15 For perhaps he was therefore separated from you for a while, that you would have him forever,
*Minor differences ignored. Grouped by changes, with first version listed as example.
For perhaps he was separated. If we are angry on account of offenses committed by men, our minds ought to be soothed, when we perceive that those things which were done through malice have been turned to a different end by the purpose of God. A joyful result may be regarded as a remedy for evils, which is held out to us by the hand of God for blotting out offenses. Thus Joseph -- when he takes into consideration, that the wonderful providence of God brought it about, that, though he was sold as a slave, yet he was elevated to that high rank, from which he could provide food for his brethren and his father -- forgets the treachery and cruelty of his brethren, and says, that he was sent before on their account. (Genesis 45:5.) Paul therefore reminds Philemon that he ought not to be so greatly offended at the flight of his slave, for it was the cause of a benefit not to be regretted. So long as Onesimus was at heart a runaway, Philemon, though he had him in his house, did not actually enjoy him as his property; for he was wicked and unfaithful, and could not be of real advantage. He says, therefore, that he was a wanderer for a little time, that, by changing his place, he might be converted and become a new man. And he prudently softens everything, by calling the flight a departure, and adding, that it was only for a time. That thou mightest receive him for ever. Lastly, he contrasts the perpetuity of the advantage with the short duration of the loss. But above a servant, a beloved brother. He next brings forward another advantage of the flight, that Onesimus has not only been corrected by means of it, so as to become a useful slave, but that he has become the "brother" of his master. Especially to me. Lest the heart of Onesimus, wounded by the offense which was still fresh, should be reluctant to admit the brotherly appellation, Paul claims Onesimus first of all, as his own "brother." Hence he infers that Philemon is much more closely related to him, because both of them had the same relationship in the Lord according to the Spirit, but, according to the flesh, Onesimus is a member of his family. Here we behold the uncommon modesty of Paul, who bestows on a worthless slave the title of a brother, and even calls him a dearly beloved brother to himself. And, indeed, it would be excessive pride, if we should be ashamed of acknowledging as our brother those whom God accounts to be his sons. How much more to thee. By these words he does not mean that Philemon is higher in rank according to the Spirit; but the meaning is, "Seeing that he is especially a brother to me, he must be much more so to thee; for there is a twofold relationship between you." We must hold it to be an undoubted truth, that Paul does not rashly or lightly (as many people do) answer for a man of whom he knows little, or extol his faith before he has ascertained it by strong proofs, and therefore in the person of Onesimus there is exhibited a memorable example of repentance. We know how wicked the dispositions of slaves were, so that scarcely one in a hundred ever came to be of real use. As to Onesimus, we may conjecture from his flight, that he had been hardened in depravity by long habit and practice. It is therefore uncommon and wonderful virtue to lay aside the vices by which his nature was polluted, so that the Apostle can truly declare that he has now become another man. From the same source proceeds a profitable doctrine, that the elect of God are sometimes brought to salvation by a method that could not have been believed, contrary to general expectation, by circuitous windings, and even by labyrinths. Onesimus lived in a religious and holy family, and, being banished from it by his own evil actions, he deliberately, as it were, withdraws far from God and from eternal life. Yet God, by hidden providence, wonderfully directs his pernicious flight, so that he meets with Paul.
For perhaps he therefore departed for a season - Perhaps on this account, or for this reason - διὰ τοῦτο dia touto - he left you for a little time. Greek, "for an hour" - πρὸς ὥραν pros hōran. The meaning is, that it was possible that this was permitted in the Providence of God in order that Onesimus might be brought under the influence of the gospel, and be far more serviceable to Philemon as a Christian, than he could have been in his former relation to him. What appeared to Philemon, therefore, to be a calamity, and what seemed to him to be wrong on the part of Onesimus, might have been permitted to occur in order that he might receive a higher benefit. Such things are not uncommon in human affairs.
That thou shouldest receive him for ever - That is, in the higher relation of a Christian friend and brother; that he might be united to thee in eternal affection; that he might not only be with thee in a far more endearing relation during the present life than he was before, but in the bonds of love in a world that shall never end.
