Resultados para: "Marcus"

<p>We have seen one unhappy difference among the brethren, which was of a public nature, brought to a good issue; but here we have a private quarrel between two ministers, no less men than Paul and Barnabas, not compromised indeed, yet ending well.
I. Here is a good proposal Paul made to Barnabas to go and review their work among the Gentiles and renew it, to take a circuit among the churches they had planted, and see what progress the gospel made among them. Antioch was now a safe and quiet harbour for them: they had there no adversary nor evil occurrent; but Paul remembered that they only put in there to refit and refresh themselves, and therefore begins now to think of putting to sea again; and, having been in winter quarters long enough, he is for taking the field again, and making another campaign, in a vigorous prosecution of this holy war against Satan&#039;s kingdom. Paul remembered that the work appointed him was afar off among the Gentiles, and therefore he is here meditating a second expedition among them to do the same work, though to encounter the same difficulties; and this some days after, for his active spirit could not bear to be long out of work; no, nor his bold and daring spirit to be long out of danger. Observe, 1. To whom he makes this proposal - to Barnabas, his old friend and fellow-labourer; he invites his company and help in this work. We have need one of another, and may be in many ways serviceable one to another; and therefore should be forward both to borrow and lend assistance. Two are better than one. Every soldier has his comrade. 2. For whom the visit is designed: &quot;Let us not presently begin new work, nor break up new ground; but let us take a view of the fields we have sown. Come, and let us get up early to the vineyards, let us see if the vine flourish, Sol 7:12. Let us go again and visit our brethren in every city where we have preached the word of the Lord.&quot; Observe, He calls all the Christians brethren, and not ministers only; for, Have we not all one Father? He has a concern for them in every city, even where the brethren were fewest and poorest, and most persecuted and despised; yet let us visit them. Wherever we have preached the word of the Lord, let us go and water the seed sown. Note, Those that have preached the gospel should visit those to whom them have preached it. As we must look after our praying, and hear what answer God gives to that; so we must look after our preaching, and see what success that has. Faithful ministers cannot but have a particular tender concern for those to whom they have preached the gospel, that they may not bestow upon them labour in vain. See Th1 3:5, Th1 3:6. 3. What was intended in this visit: &quot;Let us see how they do,&quot; pōs echousi - how it is with them. It was not merely a compliment that he designed, nor did he take such a journey with a bare How do you do? No, he would visit them that he might acquaint himself with their case, and impart unto them such spiritual gifts as were suited to it; as the physician visits his recovering patient, that he may prescribe what is proper for the perfecting of his cure, and the preventing of a relapse. Let us see how they do, that is, (1.) What spirit they are of, how they stand affected, and how they behave themselves; it is probable that they frequently heard from them, &quot;But let us go and see them; let us go and see whether they hold fast what we preached to them, and live up to it, that we may endeavour to reduce them if we find them wandering, to confirm them if we find them wavering, and to comfort them if we find them steady.&quot; (2.) What state they are in, whether the churches have rest and liberty, or whether they are not in trouble or distress, that we may rejoice with them if they rejoice, and caution them against security, and may weep with them if they weep, and comfort them under the cross, and may know the better how to pray for them.
II. The disagreement between Paul and Barnabas about an assistant; it was convenient to have a young man with them that should attend on them and minister to them, and be a witness of their doctrine, manner of life, and patience, and that should be fitted and trained up for further service, by being occasionally employed in the present service. Now, 1. Barnabas would have his nephew John, whose surname was Mark, to go along with them, Act 15:37. He determined to take him, because he was his relation, and, it is likely, was brought up under him, and he had a kindness for him, and was solicitous for his welfare. We should suspect ourselves of partiality, and guard against it in preferring our relations. 2. Paul opposed it (Act 15:38): He thought not good to take him with them, ouk ēxiou - he did not think him worthy of the honour, nor fit for the service, who had departed from them, clandestinely as it should seem, without their knowledge, or wilfully, without their consent, from Pamphylia (Act 13:13), and went not with them to the work, because he was either lazy and would not take the pains that must be taken, or cowardly and would not run the hazard. He run his colours just as they were going to engage. It is probable that he promised very fair now that he would not do so again. But Paul thought it was not fit he should be thus honoured who had forfeited his reputation, nor thus employed who had betrayed his trust; at least, not till he had been longer tried. If a man deceive me once, it is his fault; but, if twice, it is my own, for trusting him. Solomon saith, Confidence in an unfaithful man in time of trouble is like a broken tooth, and a foot out of joint, which will hardly be used again, Pro 25:19.
III. The issue of this disagreement: it came to such a height that they separated upon it. The contention, the paroxysm (so the word is), the fit of passion which this threw them both into, was so sharp that they departed asunder one from the other. Barnabas was peremptory that he would not go with Paul unless they took John Mark with them; Paul was as peremptory that he would not go if John did go with them. Neither would yield, and therefore there is no remedy but they must part. Now here is that which is very humbling, and just matter of lamentation, and yet very instructive. For we see, 1. That the best of men are but men, subject to like passions as we are, as these two good men had expressly owned concerning themselves (Act 14:15), and now it appeared too true. I doubt there was (as usually there is in such contentions) a fault on both sides; perhaps Paul was too severe upon the young man, and did not allow his fault the extenuation it was capable of, did not consider what a useful woman his mother was in Jerusalem (Act 12:12), nor make the allowances he might have made to Barnabas&#039;s natural affection. But it was Barnabas&#039;s fault that he took this into consideration, in a case wherein the interest of Christ&#039;s kingdom was concerned, and indulged it too much. And they were certainly both in fault to be hot as to let the contention be sharp (it is to be feared they gave one another some hard words), as also to be so stiff as each to stick resolutely to his opinion, and neither to yield. It is a pity that they did not refer the matter to a third person, or that some friend did not interpose to prevent its coming to an open rupture. Is there never a wise man among them to interpose his good offices, and to accommodate the matter, and to put them in mind of the Canaanite and the Perizzite that were now in the land, and that not only Jews and heathens, but the false brethren among themselves, would warm their hands at the flames of the contention between Paul and Barnabas? We must own it was their infirmity, and is recorded for our admonition; not that we must make use of it to excuse our own intemperate heats and passions, or to rebate the edge of our sorrow and shame for them; we must not say, &quot;What if I was in a passion, were not Paul and Barnabas so?&quot; No; but it must check our censures of others, and moderate them. If good men are soon put into a passion, we must make the best of it, it was the infirmity once of two of the best men that ever the world had. Repentance teaches us to be severe in reflections upon ourselves; but charity teaches us to be candid in our reflections upon others. It is only Christ&#039;s example that is a copy without a blot. 2. That we are not to think it strange if there be differences among wise and good men; we were told before that such offences would come, and here is an instance of it. Even those that are united to one and the same Jesus, and sanctified by one and the same Spirit, have different apprehensions, different opinions, different views, and different sentiments in points of prudence. It will be so while we are in this state of darkness and imperfection; we shall never be all of a mind till we come to heaven, where light and love are perfect. That is charity which never fails. 3. That these differences often prevail so far as to occasion separations. Paul and Barnabas, who were not separated by the persecutions of the unbelieving Jews, nor the impositions of the believing Jews, were yet separated by an unhappy disagreement between themselves. O the mischief that even the poor and weak remainders of pride and passion, that are found even in good men, do in the world, do in the church! Now wonder the consequences are so fatal where they reign.
