Philemon 1:4 Ulasan

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.

He does not immediately at the commencement ask the favor, but having first admired the man, and having praised him for his good actions, and having shown no small proof of his love, that he always made mention of him in his prayers, and having said that many are refreshed by him, and that he is obedient and complying in all things; then he puts it last of all, by this particularly putting him to the blush. For if others obtain the things which they ask, much more Paul. If coming before others, he was worthy to obtain, much more when he comes after others, and asks a thing not pertaining to himself, but in behalf of another. Then, that he may not seem to have written on this account only, and that no one may say, "If it were not for Onesimus thou wouldest not have written," see how he assigns other causes also of his Epistle. In the first place manifesting his love, then also desiring that a lodging may be prepared for him.

Now Paul shifts to his own voice alone [i.e., not speaking for Timothy and himself] and speaks solely to Philemon.

This, now not as Paul and Timothy, to Philemon and others; but as Paul alone, speaks only to Philemon: "I give thanks," he says, "always to my God, making mention of thee in my prayers." It is said ambiguously, whether he always gives thanks to his God, or whether he always mentions him in his prayers. And both can be understood. For whoever commands others to give thanks to God in all things, cannot be restricted by any difficulties to himself not to give thanks to God always.

If ever "I" make "mention of you", I always do, "I give thanks to God" for you. Why? "Hearing of your love and faith", he says. Do you see that he does not immediately seek favor from the beginning? "hearing of your love". which, if it were not great, would by no means be heard from Phrygia all the way to Rome.

Every time, he says, I remember you – and I remember you always when I pray – so many times I thank God for your virtue. What this virtue is, he explains further.

Then when he says, I give thanks to my God, the burden of the letter begins. First, he gives thanks; then he makes his plea, For this reason...; finally, he concludes, For I had great joy... Again, first he expresses thanks; second he gives the reason for his gratitude: as I hear of your charity...; third, the reason why he thanks God: For I had great joy and consolation... I give thanks to my God. Colossians 3:15: 'Show yourself thankful.' Philippians 4.6: 'With thanksgiving let your petitions be made to God.' As if he said: I give thanks for past things in order that I might pray for future things. Therefore he says: always making remembrance of you in my prayers... Philippians 1:7: 'Because I have you in my heart, all of you, alike in my chains.' Isaiah 49:15: 'Can a woman forget her infant, so as not to have pity on the son of her womb? And if she should forget, yet will not I forget you.'

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 thank my God - For all the good he has bestowed upon you, making mention of thee always in my prayers, that thou mayest hold fast all that thou hast got, and get all that thou dost farther need.

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.

always--joined by ALFORD with, "I thank my God."