He - departed for a season - This is another most delicate stroke. He departed thy slave, thy unfaithful slave; he departed for a short time; but so has the mercy of God operated in his behalf, and the providence of God in thine, that he now returns, not an unfaithful slave, in whom thou couldst repose no confidence, but as a brother, a beloved brother in the Lord, to be in the same heavenly family with thee for ever. Thou hast, therefore, reason to be thankful to God that he did depart, that he might be restored to thee again infinitely better than he was when be left thee. God has permitted his unfaithfulness, and overruled the whole both to his advantage and thine. The apology for Onesimus is very similar to that made by Joseph for his brethren, Genesis 45:5.
For perhaps he therefore (f) departed for (g) a season, that thou shouldest receive him for ever;
(f) He uses a more gentle type of speech, but in reality, he ran away.
(g) For a little time.
For perhaps he therefore departed for a season,.... The apostle in this clause seems to soften this business of Onesimus in running away from his master; he calls it not a running away, but a departure, an absence from him, and that but for a little while; and suggests that the hand of God might be in it; that there was an overruling providence that attended it, such as was in Joseph's going down into Egypt; and that this separation of Onesimus from his master, for a short time, was in order that they should come together again, and never part more, as follows:
that thou shouldest receive him for ever; or during life, referring to the law in Exodus 21:6 or to all eternity, since they were in the same spiritual relation, partakers of the same grace, and had a right to the same heavenly inheritance, and should be together with Christ for evermore.
When we speak of the nature of any sin or offence against God, the evil of it is not to be lessened; but in a penitent sinner, as God covers it, so must we. Such changed characters often become a blessing to all among whom they reside. Christianity does not do away our duties to others, but directs to the right doing of them. True penitents will be open in owning their faults, as doubtless Onesimus had been to Paul, upon his being awakened and brought to repentance; especially in cases of injury done to others. The communion of saints does not destroy distinction of property. This passage is an instance of that being imputed to one, which is contracted by another; and of one becoming answerable for another, by a voluntary engagement, that he might be freed from the punishment due to his crimes, according to the doctrine that Christ of his own will bore the punishment of our sins, that we might receive the reward of his righteousness. Philemon was Paul's son in the faith, yet he entreated him as a brother. Onesimus was a poor slave, yet Paul besought for him as if seeking some great thing for himself. Christians should do what may give joy to the hearts of one another. From the world they expect trouble; they should find comfort and joy in one another. When any of our mercies are taken away, our trust and hope must be in God. We must diligently use the means, and if no other should be at hand, abound in prayer. Yet, though prayer prevails, it does not merit the things obtained. And if Christians do not meet on earth, still the grace of the Lord Jesus will be with their spirits, and they will soon meet before the throne to join for ever in admiring the riches of redeeming love. The example of Onesimus may encourage the vilest sinners to return to God, but it is shamefully prevented, if any are made bold thereby to persist in evil courses. Are not many taken away in their sins, while others become more hardened? Resist not present convictions, lest they return no more.
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 Genesis 45:5.
departed--literally, "was parted from thee"; a softening term for "ran away," to mitigate Philemon's wrath.
receive him--Greek, "have him for thyself in full possession" (see on Philippians 4:18). The same Greek as in Matthew 6:2.
for ever--in this life and in that to come (compare Exodus 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.
Perhaps he therefore departed, etc. Perhaps his departure was providential, to lead to his conversion, to give you a faithful helper, and to save him forever.
Not now as a servant. His relation is changed. He is more than a servant, a Christian brother, beloved, specially to me. See Plm 1:12.
How much more unto thee. He has both temporal, fleshly relations to thee (those of master and servant), and besides is your brother in Christ. Both these ties ought to bind him to you. The gospel held Christian masters responsible for both the moral and the physical welfare of their servants.
If thou count me a partner. Christian fellow-laborers are partners. See 2-Corinthians 8:23, where Titus is named as Paul's partner. Then receive him, as you would me.
God might permit him to be separated (a soft word) for a season, that thou mightest have him for ever - Both on earth and in heaven.
*More commentary available at chapter level.