BibleTools.info

But withal prepare me also a lodging - Does not the apostle mention this as conferring an obligation on Philemon? I will begin to repay thee by taking up my abode at thy house, as soon as I shall be enlarged from prison. But some think he wished Philemon to hire him a house, that he might have a lodging of his own when he returned to Colosse.

For I trust that through your prayers - It is very likely that this epistle was written a short time before the liberation of the apostle from his first imprisonment at Rome. See Acts 28:30, and Philemon 2:24; and that he had that liberation now in full prospect.

But withal - Or, at the same time - Ἅμα HamaWhile you are granting this favor, do me also another by preparing a lodging for me.

Prepare me also a lodging - Philemon had been accustomed to show kindness to the saints Philemon 1:5, and not improbably Paul had before shared his hospitality. The word rendered “lodging” ( ξενία xenia), means, properly, guest-right, hospitality, entertainment; and then, a place for a guest; compare Acts 28:23.

For I trust - Paul had some hope of being released - an event which probably occurred; see the notes at Philemon 1:25; Philemon 2:23-24; compare the introduction to 2Timothy.

Through your prayers - Notes, 2 Corinthians 1:11. He expected release in answer to the petitions of those who loved him, and the cause in which he was engaged; compare the notes at Acts 12:5.

I shall be given unto you - I shall be permitted to return to you, as a favor - χαρισθήσομαι charisthēsomaiPaul had no doubt thus Philemon would so regard it, and he had no apprehension that his abiding with him would be considered as a burden.

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.