Philemon 1:22

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.

This would incline one to think that this Epistle was written before the Second Epistle to Timothy, for there, 2 Timothy 4:6-8 , he seems to have other apprehensions; yet it is plain Timothy was with Paul when he wrote this, which he was not when that Second Epistle was written, as appears from 2 Timothy 4:9,21 . Here, upon a confidence that through the help of the church’s prayers he should again come to them, he writeth to Philemon to prepare him a lodging.

22. This prospect of Paul's visiting Colosse would tend to secure a kindly reception for Onesimus, as Paul would know in person how he had been treated. your … you—referring to Philemon, Apphia, Archippus, and the Church in Philemon's house. The same expectation is expressed by him, Php 2:23, 24, written in the same imprisonment.

Withal (ἅμα) Simultaneously with the fulfillment of my request. A lodging Paul is expecting a speedy liberation. His original plan of going from Rome to Spain has apparently been altered. Lightfoot observes that "there is a gentle compulsion in this mention of a personal visit to Colossae. The apostle would thus be able to see for himself that Philemon had not disappointed his expectations." I shall be given (χαρισθήσομαι) A beautiful assumption of his correspondent's affection for him, in that his visit to them will be a gracious gift (χάρις) The word is also used of granting for destruction, Acts 25:11; or for preservation, Acts 3:14.

Verse 22. - Lodging . There was this one additional inducement that could be brought to bear upon the mind of Philemon, viz. the expectation of speedily seeing him in person, and this, in conclusion, he uses. "I do not think that the apostle was so rich or encumbered with such great packages that he needed a lodging prepared beforehand, and was not content with a narrow dwelling-place, but thought the most spacious houses scanty for the accommodation of his small body; but that, while Philemon was expecting [the apostle] to come to him, he would the more do what he had requested" (Jerome). Meyer makes much of the improbability that St. Paul, starting from Rome, should bespeak a lodging in Colossae. Yet he suggests that it was perfectly natural that, starting from Caesarea , the apostle should take Colossae on the road to Rome. But the one seems almost as probable as the other. The apostle, on his release, had, so far as we know, no definite plans; the cities of Asia Minor were familiar to him, and he would naturally prepare to go wherever the first pressing occasion, that of Onesimus, called him. N reads ἀσπάξεται , "salutes." Philemon 1:22

Philemon 1:22 . ἅμα … i.e. , at the same time that he does what he is going to do for Onesimus. ἑτοίμαζέ μοι : Lightfoot’s remark that “there is a gentle compulsion in this mention of a personal visit to Colossae,” does not seem justified in view of the stress that St. Paul lays on Philemon’s action being wholly voluntary, see Philemon 1:10 ; Philemon 1:14 ; it is more probable that this is merely an incidental mention of what had been planned some time before, namely another missionary journey to Asia Minor and Greece (see Php 2:24 ), without any thought of influencing Philemon’s action thereby.— ξενίαν : only here and in Acts 28:23 , in the N.T.

22 . He hopes to visit Colossæ 22 . But withal ] Here is a different matter, yet not quite apart from the main theme. “There is a gentle compulsion in this mention of a personal visit to Colossæ. The Apostle would be able to see for himself that Philemon had not disappointed his expectations” (Lightfoot). And more; would not the joy of the prospect make “obedience” on Philemon’s part doubly willing? prepare ] The verb is in the singular. a lodging ] The Greek may mean either “ lodging ” or hospitality . General Greek usage is in favour of the latter. The “ hospitality ” would no doubt be gladly provided in Philemon’s own house; but St Paul, with his unfailing courtesy, does not ask this. I trust ] I hope . He makes no prophecy, where none is authorized. Even when (as Romans 15:24 ; Romans 15:28 ) he speaks positively of his plans, it is with an evident reservation of “if the Lord will.” The prospect of Romans 15 had by this time been much modified. through your prayers ] which “move the hand of God,” being all the while part of His chain of means. For St Paul’s estimate of the power of intercessory prayer see e.g. Romans 15:30-32 (a close parallel); a Cor. Philemon 1:11 ; Php 1:19 .—Neither for him nor for the Colossians did the deep peace of self-resignation mean Stoic apathy, nor, surely, even the “indifference” of the Mystics.

I shall be given unto you ] With a noble naïveté he recognizes his own dearness in the eyes of his converts; he does not affect to think that his return would not be “ a gift ” to them. Lightfoot cites Acts 3:14 ; Acts 25:11 , for the use of the Greek verb in connexion with a person .