Philemon 1:15

1:15-22 When we speak of the nature of any sin or offence against God, the evil of it is not to be lessened; but in a penitent sinner, as God covers it, so must we. Such changed characters often become a blessing to all among whom they reside. Christianity does not do away our duties to others, but directs to the right doing of them. True penitents will be open in owning their faults, as doubtless Onesimus had been to Paul, upon his being awakened and brought to repentance; especially in cases of injury done to others. The communion of saints does not destroy distinction of property. This passage is an instance of that being imputed to one, which is contracted by another; and of one becoming answerable for another, by a voluntary engagement, that he might be freed from the punishment due to his crimes, according to the doctrine that Christ of his own will bore the punishment of our sins, that we might receive the reward of his righteousness. Philemon was Paul's son in the faith, yet he entreated him as a brother. Onesimus was a poor slave, yet Paul besought for him as if seeking some great thing for himself. Christians should do what may give joy to the hearts of one another. From the world they expect trouble; they should find comfort and joy in one another. When any of our mercies are taken away, our trust and hope must be in God. We must diligently use the means, and if no other should be at hand, abound in prayer.

Yet, though prayer prevails, it does not merit the things obtained. And if Christians do not meet on earth, still the grace of the Lord Jesus will be with their spirits, and they will soon meet before the throne to join for ever in admiring the riches of redeeming love. The example of Onesimus may encourage the vilest sinners to return to God, but it is shamefully prevented, if any are made bold thereby to persist in evil courses. Are not many taken away in their sins, while others become more hardened? Resist not present convictions, lest they return no more.

Philemon 1:15-16 . For perhaps he therefore departed — Δια τουτο εχωρισθη , for this reason he was separated; a soft expression, to denote Onesimus’s running away from his master; for it contains an insinuation that this had happened providentially; for a season — Προς ωραν , for an hour, a little while; that thou shouldest receive him — Ινα αιωνιον αυτον απεχης , mightest have or possess him; for ever — That is, as Dr. Doddridge paraphrases the clause, “That he might not only be dear and useful to thee during all the remainder of his life, as a servant, whose ear is, as it were, bored to the door of thy house, (to allude to the Hebrew custom, Exodus 21:6 ,) but that he might indeed be a source of eternal delight to thee in that infinitely better world, where all distinctions between masters and their slaves shall cease, even that world of complete liberty and everlasting friendship.” — The apostle here made the same kind of apology for Onesimus which Joseph made for his brethren, ( Genesis 45:5 ,) Now therefore be not grieved; for God did send me before you to preserve life. The providence of God often brings good out of evil. Yet we must not for that reason do evil that good may come.

Not now as a servant — Or slave, as he was formerly, when ignorant and wicked, much less as a fugitive slave, to be long frowned upon; but above a slave, or even a common servant — As standing in another, a much more dear and honourable relation; as a brother beloved, especially to me — Whom he has attended with great assiduity in my afflictions; but how much more unto thee — To whom he belongs; both in the flesh — As a dutiful servant; and in the Lord — As a fellow-Christian. That Philemon might not be offended at him for calling his fugitive slave his brother, the apostle acknowledges him for his own brother also, as being now a son of God, and an heir of life eternal.

Philemon 1:15 . Τάχα , perhaps ) The apostle speaks thus after the manner of men, as 1 Corinthians 1:16 . Because the judgments of God are concealed; see Hieron. on this passage.— ἐχωρίσθη , departed ) [was separated]. A mild expression.— αἰώνιον , for ever ) in this life, Exodus 21:6 , and in heaven. A very elegant amphibology, quite true in both cases. The whole time of the absence of Onesimus was but a short hour compared with that lengthened duration.— ἀπέχῃς ) thou shouldst have him for thyself .

Onesimus in departing designed no such thing, but possibly God, in the wisdom of his providence, suffered him to depart from thee, and to fall into theft, that he might upon that occasion come to a quicker sense and conviction of sin, and see a need of a Saviour; that, being turned from sin unto God, and having embraced Christ our common Saviour, thou mightest receive, love, and embrace him aiwnion, for ever, this ever, in this life, that is, so long as you both should live.

(15) For perhaps he therefore departed (or, was parted ) .—This is a further reason for sending Onesimus back. St. Paul now touches on Onesimus’ “being parted” from Philemon, using a phrase not only (as has been noted) euphemistic, but also one which suggested that his running away was, however unconsciously, overruled by a higher hand. God, in His wisdom, “parted” him from Philemon “for a season, that he might receive him for ever.” The phrase “for ever” is the word always used for “eternal.” The contrast with “for a season” might be satisfied here by the merely relative sense of “perpetual” or “life-long service;” but, considering that the phrase is used in direct reference to the brotherhood of the Communion of Saints, it is better to take it in its absolute sense, of fellowship in the life eternal.

15. perhaps—speaking in human fashion, yet as one believing that God's Providence probably (for we cannot dogmatically define the hidden purposes of God in providence) overruled the past evil to ultimately greater good to him. This thought would soften Philemon's indignation at Onesimus' past offense. So Joseph in Ge 45:5. departed—literally, "was parted from thee"; a softening term for "ran away," to mitigate Philemon's wrath. receive him—Greek, "have him for thyself in full possession" (see on [2543]Php 4:18). The same Greek as in Mt 6:2. for ever—in this life and in that to come (compare Ex 21:6). Onesimus' time of absence, however long, was but a short "hour" (so Greek) compared with the everlasting devotion henceforth binding him to his master.

For perhaps I sent him back, for, if I had kept him, I might have defeated the purpose for which he was allowed to be separated from you for a time. "We are not to be too sure of what God means by such and such a thing, as some of us are wont to be, as if we had been sworn of God's privy council.... A humble 'perhaps' often grows into a 'verily, verily' - and a hasty, over-confident 'verily, verily' often dwindles to a hesitating 'perhaps.' Let us not be in too great a hurry to make sure that we have the key of the cabinet where God keeps his purposes, but content ourselves with 'perhaps' when we are interpreting the often questionable ways of His providence, each of which has many meanings and many ends" (Maclaren). He therefore departed (διὰ τοῦτο ἐχωρίσθη) The A.V. misses the ingenious shading of Paul's expression. Not only does he avoid the word ran away, which might have irritated Philemon, but he also uses the passive voice, not the middle, separated himself, as an intimation that Onesimus' flight was divinely ordered for good. Hence Rev., correctly, he was parted. Compare Genesis 45:5. For a season (πρὸς ὤραν) A brief season. See 2 Corinthians 7:8; Galatians 2:5. Thou shouldst receive (ἀπέχῃς) The compounded preposition ἀπό may mean back again, after the temporary separation, or in full, wholly. The former is suggested by was parted, and would fain have kept: but the latter by Plm 1:16, no longer as a servant, but more. The latter is preferable.

Verse 15. - Therefore ; for this purpose (final cause). Departed for a season. He was therefore parted from thee for a time (Revised Version). Forever ; everlastingly (accusative, not an adverb). The relation of master and slave would have been in any case, and would still be, terminated by death. But it was now replaced by a new relation of Christian brotherhood, which would be permanent - a great advantage. So Calvin, Grotius, and many others. Meyer's objection does not seem of much weight (compare the Perpetua mancipia of Exodus 21:6 ; Deuteronomy 15:17 ). Baur thinks that in this verse he has reached the core of the Epistle - the ethical truth which it seeks to embody (but see Introduction: "Authenticity and Characteristics"). Philemon 1:15