IV. The good that was brought out of this evil-meat out of the eater, and sweetness out of the strong. It was strange that even the sufferings of the apostles (as Phi 1:12), but much more strange that even the quarrels of the apostles, should tend to the furtherance of the gospel of Christ; yet so it proved here. God would not permit such things to be, if he knew not how to make them to serve his own purposes. 1. More places are hereby visited. Barnabas went one way; he sailed to Cyprus (v. 39), that famous island where they began their work (Act 13:4), and which was his own country, Act 4:36. Paul went another way into Cilicia, which was his own country, Act 21:39. Each seems to be influenced by his affection to his native soil, as usual (Nescio qu natale solum dulcedine cunctos ducit - There is something that attaches us all to our native soil), and yet God served his own purposes by it, for the diffusing of gospel light. 2. More hands are hereby employed in the ministry of the gospel among the Gentiles; for, (1.) John Mark, who had been an unfaithful hand, is not rejected, but is again made use of, against Paul&#039;s mind, and, for aught we know, proves a very useful and successful hand, though many think it was not the same with that Mark that wrote the gospel, and founded the church at Alexandria, and whom Peter calls his son, Pe1 5:13. (2.) Silas who was a new hand, and never yet employed in that work, nor intended to be, but to return to the service of the church at Jerusalem, had not God changed his mind (Act 15:33, Act 15:34), he is brought in, and engaged in that noble work.
V. We may further observe, 1. That the church at Antioch seem to countenance Paul in what he did. Barnabas sailed with his nephew to Cyprus, and no notice was taken of him, nor a bene discessit - a recommendation given him. Note, Those that in their service of the church are swayed by private affections and regards forfeit public honours and respect. But, when Paul departed, he was recommended by the brethren to the grace of God. They thought he was in the right in refusing to make use of John Mark, and could not but blame Barnabas for insisting upon it, though he was one who had deserved well of the church (Act 11:22) before they knew Paul; and therefore they prayed publicly for Paul, and for the success of his ministry, encouraged him to go on in his work, and, though they could do nothing themselves to further him, they transferred the matter to the grace of God, leaving it to that grace both to work upon him and to work with him. Note, Those are happy at all times, and especially in times of disagreement and contention, who are enabled so to carry themselves as not to forfeit their interest in the love and prayers of good people. 2. That yet Paul afterwards seems to have had, though not upon second thoughts, yet upon further trial, a better opinion of John Mark than now he had; for he writes to Timothy (Ti2 4:11), Take Mark and bring him with thee, for he is profitable to me for the ministry; and he writes to the Colossians concerning Marcus, sister&#039;s son to Barnabas, that if he came to them they should receive him, bid him welcome, and employ him (Col 4:10), which teaches us, (1.) That even those whom we justly condemn we should condemn moderately, and with a great deal of temper, because we know not but afterwards we may see cause to think better of them, and both to make use of them and make friendship with them, and we should so regulate our resentments that if it should prove so we may not afterwards be ashamed of them. (2.) That even those whom we have justly condemned, if afterwards they prove more faithful, we should cheerfully receive, forgive and forget, and put a confidence in, and, as there is occasion, give a good word to. 3. That Paul, though he wanted his old friend and companion in the kingdom and patience of Jesus Christ, yet went on cheerfully in his work (Act 15:41): He went through Syria and Cilicia, countries which lay next to Antioch, confirming the churches. Though we change our colleagues, we do not change our principal president. And observe, Ministers are well employed, and ought to think themselves so, and be satisfied, when they are made use of confirming those that believe, as well as in converting those that believe not.</p>

<p>for the same purpose--Greek, &quot;for this very purpose.&quot; Col 4:8 is almost word for word the same as this verse.

our affairs--Greek, &quot;the things concerning us,&quot; namely, concerning myself. &quot;Aristarchus, my fellow prisoner, and Marcus, sister&#039;s son to Barnabas&quot; (Col 4:10).</p>

<p>In the close of this epistle the apostle does several of his friends the honour to leave their names upon record, with some testimony of his respect, which will be spoken of wherever the gospel comes, and last to the end of the world.
