AN
EXPOSITION,
W I T H P R A C T I C A L O B S E R V A T I O N
S,
OF THE EPISTLE OF ST.
PAUL TO
P
H I L E M O N
THIS
epistle to Philemon is placed the last of those with the name of Paul to them,
perhaps because the shortest, and of an argument peculiar and different from
all the others; yet such as the Spirit of God, who indited it, saw would, in
its kind, be very instructive and useful in the churches. The occasion of it
was this:--Philemon, one of note and probably a minister in the church of
Colosse, a city of Phrygia, had a servant named Onesimus, who, having
purloined his goods, ran away from him, and in his rambles came to Rome, where
Paul was then a prisoner for the gospel, and, providentially coming under his
preaching there, was, by the blessing of God, converted by him, after which he
ministered awhile to the apostle in bonds, and might have been further useful
to him, but, understanding him to be another man's servant, Paul would not,
without his consent, detain him, but sends him back with this
letter-commendatory, wherein he earnestly sues for his pardon and kind
reception.
Before we enter on the exposition, such general things as follow may be taken
notice of from the epistle and what relates to it; namely, I. The goodness and
mercy of God to a poor wandering sinner, bringing him by his gracious
providence under the means, and making them effectual to his conversion. Thus
came he to be sought of him that asked not for him, and to be found of him
that sought him not, Isa. lxv. 1. II. The great and endeared affection
between a true convert and him whom God used to be the instrument of his
conversion. Paul regards this poor fugitive now as his son in the faith, and
terms him his own bowels; and Onesimus readily serves Paul in prison,
and would gladly have continued to do so, would duty have permitted; but,
being another's servant, he must return and submit himself to his master, and
be at his disposal. III. The tender and good spirit of this blessed apostle
Paul. With what earnestness does he concern himself for the poor slave! Being
now, through his preaching, reconciled to God, he labours for reconciliation
between him and his master. How pathetic a letter does he here write in his
behalf! Scarcely any argument is forgotten that could possible be used in the
case; and all are pressed with such force that, had it been the greatest
favour to himself that he was asking, he could not have used more. IV. The
remarkable providence of God in preserving such a short writing as this, that
might be thought of little concern to the church, being not only a letter to a
particular person (as those to Timothy, and Titus, and Gaius, and the elect
lady, likewise were), but of a private personal matter, namely, the receiving
of a poor fugitive servant into the favour and family of his injured master.
What in this is there that concerns the common salvation? And yet over this
has there been a special divine care, it being given (as the other scriptures
were) by inspiration of God, and in some sort, as they are, profitable
for doctrine, for reproof, for correction, and for instruction in
righteousness. God would have extant a proof and instance of his rich and
free grace for the encouragement and comfort of the meanest and vilest of
sinners, looking to him for mercy and forgiveness; and for instruction to
ministers and others not to despise any, much less to judge them as to their
final state, as if they were utter cast-aways, but rather to attempt their
conversion, hoping they may be saved; likewise how to behave towards them. Joy
must be on earth, as well as there is in heaven, over one sinner who repenteth.
Such must now be loved, and helped, and confirmed in good, and furthered in
it; and, in their outward concerns, their comfort and welfare must be
consulted and promoted as much as possible. And, on their part, they must be
humble and grateful, acknowledging God and his instruments in what good they
have received, ready to all suitable returns, making what reparation they can
in case of injuries, and living a life of thankfulness and obedience. To such
purposes may this epistle have been written and preserved. And perhaps, V.
There may be something further in all this; at least, by way of allusion, it
is applicable to the mediation and intercession of Christ for poor sinners.
We, like Onesimus, were revolters from God's service, and had injured him in
his rights. Jesus Christ finds us, and by his grace works a change in us, and
then intercedes for us with the Father, that we may be received into his
favour and family again, and past offences may be forgiven; and we are sure
that the Father heareth him always. There is no reason to doubt but
Paul prevailed with Philemon to forgive and receive Onesimus: and more reason
have we to be confident that the intercession of Christ with the Father is
prevalent for the acceptance of all whose case he takes in hand and recommends
to him. From these general observations we come to the epistle itself.
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