Filemona 1:7 Komentarz

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.

For we have great joy and consolation in thy love,.... In the expressions and acts of it to the poor saints; for which reason the apostle gives thanks for it before; and it is a pleasure and comfort to an ingenuous mind, though it is not in his power to do good to the poor saints himself, to see that others have both abilities, and a heart to relieve them: because the bowels of the saints are, refreshed by thee, brother; meaning, not only that their bellies were filled with food, for the phrase is used in Plm 1:20 where that cannot be intended; but their hearts were filled with gladness, the load upon their spirits, the pressures upon their minds were removed, and they had an inward pleasure in their souls, and rest, refreshment, and comfort, through the liberal communications of Philemon to them; who did what he did cheerfully, that so it did their souls good, as well as their bodies; and in doing which, he acted the part of a brother in Christ.

Nothing so shames us into giving, as to bring forward the kindnesses bestowed on others, and particularly when a man is more entitled to respect than they. And he has not said, "If you do it to others, much more to me"; but he has insinuated the same thing, though he has contrived to do it in another and a more gracious manner. "I had joy," that is, thou hast given me confidence from the things which thou hast done to others. "And consolation," that is, we are not only gratified, but we are also comforted. For they are members of us. If then there ought to be such an agreement, that in the refreshing of any others who are in affliction, though we obtain nothing, we should be delighted on their account, as if it were one body that was benefited; much more if you shall refresh us also. And he has not said, "Because thou yieldest, and compliest," but even more vehemently and emphatically, "because the bowels of the Saints," as if it were for a darling child fondly loved by its parents, so that this love and affection shows that he also is exceedingly beloved by them.

"For we have had great joy and consolation in your love, because the hearts of the saints have been refreshed through you, brother." He emphasizes and teaches more fully why he said, "I give thanks to my God always remembering you in my prayers." It was worthy indeed to give thanks to God for the love of Philemon, who had refreshed the internal affection of the heart and the deep recesses of the saints by receiving them. And this is the apostolic idiom; to always call it "hearts," wanting to show the fullness of love in the mind. Thus, rejoicing with those who were rejoicing, and believing himself to have been refreshed with those who had rested, he has a joy not transient and light, and one that might happen by chance; but great, and as love was to Philemon, eminent, increased by the consolation descending upon Philemon's love, full of the Father of mercies and the God of all consolation.

It is clear that Paul says he is happy because Philemon was providing for the needs of the saints. For this is certain that Philemon will obey his requests since it is clear that he is of higher rank.

"we have great joy". Not only, Paul says, did we rejoice, but such was the pleasure that it even brought us comfort while in bonds. "because the hearts of the saints". See! He wishes to say: If you grant favors to others, much more grant them to me; thus he does not say; but otherwise more skillfully. For he knows the memory of benefits done to others makes those who are urged more obedient. "have been refreshed through you". For, Paul says, they find rest in your love. They rest because of you. Since you are such a one toward the saints as to also give them rest, I have the boldness to command you. Having boldness because of Christ; to command you a fitting thing; for this is what is proper. But I said to command, not because I rule over you, but because of the love which I love you and am loved by you, I seem to command, but I do not command. For even if I appear to command you, it is out of love that I do not command but rather encourage. Thus, I do the matter with great regard. Being such a one, as Paul an elder. And I exhort, being such a one as one ought to be, he says, to persuade.

That is, we have joy, and not only joy, but also great consolation in bonds on account of your love, that is, your compassionate and generous disposition of heart. Very wisely the apostle undertakes the matter, reminding him of his benefactions to others, in order to soften him all the more, while he considers that if he gives to others, to strangers, then all the more he ought to do this for Paul, his teacher. And he did not simply say: "you give to the saints," but you refresh "the hearts of the saints," that is, that they wholeheartedly receive your kindness, as it is offered to them generously and with comforting hospitality.

The reason he gives thanks is joy. And he says, For I had great joy and consolation... 3 John 4: 'I have no greater joy than to hear that my children are walking in the truth.' For this joy alleviates anxiety. That is why he adds consolation. Psalm 94:19: 'When anxieties are increased in my heart, your comfortings delight my soul.' He explains why, saying because through you, brother, the hearts of the saints have found rest. Colossians 3:12: 'Put on, therefore, as God's chosen ones, holy and beloved, a heart of mercy, kindness, humility, meekness, patience.' 3 John 2: 'Beloved I pray that in all things you may prosper and be in health...'

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.

For we have great joy - This verse does not read harmoniously. The Greek authorizes the following arrangement: For we have great joy and consolation in thy love, O brother, because the bowels of the saints are refreshed by thee. The apostle speaks here of the works of charity in which Philemon abounded towards poor Christians.

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--a reason for the prayer, Plm 1:4-6. we have--Greek, "we had." joy and consolation--joined in Co2 7:4. saints are refreshed by thee--His house was open to them. brother--put last, to conciliate his favorable attention to the request which follows.