Philemon 1:9 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.

Yet for love's sake I rather beseech thee,.... Either for the sake of the great love which the apostle bore to Philemon, being, as he calls him, his dearly beloved, he took this method; or because of Philemon's great love to all the saints before mentioned, he was encouraged to proceed in this manner, hoping on that account to have success; or it may be, it was for the sake of that love with which God had loved him, and which he puts him in mind of, to engage him to grant his request; that seeing God the Father had loved him, and chosen him in Christ; and Christ had loved him, and redeemed him by his blood; and the Holy Spirit had loved him, and sanctified him by his grace, that therefore he would receive his servant again for the sake of this love; who also was the object of it; see Rom 15:30. The Alexandrian copy reads, "for", or "through necessity", as if necessity obliged him to this request, Being such an one as Paul the aged; or "the elder"; meaning either in office, which he might mention with this view, that his request might have the greater weight and influence; or else in years, and which he might observe partly to move compassion in Philemon, and that he might not grieve him in his old age, as he would, should he deny his request; and partly to suggest to him, that the advice he was about to give him, to receive his servant, did not come from a raw young man, but from one well stricken in years, with whom were wisdom and understanding; and therefore not to be treated with neglect or contempt: how old the apostle was at this time, is not certain; he could not be less than sixty years of age, or he would not have called himself an old man; for no man was so called by the Jews, but he that was at the age of sixty (b). Some editions of the Vulgate Latin version, as that of the London Polyglot Bible, read, "seeing thou art such an one as Paul the aged"; as if Philemon was an old man, as the apostle was, and therefore he would not lay his commands upon him, as an ancient man might upon a young man, but rather entreat him as equal to him in years: but then it follows, which does not appear to be true of Philemon, or that he was in the like case, and now also a prisoner of Jesus Christ; which is observed with the same view as in Plm 1:1. See Gill on Plm 1:1. (b) Pirke Abot, c. 5. sect. 1.

He is called younger still, who had not yet reached the mature age of the white-haired faith, who had not yet grown into a perfect man, into that full measure of the age of the fullness of Christ (Eph. IV, 13). Finally, he is only called young there (Acts VII, 57), where he was keeping the garments of those stoning Stephen. And for this reason, he desired Philemon to be like him not in his youth but in his old age, as he wrote: I beg you even more, now that I am old like Paul (Philem. 9). Therefore, he advises that younger widows should be avoided (I Tim. V, 11), not because of their age but because of a certain lasciviousness of youthful transgressions and immaturity of virtue. However, there is greater praise for chastity in a young person than in an old person.

As if he had said, I know indeed that I can effect it by commanding with much authority, from things which have already taken place. But because I am very solicitous about this matter, "I beseech thee." He shows both these things at once; that he has confidence in him, for he commands him; and that he is exceedingly concerned about the matter, wherefore he beseeches him. "Being such an one," he says, "as Paul the aged." Strange! how many things are here to shame him into compliance! Paul, from the quality of his person, from his age, because he was old, and from what was more just than all, because he was also "a prisoner of Jesus Christ." For who would not receive with open arms a combatant who had been crowned? Who seeing him bound for Christ's sake, would not have granted him ten thousand favors? By so many considerations having previously soothed his mind, he has not immediately introduced the name, but defers making so great a request. For you know what are the minds of masters towards slaves that have run away; and particularly when they have done this with robbery, even if they have good masters, how their anger is increased. This anger then having taken all these pains to soothe, and having first persuaded him readily to serve him in anything whatever, and having prepared his soul to all obedience, then he introduces his request, and says, "I beseech thee," and with the addition of praises, "for my son whom I have begotten in my bonds."

