Judges 2

Jdg 2:1 And an angel of the LORD came up from Gilgal to Bochim, and said, I made you to go up out of Egypt, and have brought you unto the land which I sware unto your fathers; and I said, I will never break my covenant with you.

The angel of the Lord - The phrase is used nearly 60 times to designate the Angel of God’s presence. In all cases where “the angel of the Lord” delivers a message, he does it as if God Himself were speaking, without the intervening words “Thus saith the Lord,” which are used in the case of prophets.

The angel of the Lord - Christ the angel of the covenant, often called the angel of the Lord, to whom the conduct of Israel out of Egypt into Canaan, is frequently ascribed. He alone could speak the following words in his own name and person; whereas created angels and prophets universally usher in their message with, Thus saith the Lord, or some equivalent expression. And this angel having assumed the shape of a man, it is not strange that he imitates the motion of a man, and comes as it were from Gilgal to the place where now they were: by which motion he signified, that he was the person that brought them to Gilgal, the first place where they rested in Canaan, and there protected them so long, and from thence went with them to battle, and gave them success.

The angel of the Lord --From the authoritative tone of his language, it seems that he was the Angel of the Covenant Exo 23:20 Behold, I send an Angel before you, to keep you in the way, and to bring you to the place which I have prepared. Jos 5:14 And He said, No, but I have come as the Commander of the army of Jehovah. And Joshua fell on his face to the earth. And he worshiped and said to Him, What does my Lord say to His servant?; the same who appeared in human form and announced himself captain of the Lord's host. His coming from Gilgal had a peculiar significance, for there the Israelites made a solemn dedication of themselves to God on their entrance into the promised land [Jos_4:1-9]; and the memory of that religious engagement, which the angel's arrival from Gilgal awakened, gave emphatic force to his rebuke of their apostasy. By the fact, therefore, that he came up from Gilgal, it is distinctly shown that the same angel who gave the whole of Canaan into the hands of the Israelites when Jericho fell, had appeared to them again at Bochim, to make known to them the purposes of God in consequence of their disobedience to the commands of the Lord.

came up from Gilgal to Bochim - When the host of Israel came up from Gilgal in the plain of Jericho, near the Jordan Jos_4:19 to Shiloh and Shechem, in the hill country of Ephraim, the Angel who had been with them at Gilgal Exo_23:20-23; Exo_33:1-4; Jos_5:10-15 accompanied them. The mention of Gilgal thus fixes the transaction to the period soon after the removal of the camp from Gilgal, and the events recorded in Judg. 1:1-36 (of which those related in Judg. 1:1-29 took place before, and those in Jdg_1:30-36, just after that removal). It also shows that it was the conduct of the Israelites, recorded in Judg. 1 as in Jos_16:1-10; 17, which provoked this rebuke.

I will never break my covenant - Nor did God ever break it. A covenant is never broken but by him who violates the conditions of it: when any of the contracting parties violates any of the conditions, the covenant is then broken, and by that party alone; and the conditions on the other side are null and void. The burden of the angel's remonstrance was that God would inviolably keep His promise; but they, by their flagrant and repeated breaches of their covenant with Him, had forfeited all claim to the stipulated benefits. Having disobeyed the will of God by voluntarily courting the society of idolaters and placing themselves in the way of temptation, He left them to suffer the punishment of their misdeeds.

Bochim - "the weepers," was a name bestowed evidently in allusion to this incident or the place, which was at or near Shiloh. A place so called by anticipation; it seems to be no other than Shiloh, where it is probable, the people were met together upon some solemn festival.

Jdg 2:2 And ye shall make no league with the inhabitants of this land; ye shall throw down their altars: but ye have not obeyed my voice: why have ye done this?

What is this that you have done? - The two articles of the covenant here specified are those which the Israelites had at this time broken. The other important prohibition Deu 7:3 Nor shall you make marriages with them. You shall not give your daughter to his son, nor shall you take his daughter to your son is not specified by the Angel, and this is an indication that at the time the Angel spoke, intermarriages with the pagan spoken of Jdg 3:6 And they took their daughters to be their wives, and gave their daughters to their sons, and served their gods had not taken place.

And ye shall make no league with the inhabitants of this land - This the Lord charged them not to do, when he covenanted with them, and assured them of bringing them into the land; and yet they had done it, as some instances in the preceding chapter show, which were the occasion of the angel's coming to them to rebuke them, Deu 7:2 and Jehovah your God shall deliver them before you, you shall crush them, completely destroy them. You shall make no covenant with them nor show mercy to them.

you shall throw down their altars - this they aught to have done as soon as they were come into the land, and possessed of the places where they were erected, to show their detestation of idolatry, and to prevent the use of them to idolatrous purposes, Deu 7:5 But you shall deal with them in this way: you shall destroy their altars and break down their images, and cut down their groves and burn their graven images with fire.

why have ye done this? - transgressed the commandment of God in the instances mentioned. It showed the wickedness of their hearts, their ingratitude to God, who had done such great things for them, and their proneness to idolatry, and liking of it.

Jdg 2:3 Wherefore I also said, I will not drive them out from before you; but they shall be as thorns in your sides, and their gods shall be a snare unto you.

Wherefore I also said - Rather because ye have done the things mentioned in Jdg_2:2 on condition of their being guilty of the above things. And it was the announcement of this resolution by the Angel that caused the people to weep.

they shall be thorns in your sides - The word thorns in this verse is supplied by the King James Version from the similar passage in Joshua. Other versions adopt a different reading of the original text, and prefer the sense “they shall be to you for adversaries” (compare the last words of Num_33:55).

they shall be as thorns in your sides - very troublesome and afflicting, Num 33:55 But if you will not drive out the people of the land from before you, then it will be, those of them whom you let remain shall be goads in your eyes and thorns in your sides, and they shall trouble you in the land in which you live; or for straits, as the Septuagint, or be such as would bring them into tribulation, and distress them; so they often did:

I will not drive them out from before you - the seven nations of the Canaanites entirely, and which accounts for the various instances related in the preceding chapter; where it is observed, that they could not, or did not, drive the old inhabitants out of such and such places, because they sinned against the Lord, and he forsook them, and would not assist them in their enterprises, or them to their sloth and indolence. Their transgressions, and breach of the covenant, were the reasons why they were not put in entire possession of the promised land.

Jdg 2:4 And it came to pass, when the angel of the LORD spake these words unto all the children of Israel, that the people lifted up their voice, and wept.

spake these words unto all the children of Israel - This being either one of the three solemn feasts, when all the males appeared at the tabernacle of the Lord; or else here was now a solemn convention of all the tribes to inquire of the Lord the reason why they were not able to drive out the Canaanites in some places, and why they prevailed over them in many:

that the people lift up their voice, and wept - being affected with what the angel said, and convicted in their consciences of their sins, and so fearing the bad consequences thereof, they wept because of the sins they had been guilty of, and because of the evils that were like to befall them on account of them. Some of them from a true sense of their sins; others from a just apprehension of their approaching misery. But the reformation was but temporary, and the gratifying promise of a revival which this scene of emotion held out, was, ere long, blasted by speedy and deeper relapses into the guilt of defection and idolatry.

Jdg 2:5 And they called the name of that place Bochim: and they sacrificed there unto the LORD.

They called the name of that place Bochim - The word bochim signifies weepings or lamentations. It was near Shechem, but the site is unknown. Some scholars believe it was very probably Shiloh itself since all Israel was gathered together, the tabernacle being now at Shiloh, and also because sacrifices were offered up.

they sacrificed there unto the Lord - to atone for the sins they had committed.

Jdg 2:6 And when Joshua had let the people go, the children of Israel went every man unto his inheritance to possess the land.

