Philemon 1:20 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.

Yea, brother, let me have joy of thee in the Lord,.... Through the apostle was his spiritual father, having been the instrument of his conversion, yet he calls him his brother, as being a partaker of the same grace, and a minister of the same Gospel; and intimates to him, that should he grant his request, and receive his servant again, it would give him great joy and pleasure, and that not of a carnal, but of a spiritual kind, even joy in the Lord; he should rejoice in the presence of the Lord, and before him, concerning him; he should rejoice in his faith in the Lord, and love for him, and obedience to him; all which would be discovered in such a conduct: the Syriac version renders it, as an assurance to himself, I shall be refreshed by thee in our Lord; not doubting but that he would gratify him in the thing he asked of him, which would be a refreshment to him; the Vulgate Latin version renders it, "may I enjoy thee in the Lord": meaning not his company and presence, either in this world, or in the world to come; but that he might enjoy or receive the favour from him he had petitioned him for, for the Lord's sake; the Arabic version renders it, as a reason why he should do it, "I have been profitable to thee in the Lord"; confirming what he had said before, that he owed himself to him; he having been useful to him in bringing him to the knowledge of Christ, and faith in him; and the Ethiopic version refers it to a promise, "I will repay in our Lord"; in spiritual things in our Lord, if not in things temporal: refresh my bowels in the Lord; or "in Christ"; as the Alexandrian copy, the Syriac and Ethiopic versions, read; and by his "bowels", he either means Onesimus, as in Plm 1:12 who, in a spiritual sense, came forth out of his bowels; or else himself, his soul, his spirit, his inward parts; and so the Ethiopic version renders it, "refresh my soul"; and the sense is, that he desired in the Lord, and for his sake, that he would receive Onesimus again, which would give him an inward pleasure, and refresh his spirit; and indeed he intimates, that nothing could be more cheering and reviving to him.

What is, "Yea, brother"? Receive him, he says. For this we must understand though unexpressed. For dismissing all pleasantry, he again pursues his former considerations, that is, serious ones. And yet even these are serious. For the things that proceed from Saints are of themselves serious, even when they are pleasantry.

"Yea, brother, let me have joy of thee in the Lord, refresh my heart in Christ." That is, thou grantest the favor to the Lord, not to me. "My heart," that is, toward thyself.

"So, brother, I might enjoy you in the Lord." The Latin language does not clarify the Greek word 'proprietatem'. What he says, "yes, brother, yes" is something like the adverb of flattery. But we interpreters sound more flowing and diluted as "so, brother," something else more than what is written. For as Anna's Hebrew word frequently translated by the seventy interpreters as "oh yes", indicates a prayerful attitude in their own language. Hence sometimes Symmachus translated Anna as "I pray," that is, "I beseech." We also suffer the same strength in the Greek language that Greeks sustain in the Hebrew language. What he says, "I might enjoy you in the Lord," is understood as something far more than it is thought. The Apostle enjoys nothing but that which has many virtues and sings in itself, and everything that is called Christ for a variety of reasons: namely, wisdom, justice, self-restraint, gentleness, temperance, chastity: Philemon invokes these to abound in them, so that he himself may be fulfilled in enjoying them. And lest you think that fruition is said, in which we often delight in the presence of our own, he added, "in the Lord:" so that from the fact that the name of the Lord is added, it is understood that there is another enjoyment, by which one enjoys without the Lord. "Renew my being in Christ." Thus just as Philemon wanted to enjoy him in the Lord, so he wants his own being Onesimus, whom also previously he called by the same name, to be renewed through Philemon, and it is said ambiguously: whether it is Onesimus' being in Christ that is of Paul, or whether it must be said that Onesimus' being is to be renewed through Philemon in Christ. If you wish to understand the former, correctly you will say that Onesimus is of Paul's being in Christ whom he begot in Christ's chains. If the latter applies: Onesimus is to be renewed in Christ through Philemon, as he is trained by his teachings in Christ.

But when you have joy of a man in God, it is God rather than man that you enjoy. For you enjoy Him by whom you are made happy, and you rejoice to have come to Him in whose presence you place your hope of joy. And accordingly, Paul says to Philemon, “Yea, brother, let me have joy of thee in the Lord.” For if he had not added “in the Lord,” but had only said, “Let me have joy of thee,” he would have implied that he fixed his hope of happiness upon him, although even in the immediate context to “enjoy” is used in the sense of to “use with delight.” (On Christian Doctrine 1.33)

"Yes, brother". Again, from what is pleasing it advances to what is serious. "Yes," he said, "brother." What? Accept it yourself. I will take advantage from you in things that are according to Christ. "May I enjoy". That is, I delight in your excellent works in the Lord. May I see you growing rich in all spiritual blessings. "refresh my heart". Paul says, Refresh my love for you for the sake of Christ.

From heartfelt speech the apostle again passed to something more important, imploring: "let me have joy," he says, "of thee," that is, let me enjoy thy good deeds, not in worldly matters, but in those which are in the Lord. Give rest, he says, to my love for you, or my heart for Christ's sake. For it is not to me that you do a kindness, but to Christ.

And he adds, Yes, indeed, brother, may I too make use of you, as if to say, if you want me for a partner, take him back, and I will so use you, brother, that is, if you do it, you will fill my wishes with joy. For to make use is to use the fruit and thus it is to use for the useful, as I enjoy fruit. It implies the sweetness of the fruit; Song of Songs 2:3: 'And his fruit was sweet to my palate.' And the end, because the ultimate produce of the tree is its fruit. Therefore, to enjoy is properly to have something which is pleasant and final. Hence Augustine says that we enjoy thinking of things in which the will delights because of their sweetness. Again, to enjoy is to adhere to something for its own sake. Sometimes 'enjoy' and 'use' are taken commonly as implying enjoyment without the contrary. Sirach 8:10: 'and to serve great men without blame'. Therefore he says, May I too make use of you, because you are against me in nothing. And if in this you please me, there will be nothing in my heart concerning you that saddens me, and thus you will delight me. But if we take enjoyment as something final, then one does not enjoy man, but God alone. Contrary to this seems to be Wisdom 2:6: 'Come therefore, and let us enjoy the good things that are present: and let us speedily use the creatures as in youth.' Hence he adds in the Lord, that is, May I, too, make use of you in the delight of God, rejoicing in the divine good that is in you, because his action is love, and the enjoyment of its effect, namely, charity. That is why he adds console my heart. A man is consoled spiritually when the desires of his heart are fulfilled. As if he said: fulfil the deepest desires of my heart. And not with respect to evil, but in the Lord, and thus the fulfilment of desire is good.

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.

Yea, brother - It is even so, that thou art thus indebted to me. Let me have joy of thee, in forgiving Onesimus, and receiving him into thy favor. In the words εγε σου οναιμην, which we should translate, let me have Profit of thee, there is an evident paronomasia, or play on the name of Onesimus. See on Plm 1:2 (note), Plm 1:11 (note). Refresh my bowels - Gratify the earnest longing of my soul in this. I ask neither thy money nor goods; I ask what will enrich, not impoverish, thee to give.

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.

let me--"me" is emphatic: "Let me have profit (so Greek 'for joy,' onainen, referring to the name Onesimus, 'profitable') from thee, as thou shouldst have had from Onesimus"; for "thou owest thine ownself to me." in the Lord--not in worldly gain, but in thine increase in the graces of the Lord's Spirit [ALFORD]. my bowels--my heart. Gratify my feelings by granting this request. in the Lord--The oldest manuscripts read, "in Christ," the element or sphere in which this act of Christian love naturally ought to have place.