9 Yet, for love's sake, I rather beseech thee, being such an one as Paul the aged, and now also a pri

soner of Jesus Christ.

10 I beseech thee for my son Onesimus, whom I have begotten in my bonds:

11 Which in time past was to thee unprofitable, but now profitable to thee and to me;

9 Δια την αγαπην μαλ λον παρακαλω, τοιουτος ων ὡς Παυλος πρεσβύτης, νυνι δε και δεσμιος Ιησου Χριςου.

10 Παρακαλω σε περι του ɛuov τεκνου, ὃν εγέννησα εν τοις δεσμοις μου, Ονησι μον'

11 τον ποτε σοι άχρηςον, νυνι δε σου και εμοι ευχρη 5ον

of unspeakable labour and suffering, had done the greatest service to mankind, by communicating to them the knowledge of the gospel.

Ver. 9.-1. Being such an one as Paul the aged. Although at the time of the stoning of Stephen, Saul is said to have been a young man, Acts vii. 58. it does not imply that he was then a mere youth. The witnesses laying their clothes at his feet, and his immediately taking an active part in persecuting the disciples, but especially his receiving a commission for that purpose from the chief priests, are proofs that he possessed both judgment and experience. Wherefore, at the stoning of Stephen, he may have been thirty years old; at which age he might very properly be called a young man. See Pref. to 1 Tim. Sect. 2.—Between the death of Stephen and Saul's conversion, some time elapsed. From the time of his conversion to the writing of this letter, he had laboured in the gospel near thirty years: So that, being now sixty years old or more, he was really an aged person.-Benson following Theophylact, says @gburns in this passage has the signification of aprobevτns, an ambassador; and in support of his opinion he cites some passages from the LXX. and from the Apocrypha.

Ver. 10-1. I beseech thee. There is a beautiful emphasis in the repetition of the words, I beseech, which he had introduced in the preceding

verse.

2. For my son, whom I begat in my bonds, even Onesimus. Onesimus's name, in the end of this sentence, has a fine effect, by keeping the reader in suspense. This every person of taste must perceive. The apostle would not so much as mention Onesimus's name, till he had prepared Philemon for hearing it; and when he does mention it, instead of calling him a fugitive slave, or even a slave simply, he calls him his own son; to shew that he had a tender affection for him, and was much interested in his welfare. And then by telling Philemon, that he bad begotten him in his bonds, he insinuated, that Onesimus was not discouraged from becoming a Christian by the apostle's bonds. Being therefore a firm believer, he was not unworthy of the pardon the apostle solicited for him.-In this beautiful passage, there

9 Yet for love's sake I rather beseech, being such an one as Paul the aged,1 and now also (decμios) one confined with a chain for Jesus Christ.

10 I beseech thee for my son, whom I begat in my bonds, EVEN Onesimus;2

11 Who formerly was to thee unprofitable,1 but now WILL BE very profitable to thee (xa, 209.) even as to

me.2

9 Yet, instead of using my authority, by that love which thou bearest to the saints and to me, I rather beseech thee, who am such an one as Paul, thy friend, grown old in the service of the gospel; and now also confined with a chain for preaching Jesus Christ :

10 By all these considerations I beseech thee for my son, whom I begat in my bonds, and who on that account is very dear to me, even Onesimus.

11 Who, I acknowledge, formerly was to thee an unprofitable slave, but now having embraced the gospel, he will, by his faithful affectionate services, be very firofitable to thee, even as he has been to me since his conversion.

is a groupe of the most affecting arguments closely crowded together. On the one hand, we have Philemon's own reputation for goodness; his friendship to the apostle; his respect for his character; reverence for his age; compassion for his bonds; and at the same time an insinuation of that obedience which Philemon owed to him as an apostle. On the other hand, we have Onesimus's repentance, and return to virtue; his profession of the Christian religion, notwithstanding the evils to which it exposed him; and his being the object of his spiritual father's tender affection. In short, every word contains an argument. Philemon therefore must have been exceedingly affected by this moving passage.

Ver. 11.-1. Who formerly was to thee unprofitable. The apostle, with admirable address, gives the softest name possible to Onesimus's misbehaviour; because he did not choose that Philemon should fix his thoughts on the heinous nature of his slave's offence, lest it might have inflamed his resentment too much.

2. But now will be very profitable to thee even as to me. To shew the sincerity of Onesimus's repentance, the apostle mentioned the experience which he himself had had of his good disposition, in the many affectionate services which he had received from him during his confinement. After such a proof, Philemon could have no doubt of Onesimus's virtue and fidelity.-Doddridge, Bengelius, and others, think the name Onesimus, which comes from the verb ovu, signifying to profit, was given to slaves by way of good omen, to express the advantage they were to bring to their masters by their services; and that in this passage there is an allusion to the signi

12 Whom I have sent

again: thou therefore re

Συ

12 Ὁν ανεπεμψα. δε αυτον, τουτέςι, τα εμα

ceive him that is mine own σπλαγχνα, προσλαβου.

bowels;

13 Whom I would have retained with me, that in thy stead he might have ministered unto me in the bonds of the gospel.

14 But without thy mind would I do nothing; that thy benefit should not be as it were of necessity, but willingly.

15 For perhaps he therefore departed for a season,

that thou shouldest receive him for ever ;

fication of Onesimus's name. See ver. 20. note 1.—But it is of more importance to observe, that the apostle, by mentioning the change wrought on Onesimus by the pains he had taken in converting him, insinuated to Phile-' mon the obligation he lay under to him, for having made his unprofitable slave, a faithful and affectionate servant to him for life.