When Joshua had let the people go - This is not to be connected with what goes before, as if that was done in Joshua's lifetime; for during that, as is after testified, the people of Israel served the Lord; whereas the angel, in the speech to them before related, charges them with disobeying the voice of the Lord, making leagues with the inhabitants of the land, and not demolishing their altars, all which was after the death of Joshua; but this refers to a meeting of them with him before his death, and his dismissal of them. The author of this book is giving here a history of the people, from the division of the land by Joshua to the time in which the angel speaks. Joshua divided the land to them by lot; recommended obedience to God, which they solemnly promised: and they continued faithful during his life, and during the lives of those who had been his contemporaries, but who had survived him. When all that generation who had seen the wondrous works of God in their behalf had died, then the succeeding generation, who knew not the Lord - who had not seen his wondrous works - forsook his worship, and worshipped Baalim and Ashtaroth, the gods of the nations among whom they lived, and thus the Lord was provoked to anger; and this was the reason why they were delivered into the hands of their enemies. This is the sum of their history to the time in which the angel delivers his message.

when Joshua had let the people go - When he had distributed their inheritances, and dismissed them severally to take possession of them. This was done before this time, whilst Joshua lived; but is now repeated to discover the time, and occasion of the peoples defection from God, and of God's desertion of them.

when Joshua had let the people go - This passage is a repetition of Jos_24:29-31. It was inserted here to give the reader the reasons which called forth so strong and severe a rebuke from the angel of the Lord. During the lifetime of the first occupiers, who retained a vivid recollection of all the miracles and judgments which they had witnessed in Egypt and the desert, the national character stood high for faith and piety. But, in course of time, a new race arose who were strangers to all the hallowed and solemnizing experience of their fathers, and too readily yielded to the corrupting influences of the idolatry that surrounded them. It is here to bring out sharply and clearly the contrast between the age that was past and the period of the Israelite history that was just about to commence.

Jdg 2:7 And the people served the LORD all the days of Joshua, and all the days of the elders that outlived Joshua, who had seen all the great works of the LORD, that he did for Israel.

Jdg 2:8 And Joshua the son of Nun, the servant of the LORD, died, being an hundred and ten years old.

The servant of the Lord - This is a title especially given to Moses Deu_34:5; Jos 1:1 And it happened after the death of Moses the servant of Jehovah, Jehovah spoke to Joshua the son of Nun, Moses' minister, saying, In later books, the phrase “the servant of God” is used 1Ch 6:49 But Aaron and his sons offered on the altar of the burnt offering, and on the altar of incense, and were appointed for all the work of the Most Holy Place, and to make an atonement for Israel, according to all that Moses the servant of God had commanded. Neh_10:29; Dan_9:11; Rev_15:3. It is applied to Joshua only here and in Jos 24:29 And it happened after these things, Joshua, the son of Nun, the servant of Jehovah, died, being a hundred and ten years old. It is spoken of David Psa 18:1 To the Chief Musician. A Psalm of David, the servant of Jehovah, who spoke to Jehovah the words of this song in the day that Jehovah delivered him from the hand of all his enemies, and from the hand of Saul; and he said: I love You, O Jehovah, my strength and generally of the prophets; and, like the analogous phrase, “man of God,” is transferred by Paul to the ministers of Christ under the New Testament 2Ti 2:24 But the servant of the Lord must not strive, but to be gentle to all, apt to teach, patient, Jam 1:1 James, a servant of God and of the Lord Jesus Christ, to the twelve tribes in the Dispersion, greeting:

Jdg 2:9 And they buried him in the border of his inheritance in Timnathheres, in the mount of Ephraim, on the north side of the hill Gaash.

in the border of his inheritance in Timnathheres - In Jos_24:30; it is called Timnathserah, the letters of "serah" being here inverted, make "heres", which sometimes is used for the sun, Job_9:7; and therefore some observe, that the whole name signifies the figure of the sun, which the Jews say was put on his monument, in commemoration of the miracle of the sun standing still at his request, and had this inscription on it,"this is he that caused the sun to stand still;'' but this is not very probable, since it might have had a tendency to idolatry, the sun being what was the first object of idolatrous worship among the Heathens, and had the greatest show of reason for it:

Jdg 2:10 And also all that generation were gathered unto their fathers: and there arose another generation after them, which knew not the LORD, nor yet the works which he had done for Israel.

All that generation - the main body of those who were grown-up men at the time of the conquest of Canaan.

another generation after them, which knew not the Lord - so as to love, fear, serve, and worship him; did not own him to be the one only living and true God.

Jdg 2:11 And the children of Israel did evil in the sight of the LORD, and served Baalim:

Did evil in the sight of the Lord - Through this book and all the historical books, this is the regular phrase for falling into idolatry. It occurs seven times in Judges, as descriptive of the seven apostasies of Israel, which drew down upon them the seven servitudes under
(1) Chushan-Rishathaim,
(2) Eglon,
(3) Jabin,
(4) Midian,
(5) the tyranny of Abimelech,
(6) the Ammonites,
(7) the Philistines.

and served Baalim - The plural of Baal, Baalim refers to the numerous images of Baal which they set up and worshipped, as does the plural form, Ashtaroth Jdg_2:13, to those of the female divinity, Astarte.

Served Baalim - The word baalim signifies lords. Their false gods they considered supernatural rulers or governors, each having his peculiar district and office; but when they wished to express a particular baal, they generally added some particular epithet, as Baal-zephon, Baal-peor, Baal-zehub, Baal-shamayim. The two former were adored by the Moabites; Baal-zebub by the Ekronites. Baal-berith was honored at Shechem; and Baal-shamayim, the lord or ruler of the heavens, was adored among the Phoenicians, Syrians, Chaldeans, etc. And whenever the word baal is used without an epithet, this is the god that is intended; and probably, among all these people, it meant the sun.

the children of Israel did evil in the sight of the Lord - Openly and publicly, boldly and impudently, in the very face of God, and amidst all the good things they received from him.:

Jdg 2:12 And they forsook the LORD God of their fathers, which brought them out of the land of Egypt, and followed other gods, of the gods of the people that were round about them, and bowed themselves unto them, and provoked the LORD to anger.

Provoked the Lord to anger - A frequent expression in connection with idolatry, especially in Deuteronomy, in the Books of the Kings, and in Jeremiah.

Which brought them out of the land of Egypt - This was one of the highest aggravations of their offense; they forsook the God who brought them out of Egypt; a place in which they endured the most grievous oppression and were subjected to the most degrading servitude, from which they never could have rescued themselves; and they were delivered by such a signal display of the power, justice, and mercy of God, as should never have been forgotten, because the most stupendous that had ever been exhibited. They forsook Him, and served idols as destitute of real being as of influence and power.

And they forsook the Lord God of their fathers - The covenant God of their fathers, Abraham, Isaac, and Jacob, and of their more immediate ancestors; his worship they forsook, neglected his tabernacle, and the service of it:

which brought them out of the land of Egypt - out of wretched misery and bondage there, with an high hand, and outstretched arm; and led them through the wilderness, and provided for them there, and brought them into the land of Canaan, a land flowing with milk and honey; but all these mercies were forgotten by them:

and followed other gods - the gods of the Canaanites and Phoenicians, of the Egyptians, and of the Moabites, Amorites, and Edomites, that were round about them, on the borders of them; instead of one God they worshipped many, even all in or about the land of Canaan; so much given were they to idolatry:

and provoked the Lord to anger - nothing is more provoking to him than idolatry; he being a jealous God, and will not bear any rival in worship, nor his glory to be given to another, to a strange god.

Jdg 2:13 And they forsook the LORD, and served Baal and Ashtaroth.

Served Baal and Ashtaroth - In a general way, probably, Baal and Ashtaroth mean the sun and moon; but in many cases Ashtaroth seems to have been the same among the Canaanites as Venus was among the Greeks and Romans, and to have been worshipped with the same obscene rites.

