Ver. 17.-The plea of Ohristi.an fellowship. The apostle here directly puts his request, "If then thou countest me a partner, receive him as myself." He regards Philemon as a partner in faith and love and life. It is a recurrence to an old argument, " If there be any fellowship of the Spirit, . . . fulfil ye my joy." I. THE FELLOWSHIP OF BELIEVERS. It subsists in the fellowship uri~h the FatMr and the Son, and derives all its force therefrom. (l John i. 3.) That fellowship implies that all saints have a common Father (Eph. iv. 6), a common elder Brother (Heb. ii.11), a common inheritance (Eph. ii. 19; Rev. i. 9), a common grace (Phil. i. 7), a common suffering (1 Cor. xii 26; Heb. x. 33, 34). The Holy Spirit is the Author and the Power of this fellowship (2 Cor. xiiL 13), as love is the "bond of perlection" (Col. iii. 14). Thus believers become of" one heart and one eoul." IL THE PLEA FOUNDED UPON THIS FELLOW~HIP. "Receive him as myself." 1. II is a ge:nuine plea ; for the apostle elsewhere says, " If there be an,v fellowship of the Spirit . . . look not every man on his own things, but every man also on the things of others" (Phil. ii. 4). "Love seeketh not her own." 2. Onesimus was now a partner as well as tl,e apostle. Therefore, 11.11 the old Puritan says, '' Love me, love my partner: one partner receives another, even for a partner's sake." If Pbilemon loves Christ in the apostle, "'hy not in OnesimUB? " lnasmnch as ye have done it to one of these little ones, ye have done it unto me" (Matt. x.xv. 40). We are to love Christ iu the meanest of his servants.-T. C. Vel'11. 18, 19.-The upostW, fr-k a,captance of pe,eu11iary respOfUJiot1ity for Onaimu,. The injured master might plead that it was enough for him to forbear punishing his unfaithful servant, but the injuries he had received put it out of his power to replace him in hiB household. L THERE IS HERE AN ACJIUIOWLEDGMENT OF THE W:BONG DONE BY THE NOW PENITENT SLAVE. "If he bath wronged thee, or oweth thee aught, put that to mine account." It is evident thatOnesimus had franklyconfessed his misdeeds to theapostle. 1. Mark the mud language in which the apostk descri'bes them. He does not say that O-:tsimus robbed his master as he did not wish either to hurt the feelings of the 11lave or to irritate the feelina; of the master; but simply speaks of a wrong done, of a possible debt incurred. If a sinner is penitent, why should his old sins or follies be thrown in his teeth? 2. Restitution in CUM of civil injsry is a first thing. It is one of the most practical proofs or repentance. IL THERE 18 A RESPONBIBfLITY Al!BUllf.ED FOB THE DEBT OF 0NESUIU8, " Put that to miue account: I Paul write it with mine own hand. I will repay it." The apostle here 11 uts his name, 11J:1 it were, at the_ foot of the bond. 1. It was an act of. self-sacrificing consideration for Onesimus, as 1f the apostle would remove every possible obstacle to tbe resturat.ion of the penitent sL,ve to bis Colossia11 bom1>. 2. Yet it ff 10 :put a• to imrl'/1 tl,at J'l,1:/e,,,o,, 11,n11l,/ l,nrrl/11 ,cr'!d the deht. 1-26.] THE EPISTLE TO PHILEMON. 17
III. THERE 18 THE STATEMENT OF' A MUCH l,AR0F:R COUNTER-CLAIM. "Not to BIIY to thee that thou owest t-0 me even thine own Relf besides." l. lt was a true claim. The apostle had heen the instrument of Philemon's conversion. 2. ii was an 01.·erpowering claim. The blessing that accruos to a. man from his conversion cannot be weighed in the balance against all a man's property. 3. There oughe to be mercy in the exaction of debts. This is imvlied in the nature of the apostle's appeal. Onesimus was utterly unable to make restitution, and, if the apostle became bis surety, it was with e.n implied wish that Philemon would take a liberal view of his duty in the matter.-T. C.
Ver. 20.-..il. plea for personal oonsideration. The apostle now becomes more porsonal in his urgency. "Yea, brother, let me have joy of thee in the Lord,: refresh my heart in Christ." L CBBISTIANB OUGHT TO AIH AT THE SPIRITUAL GRATIFICATION OF EACH OTHER. It is not well to make the hearts of the right.eous sad (Ezek. xiii. 22). The apostle he.d care and anxiety and sadness enough to depresR him, and it was natural he should seek some fresh joy from the obenience of his disciplc·s. II. THE OBEDIENCE OF' CHRISTIANS 18 A GREAT SOURCE OF REFRESHING TO MlNISTEBS. The ready obedience of Philemon would revive the droopi11g sµirit of the apostle, and inspire him with fresh vigour. As the refreshing was to be "in the Lord " as the aim of all a Christian's actions, so we see how constantly the apostle rejoiced and gloried in the Lord, and commended his example to his e-0nverts and to Christians generally. -T.O. Vers. 21, 22.-The apostlt!s oonduding appeal. He now glides insensibly into the lanituage of authority, which all along he had a right to assume. "Having confidence in thine obedience, I write unto thee, knowing that thou wilt do even beyond what I say." I. 'i'BE HOST WILLING HAY BE F'AIBLY URGED TO THE COURSE OF' DUTY. The apostle assurt's Philemon that he does not doubt his obedience, yet he thinks it necessary to stir up his pure mind to a remembrance of his obligations. 1. An obedient people make zealous ministers. 2. .A good conscience ensures confidence in the wise und zealous conduct of life. •• Credit and a good conscience are shippeJ both in 011e bottom.." 3. A good heart entitles us to ea;pect a liberal oonstruction ~f the extent of our duty. The apostle seems here to hint that Philemon might possibly manumit his slave. That the apostle had not demanded; yet it was within the possible scope of Philemon's liberal understanding of his duty to Onesimus. lL THE APOSTLE BESPEAKS, ON HIS APPROACHING VISIT TO COL<lSS..E, A FAVOURABLE U:OEPTION TO ONESIHUB. "But withal prepare me also a lodgin~ : for I hope that through your prayers I shall be granted to you." 1. The pre.,ence of the apostle at OolosstB would enable him to see that his expectations had not been disappointed. A Puritan writer says, "Who would not willingly receive Onesiruus, coming as Paul's harbinger, to provide him lodging?" 2. The most eminent servants of Gud need the prayers of the humblest in his Ohurch. (1) Because they a.re exposed to many dangers and temptations. (2) Uecause they have a responsible charge in God's kingdom. (3) Because their liberty to preach the gospel is often threatened, if not temporarily destroyed, by wicked men. (4) 'l'he apostle believed in the efficacy of prayer. 'l'be prayers of the Colossian household would or might unlock his prison-doors. "The effectual ferveut prayer of a righteous man availeth much" (Jas. v. 16).-T. C.