SEV Biblia, Chapter 1:19
Yo Pablo lo escribí de mi mano, yo lo pagar; por no decirte que aun a ti mismo te me debes dems.
Clarke's Bible Commentary - Philemon 1:19
Verse 19. 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 Thess. iii. 17. 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.
John Gill's Bible Commentary
Ver. 19. I Paul have written it, with mine own hand , &c.] Meaning either this epistle, which being short, he used no amanuensis, but wrote it all himself, and which might be taken as an engagement to do what he promised; or else a bill, a promissory note, written with his own hand, which he sent along with Onesimus, by which he laid himself under obligation to give Philemon full satisfaction in every thing, in which he had been injured by his servant; adding, I will repay it : this was not an ironical expression, nor a piece of vanity in the apostle; he spoke seriously, and heartily, and meant what he said; and though his circumstances were often so mean, that he was forced to work with his own hands to minister to his necessities; yet such was his interest in the churches, and such their obligation to him, on account of his personal and useful ministrations to them, that he could easily raise a sum of money among them, upon any emergent occasion; so that Philemon had a good surety and paymaster of the apostle: and this shows his great humility to be a bondsman for a servant, and to make good damages and debts brought on in a scandalous manner; as also that suretyship in some cases is lawful, though it ought to be cautiously, and for very good reasons, entered into: and this engagement of the apostle for Onesimus bears some resemblance with, and may serve to illustrate the suretyship of Christ, for his people, they, and Onesimus, being much in a like condition; as he was an unprofitable and run away servant, so they are all gone out of the way, and together become unprofitable; and Christ engaged with his Father to bring them back again, and set them before him; and by his sufferings and death has brought them nigh, which were afar off; as he had wronged his master and was indebted to him, so they have injured the law of God, affronted his justice, and incurred his displeasure; and having owed to him more than ten thousand talents, and having nothing to pay, Christ engaged to satisfy law and justice, to make reconciliation for them, and pay all their debts; all which he has accordingly done; their sins have been placed to his account, imputed to him, and charged upon him; and he has bore them, and the punishment due to them, and so has satisfied for them, and restored that which he took not away. 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; and therefore, what favour might he not ask of him? and what was it he could, or should deny him? 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.
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
εγω 1473 παυλος 3972 εγραψα 1125 5656 τη 3588 εμη 1699 χειρι 5495 εγω 1473 αποτισω 661 5692 ινα 2443 μη 3361 λεγω 3004 5725 σοι 4671 οτι 3754 και 2532 σεαυτον 4572 μοι 3427 προσοφειλεις 4359 5719
Vincent's NT Word Studies
19. I Paul have written, etc. Rev., write. A promissory note. The mention of his autograph here, rather than at the end of the letter, may indicate that he wrote the whole epistle with his own hand, contrary to his usual custom of employing an amanuensis.
Albeit I do not say (ina mh legw). Lit., that I may not say. Connect with I write. I thus give my note of hand that I may avoid saying that thou owest, etc. Rev., that I say not unto thee.
Thou owest (prosofeileiv). Lit., owest in addition. I have laid you under obligation, not only for an amount equal to that due from Onesimus, but for yourself as made a Christian through my ministry.
Robertson's NT Word Studies
1:19 {Write} (egraya). Epistolary aorist. {With mine hand} (tei emei ceiri). Instrumental case and a note of hand that can be collected. See #2Th 3:17; 1Co 16:21; Col 4:18. {I will repay it} (egw apotisw). Future active indicative of apotinw (apoti") to pay back, to pay off. The more usual word was apod"s". this is Paul's promissory note. Deissmann (_Light, etc._, p. 331) notes how many of the papyri are concerning debts. {That I say not} (hina me legw). Neat idiom as in #2Co 9:4, delicately reminding Philemon that Paul had led him also to Christ. {Thou owest to me even thine own self besides} (kai seauton moi prosopheileis). Old verb, only here in N.T., Paul using the verb ofeilw of verse #18 with pros added. He used every available argument to bring Philemon to see the higher ground of brotherhood in Christ about Onesimus.
