Phm 1:4 . : belongs to , cf. Eph 1:16 , Phi 1:3 , Col 1:3-4 .

Fuente: The Expositors Greek Testament by Robertson

THE EPISTLE TO PHILEMON

II.

Phm 1:4-7 R.V..

PAUL’S was one of those regal natures to which things arc possible that other men dare not do. No suspicion of weakness attaches to him when he pours out his heart in love, nor any of insincerity when he speaks of his continual prayers for his friends, or when he runs over in praise of his converts. Few men have been able to talk so much of their love without betraying its shallowness and self-consciousness, or of their prayers without exciting a doubt of their manly sincerity. But the Apostle could venture to do these things without being thought either feeble or false, and could unveil his deepest affections and his most secret devotions without provoking either a smile or a shrug.

He has the habit of beginning all his letters with thankful commendations and assurances of a place in his prayers. The exceptions are 2 Corinthians, where he writes under strong and painful emotion, and Galatians, where a vehement accusation of fickleness takes the place of the usual greeting. But these exceptions make the habit more conspicuous. Though this is a habit, it is not a form, but the perfectly simple and natural expression of the moment’s feelings. He begins his letters so, not in order to please, and to say smooth things, but because he feels lovingly, and his heart fills with a pure joy which speaks most fitly in prayer. To recognize good is the way to make good better. Teachers must love if their teaching is to help. The best way to secure the doing of aqy signal act of Christian generosity, such as Paul wished of Philemon, is to show absolute confidence that it will be done, because it is in accordance with what we know of the doer’s character. “It’s a shame to tell Arnold a lie: he always trusts us,” the Rugby boys used to say. Nothing could so powerfully have swayed Philemon to grant Paul’s request, as Paul’s graceful mention of his beneficence, which mention is yet by no means conscious diplomacy, but instinctive kindliness.

The words of this section are simple enough, but their order is not altogether clear. They are a good example of the hurry and rush of the Apostle’s style, arising from his impetuosity of nature. His thoughts and feelings come knocking at ” the door of his lips ” in a crowd, and do not always make their way out in logical order. For instance, he begins here with thankfulness, and that suggests the mention of his prayers, v. 4. Then he gives the occasion of his thankfulness in v. 5, “Hearing of thy love and of the faith which thou hast,” etc. He next tells Philemon the subject matter of his prayers in v, 6, “That the fellowship of thy faith may become effectual,” etc. These two verses thus correspond to the two clauses of v, 4, and finally in v, 7 he harks back once more to his reasons for thankfulness in Philemon’s love and faith, adding, in a very lovely and pathetic way, that the good deeds done in far off Colossae had wafted a refreshing air to the Roman prison house, and, little as the doer knew it, had been a joy and comfort to the solitary prisoner there.

I. We have, then, here the character of Philemon, which made Paul glad and thankful.

The order of the language is noteworthy. Love is put before faith. The significance of this sequence comes out by contrast with similar expressions in Eph 1:15 : “Your faith in the Lord Jesus, and love unto all the saints” A.V. and Col 1:4 : “Your faith in Christ Jesus, and the love which ye have toward all the saints,” where the same elements are arranged in the more natural order, corresponding to their logical relation; viz., faith first, and love as its consequence. The reason for the change here is probably that Onesimus and Epaphras, from whom Paul would be likely to hear of Philemon, would enlarge upon his practical benevolence, and would naturally say less about the root than about the sweet and visible fruit. The arrangement then is an echo of the talks which had gladdened the Apostle. Possibly, too, love is put first, because the object of the whole letter is to secure its exercise towards the fugitive slave; and seeing that the Apostle would listen with that purpose in view, each story which was told of Philemon’s kindness to others made the deeper impression on Paul. The order here is the order of analysis, digging down from manifestation to cause: the order in the parallel passages quoted is the order of production ascending from root to flower.