I. Concerning Tychicus, Col 4:7. By him this epistle was sent; and he does not give them an account in writing of his present state, because Tychicus would do it by word of mouth more fully and particularly. He knew they would be glad to hear how it fared with him. The churches cannot but be concerned for good ministers and desirous to know their state. He gives him this character, A beloved brother and faithful minister. Paul, though a great apostle, owns a faithful minister for a brother and a beloved brother. Faithfulness in any one is truly lovely, and renders him worthy our affection and esteem. And a fellow-servant in the Lord. Ministers are servants to Christ, and fellow-servants to one another. They have one Lord, though they have different stations and capacities of service. Observe, It adds much to the beauty and strength of the gospel ministry when ministers are thus loving and condescending one to another, and by all just means support and advance one another&#039;s reputation. Paul sent him not only to tell them of his affairs, but to bring him an account of theirs: Whom I have sent unto you for the same purpose, that he might know your estate, and comfort your hearts, Col 4:8. He was willing to hear from them as they could be to hear from him, and thought himself as much obliged to sympathize with them as he thought them obliged to sympathize with him. It is a great comfort, under the troubles and difficulties of life, to have the mutual concern of fellow-christians.
II. Concerning Onesimus (Col 4:9): With Onesimus, a faithful and beloved brother, who is one of you. He was sent back from Rome along with Tychicus. This was he whom Paul had begotten in his bonds, Plm 1:10. He had been servant to Philemon, and was a member, if not a minister, of their church. He was converted at Rome, whither he had fled from his master&#039;s service; and was now sent back, it is probable, with the epistle to Philemon, to introduce him again into his master&#039;s family. Observe, Though he was a poor servant, and had been a bad man, yet, being now a convert, Paul calls him a faithful and beloved brother. The meanest circumstance of life, and greatest wickedness of former life, make no difference in the spiritual relation among sincere Christians: they partake of the same privileges, and are entitles to the same regards. The righteousness of God by faith of Jesus Christ is unto all and upon all those that believe; for there is no difference (Rom 3:22): and there is neither Jew nor Greek, neither bond nor free, for you are all one in Christ Jesus, Gal 3:28. Perhaps this was some time after he was converted and sent back to Philemon, and by this time he had entered into the ministry, because Paul calls him a brother.
III. Aristarchus, a fellow-prisoner. Those who join in services and sufferings should be thereby engaged to one another in holy love. Paul had a particular affection for his fellow-servants and his fellow-prisoners.
IV. Marcus, sister&#039;s son to Barnabas. This is supposed to be the same who wrote the gospel which bears his name. If he come unto you receive him. Paul had a quarrel with Barnabas upon the account of this Mark, who was his nephew, and thought not good to take him with them, because he departed from them from Pamphylia, and went not with them to the work, Act 15:38. He would not take Mark with him, but took Silas, because Mark had deserted them; and yet Paul is not only reconciled to him himself, but recommends him to the respect of the churches, and gives a great example of a truly Christian forgiving spirit. If men have been guilty of a fault, it must not be always remembered against them. We must forget as well as forgive. If a man be overtaken in a fault, you who are spiritual restore such a one in the spirit of meekness, Gal 6:1.
V. Here is one who is called Jesus, which is the Greek name for the Hebrew Joshua. If Jesus had given them rest, then would he not afterwards have spoken of another day, Heb 4:8. Who is called Justus. It is probable that he changed his name for that of Justus, in honour to the name of the Redeemer. Or else Jesus was his Jewish name, for he was of the circumcision; and Justus his Roman or Latin name. These are my fellow-labourers unto the kingdom of God, who have been a comfort unto me. Observe, What comfort the apostle had in the communion of saints and ministers! One is his fellow-servant, another his fellow-prisoner, and all his fellow-workers, who were working out their own salvation and endeavouring to promote the salvation of others. Good ministers take great comfort in those who are their fellow-workers unto the kingdom of God. Their friendship and converse together are a great refreshment under the sufferings and difficulties in their way.
VI. Epaphras (Col 4:12), the same with Epaphroditus. He is one of you, one of your church; he salutes you, or sends his service to you, and his best affections and wishes. Always labouring fervently for you in prayers. Epaphras had learned of Paul to be much in prayer for his friends. Observe, 1. In what manner he prayed for them. He laboured in prayer, laboured fervently, and always laboured fervently for them. Those who would succeed in prayer must take pains in prayer; and we must be earnest in prayer, not only for ourselves, but for others also. It is the effectual fervent prayer which is the prevailing prayer, and availeth much (Jam 5:16), and Elias prayed earnestly that it might not rain, Col 4:17. 2. What is the matter of this prayer: That you may stand perfect and complete in all the will of God. Observe, To stand perfect and complete in the will of God is what we should earnestly desire both for ourselves and others. We must stand complete in all the will of God; in the will of his precepts by a universal obedience, and in the will of his providence by a cheerful submission to it: and we stand perfect and complete in both by constancy and perseverance unto the end. The apostle was witness for Epaphras that he had a great zeal for them: &quot;I bear him record; I can testify for him that he has a great concern for you, and that all he does for you proceeds from a warm desire for your good.&quot; And his zeal extended to all about them: to those who are in Laodicea and Hierapolis. He had a great concern for the Christian interest in the neighbouring places, as well as among them.
VII. Luke is another here mentioned, whom he calls the beloved physician. This is he who wrote the Gospel and Acts, and was Paul&#039;s companion. Observe, He was both a physician and an evangelist. Christ himself both taught and healed, and was the great physician as well as prophet of the church. He was the beloved physician; one who recommended himself more than ordinary to the affections of his friends. Skill in physic is a useful accomplishment in a minister and may be improved to more extensive usefulness and greater esteem among Christians.
VIII. Demas. Whether this was written before the second epistle to Timothy or after is not certain. There we read (Ti2 4:10), Demas hath forsaken me, having loved this present world. Some have thought that this epistle was written after; and then it is an evidence that, though Demas forsook Paul, yet he did not forsake Christ; or he forsook him but for a time, and recovered himself again, and Paul forgave him and owned him as a brother. But others think more probably that this epistle was written before the other; this in anno 62, that in 66, and then it is an evidence how considerable a man Demas was, who yet afterwards revolted. Many who have made a great figure in profession, and gained a great name among Christians, have yet shamefully apostatized: They went forth from us, because they were not of us, Jo1 2:19.
