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(continued from previous page)
the slave for a brother." Meyer)
 If
you count me as your partner receive him as you would me. If he
has wronged you or owes you anything, put it on my account. I
will repay it, — even though you owe me even your own self.
Yes, brother (I may as well acknowledge it) I do beg your help
in the Lord. Brighten my heart in the Lord (as you have the
hearts of other saints). I have confidence in your obedience,
knowing that you will do more than I say.
I
trust that through your prayers I may be released from prison
and come to you, so get ready for my stay. Various saints salute
you. The grace of our Lord be with your spirit.
——————————
The
personal nature of this letter is striking, the nearest
N.T. parallel to it being 3 John: "unto Gaius the
beloved." The whole epistle was likely written in Paul's
own hand (v. 19). He may have written many such letters but this
is the only one preserved. It is addressed not only to Philemon
but "to the church in thy house," whereby the Holy
Spirit teaches all saints these vital lessons.
Commendations
of Philemon are not to flatter, nor are they related to wealth
or worldly position. They are prayer material, praising his
service of God and its good effects.
Paul
beseeches "with a gentle yet distinct assertion of
his own authority" (Expositors). Without denying his
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"calling" or "rank," he sets it aside in
favor of a loving plea from an aged prisoner. The Greek of v.20
translates literally, "Yes, brother, I (ego) of thee may
have help..." Expositors quotes Lightfoot as saying,
"The emphatic e g o identifies the cause of Onesimus with
his own." Paul unashamedly pleads, Yes; I want something
from you, in the Lord.
Recognition
of "rights" in this matter are dual: those which
the social order of the day dictated, and that which is expected
of saints. The first century society gave Philemon rights over
his slave, and Paul did not paint a banner and take to the
streets against those "rights." As Robertson says,
"Paul has been criticized for not denouncing slavery in
plain terms. But when one considers the actual conditions in the
Roman empire, he is a wise man who can suggest a better plan
than the one pursued here for the ultimate overthrow of
slavery." Paul imposed, in gentle but unmistakable fashion,
the "right" things for both Philemon and Onesimus to
do, as Christians.
He
could not "force" Philemon to free Onesimus --- for
our weapons are not carnal (2 Cor. 10:4-f). But truth, properly
applied, can "bring into captivity every thought to the
obedience of Christ." Could Paul have altered the Roman law
regarding slavery there is every reason to believe he would have
done so. But he did not neglect the greater power--
divine principles planted in the heart of men like Philemon ---
which could and did doom the pagan concept of slavery. As Luther
wrote, "We are all (Christ's) Onesimi if we will believe
it." God speed the day when more men will be His slave.
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