And they forsook the Lord - The worship of the Lord; this is repeated to observe the heinous sin they were guilty of, and how displeasing it was to God:

Ashtaroth – plural form of Astarte, it may signify the female deities of Canaan. Ashtaroth was the goddess of the Zidonians, 1Ki 11:5 For Solomon went after Ashtoreth, the goddess of the Sidonians, and after Milcom, the abomination of the Ammonites; the same with Astarte, the wife of Cronus or Ham, said to be the Phoenician or Syrian Venus. Ashtaroth was the general name used to denote the leading female deity of the Canaanite tribes, a moon-goddess, who was worshipped as the feminine principle of nature embodied in the pure moon-light, and its influence upon terrestrial life. It corresponded to the Greek Aphrodite.

Baal and Ashtaroth - That is, the sun and moon and so they ran into that error which God had so expressly warned them against, Deu 4:19 and lest you lift up your eyes to the heavens, and when you see the sun, and the moon, and the stars, all the host of heaven, lest you should be driven to worship them and serve them, which Jehovah your God has allotted to all nations under all the heavens.

Baal and Ashtaroth - With regard to the nature of the Baal and Astharte worship, into which the Israelites fell not long after the death of Joshua, it is evident form the more precise allusions contained in the history of Gideon, that it did not consist of direct opposition to the worship of Jehovah, or involve any formal rejection of Jehovah, but that it was simply an admixture of the worship of Jehovah with the heathen or Canaanite nature-worship. Not only was the ephod which Gideon caused to be made in his native town of Ophrah, and after which all Israel went a whoring Jdg 8:27 And Gideon made an ephod of it, and put it in his city, in Ophrah. And all Israel went there lusting after it, which thing became a snare to Gideon and to his house an imitation of the high priest's ephod in the worship of Jehovah; but the worship of Baal-berith at Shechem, after which the Israelites went a whoring again when Gideon was dead Jdg 8:33 And it happened as soon as Gideon was dead, the sons of Israel turned again and went lusting after the Baals, and made Baal-berith their god was simply a corruption of the worship of Jehovah, in which Baal was put in the place of Jehovah and worshipped in a similar way, as we may clearly see from Jdg_9:27. The worship of Jehovah could even be outwardly continued in connection with this idolatrous worship. Just as in the case of these nations in the midst of which the Israelites lived, the mutual recognition of their different deities and religions was manifested in the fact that they all called their supreme deity by the same name, Baal, and simply adopted some other epithet by which to define the distinctive peculiarities of each; so the Israelites also imagined that they could worship the Baals of the powerful nations round about them along with Jehovah their covenant God, especially if they worshipped them in the same manner as their covenant God. This will serve to explain the rapid and constantly repeated falling away of the Israelites from Jehovah into Baal-worship, at the very time when the worship of Jehovah was steadfastly continued at the tabernacle in accordance with the commands of the law. The Israelites simply followed the lead and example of their heathen neighbors. Just as the heathen were tolerant with regard to the recognition of the deities of other nations, and did not refuse to extend this recognition even to Jehovah the God of Israel, so the Israelites were also tolerant towards the Baals of the neighboring nations, whose sensuous nature-worship was more grateful to the corrupt heart of man than the spiritual Jehovah-religion, with its solemn demands for sanctification of life. But this syncretism, which was not only reconcilable with polytheism, but actually rooted in its very nature, was altogether irreconcilable with the nature of true religion. For if Jehovah is the only true God, and there are no other gods besides or beside Him, then the purity and holiness of His nature is not only disturbed, but altogether distorted, by any admixture of His worship with the worship of idols or of the objects of nature, the true God being turned into an idol, and Jehovah degraded into Baal. Looking closely into the matter, therefore, the mixture of the Canaanitish worship of Baal with the worship of Jehovah was actually forsaking Jehovah and serving other gods, as the prophetic author of this book pronounces it. It was just the same with the worship of Baal in the kingdom of the ten tribes, which was condemned by the prophets Hosea and Amos. Warning, this can be seen today in some churches, which combine rituals of modern society into worship of the Lord.

Jdg 2:14 And the anger of the LORD was hot against Israel, and he delivered them into the hands of spoilers that spoiled them, and he sold them into the hands of their enemies round about, so that they could not any longer stand before their enemies.

The hands of spoilers - Probably marauding parties of the Canaanites, making frequent incursions in their lands, carrying away cattle, spoiling their crops, etc.

And the anger of the Lord was hot against Israel - For the idolatries they were guilty of; it burned within him, it broke forth, and was poured out like fire on them, and consumed them; Nah 1:6 Who can stand before His fury? And who can stand up in the heat of His anger? His fury is poured out like fire, and the rocks are broken down because of Him. But all these calamities were designed only as chastisements--a course of correctional discipline by which God brought His people to see and repent of their errors; for as they returned to faith and allegiance.

he sold them into the hands of their enemies - delivered them into their hands as the seller does his commodities to the buyer, who carried them captive, where they were as men sold for slaves; Psa 44:12 You have sold Your people for nothing, and You did not increase by their price. Instead of the promise contained in Lev_26:7-8 And you shall chase your enemies, and they shall fall before you by the sword. And five of you shall chase a hundred, and a hundred of you shall put ten thousand to flight. And your enemies shall fall by the sword in front of you, being fulfilled, the threat contained in Lev 26:17 And I will set My face against you, and you shall be slain before your enemies. They that hate you shall reign over you. And you shall flee when none pursues you was carried into execution.

Jdg 2:15 Whithersoever they went out, the hand of the LORD was against them for evil, as the LORD had said, and as the LORD had sworn unto them: and they were greatly distressed.

The hand of the Lord was against them - The power which before protected them when obedient, was now turned against them because of their disobedience. They not only had not God with them, but they had God against them.

as the Lord had said, and as the Lord had sworn unto them - having ratified and confirmed his threatening with an oath, that if they served other gods, he would surely bring upon them all the curses of the law.

Jdg 2:16 Nevertheless the LORD raised up judges, which delivered them out of the hand of those that spoiled them.

The Lord raised up judges - That is, leaders, generals, and governors, raised up by an especial appointment of the Lord, to deliver them from, and avenge them on, their adversaries. This is the first introduction of the term judge, which gives its name to the book.

the Lord raised up judges - The shophetim (judges) were not judges in the usual sense of the term; but were heads or chiefs of the Israelites, raised up on extraordinary occasions, who directed and ruled the nation with sovereign power, administered justice, made peace or war, and led the armies over whom they presided.

Nevertheless, the Lord raised up judges - Who are particularly mentioned by name, and their exploits recorded, in some following chapters, and from whom the book in general has its name: these were men that God raised up in an extraordinary manner, and spirited and qualified for the work he had to do by them; which was to deliver the people of Israel out of the hands of their oppressors, and restore them to their privileges and liberties, and protect them in them, and administer justice to them; which was a wonderful instance of the goodness of God to them, notwithstanding their many provoking sins and transgressions:

The Lord raised up judges - There was no regular, unbroken succession of judges. Individuals, prompted by the inward, irresistible impulse of God's Spirit when they witnessed the depressed state of their country, were roused to achieve its deliverance. It was usually accompanied by a special call. Frequently they were appointed only for a particular district, and their authority extended no farther than over the people whose interests they were commissioned to protect. They were without pomp, equipage, or emoluments attached to the office. They had no power to make laws; for these were given by God; nor to explain them, for that was the province of the priests--but they were officially upholders of the law, defenders of religion, avengers of all crimes, particularly of idolatry and its attendant vices.

Jdg 2:17 And yet they would not hearken unto their judges, but they went a whoring after other gods, and bowed themselves unto them: they turned quickly out of the way which their fathers walked in, obeying the commandments of the LORD; but they did not so.

