He now glides insensibly into the language 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. THE MOST WILLING MAY BE FAIRLY URGED TO THE COURSE OF DUTY. The apostle assures 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 and zealous conduct of life. "Credit and a good conscience are shipped both in one bottom."

3. A good heart entitles us to expect a liberal construction of 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.

II. THE APOSTLE BESPEAKS, ON HIS APPROACHING VISIT TO COLOSSAE, A FAVORABLE RECEPTION TO ONESMIUS. "But withal prepare me also a lodging: for I hope that through your prayers I shall be granted to you."

1. The presence of the apostle at Colossae would enable him to see that his expectations had not been disappointed. A Puritan writer says, "Who would not willingly receive Onesimus, coming as Paul's harbinger, to provide him lodging?"

2. The most eminent servants of God need the forayers of the humblest in his Church.

(1) Because they are exposed to many dangers and temptations.

(2) Because 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) The apostle believed in the efficacy of prayer. The prayers of the Colossian household would or might unlock his prison-doors. "The effectual fervent prayer of a righteous man availeth much" (James 5:16). - T.C.

In these words the apostle excuseth that he hath hitherto been so earnest with Philemon, declaring, that notwithstanding his exact and effectual manner of handling the matter, he doubted not of his receiving of him into his favour again. So then his drift is to show his good opinion of him, that he would not stick to forgive him but yield readily to every honest and reasonable request. He knew not certainly what Philemon would do, he knew what wrongs he had received and what losses he had sustained at his servant's hands; yet we see how, grounding himself upon the former trial of his faith and obedience, he hopeth the best, he doubteth not the worst; he trusteth in his obedience, he feareth not his denial.

I. From hence we learn THAT IT IS OUR DUTY ALWAYS TO HOPE WELL and to think the best, not to suspect the worst, of our brethren.

1. It is a property of love to be charitably affected, as the apostle testifieth in his description of it, "Love thinketh not evil" (1 Corinthians 13:5-7). Again, he saith, "It suffereth all things, it believeth all things, it hopeth all things, it endureth all things." The wise man also teacheth "that love covereth a multitude of sins." So then, where Christian love and brotherly kindness is, there is the best opinion and judgment one of another.

2. It is a fruit of a righteous man to hope the best and to judge charitably of his brother. The best man doth hardly suspect others to be bad. It is a common proverb, "A man doth muse as he doth use"; as himself useth to do so he imagineth of another. He that judgeth lewdly of another by mere suspicion or supposition is commonly lewd himself. For such as are wicked do think others as wicked as themselves; and such as are hypocrites themselves are most forward to tax others of hypocrisy. Seeing therefore to be charitably minded is both a property of love and a fruit of righteousness, it followeth that we ought to hope the best of all our brethren.

II. THE USES REMAIN TO BE CONSIDERED.

1. This serveth to reprove sundry abuses that are crept in among us and are too common in our practice, and are directly condemned in the Ninth Commandment, which tend to the hurt of our brother's good name, as all hard conceits and evil surmises, all uncharitable opinions and suspicions against them. The good name of a man is very precious, better than silver; yet it hath many enemies. If then we be charged to conceive the best in doubtful cases one of another, the capital sin of calumniation or slander is hereby condemned as the chief opposite to a man's estimation and credit. This hath many branches that are breaches of the law: all of one kind and kindred, and all enemies unto the good names of our brethren. In this number are arranged these three as companions one of another: the tale-breeder, the tale-bearer, the tale-believer.

2. It is our duty to expound and interpret all doubtful things in the best part before the truth do plainly and clearly appear unto us, and labour what we may to cover their infirmities. We must not be suspicious without great cause or good ground, but to give all uncertain and wandering reports of our brethren the best interpretation, according to the rule before remembered, "Love believeth all things, it hopeth all things.'"

3. Albeit we are to hope the best of others and to judge charitably of them, yet we must know that it is our duty to admonish one another and seek to convert one another from going astray. Hereby we shall save a soul, clear their good name, and cover a multitude of sins. For it is most certain, we can never conceive a good opinion of them, nor have them in any estimation, nor entertain a charitable judgment of their doings, unless we show ourselves forward to exhort and admonish them when we see they walk not with a right foot nor tread in the steps that lead unto eternal life.