IX. The brethren in Laodicea are here mentioned, as living in the neighbourhood of Colosse: and Paul sends salutations to them, and orders that this epistle should be read in the church of the Laodiceans (Col 4:16), that a copy of it should be sent thither, to be read publicly in their congregation. And some think Paul sent another epistle at this time to Laodicea, and ordered them to send for that from Laodicea, and read it in their church: And that you likewise read the epistle from Laodicea. If so, that epistle is now lost, and did not belong to the canon; for all the epistles which the apostles ever wrote were not preserved, any more than the words and actions of our blessed Lord. There are many other things which Jesus did, which if they should be written every one, I suppose the world itself could not contain the books which would be written, Joh 21:25. But some think it was the epistle to the Ephesians, which is still extant.
X. Nymphas is mentioned (Col 4:15) as one who lived at Colosse, and had a church in his house; that is, either a religious family, where the several parts of worship were daily performed; or some part of the congregation met there, when they had no public places of worship allowed, and they were forced to assemble in private houses for fear of their enemies. The disciples were assembled for fear of the Jews (Joh 20:19), and the apostle preached in his own lodging and hired house, Act 28:23, Act 28:30. In the former sense it showed his exemplary piety; in the latter his zeal and public spirit.
XI. Concerning Archippus, who was one of their ministers at Colosse. They are bidden to admonish him to mind his work as a minister, to take heed to it, and to fulfil it - to be diligent and careful of all the parts of it, and to persevere in it unto the end. They must attend to the main design of their ministry, without troubling themselves or the people with things foreign to it, or of less moment. Observe, (1.) The ministry we have received is a great honour; for it is received in the Lord, and is by his appointment and command. (2.) Those who have received it must fulfil it, or do the full duty of it. Those betray their trust, and will have a sad account at last, who do this work of the Lord negligently. (3.) The people may put their ministers in mind of their duty, and excite them to it: Say to Archippus, Take heed to the ministry, though no doubt with decency and respect, not from pride and conceit.
XII. Concerning himself (Col 4:18): The salutation of me Paul. Remember my bonds. He had a scribe to write all the rest of the epistle, but these words he wrote with his own hand: Remember my bonds. He does not say, &quot;Remember I am a prisoner, and send me supply;&quot; but, &quot;Remember I am in bonds as the apostle of the Gentiles, and let this confirm your faith in the gospel of Christ:&quot; it adds weight to this exhortation: I therefore, the prisoner of the Lord, beseech you to walk worthy, Eph 4:1. &quot;Grace be with you. The favour of God, and all good, the blessed fruits and effects of it, be with you, and be your portion.&quot;</p>

<p>We have here,
I. The main business of the epistle, which was to plead with Philemon on behalf of Onesimus, that he would receive him and be reconciled to him. Many arguments Paul urges for this purpose, Plm 1:8-21. The
1st Argument is taken from what was before noted, and is carried in the illative wherefore: &quot;Seeing so much good is reported of thee and found in thee, especially thy love to all saints, now let me see it on a fresh and further occasion; refresh the bowels of Onesimus and mine also, in forgiving and receiving him, who is now a convert, and so a saint indeed, and meet for thy favour and love.&quot; Observe, A disposition to do good, together with past instances and expressions of it, is a good handle to take hold of for pressing to more. &quot;Be not weary of well-doing, go on as thou art able, and as new objects and occasions occur, to do the same still.&quot; The
2nd Argument is from the authority of him that was now making this request to him: I might be very bold in Christ to enjoin thee that which is convenient, Plm 1:8. The apostles had under Christ great power in the church over the ordinary ministers, as well as the members of it, for edification; they might require of them what was fit, and were therein to be obeyed, which Philemon should consider. This was a matter within the compass of the apostle&#039;s power to require, though he would not in this instance act up to it. Observe, Ministers, whatever their power be in the church, are to use prudence in the exercise of it; they may not unseasonably, nor further than is requisite, put it forth; in all they must use godly wisdom and discretion. Wherefore this may be a
3rd Argument, Waiving the authority which yet he had to require, he chooses to entreat it of him (Plm 1:9): Yet for love&#039;s sake I rather beseech thee. Observe, It is no disparagement for those who have power to be condescending, and sometimes even to beseech, where, in strictness of right, they might command; so does Paul here, though an apostle: he entreats where he might enjoin, he argues from love rather than authority, which doubtless must carry engaging influence with it. And especially, which may be a
4th Argument, When any circumstance of the person pleading gives additional force to his petition, as here: Being such a one as Paul the aged, and now also a prisoner of Jesus Christ. Years bespeak respect; and the motions of such, in things lawful and fit, should be received with regard. The request of an aged apostle, and now suffering for Christ and his gospel, should be tenderly considered. &quot;If thou wilt do any thing for a poor aged prisoner, to comfort me in my bonds, and make my chain lighter, grant me this which I desire: hereby in a manner you will do honour to Christ in the person of an aged suffering servant of his, which doubtless he will take as done to himself.&quot; He makes also a
5th Argument, From the spiritual relation now between Onesimus and himself: I beseech thee for my son Onesimus, whom I have begotten in my bonds, Plm 1:10. &quot;Though of right and in a civil respect he by thy servant, yet in a spiritual sense he is now a son to me, God having made me the instrument of his conversion, even here, where I am a prisoner for Christ&#039;s sake.&quot; Thus does God sometimes honour and comfort his suffering servants, not only working good in themselves by their sufferings, exercising and improving thereby their own graces, but making them a means of much spiritual good to others, either of their conversion, as of Onesimus here, or of their confirmation and strengthening, as Phi 1:14, Many brethren, waxing confident by my bonds, are much more bold to speak the word of the Lord without fear. When God&#039;s servants are bound, yet his word and Spirit are not bound; spiritual children may then be born to them. The apostle lays an emphasis here: My son, whom I have begotten in my bonds; he was dear to him, and he hoped would be so to Philemon, under this consideration. Prison-mercies are sweet and much set by. Paul makes an argument to Philemon from this dear relation that now was between Onesimus and him, his son begotten in his bonds. And a
