Philemon 1:10 Komentář

In this epistle we have, I. The preface (Plm 1:1-7). II. The substance and body of it (Plm 1:8-21). And then the conclusion (Plm 1:22 to the end.)

Philemon 1:1 plm 1:1 plm 1:1 plm 1:1Paul, a prisoner of Jesus Christ,.... Not made a prisoner by Christ, though he was apprehended, laid hold on, and detained by Christ as a prisoner of hope, at his conversion; but this is not intended here: but he was a prisoner at Rome for the sake of Christ, on account of professing him, and preaching in his name; his bonds were for the sake of the Gospel of Christ; and therefore they are in this epistle called the bonds of the Gospel. He was not a prisoner for any capital crime, and therefore had no reason to be ashamed of his chain, nor was he; but rather gloried in it, as his taking this title and character to himself, and prefixing it to this epistle shows; and which he chooses to make use of rather than that of a servant of God, or an apostle of Christ, as he elsewhere does, that he might not by constraint, or authority, but by love, move the pity and compassion of Philemon to grant his request, and receive his servant; which, should he deny, would be to add affliction to his bonds: and that this is his view in the choice of this character, is manifest from Plm 1:8. and Timothy our brother, not according to the flesh, or as being of the same country, for he was the countryman of neither of them; nor only on account of his being a regenerate than, born of God, a child of God, and of the same family; but chiefly because he was of the same function, was a minister of the Gospel: him the apostle joins with himself in the epistle, and so in the request, because he might be well known to Philemon, and be much respected by him; and to show that they were united in this affair, and both desired this favour of him; hoping that by their joint application it would be obtained: unto Philemon our dearly beloved, and fellow labourer: the name of Philemon is Greek; there was a Greek poet of this name, and a Greek historian that Pliny made use of in compiling his history: there is indeed mention made in the Jewish writings (a), of a Rabbi whose name was "Philemo"; but this our 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 likewise as he was a minister of the Gospel; for so the next phrase, "and fellow labourer", seems to import; for though such are sometimes said to be labourers and fellow helpers with the apostle, who assisted in carrying on the interest of Christ, with their purses, and prayers, and private conversation; yet as it is used in this same epistle, of such who were in the work of the ministry, Plm 1:24 it is very probable it is so to be understood here: and now though these expressions of affection and respect were without dissimulation; nor were they mere compliments; yet the intention of them was to work upon the mind of Philemon, to reconcile him to his servant; suggesting, that as he had an interest in the affections of the apostle and others, this would be a means of establishing it, and would be acting agreeably to his character, as a minister of the Gospel, (a) T. Bab. Sota, fol. 4. 1. & Menachot, fol. 37. 1. & Juchasin, fol. 101. 1. 108. 1. & 159. 2.

I beseech thee for my son Onesimus,.... Now he comes to the request itself, and mentions by name the person on whose account he makes it, and whom he calls his son; not merely because of his affection to him, but because he really was his spiritual father; he had been the happy instrument of his conversion, and he was his son according to the common faith, or in a spiritual sense: hence it follows, whom I have begotten in my bonds: which is to be understood of a begetting again, or of regeneration; not as if the apostle was the efficient cause of it, as the nature of it shows, it being expressed by men's being born from above; by their being quickened, when dead in trespasses and sins; by being made new creatures, and transformed in the renewing of their minds; by Christ being formed in them, and by a partaking of the divine nature; and who is sufficient for these things? besides it is expressly denied to be of man, but is always ascribed to God, Father, Son, and Spirit; but as being the instrument and means of it, through the preaching of the Gospel, the word of truth, by which God of his own will, and by the power of his grace, regenerated this person; and this is said to be done "in his bonds": by which it appears, that the word of God was not bound, but had a free course, and was glorified, and the bonds of the apostle were the means of the spread of it; and that it was attended with great power, to the conversion of souls: and this circumstance is mentioned to engage Philemon to regard the entreaty of the apostle; he had been the instrument of begetting many souls to Christ; but this man was begotten by him in his bonds, when he was a prisoner, and so was peculiarly dear to him.

And note, on the other hand, also Paul's fervency. He preached the gospel bound and scourged. Oh, that blessed chain, with what great effort did it labor that night, and what children did it birth! Yes, of them, too, may he say, "Whom I have begotten in my bonds." Observe how Paul glories. He will have the children born this way considered even more illustrious! Observe how transcendent is the glory of those bonds, in that they give luster not only to him that wore them but also to those who were on that occasion begotten by him.