4. Lastly, seeing it is our duty to hope and esteem the best of one another, let this be acknowledged and confessed of us, that we must judge of no man before the time; we must take heed of rash judgment. We must despair of no man's salvation but hope the best of them, that God will give them repentance to come out of the snares and subtleties of the devil whereby they are holden captives to do his will.

III. THIS OFFERETH UNTO US THESE MEDITATIONS.

1. It is a comfort to those that at the last are brought to repentance. No man is excluded from grace in this life, and from glory in the world to come, that turneth unto God with all his heart. Let none despair through the greatness, heinousness, and multitude of his sins, hat rather make haste and delay not the time to put off from day to day, considering how ready the Lord is to embrace him, to receive him, to forgive him.

2. Albeit the gate of mercy be set wide open for all penitent persons, yet this ought not to harden men's hearts in carelessness and security. For the ungodly that continue in their sins have no defence for themselves and their presumption in God's mercy, by the example of those that were called at the last hour of the day. Mark, that so soon as the thief and labourers were called, by and by they repented: the reason why they turned from their sins no sooner was because grace was no sooner offered unto them: but when God spake, they beard His voice with joy; when God called, they answered without delay: whereas these impenitent persons have had the means oftentimes offered unto them, and yet refuse the calling of the Lord.

3. We are to hope the best of our brethren, to commend them unto God, to pray for their conversion. There cannot be a greater injury done unto them than to pass the sentence of condemnation upon them, and as much as lieth in us to blot them out of the book of life. Hence it is that the apostle saith (1 Corinthians 4:5).

(W. Attersoll.)

I. PAUL'S CONFIDENCE ABATES NOT HIS EARNESTNESS. Even where there is greatest hope of speed, it is no error to put to our best strength. Even the most forward may be quickened. Assurance of speed should not cool our fervor in our suits for God. God loves not only obedience but a cheerful spirit therein. Though we be assured of men's obedience, yet who knows what oppositions, reluctations, and discouragements may come from Satan, and a man's own corrupt heart? How seasonable then in such cases may some motives be! and how may our warmth heat another! It is no absurdity in this case to put spurs to a running horse.

II. Mark WHAT HATH ALL THIS WHILE MADE PAUL SO EARNEST WITH PHILEMON, "having confidence of thine obedience." Never hath a man a better heart to speak than where he hath an hope to speed. Surely people's zeal kindles ministers', the forwarder they are to hear the forwarder are they to speak. Philemon's obedience puts heat and life into Paul and makes him earnest. A man hath but little heart to speak where he hath but little hope to speed. When a man fears he shall have but a cold suit of it, it chills his affections and makes him a cold suitor. Examine therefore thine own heart, and try if thou find not She cause of thy minister's defects in thyself. Many a minister would be better if he had a better people, and a good people makes a good minister as well as a good minister makes a good people.

III. See THE CREDIT, YEA THE HONOUR, THAT CONSCIENCE AND OBEDIENCE PUTS UPON A MAN. Paul makes no question but to prevail with Philemon, because he knew him even before to make a conscience of yielding obedience.

IV. THE PROPERTY OF A GRACIOUS AND AN ENLARGED HEART. It is not so illiberally and stingy disposed as to give God no more than His just dues in extremity, but enlarges itself so as to go further than it is tied by express commandment.

(D. Dyke, B. D.)

What was the something which lay outside of, beyond, and over, the wide range of all that St. Paul bad claimed — forgiveness of two great offences on the part of Onesimus — deletion of his debt, his exaltation and ennoblement into a brother? There were overwhelming reasons why St. Paul should not demand the manumission of Onesimus. The slave would thus have been forced by St. Paul's action into a position in which he would have derived an enormous gain from gross wrong-doing. Philemon, besides, would have been a pecuniary loser without a free and hearty consent. Yet there has been a very general feeling that the word "liberty" fills St. Paul's heart, hangs upon his lips though unuttered, and hovers over his pen though unwritten.

(Bp. Wm. Alexander.)

If St. Paul had thought Philemon a churlish, hard man, he would not have written such a letter, but he knew him to be a kind, considerate man, and so he would be ready, not only to comply, but to go beyond the expressed desire of the apostle. Notice the word "obedience." It is the only one in the letter which implies apostolic authority, but it is in the letter, and justly reminds Philemon that it was no ordinary servant of Christ who was making the request.

(M. F. Sadler, M. A.)