6th Argument is from Philemon&#039;s own interest: Who in time past was to thee unprofitable, but now profitable to thee and to me, Plm 1:11. Observe, (1.) Unsanctified persons are unprofitable persons; they answer not the great end of their being and relations. Grace makes good for somewhat: &quot;In time past unprofitable, but now profitable, inclined and fitted to be so, and will be so to thee, his master, if thou receive him, as he has since his conversion been here to me, ministering to me in my confinement.&quot; There seems an allusion to the name Onesimus, which signifies profitable. Now he will answer to his name. It may be noted also how the apostle speaks in this matter, not as Onesimus&#039;s former case and conduct might warrant; he had wronged his master, and ran away from him, and lived as if he were his own and not his; yet as God covers the sins of penitents, forgives and does not upbraid, so should men. How tenderly does Paul here speak! Not that Onesimus&#039;s sin was small, nor that he would have any, much less himself, to take it so; but having been humbled for it, and doubtless taken shame to himself on account thereof, the apostle now would not sink his spirit by continuing to load and burden him therewith, but speaks thus tenderly when he is pleading with Philemon not to make severe reflections on his servant&#039;s misconduct, but to forgive. (2.) What happy changes conversion makes - of evil good! of unprofitable useful! Religious servants are a treasure in a family. Such will make conscience of their time and trusts, promoting the interests of those whom they serve, and managing all they can for the best. This then is the argument here urged: &quot;It will now be for thy advantage to receive him: thus changed, as he is, thou mayest expect him to be a dutiful and faithful servant, though in time past he was not so.&quot; Whereupon,
7th Argument, He urges Philemon from the strong affection that he had to Onesimus. He had mentioned the spiritual relation before, My son begotten in my bonds; and now he signifies how dear he was to him: Thou therefore receive him, that is my own bowels, Plm 1:12. &quot;I love him as I do myself, and have sent him back to thee for this end, that thou shouldst receive him; do it therefore for my sake, receive him as one thus dear to me.&quot; Observe, Even good men may sometimes need great earnestness and entreaty to lay their passions, let go their resentments, and forgive those who have injured and offended them. Some have thought it to look this way, when Paul is so pathetic and earnest, mustering up so many pleas and arguments to gain what he requests. Philemon, a Phrygian, might perhaps be naturally of a rough and difficult temper, and thence need no little pains in touching all the springs that might move him to forgiveness and reconciliation; but rather should we strive to be like God, who is slow to anger, ready to forgive, and abundant in pardons. And again, an
8th Argument is from the apostle&#039;s denying himself in sending back Onesimus: though he might have presumed upon Philemon&#039;s leave to detain him longer, yet he would not, Plm 1:13, Plm 1:14. Paul was now in prison, and wanted a friend or servant to act for him, and assist him, for which he found Onesimus fit and ready, and therefore would have detained him to minister to him, instead of Philemon himself, whom if he had requested to have come to him in person for such purpose, he might have presumed he would not have refused; much less might he have reckoned that he would be unwilling his servant should do this in his stead; yet he would not take this liberty, though his circumstances needed it: I have sent him back to thee, that any good office of thine to me might not be of necessity, but willingly. Observe, Good deeds are most acceptable to God and man when done with most freedom. And Paul herein, notwithstanding his apostolical power, would show what regard he had to civil rights, which Christianity does by no means supersede or weaken, but rather confirm and strengthen. Onesimus, he knew, was Philemon&#039;s servant, and therefore without his consent not to be detained from him. In his unconverted state he had violated that right, and withdrawn himself, to his master&#039;s injury; but, now that he had seen his sin and repented, he was willing and desirous to return to his duty, and Paul would not hinder this, but rather further it. He might indeed have presumed on Philemon&#039;s willingness; but, but notwithstanding his need, he would deny himself rather than take that way. And he further urges,
9th Argument, That such a change was now wrought in Onesimus that Philemon needed not fear his ever running from him, or injuring him any more: For perhaps he therefore departed for a season, that thou shouldest receive him for ever, Plm 1:15. There are those of whom Solomon says, If thou deliver them, thou must do it again (Pro 19:19); but the change wrought in Onesimus was such that he would never again need one thus to intercede for him. Charity would so hope and judge, yea, so it would be; yet the apostle speaks cautiously, that none might be bold to make another such experiment in expectation of a like gracious issue. Observe, (1.) In matters that may be wrested to ill, ministers must speak warily, that kind providences of God towards sinners be not abused to encouragements to sin, or abatements of just abhorrence of it: Perhaps he therefore departed from thee for a season, etc. (2.) How tenderly still the sins of penitents are spoken of; he calls it a departure for a season, instead of giving it the term that it deserved. As overruled and ordered by God, it was a departure; but in itself, and in respect of the disposition and manner of the act, it was a criminal going away. When we speak of the nature of any sin or offence against God, the evil of it is not to be lessened; but in the person of a penitent sinner, as God covers it, so must we: &quot;He departed for a season, that thou shouldst receive him for ever, that upon conversion he may return, and be a faithful and useful servant to thee as long as he lives.&quot; Bray a fool in a mortar, yet will not his folly depart from him. But it is not so with true penitents: they will not return to folly. (3.) Observe the wisdom, and goodness, and power of God, in causing that to end so happily which was begun and carried on for some time so wickedly, thus regarding a poor vassal, one of such low rank and condition and so little regarded by men, working so good and great a change in him who was so far gone in evil ways, who had wronged a master so good, had run from a family so pious, from the means of grace, the church in his house, that he should be led into the way of salvation who had fled from it, and find means made effectual at Rome who had been hardened under them at Colosse. What riches are here of divine grace! None so low, nor mean, nor vile, as utterly to be despaired of. God can meet with them when running from him; can make means effectual at one time and place, which have not been so at another. So was it in this instance of Onesimus; having returned to God, he now returns to his master, who will have more service and better hold of him than ever - by conscience of his duty and faithfulness in it to his life&#039;s end; his interest therefore it will be now to receive him. So God often brings gain to his people out of their losses. And, besides interest, a