Went a whoring after other gods - Idolatry, or the worship of strange gods, is frequently termed adultery, fornication, and whoredom, and is often so represented in Scripture; for by it they broke the covenant God made with them, which had the nature of a matrimonial contract, and in which God was an husband to them; and therefore serving other gods was rejecting him as such, and committing whoredom with others; than which nothing was more provoking to God, jealous of his honor and glory:

obeying the commandments of the Lord - serving him at his tabernacle, according to the laws, commands, and ordinances he gave to Moses, which is to be understood of their fathers:

but they did not so - did not walk in the same way, nor serve the Lord, and obey his commands, as their fathers did; but all the reverse.

Jdg 2:18 And when the LORD raised them up judges, then the LORD was with the judge, and delivered them out of the hand of their enemies all the days of the judge: for it repented the LORD because of their groanings by reason of them that oppressed them and vexed them.

It repented the Lord - Rather, “the Lord was moved with compassion,” or “was grieved,” “because of their groanings.” Similar wording is used in Jdg 21:15 And the people repented them for Benjamin, because that the LORD had made a breach in the tribes of Israel. He changed his purpose towards them: he purposed to destroy them because of their sin; they repented and turned to him, and he changed this purpose. The purpose was to destroy them if they did not repent; when they did repent, his not destroying them was quite consistent with his purpose.

The Lord was with the judge - God himself was king, and the judge was his representative.

And when the Lord raised them up judges - Every one of them that He raised up; as He stirred up their spirits for such service, to judge His people, and qualified them for it, He assisted and strengthened them, and abode by them, and succeeded them in whatsoever they engaged for the welfare of the people; the Targum is,"the Word of the Lord was for the help of the judge:"

all the days of the judge - so long as a judge lived, or continued to be their judge, they were protected by Him, and preserved from falling into the hands of their enemies:

for it repented the Lord because of their groanings - the Lord being merciful had compassion upon them, when they groaned under their oppressions, and cried unto him, then he received their prayer, as the Targum, and sent them a deliverer; and so did what men do when they repent of a thing, change their conduct; thus the Lord changed the outward dispensation of his providence towards them, according to his unchangeable will; for otherwise repentance, properly speaking, does not belong unto God.

Jdg 2:19 And it came to pass, when the judge was dead, that they returned, and corrupted themselves more than their fathers, in following other gods to serve them, and to bow down unto them; they ceased not from their own doings, nor from their stubborn way.

When the judge was dead - It appears that in general the office of the judge was for life.

corrupted themselves more than their fathers - the children of those in every age successively grew worse than their fathers:

Jdg 2:20 And the anger of the LORD was hot against Israel; and he said, Because that this people hath transgressed my covenant which I commanded their fathers, and have not hearkened unto my voice;

This verse is connected with Jdg 2:13 And they forsook the LORD, and served Baal and Ashtaroth. The intermediate verses refer to much later times; they have the appearance of being the reflections of the compiler interspersed with the original narrative. But Jdg_2:20 catches up the thread only to let it fall immediately. All that follows, down to the end of Jdg_3:7, seems to be another digression, closing with words like those of Jdg_2:13.

The anger of the Lord was hot - They were as fuel by their transgressions; and the displeasure of the Lord was as a fire about to kindle and consume that fuel.

Jdg 2:21 I also will not henceforth drive out any from before them of the nations which Joshua left when he died:

I will not henceforth drive out - As a people, they never had personal courage, discipline, or hardihood, sufficient to stand before their enemies: the advantages they gained were by the peculiar interference of God. This they had while obedient; when they ceased to obey, his strong arm was no longer stretched out in their behalf; therefore their enemies continued to possess the land which God purposed to give them as their inheritance for ever.

of the nations which Joshua left when he died - that is, unsubdued; which was owing either to the infirmities of old age coming upon him, which made him incapable of engaging further in war with the Canaanites; or to the sloth and indolence of the people, being weary of war, and not caring to prosecute it; or to want of men to cultivate any more land, and people other cities, than what they were possessed of; and chiefly this was owing to the providence of God, who had an end to answer hereby, as follows.

Jdg 2:22 That through them I may prove Israel, whether they will keep the way of the LORD to walk therein, as their fathers did keep it, or not.

That through them I may prove Israel - There appeared to be no other way to induce this people to acknowledge the true God, but by permitting them to fall into straits from which they could not be delivered but by his especial providence. These words are spoken after the manner of men; and the metaphor is taken from the case of a master or father, who distrusts the fidelity or obedience of his servant or son, and places him in such circumstances that, by his good or evil conduct, he may justify his suspicions, or give him proofs of his fidelity.

whether they will keep the way of the Lord, as their fathers did keep it, or not - whether they would worship the true God their fathers did, or the gods of the Canaanites; not that the Lord was ignorant of what they would do, and so made the experiment; but that the sincerity and faithfulness, or insincerity and unfaithfulness of their hearts, might appear to themselves and others.

Jdg 2:23 Therefore the LORD left those nations, without driving them out hastily; neither delivered he them into the hand of Joshua.

Without driving them out hastily – These observations are important, as they contain the reason why God did not expel the Canaanites. God gave the Israelites a grant of the whole land, and promised to drive out their enemies from before them if they continued faithful. While they continued faithful, God did continue to fulfill his promise; their borders were enlarged, and their enemies fled before them. When they rebelled against the Lord, he abandoned them, and their enemies prevailed against them. Of this, their frequent lapses and miscarriages, with God’s repeated interpositions in their behalf, are ample evidence. One or two solitary instances might not be considered as sufficient proof; but by these numerous instances the fact is established. Each rebellion against God produced a consequent disaster in their affairs; each true humiliation was invariably followed by an especial Divine interposition in their behalf. These afforded continual proof of God’s being, providence, and grace. The whole economy is wondrous; and its effects, impressive and convincing. The people were not hastily put in possession of the promised land, because of their infidelity.

Without driving them out hastily – Left them unsubdued, or suffered them to continue among the Israelites, and did not drive them out as he could have done; which was permitted, either that it might be seen and known whether Israel would give into the idolatry of these nations or not, Jdg_2:22; of which there could have been no trial, if they and their idols had been utterly destroyed; or because the children of Israel had transgressed the covenant of the Lord, therefore he would drive no more of them out, but leave them to afflict and distress them, and thereby prove and try them, Jdg_2:20; both senses may very well stand, but the former seems rather to agree with what follows:

Philemon 1

Phm 1:1 Paul, a prisoner of Jesus Christ, and Timothy our brother, unto Philemon our dearly beloved, and fellowlabourer,

Paul, a prisoner of Jesus Christ - A prisoner at Rome in the cause of Jesus Christ; Eph 3:1 For this cause, I, Paul, am the prisoner of Jesus Christ for you nations, 2Ti 1:8 Therefore you should not be ashamed of the testimony of our Lord, nor of me His prisoner. But be partaker of the afflictions of the gospel according to the power of God,

Paul, a prisoner of Jesus Christ - Paul was a prisoner at Rome when he wrote this epistle, and those to the Colossians and Philippians. But some think that the term prisoner does not sufficiently point out the apostle’s state, and that the original word should be translated bound with a chain: this is certainly its meaning; and it shows us in some measure his circumstances - one arm was bound with a chain to the arm of the soldier to whose custody he had been delivered.

And Timothy our brother - Timothy, it seems, had come to him agreeably to his request; 2Ti 4:9 Make haste to come to me quickly. Paul not unfrequently joins his name with his own in his epistles; 2Co 1:1 Paul, an apostle of Jesus Christ by the will of God, and Timothy our brother, to the church of God which is at Corinth, with all the saints who are in all Achaia. Phi 1:1 Paul and Timothy, the servants of Jesus Christ, to all the saints in Christ Jesus who are at Philippi, with the overseers and deacons. Col 1:1 Paul, an apostle of Jesus Christ by the will of God, and Timothy our brother, 1Th 1:1 Paul and Silvanus and Timothy to the church of the Thessalonians, in God the Father and in the Lord Jesus Christ. Grace to you, and peace from God our Father and the Lord Jesus Christ. 2Th 1:1 Paul and Silvanus and Timothy to the church of the Thessalonians in God our Father and the Lord Jesus Christ. As Timothy was of that region of country, and as he had accompanied Paul in his travels, he was doubtless acquainted with Philemon.