Another peculiarity in the arrangement of the words is that the objects of love and faith are named fn the reverse order to that in which these graces are mentioned, “the Lord Jesus” being first, and “all the saints” last. Thus we have, as it were, “faith towards the Lord Jesus” imbedded in the centre of the verse, while “thy love . . . toward all the saints,” which flows from it, wraps it round. The arrangement is like some forms of Hebrew poetical parallelism, in which the first and fourth members correspond, and the second and third, or like the pathetic measure of In Memoriam, and has the same sweet lingering cadence; while it also implies important truths as to the central place in regard to the virtues which knit hearts in soft bonds of love and help, of the faith which finds its sole object in Jesus Christ.

The source and foundation of goodness and nobility of character is faith in Jesus the Lord. That must be buried deep in the soul if tender love toward men is to flow from it It is “the very pulse of the machine.” All the pearls ofgoodness are held in solution in faith. Or, to speak, more accurately, faith in Christ gives possession of His life and Spirit, from which all good is unfolded; and it further sets in action strong motives by which to lead to every form of purity and beauty of soul; and, still further, it brings the heart into glad contact with a Divine love which forgives its Onesimuses, and so it cannot but touch the heart into some glad imitation of that love which is its own dearest treasure. So that, for all these and many more reasons, love to men is the truest visible expression, as it is the direct and necessary result, of faith in Christ. What is exhaled from the heart and drawn upwards by the fervors of Christ’s self-sacrificing love is faith; when it falls on earth again, as a sweet rain of pity and tenderness, it is love.

Further, the true object of faith and one phase of its attitude towards that object are brought out in this central clause. We have the two names which express, the one the divinity, the other the humanity of Christ. So the proper object of faith is the whole Christ, in both His natures, the Divine-human Saviour. Christian faith sees the divinity in the humanity, and the humanity around the divinity. A faith which grasps only the manhood is maimed, and indeed has no right to the name. Humanity is not a fit object of trust. It may change; it has limits; it must die. “Cursed be the man that maketh flesh his arm,” is as true about faith in a merely human Christ as about faith in any other man. There may be reverence, there may be in some sense love, obedience, imitation; but there should not be, and I see not how there can be, the absolute reliance, the utter dependence, the unconditional submission, which are of the very essence of faith, in the emotions which men cherish towards a human Christ. The Lord Jesus only can evoke these. On the other hand, the far off splendor and stupendous glory of the Divine nature becomes the object of untrembling trust, and draws near enough to be known and loved, when we have it mellowed to our weak eyes by shining through the tempering medium of His humanity.

The preposition here used to define the relation of faith to its object is noteworthy. Faith is “toward” Him. The idea is that of a movement of yearning after an unattained good. And that is one part of the true office of faith. There is in it an element of aspiration, as of the soaring eagle to the sun, or the climbing tendrils to the summit of the supporting stem. In Christ there is always something beyond, which discloses itself the more clearly, the fuller is our present possession of Him. Faith builds upon and rests in the Christ possessed and experienced, and just therefore will it, if it be true, yearn towards the Christ unpossessed. A great reach of flashing glory beyond opens on us, as we round each new headland in that unending voyage. Our faith should and will be an ever increasing fruition of Christ, accompanied with increasing perception of unreached depths in Him, and increasing longing after enlarged possession of His infinite fullness.

Where the centre is such a faith, its circumference and outward expression will be a widely diffused love. That deep and most private emotion of the soul, which is the flight of the lonely spirit to the single Christ, as if these two were alone in the world, does not bar a man off from his kind, but effloresces into the largest and most practical love. When one point of the compasses is struck deeply and firmly into that centre of all things, the other can steadily sweep a wide circle. The widest is not here drawn, but a somewhat narrower, concentric one. The love is “toward all saints.” Clearly their relation to Jesus Christ puts all Christians into relation with one another. That was an astounding thought in Philemon’s days, when such high walls separated race from race, the slave from the free, woman from man; but the new faith leaped all barriers, and put a sense of brotherhood into every heart that learned God’s fatherhood in Jesus. The nave of the wheel holds all the spokes in place. The sun makes the system called by its name a unity, though some planets be of giant bulk and swing through a mighty orbit, waited on by obedient satellites, and some be but specks and move through a narrow circle, and some have scarce been seen by human eye. All are one, because all revolve round one sun, though solemn abysses part them, and though no message has ever crossed the gulfs from one to another.