Ver. 12.-1. That is to say, mine own bowels; one whom I consider as a part of myself.-As Bengelius observes, by laying aside his apostolical authority, St. Paul had brought himself to a level with Philemon. And now to exalt Onesimus, and to display that dignity which a man acquires by becoming a sincere Christian, he calls him not his son simply, but his own bowels ; or, as it is expressed ver. 17. bis very self.

Ver. 13.-1. That in thy stead, he might have ministered to me in these bonds for the gospel. Here the apostle insinuated to Philemon, the obligation he was under to assist him with his personal services, who was his spiritual father: and more especially while he was confined with a chain for preaching the gospel of Christ.

Ver. 14.1. But without thy mind I would do nothing. From this we learn, that however just our title may be to beneficent actions from others, they must not be forced to perform them. They must do them voluntarily.

2. That thy good deed might not be as by constraint, but as voluntary. If Onesimus had remained with the apostle in Rome, and Philemon had pardoned him at the apostle's intercession, that favour would not have appeared so clearly to have been bestowed voluntarily, as when Onesimus returned and put himself in his master's power, and was received again into his

12 (Ov, 61.) Him I have sent back. Do thou (d, 106.) therefore receive him, that is to say, mine own bowels; 1

1

13 Whom I wished to detain with myself, that (g) in thy stead he might have ministered to me, in these bonds for the gospel.1

14 But without thy mind I would do nothing, that thy good DEED might not be as by constraint, but as voluntary. 2

1

15 (Taxa yap, 91.) Perhaps also for this reason he was separated1 for a little while, that thou mightest have him for ever, 2

12 Him I have sent back to thee at his own desire. Do thou therefore receive him into thy family; that is to say, Receive one who is mine own bowels; my son; a part of me.

13 Being so useful to me, I wished to detain him with myself, that, in thy stead, he might have performed those offices to me in these bonds for the gospel, which thou thyself wouldest have performed if thou hadst been in Rome.

14 But, whatever title I had to his service, on account of what thou owest to me as an apostle of Christ suffering for the gospel, without knowing thy mind whose slave he is, I would do nothing to engage him to stay with me; that thy good deed in pardoning him might not be as extorted, but as proceeding from thy own good will.

15 To mitigate thy resentment consider, that Perhaps also for this reason he was separated from thee for a little while, (so rę węav signifies, 1 Thess. ii. 17. note 2.) that thou mightest have him thy slave for life;

family. The apostle, therefore, sent him back to Philemon that his receiving him might be known to have proceeded from his own merciful disposition.

Ver. 15.-1. For this reason expion, 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. See the following note. 2. That thou mightest have him for ever. The word av may be translated for life; which I take to be the apostle's meaning. But Estius thinks it signifies Philemon's having Onesimus as a brother for ever; the relation between Christians as brethren, being to continue in the next world-The apostle here made the same kind of apology for Onesimus, which Joseph made for his brethren, Gen. xlv. 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 should not for that reason do evil that

16 Not now as a servant,

16 ουκετι ὡς δουλον αλλ'

but above a servant, a bro- ὑπερ δουλόν, αδελφον αγα

ther beloved, specially to me, but how much more

unto thee, both in the flesh

and in the Lord?

17 If thou count me

therefore a partner,receive him as myself.

18 If he hath wronged thee, or oweth thee ought, put that on mine account;

19 I Paul have written

it with mine own hand, I will repay it: albeit I do not say to thee how thou owest unto me even thine own self besides.

20 Yea, brother, let me have joy of thee in the

πητον, μαλιςα εμοι, πόσω δε μαλλον σοι και εν σαρκι και εν Κυρίῳ;

17 Ει ουν εμε εχεις κοι νωνον, προσλαβου αυτον ὡς εμε.

18 Ει δε τι ηδικησε σε η οφείλει, τουτο εμοι έλλογει.

19 Εγω Παυλος έγραψα τη εμη χειρι, εγω αποτίσω ἵνα μη λέγω σοι ότι και σεαυτον μοι προσοφείλεις.

20 Ναι, αδελφε, εγω σου οναιμην εν Κυρίω αναπαυ

good may come.-By telling Philemon, that he would now have Onesimus for ever, the apostle intimated to him his firm persuasion, that Onesimus would never any more run away from him.

Ver. 16.-1. Above a slave, a beloved brother, especially to me. That Philemon might not be offended at him for calling his fugitive slave his brother, the apostle acknowledged him for his own brother also; because, from the time of his conversion, Onesimus had the same father with the apostle, and with all believers. Next, he told Philemon, that he much more ought to acknowledge Onesimus as a brother, because he stood in that relation to him in the flesh, as well as in the Lord. In this passage the apostle teaches us, that love is due to persons in the meanest stations who are eminently virtuous.

2. Both in the flesh, and in the Lord. By calling Onesimus Philemon's brother in the flesh, the apostle meant that he was of the same nation with Philemon; or perhaps some way related to him; as by calling him his brother in the Lord, he meant that he was now of the same religion with Phile

mon.

Ver. 18.-1. If he bath injured thee any thing. This is a soft way of expressing the loss which Philemon had sustained, by being deprived of his slave's service. See pref. sect. 2. paragr. S.

Ver. 19. 1. I Paul have written with wine own band, &c. According to Jerome, this implies that Paul wrote the whole letter with his own hand. And some moderns, who are of the same opinion, think he took that trouble to shew Philemon his earnestness to have Onesimus pardoned. But, be