Philemon our dearly beloved - On Philemon, to whom this Epistle was addressed, almost nothing more is known than can be ascertained from the Epistle itself. The name of Philemon is Greek.

Philemon our dearly beloved - Philemon seems to have been an inhabitant of Colosse, and rather to have been a Gentile than a Jew; he was a rich and hospitable man, and greatly respected, and therefore here called, "our dearly beloved"; that is, dearly beloved by the apostle and Timothy, not only as being a believer, but as being also generous and useful in his station.

and fellow-labourer - The word rendered “fellow-laborer” does not determine what office he held, if he held any, or in what respects he was a fellow-laborer with Paul. It means a co-worker, or helper, and doubtless here means that he was a helper or fellow-worker in the great cause to which Paul had devoted his life, but whether as a preacher, or deacon, or a private Christian, can not be ascertained. It is commonly, in the New Testament, applied to ministers of the gospel, though by no means exclusively, and in several instances it cannot be determined whether it denotes ministers of the gospel, or those who furthered the cause of religion, and cooperated with the apostle in some other way than preaching. See the following places, which are the only ones where it occurs in the New Testament; Rom_16:3, Rom_16:9,Rom_16:21; 1Co_3:9; 2Co_1:24; 2Co_8:23; Phi_2:25; Phi_4:3; Col_4:11; 1Th_3:2; Phm_1:24; 3Jo_1:8.

This single epistle gives us a specimen how Christians ought to treat of secular affairs from higher principles. This was written before the second epistle to Timothy, Phm_1:22.

Phm 1:2 And to our beloved Apphia, and Archippus our fellowsoldier, and to the church in thy house:

And to our beloved Apphia - This was a female and was possibly the wife of Philemon. Appha is the affectionate address of a brother or sister; or the diminutive of a brother and sister, used to express kindness and affection. Hence the apostle, referring to the meaning of the word, says: And to Apphia the beloved sister.

And to our beloved Apphia - for this is a woman's name; and it is thought that she was the wife of Philemon, since she is placed next to him, and before Archippus, a minister of the word; and very prudently is she wrote to, and justly commended. Apphia and Archippus, if they had not belonged to his family, would not have been included with Philemon in the address of a letter on a domestic matter.

And Archippus our fellow soldier - Col 4:17 And say to Archippus, Take heed to the ministry which you have received in the Lord, that you fulfill it. It has been supposed that he was a son of Philemon, and this would appear not to be improbable, as he was one of his family. On the term “fellow-soldier,” it is applied here to one who was a minister of the gospel, and who is spoken of in connection with Paul as enlisted under the banners of the Captain of salvation, and waging a warfare with the wickedness of the world. 2Ti 2:3-4 Therefore endure hardness, as a good soldier of Jesus Christ. No one who wars tangles with the affairs of this life, that he may please him who chose him to be a soldier. That Archippus was a minister of the gospel, is clear from Col_4:17. The name means ruler or master of the horse. The import of the name of Archippus might suggest this idea to the apostle’s mind, and lead him to say: Archippus our Fellow Soldier.

And to the church in thy house - Either the church that commonly met in his house, or more probably that was composed of his own family; compare the notes at Rom_16:5.

To the Church in thy house - The congregation of Christians frequently assembling in Philemon’s house; for at this time the Christians had neither temples, churches, nor chapels.

Phm 1:3 Grace to you, and peace, from God our Father and the Lord Jesus Christ.

Grace to you and peace, from God - Which is the same form of salutation used in the other epistles.

Phm 1:4 I thank my God, making mention of thee always in my prayers,

Making mention of thee always in my prayers - See a similar declaration respecting the church at Ephesus, Eph 1:16 do not cease giving thanks for you, making mention of you in my prayers. It would appear from this that Paul, in his private devotions, was in the habit of mentioning churches and individuals by name. It would seem, also, that though he was a prisoner, yet he somehow found opportunity for secret devotion. And it would appear further, that, though encompassed with many cares and sorrows, and about to be put on trial for his life, he did not forget to remember a Christian brother though far distant from him, and to bear him on his heart before the throne of grace.

Phm 1:5 Hearing of thy love and faith, which thou hast toward the Lord Jesus, and toward all saints;

Hearing of thy love and faith - Either by Onesimus, who, after his conversion, would be disposed to state all that he knew that was favorable of Philemon, or hearing it by some other persons who had come from Colosse to Rome. The faith which is mentioned here refers to the Lord Jesus; the love, to the saints.

Hearing of thy love and faith - The order in the Greek is indeed the same as in our version, but it is not unusual by synthesis, or uniting two or more things together, to arrange words in that manner. Thus Mat_12:22, “The blind and dumb both spake and saw;” that is, the blind saw, and the dumb spake. The meaning is, that he had strong faith in the Lord Jesus, and ardent love toward all who were Christians. See a similar declaration in Col_1:4 since we heard of your faith in Christ Jesus, and of the love you have to all the saints.

Hearing of thy love and faith - the ground of his thanksgiving. Now Colosse, Philemon's place of residence, he had never yet seen. Yet Phm_1:19 I, Paul, wrote it with my own hand; I will repay, that I do not say to you that you owe even yourself to me also here implies that Philemon was his convert. Philemon, doubtless, was converted at Ephesus or in some other place where he met Paul.

love and faith--The theological order is first faith then love, the fruit of faith. But he purposely puts Philemon's love in the first place, as it is to an act of love that he is exhorting him.

Phm 1:6 That the communication of thy faith may become effectual by the acknowledging of every good thing which is in you in Christ Jesus.

That the communication of thy faith - The phrase translated “communication of thy faith,” means the making of thy faith common to others; that is, enabling others to partake of the fruits of it, to wit, by good deeds. The meaning is, that he desired that Philemon would so make common the proper fruits of faith by his good deeds toward others, that all might acknowledge it to be genuine and efficacious.

May become effectual - Greek, “May be energetic”; may become operative, active, effective.

Of every good thing which is in you - Of every good principle, and of every benevolent trait, which is in your character. That is, the proper outward expression of his faith in Christ, by doing good to others, would be a development of the benevolence which existed in his heart.

In Christ Jesus - Or “toward Christ Jesus.” The goodness in his heart had respect to the Lord Jesus as its proper object, but would be made manifest by his kindness to men. The truth which is taught in this passage, therefore, is, that when faith exists in the heart, it is very desirable that it should impart its proper fruits toward others in such a way that all may see that it is operative, and may recognize its power; or in other words, it is desirable that when true religion exists it should be fairly developed, that its possessor may be acknowledged to be under its influence. We should wish that he may have all the credit and honor which the goodness of his heart is entitled to. Paul supposed that a case had now occurred in which an opportunity was furnished to Philemon to show the world how much he was governed by the faith of the gospel.

That the communication of thy faith - The words the fellowship or communication of thy faith, may be understood as referring to the work of love towards the .

May become effectual - That the many good offices which thou dost to the saints may become effectual in bringing others to the acknowledgment of every good disposition which is in you towards Christ Jesus, or towards his members.

That the communication of thy faith - The grace of faith itself cannot be communicated from one to another; but an account of it, of its actings and exercises, of the joy of it, and of the peace a soul is filled with through believing, may be given to the mutual comfort and edification of saints; In short, that thy faith may by acts be proved to be "a faith which worketh by love.

may be effectual - to answer some very good purposes, the good of others, and the service of the interest of Christ, and the glory of God;

by the acknowledging of every good thing that is in you in Christ Jesus - the meaning is, that every good thing that is in the saints, or among them, should be acknowledged to come to them in and through Christ Jesus, in whom all fulness of grace dwells, and from whom all is imparted;

Phm 1:7 For we have great joy and consolation in thy love, because the bowels of the saints are refreshed by thee, brother.

