Philemon 1:24-25~Marcus, Aristarchus, Demas, Lucas, my fellowlabourers.
The grace of our Lord Jesus Christ be with your spirit. Amen.
Written from Rome to Philemon, by Onesimus a servant.
As we indicated in our previous note on part A of Philemon 1 vs 34-25; we threw in first and second points into the commentary, let’s continue from 3rd outlining point.
(3) there is no proof that Paul implied that Onesimus should return as a slave, or with a view to be held and regarded as a slave. Notwithstanding assuming he had been so some time ago, there isn't the smallest implication in the Epistle that when he sent him back to his lord, he implied that he should devote himself completely to the chains of servitude once more. Nor is there the smallest confirmation that on the off chance that he had sent this would be the outcome, he would have even agreed that he should come back to his lord. No man can take this Epistle and demonstrate from it that Paul would have sent him by any stretch of the imagination, on the off chance that he had assumed that the impact would be that he would be decreased to subjugation, and held in slavery. In the event that such had been his desire, he could never have composed such a letter as this. The outflow of such a craving would have discovered a place in the Epistle; or, in any event, the Epistle would not have been so encircled as nearly of need to prompt an alternate outcome.
(4) there is extremely agreeable proof, other than this, that he didn't imply that Onesimus ought to be viewed and regarded by Philemon as a slave. It would be incomprehensible for Philemon to conform to the desires inhaled forward in this letter, and meet precisely the wants of Paul for the situation, but hold him as a slave, or see him as property - as an "asset " - as a "thing." For.
(an) on the off chance that he had been once in the past a slave; if this is the reasonable significance of the word δοῦλος - doulos-then this is explicitly proclaimed. Subsequently, in Philemon 1:16, he is ordered to receive him "not currently as a worker" - οὐκέτι ὡς δοῦλον ouketi hōs doulonIf he had been a slave previously, he didn't wish that he ought to be received as such now, or viewed in that capacity any more. How could Philemon conform to the desire of the apostle, but view Onesimus as a slave? The simple endeavor to do it would be straightforwardly despite the communicated demands of Paul, and each minute he held him all things considered he would disregard his desires.
(b) He wanted him to receive and treat him, in all regards, as a Christian brother - as one redeemed of the lord Jesus - as a man: - "Above a servant, a beloved brother." How would he be able to do this, but then view and regard him as a slave? Is it regarding one as a Christian sibling to hold him as property; to deny him of flexibility; to think of him as an article of stock; to correct his work without pay? Would the man himself who makes another a slave to assume that he was dealt with as a Christian sibling, on the off chance that he were lessened to that condition? Would he feel that his child was so respected in the event that he was made a slave? There are no methods for accommodating these things. It is outlandish for a lord to see His slave as, in the best possible and full feeling of the expression, "a Christian brother.' He may, undoubtedly, regard him exceedingly as a Christian; he may treat him with consideration; he may indicate him numerous favors; however - he views him likewise as his slave; and this reality has any kind of effect wide "as from the middle thrice to the most extreme pole" in his emotions toward him and different Christians. He isn't on a level with them as a Christian. The thought of his being his slave blends with every one of his emotions toward him, and gives a shading to every one of his perspectives of him. He can't yet feel, on the off chance that he himself is affected by religion, that that slave, if he were dealt with in all regards as a Christian, would be as free as himself; would have a privilege to his opportunity, and ability, and freedom; would be allowed to frame his own particular designs, and to appreciate the profits of his own work; and would be secure from the likelihood of being sold.
(c) Suppose now that Paul, after a short interim, had really gone to the living arrangement of Philemon, as he anticipated that would Philemon 1:22, and had discovered him seeing and regarding Onesimus as a slave; would he have felt that Philemon had conformed to his desires? Did he solicit this from him? Did he not ask for simply the opposite? Philemon 1:16. Would it not be normal for him to state to him that he had not gotten him as he wished him to? What's more, how might Philemon answer to this?
(5) the standards set down in this Epistle would prompt the general annulment of servitude. In the event that each one of the individuals who are currently slaves were to end up Christians, and their lords were to treat them "not as slaves, but rather as brethren dearest," the period would not be far removed when slavery would stop. This most likely will be conceded by all. Yet, a condition of things which would be decimated by the most extensive predominance of Christianity, isn't comfortable time. Christianity, in its most noteworthy impacts, meddles with nothing that is great, and would destroy nothing which is right. That which is valid, and best for the welfare of man, will survive when the genuine religion spreads everywhere throughout the world; and to state, as is generally conceded even by the promoters of servitude, that Christianity will eventually devastate the framework, is to state that it is currently wrong - for Christianity decimates nothing which is in itself right, and which is alluring for the most elevated good of man.
It will devastate excessiveness, and worshipful admiration, and superstition, and war - on the grounds that they are malicious and wrong - and simply because they are so; and for a similar reason, and that lone, will it abrogate subjugation. At the point when a man, hence, concedes that the gospel will eventually demolish subjection, he in the meantime concedes that it is presently a fiendishness and a transgression. The gospel is adjusted and intended to put a conclusion to the framework. It annihilated it in the Roman Empire.
Furthermore, its inclination wherever is to anchor its last annulment. The framework, along these lines, is insidious. It is against the soul and spirit of religion. It is dangerous of the welfare of society. It is an infringement of human rights. It is in opposition to the will of God. The gospel wherever trains us to respect the slave "no longer as a slave, however as a brother ;" and when this is anchored, the system should rapidly arrive at an end. For this, and for all its other foreseen impacts, we should work and supplicate that the gospel might be diffused as expediently as conceivable everywhere throughout the world; that it might raise man wherever from his debasement, and contribute each person with the poise of a freeman; that it "might fix the substantial weight, break each burden, and offer the persecuted go free." Isaiah 58:6.
Is not this the fast that I have chosen?
to loose the bands of wickedness,
to undo the heavy burdens,
and to let the oppressed go free,
and that ye break every yoke?
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