Philemon 1:12

1:8-14 It does not lower any one to condescend, and sometimes even to beseech, where, in strictness of right, we might command: the apostle argues from love, rather than authority, in behalf of one converted through his means; and this was Onesimus. In allusion to that name, which signifies profitable, the apostle allows that in time past he had been unprofitable to Philemon, but hastens to mention the change by which he had become profitable. Unholy persons are unprofitable; they answer not the great end of their being. But what happy changes conversion makes! of evil, good; of unprofitable, useful. Religious servants are treasures in a family. Such will make conscience of their time and trusts, and manage all they can for the best. No prospect of usefulness should lead any to neglect their obligations, or to fail in obedience to superiors. One great evidence of true repentance consists in returning to practise the duties which have been neglected. In his unconverted state, Onesimus had withdrawn, to his master's injury; but now he had seen his sin and repented, he was willing and desirous to return to his duty. Little do men know for what purposes the Lord leaves some to change their situations, or engage in undertakings, perhaps from evil motives. Had not the Lord overruled some of our ungodly projects, we may reflect upon cases, in which our destruction must have been sure.

Whom I have sent again; he comes not of his own head, but upon my persuasion, and upon my errand. Thou therefore receive him; I therefore beseech thee to receive him kindly, and entertain him in thy house. That is, mine own bowels; whom I love as I love my own soul; thou canst not therefore be unkind to him, but it will reflect upon me.

(12) Thou therefore receive him. —The word “receive” is not in the best MSS. It is supplied here from Philemon 1:17 (apparently rightly in respect of sense) to fill up a broken construction in the original. Mine own bowels—i.e., my own heart, dear to me as my own soul. There is, indeed, an usage of the word which applies it to children as begotten of our own body. But this is hardly St. Paul’s usage (see 2Corinthians 6:12; Philippians 1:8; Philippians 2:1; Colossians 3:12; and Philemon 1:7; Philemon 1:20 of this Epistle), though it suits very well with the phrase “whom I have begotten” above.

I have sent again (ἀνέπεμψα) Rev., sent back. The epistolary aorist, see on 1 Peter 5:12. Our idiom would be I send back. That Onesimus accompanied the letter appears from Colossians 4:7-9. Thou therefore receive Omit, and render αὐτόν him as Rev., in his own person; his very self.

Verse 12. - Whom I sent back [ to thee , according to A, C, D*, E, אָ ] (aorist for present); but the decision reflects the struggle. It had not been altogether easy for the apostle to part with the youth, whom he might not see again. The whole Epistle is full of this strong and yearning affection. Thou therefore receive him. Do thou also act as becomes a Christian; receive him as my son. "Wonderfully efficacious this method for appeasing the anger of Philemon! For he was not able to rage or to do anything harshly against one whom Paul had called his own bowels" (Estius). A, F, G, and א omit "receive," as also Tischendorf. The Revised Version omits this clause. Philemon 1:12

Philemon 1:12 . ὂν ἀνέπεμψά σοι : the aorist, in accordance with the epistolary style. It is clear from these words that Onesimus himself was the bearer of the letter, cf. Colossians 4:7-9 . On St. Paul’s inistence that Onesimus should return to his master, see Intr. § III.— αὐτόν : note the emphatic position of this word, cf. Ephesians 1:22 .— ἐμὰ : again emphatic in thus preceding the noun.

12 . whom I have sent again ] Lit., “ I did send ” ; the “epistolary aorist,” as in Colossians 4:8 , where see note.—How much lies behind these simple words; what unselfish jealousy for duty on St Paul’s part, and what courage of conscience and faith on that of Onesimus! By law, his offended master might treat him exactly as he pleased, for life or death. See Introd ., ch. 4, and Appendix M. “No prospect of usefulness should induce ministers to allow their converts to neglect relative obligations, or to fail of obedience to their superiors. One great evidence of true repentance consists in returning to the practice of those duties which had been neglected” (Scott). receive ] Welcome ; the same word as that in Romans 14:1 ; Romans 14:3 ; Romans 15:7 ; and below, Philemon 1:17 . But there is strong evidence for the omission of this word, and (somewhat less strong) for the omission of “ thou therefore .” This would leave, him, that is &c., as the true reading. If so, this clause should be linked to that before it;— Whom I have sent back — him, that is , &c.—a bold but pathetic stroke of expression. Such a connexion seems better than that adopted by Lightfoot, who begins a new sentence with “ him ,” and seeks the verb in Philemon 1:17 . mine own bowels ] Mine own heart ; see on Philemon 1:7 .

The Greek might, by usage, refer to Onesimus as St Paul’s son ; as if to say, “bone of my bone.” But, as Lightfoot points out, this would be unlike St Paul’s use of the word everywhere else; with him, it always indicates the emotions .— Cor, corculum (“ sweetheart ”), are somewhat similarly used in Latin, as words of personal fondness.

Whom I have sent again - That is, to Philemon. This was, doubtless, at his own request, for: (1) there is not the slightest evidence that he compelled him, or even urged him to go. The language is just such as would have been used on the supposition either that he requested him to go and bear a letter to Colosse, or that Onesimus desired to go, and that Paul sent him agreeably to his request; compare Philippians 2:25. "Yet I suppose it necessary to send to you Epaphroditus my brother, and companion in labor," etc.; Colossians 4:7-8. "All my state shall Tychicus declare unto you, who is a beloved brother, and a faithful minister and fellow-servant in the Lord: whom I have sent unto you for the same purpose, that he might know your estate," etc. But Epaphroditus and Tychicus were not sent against their own will - nor is there any more reason to think that Onesimus was; see the introduction, Section 2. See (4) below. (2) Paul had no power to send Onesimus back to his master unless he chose to go. He had no civil authority; he had no guard to accompany him; he could entrust him to no sheriff to convey him from place to place, and he had no means of controlling him, if he chose to go to any other place than Colosse. He could indeed have sent him away from himself; he could have told him to go to Colossae, but his power ended there. Onesimus then could have gone where he pleased.