The recognition of the common relation which all who bear the same relation to Christ bear to one another has more formidable difficulties to encounter to-day than it had in these times when the Church had no stereotyped creeds and no stiffened organizations, and when to the flexibility of its youth were added the warmth of new conviction and the joy of a new field for expanding emotions of brotherly kindness. But nothing can absolve from the duty. Creeds separate, Christ unites. The road to “the reunion of Christendom” is through closer union to Jesus Christ. When that is secured, barriers which now keep brethren apart will be leaped, or pulled down, or got rid of somehow. It is of no use to say, “Go to, let us love one another.” That will be unreal, mawkish, histrionic. “The faith which thou hast toward the Lord Jesus” will be the productive cause, as it is the measure, of “thy love toward all the saints.”

But the love which is here commended is not a mere feeling, nor does it go off in gushes, however fervid, of eloquent emotion. Clearly Philemon was a benefactor of the brotherhood, and his love did not spend only the paper money of words and promises to pay, but the solid coin of kindly deeds. Practical charity is plainly included in that love of which it had cheered Paul in his imprisonment to hear. Its mention, then, is one step nearer to the object of the letter. Paul conducts his siege of Philemon’s heart skillfully, and opens here a fresh parallel, and creeps a yard or two closer up. “Surely you are not going to shut out one of your own household from that wide-reaching kindness.” So much is most delicately hinted, or rather, left to Philemon to infer, by the recognition of his brotherly love. A hint lies in it that there may be a danger of cherishing a cheap and easy charity that reverses the law of gravity, and increases as the square of the distance, having tenderness and smiles for people and Churches which are well out of our road, and frowns for some nearer home. “He that loveth not his brother whom he hath seen, how shall he love” his brother “whom he hath not seen?”

II. In V, 6 we have the apostolic prayer for Philemon, grounded on the tidings of his love and faith.

It is immediately connected with “the prayers” of v, 4 by the introductory “that,” which is best understood as introducing the subject matter of the prayer. Whatever then may be the meaning of this supplication, it is a prayer for Philemon, and not for others. That remark disposes of the explanations which widen its scope, contrary, as it seems to me, to the natural understanding of the context.

“The fellowship of thy faith” is capable of more than one meaning. The signification of the principal word and the relation expressed by the preposition may be variously determined. “Fellowship” is more than once used in the sense of sharing material wealth with Christ’s poor, or more harshly and plainly, charitable contribution. So we find it in Rom 15:26 and 2Co 9:13 , Adopting that meaning here, the “of” must express, as it often does, the origin of Philemon’s kindly gifts, namely, his faith; and the whole phrase accords with the preceding verse in its view of the genesis of beneficence to the brethren as the result of faith in the Lord.

The Apostle prays that this faith-begotten practical liberality may become efficacious, or may acquire still more power; i.e., may increase in activity, and so may lead to “the knowledge of every good thing that is in us.” The interpretation has found extensive support, which takes this as equivalent to a desire that Philemon’s good deeds might lead others, whether enemies or friends, to recognize the beauties of sympathetic goodness in the true Christian character. Such an explanation hopelessly confuses the whole, and does violence to the plain requirements of the context, which limit the prayer to Philemon. It is his “knowledge” of which Paul is thinking. The same profound and prognant word is used here which occurs so frequently in the other epistles of the captivity, and which always means that deep and vital knowledge which knows because it possesses. Usually its object is God as revealed in the great work and person of Christ. Here its object IS the sum total of spiritual blessings, the whole fullness of the gifts given us by, and, at bottom, consisting of, that same Christ dwelling in the heart, who is revealer, because He is communicator, of God. The full, deep knowledge of this manifold and yet one good is no mere theoretical work of the understanding, but is an experience which is only possible to him who enjoys it.

