Philemon 1:18

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.

If he hath wronged thee,.... By squandering away his time, spoiling his work, or corrupting his fellow servants: or oweth thee ought; by embezzling his master's goods, robbing him of his money, and running away from his service: put that on mine account; Signifying that he would be answerable for all, and make good all debts and damages.

18. Greek, "But it (thou art not inclined to 'receive him' because) he hath wronged thee"; a milder term than "robbed thee." Onesimus seems to have confessed some such act to Paul. put that on mine account—I am ready to make good the loss to thee if required. The latter parts of Phm 19, 21, imply that he did not expect Philemon would probably demand it.

(18) If he hath wronged thee. —Properly, If he wronged thee, evidently referring to the time of Onesimus’ escape. “If he oweth thee ought” is similarly, in all probability, an allusion to some theft at the same time, couched in a hypothetical form, but implying no doubt as to the fact. Put that on mine account.—Comp. a similar commercial metaphor in Philippians 4:15-17, and see Note there. It is strangely out of character with the whole tone of the Apostolic life to imagine (as some commentators have done) a regular debtor and creditor account between Philemon and St. Paul.

If he hath wronged (εἰ ἠδίκδσεν) The indicative mood with the conditional particle may imply that what is put hypothetically is really a fact: if he wronged thee as he did. Oweth Perhaps indicating that Onesimus had been guilty of theft. Notice the general word wronged instead of the more exact specification of the crime. Put that on my account (τοῦτο ἐμοι ἐλλόγα) For the verb, compare Romans 5:13 (note).

Verse 18. - [But] if he hath wronged thee [at all]. It would have been needlessly irritating to Philemon to go into the details of Onesimus's offences. No doubt St. Paul had had an account of them from the repentant youth, but he had far too much tact to occupy himself and Philemon in the discussion of details. The hypothetic form avoids the whole of these. It suffices that he assumes the responsibility of repayment. Owes thee anything. As a matter of moral right at the bar of conscience. For in a secular court the slave could be neither debtor nor creditor, properly speaking, as against his master. This offence was probably embezzlement or purloining while in service. A, C, D*, F, G, א read ( elloga ), reckon it to me. Philemon 1:18

Philemon 1:18 . εἰ δὲ τι : as Lightfoot says, the case is stated hypothetically, but the words doubtless describe the actual offence of Onesimus.— ἐλλόγα : only elsewhere in N.T. in Romans 5:13 ; it occurs on the papyri (Deissmann, op. cit. , p. 52), “to reckon unto”; here, in the sense: “put it down to my account”.

18 . If he hath wronged thee ] Lit., But if he wronged thee , before, or when, he fled. See on Philemon 1:11 . Horace ( Sat ., 1. i. 78) says how the anxious master “fears lest his slaves should pillage him and fly” ( ne te compilent fugientes ). oweth ] The slave might be trusted by his master with money for purchases; or he might work at a trade, or do casual service for others, his master claiming the proceeds. Thus he might be his owner’s debtor. See Smith’s Dict. of Greek and Roman Antiquities , art. Servus . put that on mine account ] Latin Versions, hoc mihi imputa; Wyclif, “ asette thou this thing to me .”—Such collections as the Philippians sent ( Php 4:10-18 ) enabled him to offer this generous guarantee.