Philemon 1:24 Kommentar

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.

Marcus, Aristarchus, Demas, Lucas,.... Marcus was Barnabas's sister's son, the son of that Mary, in whose house the church met, and prayed for Peter when in prison; whose name was John Mark, whom Saul and Barnabas took along with them to Antioch, and from thence, in their travels, to other parts; but he leaving them at Pamphylia, was the occasion of a contention between Saul and Barnabas afterwards, when returned to Antioch; the latter insisting on his going with them again, and the former refusing it on account of his departure from them; which contention rose so high that they parted upon it, Act 12:12 though after this the apostle was reconciled to him; he approving himself to be a faithful and useful minister of the Gospel; and therefore he desires Timothy to bring him along with him, Ti2 4:11 and if this epistle was written after that, he was now come to him; however, he was now with him, whether before or after: Aristarchus was a Macedonian of Thessalonica; or very likely the apostle had been the instrument of converting him there, and who followed him from thence, and attended him wherever he went; he was with him in the uproar raised by Demetrius at Ephesus, and accompanied him into Asia; went with him in his voyage to Rome, and was now a fellow prisoner there, Act 19:29. Demas is the same with him who is mentioned in Ti2 4:10 and if this epistle is later than that, it should seem that he was restored from his fall, and was returned to the apostle. Lucas is the same with Luke the Evangelist, the beloved physician, the brother whose praise was in all the churches, and a constant companion of the apostle, in his travels; and who wrote the book called, "The Acts of the Apostles": these the apostle styles, "my fellow labourers", being all ministers of the Gospel; and this shows the apostle's great humility, so to call them, when they were far from being on an equal foot with him in office, gifts, or usefulness: and the Christian salutations of these persons are sent to Philemon, with this view, to engage him the more to attend to the apostle's request, in which they all joined. Philemon 1:25

"Mark, Aristarchus, Demas, Luke, my fellow-workers." Why then does he put Luke last? And yet he elsewhere says, "Only Luke is with me" (2 Tim. iv. 11), and "Demas," he says, was one of those who "forsook him, having loved the present world." (2 Tim. iv. 10.) All these things, although they are mentioned elsewhere, yet nevertheless ought not to be passed over here without enquiry, nor ought we merely to hear them as things of course. But how comes he to say that he who forsook him salutes them? For "Erastus," he says, "abode at Corinth." (2 Tim. iv. 20.) He adds Epaphras, both as known to them, and being of their country. And Mark, as being himself also an admirable man. Why then does he number Demas with these? Perhaps it was after this that he became more remiss, when he saw the dangers multiplied. But Luke being last became first. And from these indeed he salutes him, urging him the more to obedience, and calls them his fellow-laborers, and in this way shames him into granting the request.