Again the chains are mentioned to shame him into compliance, and then the name. For he has not only extinguished his anger, but has caused him to be delighted. For I would not have called him my son, he says, if he were not especially profitable. What I called Timothy, that I call him also. And repeatedly showing his affection, he urges him by the very period of his new birth, "I have begotten him in my bonds," he says, so that on this account also he was worthy to obtain much honor, because he was begotten in his very conflicts, in his trials in the cause of Christ.

In wishing to obtain what he asks for, he now asserts that he is pleading not for Philemon's slave, but for his own son. And regarding that son whom he has begotten in the chains of the gospel, that is, which he endured for the sake of Christ's gospel.

During his imprisonment in Rome, the apostle had baptized Onesimus, a runaway who had fled to God for help, because he saw Onesimus's potential.

Of Borea in Macedonia, Ones Imus, once the servant of Philemon.

Now Paul uses the name of Onesimus, but only after signaling the profound change that has occurred [i.e., Onesimus’s conversion].

Paul mentions Philemon first, praising the servant as a beloved child, because he says he also baptized him. For this is the one, "I have begotten while in my chains." Therefore, having calmed his anger through these things, he thus gives the name "Onesimus", he says.

Indeed the epistle was written in behalf of the slave, and having returned him, though he had done wrong, he was improving through the Apostle's teaching. Now many have benefitted from it, indeed, first and foremost those who are zealous. For if Paul makes such great haste for the fugitive and repentant thief, how much more shall we not be lazy for the brethren. Secondly, one must not give up on the servile class, even if it strains the uttermost limits of wickedness. Oh how the thief and fugitive became so virtuous! Thirdly, its not appropriate for slaves to run away from their masters. For if Paul now insures Philemon that Onesimus was now thankful to serve him and not wishing to defy his superior, how much more should we ought not to do it. For if the wonderful servant is still fit to remain in his job, and their masters realize it, then he may be useful in everything else in the household.

He has not yet mentioned the name of the one on whose behalf he is interceding. He first softens Philemon with praise of the servant, calling him his son. Why does he call him so? Because, he says, I begot him, that is, I instructed him with the Gospel and commanded that the one who believed be baptized, and this in difficult circumstances: in chains. Having thus softened his heart, he finally mentions the name.

Having expressed his confidence in Philemon's goodness, here he states his request. And first he indicates the person on whose behalf he pleads; second, he concludes the request. The first is subdivided into two, because first by describing the person he shows that he has received him in spiritual birth; second, by a change of status. Therefore he says, I plead with you for my own son, whom I have begotten in prison, for Onesimus, who is his present concern. And acquiring a son in default of time, he loves him more, as an old man loves sons born to him in his old age. Genesis 37:3: 'Now Israel loved Joseph above all his sons, because he had him in his old age.' This one [Onesimus] was given birth in chains.

Paul's salutation to Philemon, and the Church at his house, Plm 1:1-3. He extols his faith, love, and Christian charity, Plm 1:4-7. Entreats forgiveness for his servant Onesimus, Plm 1:8-14. Urges motives to induce Philemon to forgive him, Plm 1:15-17. Promises to repair any wrong he had done to his master, Plm 1:18, Plm 1:19. Expresses his confidence that Philemon will comply with his request, Plm 1:20, Plm 1:21. Directs Philemon to prepare him a lodging, Plm 1:22. Salutations and apostolical benediction, Plm 1:23-25.

I beseech thee for my son Onesimus - It is evident from this that Onesimus was converted by St. Paul while he was prisoner at Rome, and perhaps not long before he wrote this epistle.

ADDRESS. THANKSGIVING FOR PHILEMON'S LOVE AND FAITH. INTERCESSION FOR ONESIMUS. CONCLUDING REQUEST AND SALUTATIONS. (Phm. 1:1-25) prisoner of Jesus Christ--one whom Christ's cause has made a prisoner (compare "in the bonds of the Gospel," (Plm 1:13). He does not call himself, as in other Epistles, "Paul an apostle," as he is writing familiarly, not authoritatively. our . . . fellow labourer--in building up the Church at Colosse, while we were at Ephesus. See my Introduction to Colossians.

I beseech thee--emphatically repeated from Plm 1:9. In the Greek, the name "Onesimus" is skilfully put last, he puts first a favorable description of him before he mentions the name that had fallen into so bad repute with Philemon. "I beseech thee for my son, whom I have begotten in my bonds, Onesimus." Scripture does not sanction slavery, but at the same time does not begin a political crusade against it. It sets forth principles of love to our fellow men which were sure (as they have done) in due time to undermine and overthrow it, without violently convulsing the then existing political fabric, by stirring up slaves against their masters.