The meaning of the wliole prayer, then, put into feebler and more modern dress is simply that Philemon’s liberality and Christian love may grow more and more, and may help him to a fuller appropriation and experience of the large treasures “which are in us,” though in germ and potentiality only, until brought into consciousness by our own Christian growth. The various readings “in us,” or “in you” only widen the circle of possessors of these gifts to the whole Church, or narrow it to the believers of Colossae.

There still remain for consideration the last words of the clause, “unto Christ.” They must be referred back to the main subject of the sentence, “may become effectual.” They seem to express the condition on which Christian “fellowship,” like all Christian acts, can be quickened with energy, and tend to spiritual progress; namely, that it shall be done as to the Lord. There is perhaps in this appended clause a kind of lingering echo of our Lord’s own words, in which He accepts as done, unto Him the kindly deeds done to the least of His brethren.

So then this great prayer brings out very strongly the goal to which the highest perfection of Christian character has still to aspire. Philemon was no weakling or laggard in the Christian conflict and race. His attainments sent a thrill of thankfulness through the Apostle’s spirit. But there remained “very much land to be possessed “; and precisely because he had climbed so far, does his friend pray that he may mount still higher, where the sweep of view is wider, and the air clearer still. It is an endless task to bring into conscious possession and exercise all the fullness with which Christ endows His feeblest servant. Not till all that God can give, or rather has given, has been incorporated in the nature and wrought out in the life, is the term reached. This is the true sublime of the Christian life, that it begins with the reception of a strictly infinite gift, and demands immortality as the field for unfolding its worth. Continual progress in all that ennobles the nature, satisfies the heart, and floods the mind with light is the destiny of the Christian soul, and of it alone. Therefore unwearied effort, buoyancy, and hope which no dark memories can dash nor any fears darken should mark their temper, to whom the future offers an absolutely endless and limitless irrcrease in the possession of the infinite God.

There is also brought out in this prayer the value of Christian beneficence as a means of spiritual growth. Philemon’s “communication of faith” will help him to the knowledge of the fulness of Christ. The reaction of conduct on character and growth in godliness is a familiar idea with Paul, especially in the prison epistles. Thus we read in his prayer for the Colossians, “fruitful in every good work, and increasing in the knowledge of God.” The faithful carrying out in life of what we already know is not the least important condition of increasing knowledge.

If a man does not live up to his religion, his religion shrinks to the level of his life. Unoccupied territory lapses. We hold our spiritual gifts on the terms of using them. The practice of convictions deepens convictions; not that the exercise of Christian graces will make theologians, but it will give larger possession of the knowledge which is life.

While this general principle is abundantly enforced in Scripture and confirmed by experience, the specific form of it here is that the right administration of wealth is a direct means of increasing a Christian’s possession of the large store treasured in Christ. Every loving thought towards the sorrowful and the needy, every touch of sympathy yielded to, and every kindly. Christlike deed flowing from these, thins away some film of the barriers between the believing soul and a full possession of God, and thus makes it more capable of beholding Him and of rising to communion with Him. The possibilities of wealth lie, not only in the direction of earthly advantages, but in the fact that men may so use it as to secure their being ” received into everlasting habitations.” Modern evangelical teachers have been afraid to say what Paul ventured to say on this matter, for fear of obscuring the truth which Paul gave his life to preach. Surely they need not be more jealous for the doctrine of “justification by faith” than he was; and if he had no scruples in telling rich men to ” lay up in store for themselves a good foundation for the time to come,” by being ““ready to communicate,” they may safely follow. There is probably no more powerful cause of the comparative feebleness of average English Christianity than the selfish use of money, and no surer means of securing a great increase in the depth and richness of the individual Christian life than the fuller application of Christian principle, that is, of the law of sacrifice, to the administration of property.