Was he hinting at emancipation, which he would rather have to come from Philemon's own sense of what was due to the slave who was now a brother, than be granted, perhaps hesitatingly, in deference to his request? Possibly, but more probably, he had no definite thing in his mind, but only desired to express his loving confidence in his friend's willingness to please him. Commands given in such a tone, where authority audibly trusts the subordinate, are far more likely to be obeyed than if they were shouted with the hoarse voice of a drill sergeant. Men will do much to fulfil generous expectations. Christ's commands follow, or rather set, this pattern. He trusts His servants, and speaks to them in a voice softened and confiding. He tells them His wish, and commits Himself and His cause to His disciples' love. Obedience beyond the strict limits of command will always be given by love. It is a poor, grudging service which weighs obedience as a chemist does some precious medicine, and is careful that not the hundredth part of a grain more than the prescribed amount shall be doled out. A hired workman will fling down his lifted trowel full of mortar at the first stroke of the clock, though it would be easier to lay it on the bricks; but where affection moves the hand, it is delight to add something over and above to bare duty. The artist who loves his work will put many a touch on it beyond the minimum which will fulfil his contract. Those who adequately feel the power of Christian motives will not be anxious to find the least that they durst, but the most that they can do.

(A. Maclaren, D. D.)

The doctrine arising from hence is this, that righteous men being moved to honest, charitable, just, and necessary duties, will yield more than men can well request and require them to do.

1. The obedience of the faithful will super-abound because they set before them the example of God and delight to come near unto Him. They have experience of His bountiful dealing toward them, He is ready to grant not only what they ask but more than they ask.

2. The children of God have a free and willing mind, and seek to walk before Him with a perfect heart. And what will not a willing heart do? Will it not strive to attain to perfection?

3. Their joyfulness in the works of righteousness and godliness do exceed the trial of necessity. Though the Lord try His people with manifold afflictions, yet they are so far from quailing and cooling their willing readiness and ready willingness to do according to that they are required, nay, above that they are required, that they make the same much more excellent and famous.

4. They acknowledge all things to be from God and to be His; and therefore they will yield freely where He requireth and what He requireth and as far as He enableth them to their uttermost strength. The uses remain to he handled.

1. From hence we learn this point, that forwardness and zeal in good things is greatly to be commended. We cannot yield more than is looked for at our hands, unless we be earnest and fervent in the Spirit as men that are led by the Spirit. True it is there is no warrant to walk without our warrant or to run too fast without any guide. Hence it is that Solomon saith (Ecclesiastes 7:18, 19). Meaning thereby that as we should not suffer sin to reign in our mortal bodies (though we cannot wholly drive it away), so we should not seek a righteousness beyond the law. So then we must understand that albeit we are to be ready to yield more than can be required of us, yet we must not think to do more than God requires of us. If we speak of the duties that God commandeth, we come far short when we have done what we can, and we must confess we are unprofitable servants; but when we speak of good and Christian duties which our ministers or brethren crave of us and desire us to practise, we should willingly perform more than they ask at our hands. Let us therefore be fervent and zealous in all lawful and honest things. It is good always to be earnest in a good thing.

2. This doctrine is a comfort to ourselves and to other the servants of God, and an occasion of great joy when as we ourselves or others are forward and cheerful beyond expectation in good things. A notable example of both is offered to our consideration in the provision that was made and the furniture that was provided for the building of the Temple (1 Chronicles 29:9). Where we see that when David himself having a great zeal and delight in the house of his God gave of his own gold and silver, and the people and princes following his example spared no cost and expenses, it is said, "The people rejoiced when they offered willingly, for they offered willingly to the Lord, with a perfect heart: and David the king also rejoiced with great joy." Again, there is great occasion offered unto us to glorify God and to praise His Name, whensoever He worketh this willingness in the hearts of His children, and when we see their zeal to abound and their readiness to go beyond any request that we can make unto them. Lastly, it is the duty of every man to labour to be answerable at the least to the expectation that the Church hath had of him, and to endeavour to be as good as he hath made show of, performing therein the practice of his profession, not deceiving any of the servants of God therein. this requireth of us a careful observation and marking of the manners of men, both of their beginnings and proceedings, and not to stand, as idle beholders, gazing in the air; that we may understand the time, the means, the forwardness, the knowledge, the show that hath been in many; all which have promised much and caused us to expect good things at their hands, and yet oftentimes in vain.

(W. Attersoll.)

