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Philemon 1:19

Adam Clarke
Bible Commentary

I Paul have written it with mine own hand - It is likely that the whole of the letter was written by St. Paul himself, which was not his usual custom. See on 2 Thessalonians 3:17; (note). But by thus speaking he bound Philemon to do what he requested, as an act of common civility, if he could not feel a higher motive from what he had already urged.

Albeit I do not say to thee how thou owest unto me - I ask thee to do this thing to oblige me, though I will not say how much thou owest unto me; even thine own self, as having been the means of thy conversion.

Albert Barnes
Notes on the Whole Bible

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; compare the Romans 16:22 note; 1 Corinthians 16:21 note; Galatians 6:11 note. 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.

I will repay it - I will be security for it. It is not probable that Paul supposed that Philemon would rigidly exact it from him, but if he did, he would feel himself bound to pay it.

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.

Matthew Henry
Concise Bible Commentary
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.