10th Argument is taken from the capacity under which Onesimus now would return, and must be received by Philemon (Plm 1:16): &quot;Not now as a servant (that is, not merely or so much), but above a servant (in a spiritual respect), a brother beloved, one to be owned as a brother in Christ, and to be beloved as such, upon account of this holy change that is wrought in him, and one therefore who will be useful unto thee upon better principles and in a better manner than before, who will love and promote the best things in thy family, be a blessing in it, and help to keep up the church that is in thy house.&quot; Observe, (1.) There is a spiritual brotherhood between all true believers, however distinguished in civil and outward respects; they are all children of the same heavenly Father, have a right to the same spiritual privileges and benefits, must love and do all good offices to and for one another as brethren, though still in the same rank, and degree, and station, wherein they were called. Christianity does not annul nor confound the respective civil duties, but strengthens the obligation to them, and directs to a right discharge of them. (2.) Religious servants are more than mere ordinary servants; they have grace in their hearts, and have found grace in God&#039;s sight, and so will in the sight of religious masters. Psa 101:6, Mine eyes are upon the faithful of the land, that they may dwell with me. He that walketh in a perfect way, he shall serve me. &quot;Onesimus having now become such, receive and regard him as one that is partaker of the same common faith, and so a brother beloved, specially to me who have been the instrument of his conversion.&quot; Good ministers love not so much according to the outward good which they receive as the spiritual good which they do. Paul called Onesimus his own bowels, and other converts his joy and crown. &quot;A brother beloved, specially to me, but how much more to thee, both in the flesh and in the Lord; by a double tie therefore (both civil and religious) thy servant: thy property, one of thy house and family, and now, in a spiritual respect, thy brother in Christ, which heightens the engagement. He is God&#039;s servant and thine too; here are more ties than he is under to me. How readily therefore should he be received and loved by thee, as one of thy family and one of the true faith, one of thy house and one of the church in thy house!&quot; This argument is strengthened by another, the
11th Argument, From the communion of saints: If thou count me therefore a partner, receive him as myself, Plm 1:17. There is a fellowship among saints; they have interest one in another, and must love and act accordingly. &quot;Now show thy love to me, and the interest I have in thee, by loving and receiving one so near and dear to me, even as myself; own and treat him as thou wouldst me, with a like ready and true, though perhaps not equal, affection.&quot; But why such concern and earnestness for a servant, a slave, and such a one as had misbehaved? Answer, Onesimus being now penitent, it was doubtless to encourage him, and to support him against the fears he might have in returning to a master whom he had so much abused and wronged, to keep him from sinking into despondency and dejection, and encourage him to his duty. Wise and good ministers will have great and tender care of young converts, to encourage and hearten them what they can to and in their duty. Objection, But Onesimus had wronged as well as offended his master. The answer to this makes a
12th Argument, A promise of satisfaction to Philemon: If he hath wronged thee, or oweth thee aught, etc., Plm 1:18, Plm 1:19. Here are three things:
(1.) A confession of Onesimus&#039;s debt to Philemon: If he hath wronged thee, or oweth thee aught. It is not an if of doubting, but of illation and concession; seeing he hath wronged thee, and thereby has become indebted to thee; such an if as Col 3:1 and Pe2 2:4, etc. Observe, True penitents will be ingenuous in owning their faults, as doubtless Onesimus had been to Paul, upon his being awakened and being brought to repentance; and especially is this to be done in cases of injury to others. Onesimus by Paul owns the wrong. And,
(2.) Paul here engages for satisfaction: Put that on my account; I Paul have written it with my own hand, I will repay it. Observe, [1.] The communion of saints does not destroy distinction of property: Onesimus, now converted, and become a brother beloved, is yet Philemon&#039;s servant still, and indebted to him for wrongs that he had done, and not to be discharged but by free and voluntary remission, or on reparation made by himself, or some other in his behalf, which part, rather than fail, the apostle undertakes for him. [2.] Suretiship is not in all cases unlawful, but in some is a good and merciful undertaking. Only know the person and case, be not surety for a stranger (Pro 11:15), and go not beyond ability; help thy friend thou mayest, as far as will comport with justice and prudence. And how happy for us that Christ would be made the surety of a better covenant (Heb 7:22), that he would be made sin for us who knew no sin, that we might be made the righteousness of God in him! And, [3.] Formal securities by writing, as well as by word and promise, may be required and given. Persons die, and words may be forgotten or mistaken; writing better preserves right and peace, and has been in use with good persons, as well as others, in all ages, Jer 32:9, etc.; Luk 16:5-7. It was much that Paul, who lived on contributions himself, would undertake to make good all loss by an evil servant to his master; but hereby he expresses his real and great affection for Onesimus, and his full belief of the sincerity of his conversion: and he might have hope that, notwithstanding this generous offer, Philemon would not insist on it, but freely remit all, considering,
(3.) The reason of things between him and Philemon: &quot;Albeit, I do not say to thee how thou owest unto me even thy own self besides; thou wilt remember, without my reminding thee, that thou are on other accounts more in debt to me than this comes to.&quot; Modesty in self-praises is true praise. The apostle glances at the benefits he had conferred on Philemon: &quot;That thou art any thing in grace and acceptation with God, or enjoyest any thing in a right and comfortable manner, it is, under God, owing to my ministry. I have been the instrument in his hand of all that spiritual good to thee; and what thy obligation to me on this account is I leave to thee to consider. Thy forgiving a pecuniary debt to a poor penitent for my sake and at my request, and which, however, I now take upon myself to answer, thy remitting it to him, or to me, now his surety, thou wilt confess, is not so great a thing; here is more per contra: Thou owest to me even thy ownself besides.&quot; Observe, How great the endearments are between ministers and those towards whom their endeavours have been blessed to their conversion or spiritual edification! If it had been possible (said Paul to the Galatians), you would have plucked out your own eyes, and have given them to me, Gal 4:15. On the other hand he calls them his children, of whom he travailed again, till Christ was formed in them, that is, the likeness of Christ more fully. So Th1 2:8, We were willing to have imparted to you not the gospel of God only, but also our own souls, because you were dear unto us. By way of allusion, this may illustrate Christ&#039;s undertaking for us. We had revolted from God, and by sin had wronged him, but Christ undertakes to make satisfaction, the just for the unjust, that he might bring us unto God. &quot;If the sinner owes thee aught, put it upon my account, I will pay the debt; let his iniquity be laid on me, I will bear the penalty.&quot; Further, a