There are labourers whose hammers or spades move more or less briskly according as the foreman is near at hand or away. They need both an overseer and a stint of work. There are also those whose work is turned off changeably as to quantity, according to the terms of agreement signifying "by the day" or "by the job." Selfishness is not easily laid aside always when, hired to perform work for another, one lays off the coat to set about it. That under garment still remains, fitting more closely than tailor ever cut; Nessus-like, cleaving to the very skin. But an unselfish workman, even though but hired, is more like a partner in the firm. What interest he manifests in the successful issue! With hearty love for the end to be accomplished, making the work his own apparently, see how the better motive keeps every muscle up to its full tension! Not easily does he tire. Stint him, and, if possible, he will overdo the stint. No danger but that in a full day he will accomplish a full day's work — without any overseer. There are such Christian workmen. Paul regarded Philemon as one of this sort. Some one has suggested that that accounts for Philemon's Epistle having but one chapter. Writing to him, Paul needed not to spin out directions and exhortations page after page. Twenty-five verses were sufficient. No more than that to Philemon — whose heart was in the work! Possibly certain congregations, clamorous for short sermons, in these days might take a hint from the brevity of Philemon's Epistle. At least shorter sermons might find more appropriate place if Philemon's spirit was more generally diffused throughout the Churches. As it is, may they not already be disproportionately brief, especially as we consider the half heartedness for the Christian task with which so many of us go to our work? We deserve watching. We deserve stinting. We deserve long epistles, like overseer's lash, laid over us. It is the boy who hates work to whom his father must address himself with ever-wearying particulars of direction each morning. "Before you go off to play today, you must saw twenty-five sticks at the woodpile, or help mother about the house two hours and a half. That's your stint." Such a boy one must be particular with, or, likely as not, he'll do nothing. You know very well he will do no more than he has been directed to do. But the boy Philemon — when his father is leaving home, and must give directions to the hired servant for the management of affairs about the place during his absence, will he need directing also? Is his father anxious about him? "What will he be about while I am away so long?" Oh, no! Philemon has a son's interest in the work to be carried forward. "I've told him a few things to be remembered; but he is as much interested in affairs as I am, and he will do much more than I have said. I can trust Philemon!" Philemon-Christians, too, require but short sermons. To the Corinthians, however, chapter after chapter! Specific information how to conduct themselves: Not to vex their brethren, going to law with them; not to defile themselves shamelessly; not to eat meats offered to idols, nor cover their heads in prayer, nor profane the Lord's Supper by over drinking. Finally, Paul had even to add that, notwithstanding all his instructions, he feared, when he should come again to them, lest there should be "debates, envyings, wraths, strifes, swellings, and tumults" —enough to require some more very long sermons, just such as Paul could preach on occasions, as at Troas, where one poor man got asleep under it and fell out of the window. But Philemon — a whole church full of such Corinthians as he would have required very simple directions by epistles or sermons — in fact, would have constituted a model Church, no less than one easy to preach to in these hot days of summer. Somehow, a minister rather longs for Philemons in the pews, with hearts so much in the work they need little but leading; never pushing, never stinting, never overseeing, never long sermons.

(G. G. Phipps.)

Apphia, Archippus, Aristarchus, Demas, Epaphras, Lucas, Luke, Marcus, Mark, Onesimus, Paul, Philemon, Timotheus, TimothyColossaeBeyond, Confidence, Confident, Desire, Full, Meet, Obedience, Wilt, Wishes, Writing, Written, Wrote1. Paul rejoices to hear of the faith and love of Philemon,
8. whom he desires to forgive his servant Onesimus, and lovingly to receive him again.

Philemon 1:21

     1445   revelation, responses
     5914   optimism
     8213   confidence
     8453   obedience
     8636   asking

Philemon 1:8-21

     5010   conscience, matters of
     7448   slavery, in NT

Philemon 1:10-21

     6682   mediation

Philemon 1:17-21

     6684   mediator

The Epistles of the Captivity.
During his confinement in Rome, from a.d. 61 to 63, while waiting the issue of his trial on the charge of being "a mover of insurrections among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes" (Acts 24:5), the aged apostle composed four Epistles, to the Colossians, Ephesians, Philemon, and Philippians. He thus turned the prison into a pulpit, sent inspiration and comfort to his distant congregations, and rendered a greater service to future ages than he could have …
Philip Schaff—History of the Christian Church, Volume I

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