I am writing to you because of the confidence I have in Christ Jesus, commanding you to do what is proper for the sake of love. I urge you even more, as one such as Paul, an old man and now also a prisoner of Christ Jesus. With many praises given to Philemon before him, considering the matter at hand, which would be both excellent and helpful to the requester, Paul was able to command rather than request. And this confidence came from the fact that whoever had done such great works for Christ could not be unequal to himself in other aspects. But he wishes to ask more than to command, with the authority of one asking for something great being proposed, through which both the Apostle begs, and the old man and prisoner of Jesus Christ. But that for which he is asking the whole time is: Onesimus, the servant of Philemon, he had fled and compounded some domestic item by theft: hence he had gone to Italy, so that he would not be easily apprehended in the near future, he had squandered his master's money through luxury. Lest anyone think this rashly, and that it is made up as we please, let him learn in the following. For Paul would never say: "If he has harmed you or owes anything, put it to my account: I, Paul, have written with my own hand; I will repay it." Nor would he become the surety of a lost thing, and if that which was lost had not been squandered. Therefore, when Paul was in prison in Rome because of the confession of Christ, he believed in Christ; and after being baptized by him, he wiped away the stains of his former life with worthy penance, to such an extent that the apostle himself became a witness of his conversion, who had once rebuked Peter for not walking rightly in the truth of the Gospel (Galatians 2). Therefore regarding sin and wrongdoing, in which he had injured the lord, he doesn't deserve forgiveness; however, regarding the testimony of the Apostle, who knows that he has been fully converted, he is burdened with great weight, since he is being asked who was once a fugitive slave and a robber, yet had become a minister of the Apostle. (And what other ministry does the Apostle have except the Gospel of Christ Jesus?) Now he is no longer to be forgiven as if by his master, but rather as if by a fellow servant and co-evangelist, as he too is a servant of Christ and a minister.

Paul makes an appeal for him. Philemon was about the same age as Paul and also a 'prisoner' of Jesus Christ, which means that he was obliged to do the Lord's buisness or even subject to imprisonment on account of the name of Christ, as the apostles themselves also were.

Paul shows here what power his name alone has.

You see how he rejoiced in the dignity of his chains, by the example of which he actually stirred up others. But there can be no doubt that where there is single-minded love of the Lord, there is also single-minded delight in chains worn for the Lord’s sake: as it is written: “But the multitude of the believers was of one heart and one soul.”

"Paul". And this alone is sufficient to persuade, "the aged, but now also a prisoner of Jesus Christ". Do you see the motives for persuading?

Being such an ambassador, he says, I am worthy of being heard, as befits Paul the aged, that is, one who has authority both by virtue of his teaching dignity and by his age, and who has now received yet another, more important distinction — namely, being in chains for Christ. Do you see how many grounds for persuasion there are?

Yet for the sake of charity I prefer to plead... Proverbs 18:23: 'The poor will speak with supplications...' And why? Since you are such as you are. There are two things on account of which one ought to plead. Because of old age. 1 Timothy 5:1: 'Do not reproach an old man, but ask him as a father.' Again, because of the honourableness of virtue, for where we are not deficient, we are equals. Sirach 32:1: 'Have they made you ruler? Be not lifted up: be among them as one of them.' Therefore he says, since you are such as you are, as Paul, an old man, as if to say, if you were a boy, I would demand this of you, but you too are old. You are of the same stage of life as I. Not that they are such and so much simply speaking, but in a way similar, which he says out of his humility. Romans 12:10: 'anticipating one another with honour'. Origen said that it is rare to find a useful teacher in the Church who is not old, thinking of Peter and Paul.

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.

Paul the aged - If we allow St. Paul to have been about 25 years of age at the utmost, in the year 31, when he was assisting at the martyrdom of Stephen, Act 7:58; as this epistle was written about a.d. 62, he could not have been at this time more than about 56 years old. This could not constitute him an aged man in our sense of the term; yet, when the whole length of his life is taken in, being martyred about four years after this, he may not improperly be considered an aged or elderly man, though it is generally allowed that his martyrdom took place in the 66th year of our Lord. But the word πρεσβυς signifies, not only an old man, but also an ambassador; because old or elderly men were chosen to fulfill such an office, because of their experience and solidity; and πρεσβυτης, for πρεσβευτης, is used in the same sense and for the same reason by the Septuagint; hence some have thought that we should translate here, Paul the ambassador. This would agree very well with the scope and even the design of the place.

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.

for love's sake--mine to thee, and (what ought to be) thine to Onesimus. Or, that Christian love of which thou showest so bright an example (Plm 1:7). being such an one--Explain, Being such a one as thou knowest me to be, namely, Paul--the founder of so many churches, and an apostle of Christ, and thy father in the faith. the aged--a circumstance calculated to secure thy respect for anything I request. and now also a prisoner of Jesus Christ--the strongest claim I have on thy regard: if for no other reason, at least in consideration of this, through commiseration gratify me.