The final clause of the verse seems to state the condition on which Philemon’s good deeds will avail for his own growth in grace, and implies that in him ‘ that condition is fulfilled. If a man does deeds of kindness and help to one of these little ones, as “unto Christ,” then his beneficence will come back in spiritual blessing on his own head. If they are the result of simple natural compassion, beautiful as it is, they will reinforce it, but have no tendency to strengthen that from which they do not flow. If they are tainted by any self-regard, then they are not charitable deeds at all. What is done for Christ will bring to the doer more of Christ as its consequence and reward. All life, with all its varied forms of endurance’ and service, comes under this same law, and tends to make more assured and more blessed and more profound the knowledge and grasp of the fulness of Christ, in the measure in which it is directed to Him, and done or suffered for His sake.

III. The present section closes with a very sweet and pathetic representation of the Apostle’s joy in the character of his friend.

The “for” of v. 7 connects not with the words of petition immediately before, but with “I thank my God” v. 4, and gives a graceful turn – graceful only because so unforced and true – to the sentence. “My thanks are due to you for your kindness to others, for, though you did not think of it, you have done me as much good as you did them.” The “love which gives Paul such “great joy and consolation” is not love directed to himself, but to others; and the reason why it gladdened the Apostle was because it had “refreshed the hearts” of sorrowful and needy saints in Colossae. This tender expression of affectionate joy in Philemon’s good deeds is made wonderfully emotional by that emphatic ” brother ” which ends the verse, and by its unusual position in the sentence assumes the character of a sudden, irrepressible shoot of love from Paul’s heart towards Philemon, like the quick impulse with which a mother will catch up her child, and cover it with caresses. Paul was never ashamed of showing his tenderness, and it never repels us.

These final words suggest the unexpected good which good deeds may do. No man can ever tell how far the blessing of his trivial acts of kindness, or other pieces of Christian conduct, may travel. They may benefit one in material fashion, but the fragrance may reach many others. Philemon little dreamed that his small charity to some suffering brother in Colossae would find its way across the sea, and bring a waft of coolness and refreshing into the hot prison house. Neither Paul nor Philemon dreamed that, made immortal by the word of the former, the same transient act would find its way across the centuries, and would “smell sweet and blossom in the dust” today. Men know not who are their audiences, or who may be spectators of their works; for they are all bound so mystically and closely together, that none can tell how far the vibrations which he sets in motion will thrill. This is true about all deeds, good and bad, and invests them all with solemn importance. The arrow shot travels beyond the archer’s eye, and may wound where he knows not. The only thing certain about the deed once done is, that its irrevocable consequences will reach much farther than the doer dreamed, and that no limits can be set to the subtle influence which, for blessing or harm, it exerts.

Since the diameter of the circle which our acts may fill is unknown and unknowable, the doer who stands at the centre is all the more solemnly bound to make sure of the only thing of which he can make sure, the quality of the influence sent forth; and since his deed may blight or bless so widely, to clarify his motives and guard his doings, that they may bring only good wherever they light

May we not venture to see shining through the Apostle’s words the Master’s face? “Even as Christ did for us with God the Father,” says Luther, “thus also doth St. Paul for Onesimus with Philemon”; and that thought may permissibly be applied to many parts of this letter, to which it gives much beauty. It may not be all fanciful to say that, as Paul’s heart was gladdened when he heard of the good deeds done in far-off Colossae by a man who “owed to him his own self,” so we may believe that Christ is glad and has “great joy in our love” to His servants and in our kindliness, when He beholds the poor work done by the humblest for His sake. He sees and rejoices, and approves when there are none but Himself to know or praise; and at last many, who did lowly service to His friends, will be surprised to hear from His lips the acknowledgment that it was Himself whom they had visited and succoured, and that they had been ministering to the Master’s joy when they had only known themselves to be succouring His servants need.

Fuente: Expositions Of Holy Scripture by Alexander MacLaren

NASB (UPDATED) TEXT: Phm 1:4-7

4I thank my God always, making mention of you in my prayers, 5 because I hear of your love and of the faith which you have toward the Lord Jesus and toward all the saints; 6 and I pray that the fellowship of your faith may become effective through the knowledge of every good thing which is in you for Christ’s sake. 7 For I have come to have much joy and comfort in your love, because the hearts of the saints have been refreshed through you, brother.

