---
title: "Commentary Critical and Explanatory on the Whole Bible"
author: "Robert Jamieson, A. R. Fausset and David Brown"
languages: [en]
shelf: "Commentaries"
section: 825 of 927
url: https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/825/
cite: "Robert Jamieson, A. R. Fausset and David Brown, Commentary Critical and Explanatory on the Whole Bible, section 825. Scriptura (scriptura.si), https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/825/"
---

# Commentary Critical and Explanatory on the Whole Bible

*Robert Jamieson, A. R. Fausset and David Brown*

The Victorian standard commentary, critical and practical, from Genesis to Revelation.

## 825. Philemon · 2 of 2

Source: https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/825/ · cite a paragraph as https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/825/#p-N

[¶0] 14. without thy mind--that is, consent.

[¶1] should not be as--"should not appear as a matter of necessity, but of free will." Had Paul kept Onesimus, however willing to gratify Paul Philemon might be, he would have no opportunity given him of showing he was so, his leave not having been asked.

[¶2] 15. perhaps--speaking in human fashion, yet as one believing that God's Providence probably (for we cannot dogmatically define the hidden purposes of God in providence) overruled the past evil to ultimately greater good to him. This thought would soften Philemon's indignation at Onesimus' past offense. So Joseph in [Ge 45:5].

[¶3] departed--literally, "was parted from thee"; a softening term for "ran away," to mitigate Philemon's wrath.

[¶4] receive him--Greek, "have him for thyself in full possession" (see on [Php 4:18]). The same Greek as in [Mt 6:2].

[¶5] for ever--in this life and in that to come (compare [Ex 21:6]). Onesimus' time of absence, however long, was but a short "hour" (so Greek) compared with the everlasting devotion henceforth binding him to his master.

[¶6] 16. No longer as a mere servant or slave (though still he is that), but above a servant, so that thou shalt derive from him not merely the services of a slave, but higher benefits: a servant "in the flesh," he is a brother "in the Lord."

[¶7] beloved, specially to me--who am his spiritual father, and who have experienced his faithful attentions. Lest Philemon should dislike Onesimus being called "brother," Paul first recognizes him as a brother, being the spiritual son of the same God.

[¶8] much more unto thee--to whom he stands in so much nearer and more lasting relation.

[¶9] 17. a partner--in the Christian fellowship of faith, hope, and love.

[¶10] receive him as myself--resuming "receive him that is mine own bowels."

[¶11] 18. Greek, "But it (thou art not inclined to 'receive him' because) he hath wronged thee"; a milder term than "robbed thee." Onesimus seems to have confessed some such act to Paul.

[¶12] put that on mine account--I am ready to make good the loss to thee if required. The latter parts of Phm 19, 21, imply that he did not expect Philemon would probably demand it.

[¶13] 19. with mine own hand--not employing an amanuensis, as in other Epistles: a special compliment to Philemon which he ought to show his appreciation of by granting Paul's request. Contrast [Col 4:18], which shows that the Epistle to the Colossian Church, accompanying this Epistle, had only its closing "salutation" written by Paul's own hand.

[¶14] albeit, &c.--literally, "that I may not say ... not to say," &c.

[¶15] thou owest ... even thine own self--not merely thy possessions. For to my instrumentality thou owest thy salvation. So the debt which "he oweth thee" being transferred upon me (I making myself responsible for it) is cancelled.

[¶16] 20. let me--"me" is emphatic: "Let me have profit (so Greek 'for joy,' onainen, referring to the name Onesimus, 'profitable') from thee, as thou shouldst have had from Onesimus"; for "thou owest thine ownself to me."

[¶17] in the Lord--not in worldly gain, but in thine increase in the graces of the Lord's Spirit [Alford].

[¶18] my bowels--my heart. Gratify my feelings by granting this request.

[¶19] in the Lord--The oldest manuscripts read, "in Christ," the element or sphere in which this act of Christian love naturally ought to have place.

[¶20] 21. Having confidence in thy obedience--to my apostolic authority, if I were to "enjoin" it (Phm 8), which I do not, preferring to beseech thee for it as a favor (Phm 9).

[¶21] thou will also do more--towards Onesimus: hinting at his possible manumission by Philemon, besides, being kindly received.

[¶22] 22. This prospect of Paul's visiting Colosse would tend to secure a kindly reception for Onesimus, as Paul would know in person how he had been treated.

[¶23] your ... you--referring to Philemon, Apphia, Archippus, and the Church in Philemon's house. The same expectation is expressed by him, [Php 2:23], 24, written in the same imprisonment.

[¶24] 23. The same persons send salutations in the accompanying Epistle, except that "Jesus Justus" is not mentioned here.

[¶25] Epaphras, my fellow prisoner--He had been sent by the Colossian Church to inquire after, and minister to, Paul, and possibly was cast into prison by the Roman authorities on suspicion. However, he is not mentioned as a prisoner in [Col 4:12], so that "fellow prisoner" here may mean merely one who was a faithful companion to Paul in his imprisonment, and by his society put himself in the position of a prisoner. So also "Aristarchus, my fellow prisoner," [Col 4:10], may mean. Benson conjectures the meaning to be that on some former occasion these two were Paul's "fellow prisoners," not at the time.

[¶26] 25. be with your spirit--([Ga 6:18]; [2Ti 4:22]).