Epaphras, my fellow prisoner in Christ Jesus, greets you, as do Mark, Aristarchus, Demas, and Luke, my fellow workers. As we mentioned earlier, the letter to the Colossians was written at the same time and through the same person as the letter to Philemon, and the names of those who send greetings are mentioned in both letters. In fact, in the letter to the Colossians, it is written: "Aristarchus my fellow prisoner greets you, as does Mark the cousin of Barnabas, and Epaphras, who is one of you and a servant of Christ" (Colossians 4:10, 12). And a little later: "Luke the beloved physician greets you, and Demas; greet Archippus, who is in the Lord. See that you fulfill the ministry that you have received in the Lord" (Colossians 4:14, 17); and: "Remember my chains" (Colossians 4:18). But if someone does not consider the writings to be equally authorized, because a few names that are not mentioned here are written to the Colossians, let them know that not all are friends to everyone or are known; and that it is one thing to write a private letter to one individual, and another to write a public letter to the entire Church. "Epaphras, my fellow prisoner in Christ Jesus, sends greetings to you," he says. As for who Epaphras, Paul's fellow prisoner, is, we have received such a story: They say that the parents of the apostle Paul were from the region of Gyscalis in Judea; and when the whole province was laid waste by the Roman forces, and the Jews were dispersed throughout the world, they were sent to the city of Tharsus in Cilicia; and young Paul followed his parents' condition. And so it can be said that what he testifies about himself is true: "They are Hebrews, so am I. They are Israelites, so am I. They are descendants of Abraham, so am I" (2 Cor. 11:22). And elsewhere: "A Hebrew of Hebrews" (Philip. 3:5): and other things that indicate him as a Jew rather than from Tarsus. If this is so, we can suspect that Epaphras was captured at the same time as Paul, and when he was released placed with his parents in the city of Colossae in Asia, he later received Christ's words. Hence to the Colossians, as we have said above, is written: "Epaphras, who is one of you and a servant of Christ Jesus, sends greetings. He is always wrestling in prayer for you" (Col. 4:12). If this is so, then Aristarchus, who is said to have been his fellow prisoner in the same Epistle, will be interpreted in the same way, unless perhaps something hidden and sacred, as some think, is shown in the word captivity ("Al." shows) that those who were captured and bound were brought ( "Al." led) into this valley of tears. And if neither [interpretation] is accepted, from what has been added here 'in Christ Jesus,' we can suspect that they endured the same bonds for Christ as Paul did at Rome; and just as a prisoner of Christ [referring to Paul], so also to one caught [in the bonds of Christ]. Or certainly because he is noble himself among the apostles, like Andronicus and Julia, about whom it is written to the Romans: 'Greet Andronicus and Julia, my relatives and fellow prisoners, who are notable among the apostles, and who were in Christ before me' (Romans 16:7). This is about Epaphras. Furthermore, when writing to Philemon about his Gospel and its constraints, he lists Mark, whom I believe to be the founder of the Gospel, and Aristarchus, whom we previously mentioned, and Demas, about whom he complains elsewhere: "Demas has abandoned me, because he loves the present age, and he went to Thessalonica." And Luke the physician, who, abandoning the Gospel and Acts of the Apostles for the Churches, has been turned from a fisherman of fish to a fisherman of men by the Apostles (Matth. 4): so of the physician of bodies, he has been changed to a physician of souls, of whom it is also said elsewhere: "I have sent with him the brother, whose praise is in the Gospel through all the churches" (2 Cor. 8:18): every time his book is read in the churches, his medicine is unfailing.

Paul bears witness that all these share in his glory.

"Aristarchus, Demas". About this, Paul wrote to Timothy, "Demas abandoned me." (2 Tim. 4:10) [PHOTIUS] They say that this Demas again turned away to Hellenism and became a priest of idols. [end of the Photius excerpt] [OECUMENIUS] And if that was at first, now he has repented. But if later, after these things he became negligent. [end of the excerpt by Oecumenius] "Luke". The last became first. For if in the second letter to Timothy he says, Luke is the only one with me. (2 Tim. 4:11) And he calls them "co-workers", showing that these also, he says, are encouraging you with me.

Demas at first enjoyed respect, as is attested here concerning him as a fellow worker of Paul, but afterwards through frivolity he fell away from Paul, as indeed Paul writes about this in the epistle to Timothy, written evidently after this epistle. "For Demas has forsaken me; only Luke is with me" (2 Tim. 4:9). Thus Luke, placed here last, became first of all when Demas fell away. So no one should place hope in himself, but let him who stands take heed lest he fall. By saying "fellow worker," he shows that they too together with me ask you, and it is worthy to show favorable attention to such persons.

But this can be doubted since he mentions Demas. How can this be, since he said in 2 Timothy 4:10, 'For Demas has deserted me, loving this world'? How, then, can he use his name? It might be said that he returned to him, but this does not seem to be the case, because this letter was written after that to Timothy and here he says, I hope that through your prayers, and there he foretells his death, saying, 'The time of my deliverance is at hand.' Therefore it should be said that Paul was in Rome for nearly nine years, and this letter was written at the beginning, whereas the second letter to Timothy was written at the end of his life and then Demas weary of imprisonment deserted him. The letters of Paul are not arranged chronologically, because the letters to the Corinthians were written before the letter to the Romans, and this before the last letter to Timothy. That is placed first because of its matter, which is worthier.

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.

Marcus, Aristarchus, etc. - These were all acquaintances of Philemon, and probably Colossians; and may be all considered as joining here with St. Paul in his request for Onesimus. Some think that Marcus was either the evangelist, or John Mark, the nephew of Barnabas, Act 12:12, Act 12:25. Aristarchus was probably the same with him mentioned Act 19:29; Act 20:4; Act 27:2. See Col 4:10. Demas - Is supposed to be the same who continued in his attachment to Paul till his last imprisonment at Rome; after which he left him for what is supposed to have been the love of the world, but see the note on Ti2 4:10. Lucas - Is supposed to be Luke the evangelist, and author of the Acts of the Apostles. On these suppositions little confidence can be placed: they may be correct; they may be otherwise.

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.