Phm 1:4 “I thank my God” It was traditional in the Greco-Roman world to begin a letter with a standard form: (1) from whom; (2) to whom; and (3) a blessing or thanksgiving. Paul followed this pattern (thanksgiving for readers, cf. Rom 1:8; 1Co 1:4; Php 1:3; Col 1:3; 1Th 1:2; 2Th 1:3; blessing of God, cf. 2Co 1:3; Eph 1:3; thanksgiving to God, cf. 1Ti 1:12; 2Ti 1:3). See Special Topic: Paul’s Praise, Prayer, and Thanksgiving to God at Eph 3:20.

“making mention of you in my prayers See Special Topic: Intercessory Prayer at Col 4:3.

Phm 1:5 “I hear of your love” Paul did not start the church at Colossae. Apparently Epaphras had brought him information about the developing heresy at Colossae (cf. Col 1:4) and of Philemon’s ministry to the saints (cf. Phm 1:7).

“the faith” (cf. Col 1:4). The Greek term (pistis) is translated into English in three ways: “faith,” “believe,” and “trust.” The Greek term had three distinct connotations.

1. its OT background meant “faithfulness” or “trustworthiness,” therefore, it was used of believers trusting in the trustworthiness of God

2. it was used in the NT of accepting or receiving God’s free offer of forgiveness in Christ

3. it was used in the collective sense of the Christian doctrine or truth about Jesus (cf. Act 6:7 and Jud 1:3; Jud 1:20)

In several passages it is difficult to determine which is meant (cf. 2Th 3:3). See Special Topics: NT Faith at Col 1:2 and OT Faith at Eph 2:8.

“toward all the saints” This is literally “holy ones,” those set apart exclusively for God’s service. This is not a reference to a sinless lifestyle, but to believers’ forensic (legal) position in Christ. It is always plural except in Php 4:21, but even there it is used in a corporate context. To be saved is to be part of a family. This term reflects an OT usage for corporate Israel as a holy people (cf. Exo 13:5; Exo 19:5-6; Deu 7:6; 1Pe 2:9; and Rev 1:6).

Although the term “saints” relates to the believers’ standing in Christ, it is not incidental that the root word is “holy.” Believers are called not only to salvation but to a progressive sanctification (cf. Gal 2:15-20). Believers are predestined to “holiness” (cf. Mat 5:48; Rom 8:28-29; Gal 4:19; Eph 1:4), not just heaven; to service, not privilege. See Special Topic: Saints at Col 1:2.

Phm 1:6

NASB”that the fellowship of your faith”

NKJV, NRSV”that the sharing of your faith”

TEV”that our fellowship with you as believers”

NJB”that your fellowship in faith”

This verse has been interpreted in several senses.

1. the fellowship of believers with each other (cf. 2Co 8:4; Php 2:1-5)

2. the sharing of the gospel with unbelievers (cf. Php 1:5)

3. the sharing of good things with others

SPECIAL TOPIC: KOINNIA

NASB”through the knowledge of every good thing”

NKJV”by the acknowledgment of every good thing”

NRSV”when you perceive all the good that we may do”

TEV”will bring about a deeper understanding of every blessing”

NJB”may come to expression in full knowledge of all the good”

There are some questions involved in interpreting this phrase:

1. to whom does this knowledge refer-Philemon, the church in his house, Onesimus, or Paul

2. to what does this knowledge (epignsk, cf. Php 1:10; Col 1:9; Col 3:10) refer-forgiveness, slavery, apostolic authority, or the gospel?

In Paul’s writings wisdom and knowledge are not separated from ethical living, but form a unified whole (cf. Php 1:9; Col 1:9-10).

NASB”which is in you for Christ’s sake”

NKJV”which is in you in Christ Jesus”

NRSV”that we may do for Christ”

TEV”which we have in our life in union with Christ”

NJB”we can do for Christ”

There are two clear options of interpretation in these translations: (1) things we do as believers for Christ or (2) things we have as believers in Christ.