For we have great joy and consolation in thy love - In thy love toward Christians. The word here rendered “joy” properly means grace. In the expressions and acts of it to the poor saints.

Because the bowels of the saints are refreshed by thee, brother - The word “bowels” here means hearts in our idiom for it is used in the Scriptures to denote the affections. The sense is, that the kindness which he had shown to Christians had done much to make them happy. The apostle speaks here of the works of charity in which Philemon abounded towards poor Christians.

Phm 1:8 Wherefore, though I might be much bold in Christ to enjoin thee that which is convenient,

Wherefore, though I might be much bold in Christ - He means that he was invested with authority by the Lord Jesus, and would have a right, as an apostle, to enjoin what ought to be done in the case which he is about to lay before him.

To enjoin thee that which is convenient - To command what is proper to be done. The word “convenient” here means that which would be fit or proper in the case. The apostle implies here that what he was about to ask, was proper to be done in the circumstances, but he does not put it on that ground, but rather asks it as a personal layout. It is usually not best to command a thing to be done if we can as well secure it by asking it as a favor

Phm 1:9 Yet for love's sake I rather beseech thee, being such an one as Paul the aged, and now also a prisoner of Jesus Christ.

Being such an one as Paul the aged - an old man. His exact age is unknown. If we allow Paul to have been about 25 years of age at the utmost, in the year 31, when he was assisting at the martyrdom of Stephen, Act_7:58; as this epistle was written about a.d. 62, he could not have been at this time more than about 56 years old. This could not constitute him an aged man in our sense of the term; yet, when the whole length of his life is taken in, being martyred about four years after this, he may not improperly be considered an aged or elderly man, though it is generally allowed that his martyrdom took place in the 66th year of our Lord.

And now also a prisoner of Jesus Christ - In the cause of Jesus Christ; or a prisoner for endeavoring to make him known to the world. The argument here is, that it might be presumed that Philemon would not refuse the request of one who was suffering in prison on account of their common religion. For such a prisoner we should be ready to do all that we can to mitigate the sorrows of his confinement, and to make his condition comfortable.

Being such an one as Paul the aged - or "the elder"; meaning either in office, which he might mention with this view, that his request might have the greater weight and influence; or else in years, and which he might observe partly to move compassion in Philemon, and that he might not grieve him in his old age.

Phm 1:10 I beseech thee for my son Onesimus, whom I have begotten in my bonds:

Onesimus – The name means useful or profitable. The import of this name led the apostle to play upon the word thus: I beseech thee for any son Onesimus - which in time past was to thee Unprofitable, but now Profitable to thee and me.

my son Onesimus - That is, my son in the gospel; one to whom I sustain the relation of a spiritual father. The address and tact of Paul here are worthy of particular observation. Any other mode of bringing the case before the mind of Philemon might have repelled him. If he had simply said, “I beseech thee for Onesimus;” or, “I beseech thee for thy servant Onesimus,” he would at once have reverted to his former conduct, and remembered all his ingratitude and disobedience. But the phrase “my son,” makes the way easy for the mention of his name, for he had already found the way to his heart before his eye lighted on his name, by the mention of the relation which he sustained to himself. In the original, the name Onesimus is reserved to come in last in the sentence. The order of the Greek is this: “I entreat thee concerning a son of mine, whom I have begotten in my bonds - Onesimus.” Here the name is not suggested, until he had mentioned that he sustained to him the relation of a son, and also until he had added that his conversion was the fruit of his labors while he was a prisoner. Then, when the name of Onesimus is mentioned, it would occur to Philemon not primarily as the name of an ungrateful and disobedient servant, but as the interesting case of one converted by the labors of his own friend in prison.

Whom I have begotten in my bonds - Who has been converted while he was a prisoner at Rome. On the phrase “whom I have begotten,” 1Co_4:15 For though you have ten thousand instructors in Christ, yet you do not have many fathers; for I have begotten you in Christ Jesus through the gospel. Nothing else is said of the way in which he had become acquainted with Onesimus, or why he had put himself under the teaching of Paul.

I beseech thee--emphatically repeated from Phm_1:9.

Phm 1:11 Which in time past was to thee unprofitable, but now profitable to thee and to me:

Which in time past was to thee unprofitable - Either because he was indolent; because he had wronged him, or because he had run away from him. It is possible that there may be an allusion here to the meaning of the name “Onesimus,” which denotes “profitable” and that Paul means to say that he had hitherto not well answered to the meaning of his own name, but that now he would be found to do so. In his unregenerate state, he was not useful to his master. Now that he is saved, he will be a good servent.

But now profitable to thee - The Greek here is about the same as that of the word Onesimus. It denotes very useful. In 2Ti_2:21 Therefore if anyone purges himself from these, he shall be a vessel to honor, sanctified and useful to the Master, prepared for every good work it is rendered “meet for use;” in 2Ti_4:11 Only Luke is with me. Take Mark and bring him with you, for he is profitable to me for the ministry and here, profitable. It does not elsewhere occur in the New Testament.

Phm 1:12 Whom I have sent again: thou therefore receive him, that is, mine own bowels:

Thou, therefore, receive him, that is, mine own bowels - There is great delicacy also in this expression. If he had merely said “receive him,” Philemon might have thought only of him as he formerly was. Paul, therefore, adds, “that is, mine own bowels” - “one whom I so tenderly love that he seems to carry my heart with him wherever he goes.” The expression referring to bowels is similar to our expression when we refer to love from our heart.

Whom I have sent again - The Christian religion never cancels any civil relations; a slave, on being converted, and becoming a free man of Christ, has no right to claim, on that ground, emancipation from the service of his master. Justice, therefore, required Paul to send back Onesimus to his master, and conscience obliged Onesimus to agree in the propriety of the measure; but love to the servant induced the apostle to write this conciliating letter to the master.

Phm 1:13 Whom I would have retained with me, that in thy stead he might have ministered unto me in the bonds of the gospel:

Whom I would have retained with me, that in thy stead - “That he might render me the service which I know you would if you were here.” That is, what he should do for Paul might be regarded as done by Philemon himself.

He might have ministered unto me - He might have rendered me assistance; to wit, in such a way as one who was in bonds would need. As Philemon was one of Paul’s converts, he became thereby his spiritual father, and had a right to his services when in need. This was a strong argument, not only to induce Philemon to forgive his servant, but to send him back to the apostle, that he might minister to him in his master’s stead. This the apostle observes to prevent an objection that might have been made; that since Onesimus was become so profitable to him, why did he send him back: for Onesimus to serve Paul in place of Philemon serving Paul.

Phm 1:14 But without thy mind would I do nothing; that thy benefit should not be as it were of necessity, but willingly.

But without thy mind would I do nothing - He would not retain Onesimus in his service, much as he needed his assistance, without the cordial consent of Philemon. Which shows great modesty and humility in the apostle, that though as such he had an authority, which he could have used, as well as had understanding and judgment how to have used it without consulting Philemon, or having his sense of this affair, yet chose to consult him: and it also shows the strict regard the apostle had to equity and justice, that he would do nothing with another man's servant without his consent; he would not seem to alienate, or engross another man's right and property, whatever power he might have, as an apostle, to have retained Onesimus as a minister to him.

That thy benefit - If Onesimus should remain with him and assist him, he would feel that the benefit which would be conferred by his services would be in fact bestowed by Philemon, for he had a right to the service of Onesimus, and, while Paul enjoyed it, he would be deprived of it. The word rendered “benefit” here - means good, and the sense is, “the good which you would do me;” to wit, by the service of Onesimus.

Should not be as it were of necessity - As it would be it Paul should detain Onesimus with him without affording Philemon an opportunity of expressing his assent.

Phm 1:15 For perhaps he therefore departed for a season, that thou shouldest receive him for ever;

For perhaps he therefore departed for a season - Greek, “for an hour.” 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.