13th Argument is from the joy and comfort the apostle hereby would have on Philemon&#039;s own account, as well as on Onesimus&#039;s in such a seasonable and acceptable fruit of Philemon&#039;s faith and obedience: Yea, brother, let me have joy of thee in the Lord: refresh my bowels in the Lord, Plm 1:20. Philemon was Paul&#039;s son in the faith, yet he entreats him as a brother; Onesimus a poor slave, yet he solicits for him as if he were seeking some great thing for himself. How pathetic is he! &quot;Yea, brother, or O my brother (it is an adverb of wishing or desiring), let me have joy of thee in the Lord. Thou knowest that I am now a prisoner or the Lord, for his sake and cause, and need all the comfort and support that my friends in Christ can give me: now this will be a joy to me, I shall have joy of thee in the Lord, as seeing such an evidence and fruit of thy own Christian faith and love, and on Onesimus&#039;s account, who hereby will be relieved and encouraged.&quot; Observe, (1.) Christians should do the things that may rejoice the hearts of one another, both people and minister reciprocally, and ministers of their brethren. From the world they expect trouble; and where may they look for comfort and joy but in one another? (2.) Fruits of faith and obedience in people are the minister&#039;s greatest joy, especially the more of love appears in them to Christ and his members, forgiving injuries, showing compassion, being merciful as their heavenly Father is merciful. &quot;Refresh my bowels in the Lord. It is not any carnal selfish respect I am actuated by, but what is pleasing to Christ, and that he may have honour therein.&quot; Observe, [1.] The Lord&#039;s honour and service are a Christian&#039;s chief aim in all things. And, [2.] It is meat and drink to a good minister to see people ready and zealous in what is good, especially in acts of charity and beneficence, as occasions occur, forgiving injuries, remitting somewhat of their right, and the like. And, once more, his last, which is the
14th Argument, Lies in the good hope and opinion which he expresses of Philemon: Having confidence in thy obedience, I wrote unto thee, knowing that thou wilt also do more than I say, Plm 1:21. Good thoughts and expectations of us more strongly move and engage us to do the things expected from us. The apostle knew Philemon to be a good man, and was thence persuaded of his readiness to do good, and that not in a scanty and niggardly manner, but with a free and liberal hand. Observe, Good persons will be ready for good works, and not narrow and pinching, but abundant in them. Isa 32:8, The liberal deviseth liberal things. The Macedonians first gave themselves to the Lord, and then to his apostles by the will of God, to do what good they could with what they had, according as occasions offered.
Thus far is the substance and body of the epistle. We have,
II. The conclusion, where,
1. He signifies his good hope of deliverance, through their prayers, and that shortly he might see them, desiring Philemon to make provision for him: But withal prepare me also a lodging; for I trust that through your prayers I shall be given unto you, Plm 1:22. But withal, or moreover. He comes to another thing, yet, as may seem, not without some eye to the matter which he had been upon, that might be furthered by this intimation that he hoped he should himself soon follow, and know the effect of his epistle, which Philemon would therefore be the more stirred up to see might be to his satisfaction. Now here is,
(1.) The thing requested: Prepare me also a lodging; under this all necessaries for a stranger are included. He wills Philemon to do it, intending to be his guest, as most to his purpose. Observe, Hospitality is a great Christian duty, especially in ministers, and towards ministers, such as the apostle was, coming out of such dangers and sufferings for Christ and his gospel. Who would not show the utmost of affectionate regards to such a one? It is an honourable title that he gives Gaius (Rom 16:23), My host, and of the whole church. Onesiphorus is also affectionately remembered by the apostle on this account (Ti2 1:16, Ti2 1:18), The Lord give mercy to the house of Onesiphorus; for he oft refreshed me, and was not ashamed of my chain; and in how many things he ministered to me at Ephesus, thou knowest.
(2.) Here is the ground of the apostle&#039;s request: For I trust that through your prayers I shall be given unto you. He did not know how God might deal with him, but the benefit of prayer he had often found, and hoped he should again, for deliverance, and liberty to come to them. Observe, [1.] Our dependence is on God for life and liberty and opportunity of service; all is by divine pleasure. [2.] When abridged of these or any other mercies, our trust and hope must be in God, without fainting or succumbing, while our case is depending. But yet, [3.] Trust must be with the use of means, prayer especially, though no other should be at hand; this hath unlocked heaven and opened prison-doors. The fervent effectual prayer of the righteous availeth much. [4.] Prayer of people for ministers, especially when they are in distress and danger, is their great duty; ministers need and request it. Paul, though an apostle, did so with much earnestness, Rom 15:30; Co2 1:11; Eph 6:18, Eph 6:19; Th1 5:25. The least may in this way be helpful to the greatest. Yet, [5.] Though prayer obtains, yet it does not merit the things obtained: they are God&#039;s gift, and Christ&#039;s purchase. I trust that through your prayers, charisthēsomai humin - I shall be freely bestowed on you. What God gives, he will yet be sought to for, that mercies may be valued the more, and known whence they come, and God may have the praise. Minister&#039;s lives and labours are for the people&#039;s good; the office was set up for them; he gave gifts for men, apostles, etc. Eph 4:8, Eph 4:11, Eph 4:12. Their gifts, and labours, and lives, all are for their benefit. Co1 3:21, Co1 3:22, All things are yours, Apollos, Cephas, etc. [6.] In praying for faithful ministers, people in effect pray for themselves: &quot;I trust I shall be given unto you, for your service, and comfort, and edification in Christ.&quot; See Co2 4:15. [7.] Observe the humility of the apostle; his liberty, should he have it, he would own to be through their prayers, as well as, or more than, his own; he mentions them only through the high thoughts he had of the prayers of many, and the regard God would show to his praying people. Thus of the first thing in the apostle&#039;s conclusion.
