SEV Biblia, Chapter 1:15
Porque quizs para esto se apart de ti por algn tiempo, para que le vuelvas a tener para siempre;
Clarke's Bible Commentary - Philemon 1:15
Verse 15. He-departed for a season] This is another most delicate stroke. He departed thy slave, thy unfaithful slave; he departed for a short time; but so has the mercy of God operated in his behalf, and the providence of God in thine, that he now returns, not an unfaithful slave, in whom thou couldst repose no confidence, but as a brother, a beloved brother in the Lord, to be in the same heavenly family with thee for ever. Thou hast, therefore, reason to be thankful to God that he did depart, that he might be restored to thee again infinitely better than he was when be left thee. God has permitted his unfaithfulness, and overruled the whole both to his advantage and thine. The apology for Onesimus is very similar to that made by Joseph for his brethren, Gen. xlv. 5.
John Gill's Bible Commentary
Ver. 15. For perhaps he therefore departed for a season , &c.] The apostle in this clause seems to soften this business of Onesimus in running away from his master; he calls it not a running away, but a departure, an absence from him, and that but for a little while; and suggests that the hand of God might be in it; that there was an overruling providence that attended it, such as was in Joseph's going down into Egypt; and that this separation of Onesimus from his master, for a short time, was in order that they should come together again, and never part more, as follows: that thou shouldest receive him for ever ; or during life, referring to the law in ( Exodus 21:6) or to all eternity, since they were in the same spiritual relation, partakers of the same grace, and had a right to the same heavenly inheritance, and should be together with Christ for evermore.
Matthew Henry Commentary
Verses 15-22 - When we speak of the nature of any sin or offence against God, the evi of it is not to be lessened; but in a penitent sinner, as God cover 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 case of injury done to others. The communion of saints does not destro distinction of property. This passage is an instance of that being imputed to one, which is contracted by another; and of one becomin answerable for another, by a voluntary engagement, that he might be freed from the punishment due to his crimes, according to the doctrin 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 so 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 on another. From the world they expect trouble; they should find comfor and joy in one another. When any of our mercies are taken away, ou trust and hope must be in God. We must diligently use the means, and i no other should be at hand, abound in prayer. Yet, though praye prevails, it does not merit the things obtained. And if Christians d 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 ma encourage the vilest sinners to return to God, but it is shamefull prevented, if any are made bold thereby to persist in evil courses. Ar not many taken away in their sins, while others become more hardened Resist not present convictions, lest they return no more.
Greek Textus Receptus
ταχα 5029 γαρ 1063 δια 1223 τουτο 5124 εχωρισθη 5563 5681 προς 4314 ωραν 5610 ινα 2443 αιωνιον 166 αυτον 846 απεχης 568 5725
Vincent's NT Word Studies
15. For perhaps. I sent him back, for, if I had kept him, I might have defeated the purpose for which he was allowed to be separated from you for a time. "We are not to be too sure of what God means by such and such a thing, as some of us are wont to be, as if we had been sworn of God's privy council.... A humble 'perhaps' often grows into a 'verily, verily' - and a hasty, over-confident 'verily, verily' often dwindles to a hesitating 'perhaps.' Let us not be in too great a hurry to make sure that we have the key of the cabinet where God keeps his purposes, but content ourselves with 'perhaps' when we are interpreting the often questionable ways of His providence, each of which has many meanings and many ends" (Maclaren).
He therefore departed (dia touto ecwrisqh). The A.V. misses the ingenious shading of Paul's expression. Not only does he avoid the word ran away, which might have irritated Philemon, but he also uses the passive voice, not the middle, separated himself, as an intimation that Onesimus' flight was divinely ordered for good. Hence Rev., correctly, he was parted. Compare Gen. xlv. 5.
For a season (prov wran). A brief season. See 2 Cor. vii. 8; Gal. ii. 5.
Thou shouldst receive (apechv). The compounded preposition ajpo may mean back again, after the temporary separation, or in full, wholly. The former is suggested by was parted, and would fain have kept: but the latter by ver. 16, no longer as a servant, but more. The latter is preferable. Compare the use of ajpecw in Matt. vi. 2, they have received. (see note); Matt. vi. 16; Luke vi. 24; Philip. iv. 18; and ajpolambanw receive, Gal. iv. 5.
Robertson's NT Word Studies
1:15 {Perhaps} (tacha). Old adverb, in N.T. only here and #Ro 5:7. {That thou shouldst have him} (hina auton apeceis). Final clause with hina and present active subjunctive of apecw, to have back, "that thou might keep on having him back." {For ever} (aiwnion). "Eternal," here and hereafter. Surely a noble thing for Paul to say and a word that would touch the best in Philemon.