That thou shouldest receive him for ever - That is, in the higher relation of a Christian friend and brother.

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 in Gen_45:5.

that thou shouldest receive him for ever - or during life, referring to the law in Exo_21:5-6 And if the servant shall plainly say, I love my master, my wife, and my sons. I do not want to go out free his master shall bring him to the judges. He shall also bring him to the door or to the door-post. And his master shall bore his ear through with an awl, and he shall serve him forever 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.

Phm 1:16 Not now as a servant, but above a servant, a brother beloved, specially to me, but how much more unto thee, both in the flesh, and in the Lord?

In the flesh - This phrase is properly used in reference to any relation which may exist pertaining to the present world, as contradistinguished from that which is formed primarily by religion, and which would be expressed by the subjoined phrase, “in the Lord.” He was a part of his property and of his family; as a slave, this was his condition; but he now stood in a twofold relation to Philemon:

1. According to the flesh, as above explained, he was one of his family.

2. In the Lord; he was now also a member of the heavenly family, and of the Church at Philemon’s house. Philemon’s interest in him was now doubled, in consequence of his conversion to Christianity.

In the Lord - As a Christian.

Not now as a servant - Do not receive him merely as thy slave, nor treat him according to that condition; but as a brother - as a genuine Christian, and particularly dear to me.

Phm 1:17 If thou count me therefore a partner, receive him as myself.

If there count me therefore a partner - The word rendered “partner” means “a partaker, a companion.” The idea in the word is that of having something in common with any one - as common principles; common attachments; a common interest in an enterprise; common hopes. It may be applied to those who hold the same principles of religion, and who have the same hope of heaven, the same views of things, etc. Here the meaning is, that if Philemon regarded Paul as sharing with him in the principles and hopes of religion, or as a brother in the gospel so that he would receive him, he ought to receive Onesimus in the same way. He was actuated by the same principles, and had the same hopes, and had a claim to be received as a Christian brother. His receiving Onesimus would be interpreted by Paul as proof that he regarded him as a partaker of the hopes of the gospel, and as a companion and friend.

Phm 1:18 If he hath wronged thee, or oweth thee ought, put that on mine account;

If he hath wronged thee - Either by escaping, or by failing to perform what he had agreed to, or by unfaithfulness when he was a servant, or by taking property when he went away. Any of these methods would meet all that is said here, and it is impossible to determine in which of them he had done Philemon wrong.

Or oweth thee ought - It appears from this, that Onesimus might have borrowed money of Philemon, or he may have been regarded as a tenant, and may not have paid the rent of his farm, or the apostle may mean that he had owed him service which he had not performed. Conjecture is useless as to the way in which the debt had been contracted.

Put that on mine account - Signifying that he would be answerable for all, and make good all debts and damages. Reckon, or impute that to me. This word occurs nowhere else in the New Testament, except in Rom_5:13 for until the Law sin was in the world, but sin is not imputed when there is no law, where it is rendered imputed. It means to “reckon;” to put to one’s account, to wit, what properly belongs to him, or what he assumes. As Paul asks that it be reckoned to his account, so are our sins reckoned to Christ’s account. Paul assumed the debt and the wrong to himself. He was willing, by putting himself in the place of Onesimus, to bear the consequences, and to have Onesimus treated as if he had not done it. When he had voluntarily assumed it, it was right to treat him as if he had done so; that is, to hold him responsible. A man may assume a debt if he pleases, and then he may be held answerable for it. The same principle prevails in imputation everywhere.
(a) What we have done is chargeable upon us.
(b) If we have not done a thing, or have not assumed it by a voluntary act, it is not right to charge it upon us.
(c) God reckons things as they are.
The Savior voluntarily assumed the place of man, and God reckoned, or considered it so. He did not hold him guilty or blameworthy in the case; but as he had voluntarily taken the place of the sinner, he was treated as if he had been a sinner.

Phm 1:19 I Paul have written it with mine own hand, I will repay it: albeit I do not say to thee how thou owest unto me even thine own self besides.

I Paul have written it with mine own hand - It has been inferred from this, that Paul wrote this entire Epistle with his own hand, though this was contrary to his usual practice. He undoubtedly meant to refer to this as a mark of special favor toward Philemon, and as furnishing security that he would certainly be bound for what he had promised. Contrast Col_4:18 The salutation of Paul, by my own hand. Remember my bonds. Grace be with you. Amen, which shows that the Epistle to the Colossian Church, accompanying this Epistle, had only its closing "salutation" written by Paul's own hand.

Albeit I do not say to thee how thou owest unto me even thine own self besides - Paul had doubtless been the means of the conversion of Philemon, and whatever hope he cherished of eternal life, was to be traced to his instrumentality. Paul says that this was equivalent to his owing himself to him. His very life - his eternal welfare - was to be traced to his labors. What he asked now of him was a small matter compared with this, and he seems to have supposed - what was probably true - that for this consideration, Philemon would not think of exacting of him what he had voluntarily obligated himself to obey.

Albeit I do not say to thee how thou owest unto me even thine own self besides - having respect to his conversion, which he was the happy instrument of the apostle was his spiritual father, and he was his son, according to the common faith; he had been the instrument of saving his soul from death; he had been the means of that in the hand of God, which all his riches, and the riches of his friends and relations, could never have procured: the salvation of his soul, his better part, was instrumentally owing to him, and so his whole self; This the apostle introduces in a very artificial manner, and does not insist upon it, but suggests, that should he forgive the injuries and debts, he had took upon him to make satisfaction for, it would not be an equivalent to the debt he owed to him. From hence may be observed, how greatly obliged regenerated persons are to those, who have been the means and instruments of their conversion.

Phm 1:20 Yea, brother, let me have joy of thee in the Lord: refresh my bowels in the Lord.

Yea, brother, let me have joy of thee in the Lord - The phrase “in the Lord,” here seems to mean that, if this request was granted, he would recognize the hand of the Lord in it, and would receive it as a favor from him.

Refresh my bowels in the Lord - The “bowels,” in the Scriptures, are uniformly spoken of as the seat of the affections - meaning commonly the upper viscera, embracing the heart and the lungs. The reason is, that in any deep emotion this part of our frame is peculiarly affected, or we feel it there. The idea here is, that Paul had such a tender affection for Onesimus as to give him great concern and uneasiness. The word rendered “refresh” means “to give rest to, to give repose, to free from sorrow or care;” and the sense is, that by receiving Onesimus, Philemon would cause the deep and anxious feelings of Paul to cease, and he would be calm and happy.

Phm 1:21 Having confidence in thy obedience I wrote unto thee, knowing that thou wilt also do more than I say.

Having confidence in thy obedience - In his obedience of faith to Christ, and his Gospel; he having been made willing in the day of his power to serve him, as well as to be saved by him; and being constrained by his love, and the Spirit of Christ having wrought in him both to will and to do of his good pleasure:

knowing that thou wilt also do more than I say - the knowledge the apostle had of Philemon's cheerful obedience to Christ in all the parts of duty, encouraged him to write to him, on this head; believing that he would even do more than he had desired of him, hinting at his possible manumission by Philemon, besides, being kindly received.

Phm 1:22 But withal prepare me also a lodging: for I trust that through your prayers I shall be given unto you.

But withal - Or, at the same time.

Prepare me also a lodging - Philemon had been accustomed to show kindness to the saints Phm_1:5, and not improbably Paul had before shared his hospitality. The word rendered “lodging” means, properly, guest-right, hospitality, entertainment; and then, a place for a guest.

Through your prayers - He expected release in answer to the petitions of those who loved him. It is very likely that this epistle was written a short time before the liberation of the apostle from his first imprisonment at Rome.

I shall be given unto you - I shall be permitted to return to you, referring to Philemon, Apphia, Archippus, and the Church in Philemon's house.