2. he sends salutations from one who was his fellow-prisoner, and four more who were his fellow-labourers, Plm 1:23, Plm 1:24. Saluting is wishing health and peace. Christianity is no enemy to courtesy, but enjoins it, Pe1 3:8. It is a mere expression of love and respect, and a means of preserving and nourishing them. There salute thee Epaphras, my fellow-prisoner in Christ Jesus. he was of Colosse, and so countryman and fellow-citizen with Philemon; by office he seems to have been an evangelist, who laboured among the Colossians (if he was not the first converter of them), for whom he had special affection. Our dear fellow-servant (said St. Paul), and for you a faithful minister of Christ (Col 1:7), and (Col 4:12, Col 4:13), A servant of Christ, always labouring for you in prayers. I bear him record that he hath a great zeal for you, etc. A very eminent person therefore this was, who, being at Rome, perhaps accompanying Paul, and labouring in the same work of preaching and propagating the gospel, was confined in the same prison, and for the same cause; both termed prisoners in Christ Jesus, intimating the ground of their imprisonment, not any crime or wickedness, but for the faith of Christ and their service to him. An honour it is to suffer shame for Christ&#039;s name. My fellow-prisoner in Christ Jesus is mentioned as his glory and the apostle&#039;s comfort; not that he was a prisoner and so hindered from his work (this was matter of affliction), but that, seeing God thus permitted and called him to suffer, his providence so ordered it that they suffered together, and so had the benefit and comfort of one another&#039;s prayers, and help, it may be, in some things; this was a mercy. So God sometimes lightens the sufferings of his servants by the communion of saints, the sweet fellowship they have one with another in their bonds. Never more enjoyment of God have they found than when suffering together for God. So Paul and Silas, when their feet were fast in the stocks, had their tongues set at liberty, and their hearts tuned for the praises of God. - Marcus, Aristarchus, Demas, Lucas, my fellow-labourers. The mention of these seems in a manner to interest them in the business of the latter. How ill would it look by denial of the request of it to slight so many worthy names as most of these, at least, were! Marcus, cousin of Barnabas, and son of Mary, who was so hospitable to the saints at Jerusalem (Col 4:10, Act 12:12), and whose house was the place of meeting for prayer and the worship of God. Though some failing seems to have been in him when Paul and he parted, yet in conjunction with Barnabas he went on with his work, and here Paul and he, we perceive, were reconciled, and differences forgotten, Ti2 4:11. He bids Mark to be brought to him, for he is profitable to me for the ministry, that is, of an evangelist. Aristarchus is mentioned with Marcus (Col 4:10), and called there by Paul his fellow-prisoner; and speaking there of Marcus, sister&#039;s son to Barnabas, he adds, Touching whom you received commandments; if he come unto you, receive him: an evidence that he himself had received him, and was reconciled to him. Next is Demas, who hitherto, it seems, appeared not faulty, though he is censured (Ti2 4:10) as having forsaken Paul, from love of this present world. But how far his forsaking was, whether total from his work and profession, or partial only, and whether he repented and returned to his duty, scripture is silent, and so much we be: no mark of disgrace lay on him here, but he is joined with others who were faithful, as he is also in Col 4:14. Lucas is the last, that beloved physician and evangelist, who came to Rome, companion with Paul, Col 4:14; Ti2 4:11. He was Paul&#039;s associate in his greatest dangers, and his fellow-labourer. The ministry is not a matter of carnal ease nor pleasure, but of pains; if any are idle in it, they answer not their calling. Christ bids his disciples pray the Lord of the harvest to send forth labourers, not loiterers, into his harvest, Mat 9:38. And the people are extorted to know those that labour among them, and are over them in the Lord, and to esteem them very highly in love for their work&#039;s sake, Th1 5:12, Th1 5:13. My fellow-labourers, says the apostle: ministers must be helpers together of the truth; they serve the same Lord, in the same holy work and function, and are expectants of the same glorious reward; therefore they must be assistants to each other in furthering the interest of their great and common Master. Thus of the salutations, and then,
3. Here is the apostle&#039;s closing prayer and benediction, Plm 1:25. Observe, (1.) What is wished and prayed for: Grace, the free favour and love of God, together with the fruits and effects of it in all good things, for soul and body, for time and eternity. Observe, Grace is the best wish for ourselves and others; with this the apostle begins and ends. (2.) From whom: Our Lord Jesus Christ, the Son of God, second Person in the Trinity, Lord by natural right, by whom, and for whom, all things were created (Col 1:16, Joh 1:1-3), and who is heir of all things, and, as God-man and Mediator, who purchased us, and to whom we are given by the Father. Jesus, the Saviour, Mat 1:21. We were lost and undone; he recovers us, and repairs the ruin. He saves by merit, procuring pardon and life for us; and by power, rescuing us from sin, and Satan, and hell, and renewing us to the likeness, and bringing us to the enjoyment, of God: thus is he Jesus; and Christ, the Messiah or anointed, consecrated and fitted to be king, priest, and prophet, to his church. To all those offices were there anointings under the law with oil, and to them was the Saviour spiritually anointed with the Holy Ghost, Act 10:38. In none but him were all these together and in such eminence. He was anointed with the oil of gladness above his fellows, Psa 45:7. This Lord Jesus Christ is ours by original title to us, by gospel offers and gift, his purchase of us, and our own acceptance of him, resignation to him, and mystical union with him: Our Lord Jesus Christ. Observe, All grace to us is from Christ; he purchased, and he bestows it. Of his fulness we all receive, and grace for grace, Joh 1:16. He filleth all in all, Eph 1:23. (3.) To whom: Your spirit, meta tou pneumatos humōn, not of Philemon only, but of all who were named in the inscription. With your spirit, that is, with you, the soul or spirit being the immediate seat of grace, whence it influences the whole man, and flows out in gracious and holy actings. All the house saluted are here joined in the closing benediction, the more to remind and quicken all to further the end of the epistle.
Amen is added, not only for strong and affectionate summing up the prayer and wish, so let it be; but as an expression of faith that it will be heard, so shall it be. And what need we more to make us happ</p>