Philemon 1:16

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 1:16 . Οὐκέτι ὡς δοῦλον , no longer as a servant ) He had been a servant.— ὑπὲρ δοῦλου , above a servant ) This is equivalent to an epithet. But is connected with a brother: above a servant from whom thou art about to derive greater benefit than from a servant. Ὑπέρδουλος is a compound word according to Apollonius, 50:4, de Syntaxi, 100:3; but what it means, or whether it has any relation to the matter before us, I do not know.— ἀδελφὸν , brother ) He does not add ὡς , as [which he had used before servant ]. He evidently recommends him for a (true) brother.— ἀγαπητὸν , beloved ) Love is borne to a brother and a friend, not to a servant.— μάλιστα ἐμοὶ ) especially to me , before all others, who are however not excluded.— σοὶ ) to thee , even before me: to me and thee are construed with a brother beloved . In the flesh he is ὑπὲρ δοῦλον , above a servant , a freedman (comp. ὑπὲρ , Philemon 1:21 ); in the Lord, a brother.

Not now as a servant; not now merely as a servant. But above a servant; but as one that deserveth much more kindness than a servant. A brother beloved; being a Christian (deservedly to be loved. Specially to me; ) especially of me, who have a spiritual relation to him, as the instrument of his conversion, and as he hath been useful in ministering to me in prison. But how much more unto thee, both in the flesh, and in the Lord? But how much more to thee, to whom he stands not only in the relation of a brother, being converted to the Christian faith, but in the flesh, as thy kinsman, or thy servant, or one of thy family, or thy countryman, one of the same town and place!

Not now as a servant, but above a servant, a brother beloved, specially to me, but how much more unto thee, both in the {h} flesh, and in the Lord? (h) Because he is your servant, as other servants are, and because he is the Lord's servant, you must love him both for the Lord's sake and for your own sake.

(16) Not now as a servant, but . . . a brother beloved . . . in the Lord. —In these words we have at last the principle which is absolutely destructive of the condition of slavery—a condition which is the exaggeration of natural inferiority to the effacement of the deeper natural equality. (1) The slave—the “living chattel” of inhuman laws and philosophies—is first “a brother,” united to his master by natural ties of ultimate equality, having, therefore, both duties and rights. (2) But he is also a “brother beloved.” These natural ties are not only strengthened by duty, but made living ties by the love which delights indeed to respect the rights of others, but is not content without willingness to sacrifice even our own rights to them. (3) Above all, this is “in the Lord.” The slave is bought by Christ’s blood, made a son of God, and therefore a brother to all who are members of the family of God. To reject and to outrage him is a rejection and outrage towards Christ. Compare St. Peter’s striking comparison of the sufferings of the slave to the passion of the Divine Sufferer ( 1Peter 2:18-24 ). They suffer with Him, and He suffers in them. It has been proved historically that only by the aid of this last and highest conception has the brotherhood of love too slowly, indeed, but yet surely—assumed reality. (See Introduction. ) Specially to me, but how much more unto thee?—St.

Paul first emphasises his own love for Onesimus, which, indeed, breathes in every line of the Epistle; but then goes on to infer in Philemon a yet greater affection—a natural love towards the nursling of his house, a spiritual love towards the brother “in the Lord,” lost and found again.

16. No longer as a mere servant or slave (though still he is that), but above a servant, so that thou shalt derive from him not merely the services of a slave, but higher benefits: a servant "in the flesh," he is a brother "in the Lord." beloved, specially to me—who am his spiritual father, and who have experienced his faithful attentions. Lest Philemon should dislike Onesimus being called "brother," Paul first recognizes him as a brother, being the spiritual son of the same God. much more unto thee—to whom he stands in so much nearer and more lasting relation.

Not now (οὐκέτι) Rev., more correctly, no longer. The negative adverb οὐκέτι states the fact absolutely, not as it may be conceived by Philemon (μηκέτι) However Philemon may regard Onesimus, as a fact he is now no longer as a slave. Above (ὑπέρ) Rev., more than. More than a slave - a whole man. Especially (μάλιστα) Connect with beloved. Especially to me as compared with other Christians. How much more (πόσῳ μᾶλλον) Beloved most to Paul, how much more than most to Philemon, since he belonged to him in a double sense, as a slave and as a Christian brother: in the flesh and in the Lord. "In the flesh Paul had the brother for a slave: in the Lord he had the slave for a brother" (Meyer).

Verse 16. - Not now as a servant, but above a servant, a brother beloved. So great a difference had his Christian calling and profession made to him and to others. Both in the flesh and in the Lord. A hysteron proteron . The apostle is pleading on behalf of Onesimus this new bond of Christian relationship, which was in the Lord , that it should bring about a renewed fullness of personal relation. In the flesh , because "in the Lord." Philemon 1:16

Philemon 1:16 . οὐκέτι ὡς δοῦλον : no longer in the character of a slave, according to the world’s acceptation of the term, though still a slave (see, however, the note on Philemon 1:21 ); but the relationship between slave and master were in this instance to become altered.— πόσῳ δὲ μᾶλλον …: i.e. , more than most of all (which he had been to St. Paul) to thee.—With the thought of the verse cf. 1 Timothy 6:2 .

16 . not now as a servant ] No more as bondservant . Not that he would cease to be such, necessarily, in law; St Paul does not say “ set him free .” But in Christ he was free, an and of kin. a brother beloved ] Cp. 1 Timothy 6:2 for the same thought from the slave’s point of view. These simple words are an absolute and fatal antithesis to the principle, and so ultimately to the existence, of slavery. “Christianity alone can work these holy transformations, changing a temporal servitude into an eternal brotherhood” (Quesnel).—See further, Introd ., ch. 4, particularly pp. 163, 164. specially to me ] Lit., most of all to me . Philemon’s beloved “ brother ” was Paul’s most beloved “ son .” but how much more ] A verbal inconsistency, conveying a thought of noble warmth and delicacy. He had said “ most to me ”; but after all it is “ more than most ” to Philemon. in the flesh ] A remarkable phrase, as if slavery were a sort of kinship. This thought appears, as a fact, in combination (and contrast) with the harshest theories of ancient slavery. Thus Aristotle ( Polit ., i. ii.; see Introd . to this Epistle, ch. 4) writes, “the slave is a portion of his master; as it were a living, though separated, portion of his body .” And again: “he shares his master’s reason, so far as to perceive it.” The Gospel would of course assimilate and enforce with all its power that aspect of the connexion. in the Lord?