Philemon 1:21 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.

Having confidence in thy obedience,.... In his obedience of faith to Christ, and his Gospel; he having been made willing in the day of his power to serve him, as well as to be saved by him; and being constrained by his love, and the Spirit of Christ having wrought in him both to will and to do of his good pleasure: l wrote unto thee, knowing that thou wilt also do more than I say; the knowledge the apostle had of Philemon's cheerful obedience to Christ in all the parts of duty, encouraged him to write to him, on this head; believing that he would even do more than he had desired of him.

"Having confidence in thy obedience, I write unto thee." What stone would not these things have softened? What wild beast would not these things have rendered mild, and prepared to receive him heartily? After having borne witness to him by so many great testimonies of his goodness, he is not ashamed again to excuse himself. He says, Not barely requesting it, nor as commanding it, nor arbitrarily, but "having confidence in thy obedience I wrote unto thee." What he had said at the beginning, "having confidence," that he also says here in the sealing up of his letter.

"Knowing that thou wilt also do more than I say." At the same time in saying this he excited him. For he would have been ashamed, though for nothing else, if having such credit with him as this, that he would do more than he said,-he should not do so much.

"Confident in your obedience, I have written to you, knowing that you will do even more than I say." Whoever presumes of him whom he is about to ask, prejudices himself in a certain manner, that it may not be lawful for him to deny what he is asked. Moreover, if he who asks knows that he will be asked for more than he has asked, he seeks smaller things, that he may have the voluntary compliance of the person asked, and a greater reward in return. But if Philemon does these things according to the precept of man: how much more will he do them for the love of God? Therefore, he is justly praised by the voice of the Apostle, because he anticipated his commands by his actions and could say, "Let the voluntary offerings of my mouth be pleasing to you, Lord" (Ps. 119:108), doing more than the precept required, he conquers those who only did what was commanded and are ordered to say, "We are useless servants because we have done what we were obliged to do" (Lk. 17:10). Virginity is also awarded a greater prize for this reason: because the precept of the Lord does not have it and it extends beyond what was ordered.

It is usually the case that if someone thinks he is well thought of he will perform better than expected.

"confident". Paul said, "You do this not for me, but for Christ." "confident in your obedience". I did not write to you as one commanding or stubbornly dealing with you, but having confidence "in your obedience". Whom would these things not soften, even if he were made of iron? "knowing that you will also do more than I say". Paul said this, persuading Philemon in every way to accept Onesimus, if not for any other reason, then at least so as not to destroy his own reputation if he had any with the Apostle.

I, he says, wrote to you, not commanding and not out of self-love, but hoping in your obedience. What iron would not be softened by these words?

Then when he says Trusting in your compliance, he provides a reason on the side of Philemon, and a commendation of his obedience. First he shows how he is confident in his obeying; second he adds to it something similar. Therefore he says, Trusting in your compliance. 2 Corinthians 7:16: 'I rejoice that in all things I can have confidence in you.' 1 Samuel 15:22: 'For obedience is better than sacrifices.' But he writes more cautiously because a man listens more closely to one he expects to see again than if he despairs.

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.

Having confidence in thy obedience - I know that it will please thee thus to oblige thy friend, and I know that thou wilt do more than I request, because thou feelest the affection of a son to thy spiritual father. Some think that the apostle hints to Philemon that he should manumit Onesimus.

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.

Having confidence in thy obedience--to my apostolic authority, if I were to "enjoin" it (Plm 1:8), which I do not, preferring to beseech thee for it as a favor (Plm 1:9). thou will also do more--towards Onesimus: hinting at his possible manumission by Philemon, besides, being kindly received.