Philemon 1:22 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.

But withal prepare me also a lodging,.... Not that the apostle expected or desired any grand apartment to be fitted up for him; a room with such furniture as the Shunamite provided for the man of God was sufficient for him, and what he would have been entirely contented with; but his view in this was, to let Philemon know that he hoped to be released from his bonds, and that he might expect to see him; and this he hinted to him, in order to stir him up to receive his servant sooner, and the more readily; who otherwise might have been indifferent to it, and negligent of it, thinking he should never see the apostle's face any more, For I trust, that through your prayers I shall be given you; to minister in the Gospel again among them: the apostle was a man of prayer himself, and he had a very great regard to the prayers of others, and often desired an interest in them; that he might perform his ministerial work as it should be; that he might have success in it; and that he might be delivered from the unbelieving Jews, and from wicked and unreasonable men; and he had some secret hope and trust in his own mind, that through the prayers of the saints he should be delivered from his bonds, and go up and down preaching the Gospel as heretofore: he doubtless was acquainted with the case of Peter, for whom prayer was made incessantly by the church, when in prison, and he had deliverance; however, he knew that the prayers of the saints availed much with God; but whether this hope and expectation of his were answered, is a matter of doubt and question: some think he was released, and went into several parts, and preached the Gospel, and then was taken up again, and committed to prison, and suffered under Nero, some years after; and others think not.

"But withal prepare me also a lodging: for I trust that through your prayers I shall be given unto you." This also was the part of one who was exceedingly confident-or rather this too was in behalf of Onesimus, that not being indifferent, but knowing that he upon his return would know the things relating to him, they might lay aside all remembrance of the wrong, and might the rather grant the favor. For great was the influence and the honor of Paul residing among them, of Paul in his age, of Paul after imprisonment. Again, it is a proof of their love that he says that they pray; and to attribute to them so much as that they pray for "him." For although I be now in danger, yet nevertheless you will see me if ye pray for it.

"But at the same time prepare a lodging for me." I do not think that the Apostle was so rich, and occupied with such great burdens, that he needed a prepared lodging, and that he would not be content with a single cell, a house of small size for his body's limited capacity, but rather to do what he was asked while he was being waited for by Philemon. However, if someone thinks that he was given a command to prepare a lodging for himself, not in a discretionary manner, but truly, the Apostle had to prepare a lodging more than Paul. He was about to go to a new city, to preach the Crucifix, and to impart unheard-of dogmas, knowing that many would come to him; and it was necessary first, that the house be in a celebrated place of the city, to which he could easily be convened. Then, that it be empty of all importunity: that it be spacious, so that it could hold many listeners: not near places of spectacle, not in an unseemly and detestable neighborhood; finally, that it be located on a level site rather than in a cenacle. For which reason, I believe he even stayed in Rome for two years (( "Al." biennio)). And the dwelling place, as I think, was not small, to which the crowds of Jews flowed every day. For I hope that I will be given to you through your prayers. The Son pleads to the Father, and God grants indulgence, and a brother is often saved by the prayer of his brother. But the Apostle is granted by the prayers of the whole Church, for the benefit of those who are going to hear him. And this gift is said not so much to be on him to whom it is given who is prepared from martyrdom to martyrdom, as on those to whom the Apostle is sent. But that Paul was frequently in prison and was freed from chains, he himself says in another place: "In prisons frequently" (2 Cor. 11), from which sometimes, with the help of the Lord, and frequently even his persecutors finding nothing worthy of death in him, he was let go. For there had not yet been decrees of the Senate against the name of Christian; nor had Nero's sword as yet grown red with Christian blood. But, for the novelty of the new name, either through the envy of wicked men, or the zeal of people eager to destroy their ancient customs, they were sent to prison and again released in a frenzy of popular excitement, which soon subsided. And this is how we say it to be, Acts of the Apostles testify, in which Felix also speaks to Agrippa: that Paul could have been released, if he had not appealed to Caesar (Acts 25). And because he found no reason except for some questions about his own religion, and a certain Jesus, whom Paul preached as alive. From this we observe that, and similarly from other judges, they could have been released, the Lord causing a new preaching to be spread throughout the whole world.

In order to make Philemon more concerned and more willing to obey, Paul indicates that he will be coming to visit him, for those who are absent are usually ignored. Why should the apostle have refused to go there, when he was always suffering trials and afflictions, beatings, persecutions and imprisonment, and who had no rest other than in Christ? But Paul offered his flesh to suffering for the benefit of believers, in order to obtain immortal crowns for his soul and body. That way the enemies of Christ would be confounded and God's glory would be increased.

"prepare a lodging for me". Paul says that he did not write only because of Onesimus (for Philemon would have said, if not for himself, that I was not worthy of even a word), but also for this reason, he says, that you might "prepare a lodging for me". And Philemon was even afraid that if he did not receive Onesimus, the Apostle would come and it would be known that he had been disobedient. "for I hope that through your prayers". Great indeed is the power of prayers, and great also is the humility of Paul, because he was in need of those prayers.

It might have occurred to Philemon: if it were not for Onesimus, you would not have deemed me worthy of even a word. The Apostle heals this in advance, saying: I wrote not for his sake only, but also to ask you to prepare me a lodging; and at the same time, also to frighten him, because the Apostle will come and condemn him if he does not receive Onesimus. Two things we learn from this: first, how great is the power of prayer, if even the great Paul needs their help; second, that one must be humble, if Paul needs the prayers of his disciples.

Therefore he says, At the same time make ready a lodging for me too. For it was his custom when he was in Colossae to stay in his home. Chrysostom asks what we are to make of this remark in which a poor man commands a rich man by letter from across the expanse of the earth to prepare a lodging for him. What would have to be prepared for one content with bread and cheap victuals? It should be said that it was not for the sake of the preparation of lodging that he says this, but to insinuate familiarity and love; in this way he will be prompt to obey. The Apostle therefore does not say this on account of external trappings but out of his devotion. For I hope that through your prayers I shall be restored to you. Against this is the fact that he never returned to them but died in Rome, therefore his hope was dashed. I reply that the hope of the just is of two kinds, the chief of which is for his own good, and this is never dashed; another secondary hope is the proof of others, and this is sometimes dashed, because their merits are contrary, as the just man is sometimes not heeded by others. But was he deceived in his trust? It should be said that God alone knows the future; that is not for human knowledge, except the prophetic. And no prophet knows all the future events that concern himself. Only Christ did, because he did not have the Holy Spirit in a limited way. Thus Isaac the great prophet was deceived in Jacob. So it is not to be wondered at in an apostle if he does not know.

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.

But withal prepare me also a lodging - Does not the apostle mention this as conferring an obligation on Philemon? I will begin to repay thee by taking up my abode at thy house, as soon as I shall be enlarged from prison. But some think he wished Philemon to hire him a house, that he might have a lodging of his own when he returned to Colosse. For I trust that through your prayers - It is very likely that this epistle was written a short time before the liberation of the apostle from his first imprisonment at Rome. See Act 28:30, and Phi 2:24; and that he had that liberation now in full prospect.

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.

This prospect of Paul's visiting Colosse would tend to secure a kindly reception for Onesimus, as Paul would know in person how he had been treated. your . . . you--referring to Philemon, Apphia, Archippus, and the Church in Philemon's house. The same expectation is expressed by him, Phi 2:23-24, written in the same imprisonment.