Phm 1:23 There salute thee Epaphras, my fellowprisoner in Christ Jesus;

There salute thee Epaphras - The same persons who are here mentioned as greeting Philemon, are mentioned in the close of the Epistle to the Colossians - furnishing a high degree of evidence that Philemon resided at Colosse. Epaphras was a member of the church there; Col_4:12 Epaphras greets you, he being of you, a servant of Christ, always laboring fervently for you in prayers, that you may stand perfect and complete in all the will of God.

My fellow-prisoner in Christ Jesus - In the cause of Christ. The circumstance of his being a prisoner is not mentioned in the parallel place in the Epistle to the Colossians. “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. Or he may have been imprisoned as part of persecution.

Epaphras, my fellow prisoner - Epaphras was a Colossian, as we learn from Col_4:12 : Epaphras, who is one of you. But there is no account there of his being in prison, though the not mentioning of it does not necessarily imply that he was not. Some time or other he had suffered imprisonment for the truth of the Gospel; and on that account St. Paul might, in a general way, call him his fellow prisoner. By this time Nero began to persecute the Christians.

Phm 1:24 Marcus, Aristarchus, Demas, Lucas, my fellowlabourers.

Marcus, Aristarchus, Demas, and Lucas - Col_4:10 Aristarchus my fellow prisoner greets you, and Mark, the cousin of Barnabas (regarding whom you received commandments; if he comes to you, receive him), Col_4:14 Luke, the beloved physician, and Demas, greet you. These were all acquaintances of Philemon, and probably Colossians; and may be all considered as joining here with Paul in his request for Onesimus. Some think that Marcus was either the evangelist, or John Mark, the nephew of Barnabas, Act_12:12 And thinking about it , he came to the house of Mary the mother of John, whose last name was Mark; where many had gathered together to pray. Act_12:25 And Barnabas and Saul returned from Jerusalem when they had fulfilled the ministry, having taken with them John, whose last name was Mark.

Aristarchus - a Macedonian of Thessalonica; or very likely the apostle had been the instrument of converting him there, and who followed him from thence, and attended him wherever he went; he was with him in the uproar raised by Demetrius at Ephesus, and accompanied him into Asia; went with him in his voyage to Rome, and was now a fellow prisoner there, Act_19:29.

Aristarchus - probably the same with him mentioned Act_19:29 And all the city was filled with confusion. And they rushed with one accord to the theater, keeping a firm grip on Gaius and Aristarchus, Macedonians, traveling companions of Paul; Act_20:4 And Sopater of Berea accompanied him into Asia, and Aristarchus and Secundus of the Thessalonians, and Gaius of Derbe, and Timothy, and Tychicus and Trophimus as far as Asia; Act_27:2 And boarding a ship of Adramyttium, which was about to sail alongside Asian places, we set sail, Aristarchus, a Macedonian from Thessalonica, being with us.

Marcus - Barnabas's sister's son, the son of that Mary, in whose house the church met, and prayed for Peter when in prison; whose name was John Mark, whom Saul and Barnabas took along with them to Antioch, and from thence, in their travels, to other parts; but he leaving them at Pamphylia, was the occasion of a contention between Saul and Barnabas afterwards, when returned to Antioch; the latter insisting on his going with them again, and the former refusing it on account of his departure from them; which contention rose so high that they parted upon it, Act_12:12 though after this the apostle was reconciled to him; he approving himself to be a faithful and useful minister of the Gospel; and therefore he desires Timothy to bring him along with him, 2Ti_4:11 Only Luke is with me. Take Mark and bring him with you, for he is profitable to me for the ministry and if this epistle was written after that, he was now come to him; however, he was now with him, whether before or after:

Demas - Is supposed to be the same who continued in his attachment to Paul till his last imprisonment at Rome; after which he left him for what is supposed to have been the love of the world, 2Ti_4:10 For Demas has forsaken me, having loved this present world, and he has departed to Thessalonica. Crescens went to Galatia, Titus to Dalmatia. If this epistle is later than that, it should seem that he was restored from his fall, and was returned to the apostle.

Lucas - Is supposed to be Luke the evangelist, and author of the Acts of the Apostles. On these suppositions little confidence can be placed: they may be correct; they may be otherwise.

Lucas - the same with Luke the Evangelist, the beloved physician, the brother whose praise was in all the churches, and a constant companion of the apostle, in his travels; and who wrote the book called, "The Acts of the Apostles":

Note the apostle styles them, "my fellow laborers", being all ministers of the Gospel; and this shows the apostle's great humility, so to call them, when they were far from being on an equal foot with him in office, gifts, or usefulness: and the Christian salutations of these persons are sent to Philemon, with this view, to engage him the more to attend to the apostle's request, in which they all joined.

Phm 1:25 The grace of our Lord Jesus Christ be with your spirit. Amen. Rome to Philemon, by Onesimus a servant.>

The grace of our Lord Jesus Christ be with your spirit - By using the plural, your, the apostle in effect directs or addresses the epistle, not only to Philemon, but to all the Church at his house.

The grace of our Lord Jesus Christ be with your spirit - Not with his spirit only, but with the spirit of Apphia and Archippus, to whom also the epistle was sent; and therefore the word is in the plural number; and the Syriac version adds pertinently enough, "my brethren": the salutation is the same as in all the epistles; the form of it agrees with Gal_6:18 Brothers, the grace of our Lord Jesus Christ be with your spirit. Amen.

written from Rome, to Philemon, by Onesimus, a servant - that is, it the subscription of the epistle was written by the Apostle Paul when at Rome, and sent to Philemon by the hands of Onesimus, who was his servant, and upon whose account the letter was written.

As some have thought it strange that a private letter, of a particular business and friendship, should have got a place in the sacred canon, others have been industrious to find out the general uses which may be made of it. The following are those which seem to come most naturally from the text: -
1. In a religious point of view, all genuine Christian converts are on a level; Onesimus, the slave, on his conversion becomes the apostle’s beloved son, and Philemon’s brother.
2. Christianity makes no change in men’s civil affairs; even a slave did not become a freeman by Christian baptism.
3. No servant should be either taken or retained from his own master, without the master’s consent, Phm_1:13, Phm_1:14.
4. We should do good unto all men, and not be above helping the meanest slave when we have the opportunity.
5. Restitution is due where an injury has been done, unless the injured party freely forgive, Phm_1:18.
6. We should do all in our power to make up quarrels and differences, and reconcile those that are at variance.
7. We should be grateful to our benefactors, and be ready to compensate one good turn with another.
8. We should forgive the penitent who have offended us, and rejoice in the opportunity of being reconciled to them.
9. Authority is not always to be used; a prudent man who is possessed of it will rather use a mild and obliging manner, than have recourse to the authority of his office.
10. The ministers of the Gospel should learn to know the worth of an immortal soul, and be as ready to use their talents for the conversion of slaves and the ignoble as the great and opulent, and prize the converted slave as highly as the converted lord, showing no sinful respect of persons.
11. Christianity properly understood, and its doctrines properly applied, become the most powerful means of the melioration of men; the wicked and profligate, when brought under its influence, become useful members of society. It can transform a worthless slave into a pious, amiable, and useful man; and make him, not only happier and better in himself, but also a blessing to the community.
12. We should never despair of reclaiming the wicked. No man is out of the reach of God’s mercy as long as he breathes. Pretending to say that such and such cases are hopeless, is only a coloring for our want of zeal, and a pretense to excuse our slothfulness.
13. The anxiety which the apostle showed for the welfare of Onesimus, in return for his affectionate services, could not fail to cherish good dispositions in the breast of Philemon. We do a man a great kindness when we even engage him in acts of mercy and benevolence.
14. From this epistle we learn what sort of man the apostle was in private life. He has here displayed qualities which are in the highest estimation among men; a noble spirit arising from a consciousness of his own dignity, consummate prudence, uncommon generosity, the warmest friendship, the most skillful address, and the greatest politeness, as well as purity of manners; qualities which are never found either in the enthusiast or impostor.