Phm 1:7 “love” Paul uses this term (agap) three times in this small book. He had heard of their love and faith for Jesus and His followers (Phm 1:5); he had much joy and comfort in their love (Phm 1:7); and he appealed to this God-inspired love to motivate Philemon (Phm 1:9).

“hearts” This is literally the term for “bowels” (splagchna, cf. Act 1:18). This is possibly related to the OT sacrifice of these specific body parts on the altar (cf. Exo 29:13; Lev 3:3-4; Lev 3:10; Lev 3:15; Lev 4:8-9; Lev 7:3-4; Lev 8:16; Lev 8:25; Lev 9:10; Lev 9:16). The ancients located the emotions in the lower viscera or abdomen (cf. Isa 63:15; Jer 4:19). For Paul it relates to Christian love (cf. Phm 1:1; 2Co 6:12; 2Co 7:15; Php 1:8; Php 1:21; Col 3:12; Phm 1:7; Phm 1:12; Phm 1:20).

SPECIAL TOPIC: SAINTS

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

thank. Greek. eucharisteo. See Act 27:35.

mention. Greek. mneia. See Rom 1:9. Eph 1:16, 1Th 1:2.

always. App-161.

in. Greek. epi. App-104.

prayers. Greek. proseuche. App-134.

Fuente: Companion Bible Notes, Appendices and Graphics

4-7.] RECOGNITION OF THE CHRISTIAN CHARACTER AND USEFULNESS OF PHILEMON.

Fuente: The Greek Testament

Philemon 1:4

I thank my God always, making mention of thee in my prayers,-[The frequent expression of Pauls thanks and prayers indicates his habitual devoutness of spirit. A prayerful heart is keenly appreciative of the least evidence of Christian excellence, and joyfully thanks God as the source and giver of all good. Prayer and gratitude are usually blended together.]

Fuente: Old and New Testaments Restoration Commentary

angels

Angel, Summary: Angel, “messenger,” is used of God, of men, and of an order of created spiritual beings whose chief attributes are strength and wisdom. 2Sa 14:20; Psa 103:20; Psa 104:4. In the O.T. the expression “the angel of the Lord” (sometimes “of God”) usually implies the presence of Deity in angelic form.; Gen 16:1-13; Gen 21:17-19; Gen 22:11-16; Gen 31:11-13; Exo 3:2-4; Jdg 2:1; Jdg 6:12-16; Jdg 13:3-22 (See Scofield “Mal 3:1”). The word “angel” is used of men in; Luk 7:24; Jam 2:25; Rev 1:20; Rev 2:1; Rev 2:8; Rev 2:12; Rev 2:18; Rev 3:1; Rev 3:7; Rev 3:14 In Rev 8:3-5. Christ is evidently meant. Sometimes angel is used of the spirit of man.; Mat 18:10; Act 12:15. Though angels are spirits; Psa 104:4; Heb 1:14 power is given them to become visible in the semblance of human form. Gen 19:1 cf; Gen 19:5; Exo 3:2; Num 22:22-31; Jdg 2:1; Jdg 6:11; Jdg 6:22; Jdg 13:3; Jdg 13:6; 1Ch 21:16; 1Ch 21:20; Mat 1:20; Luk 1:26; Joh 20:12; Act 7:30; Act 12:7; Act 12:8 etc.). The word is always used in the masculine gender, though sex, in the human sense, is never ascribed to angels.; Mat 22:30; Mar 12:25. They are exceedingly numerous.; Mat 26:53; Heb 12:22; Rev 5:11; Psa 68:17. The power is inconceivable. 2Ki 19:35. Their place is about the throne of God.; Rev 5:11; Rev 7:11. Their relation to the believer is that of “ministering spirits, sent forth to minister for them who shall be heirs of salvation,” and this ministry has reference largely to the physical safety and well-being of believers.; 1Ki 19:5; Psa 34:7; Psa 91:11; Dan 6:22; Mat 2:13; Mat 2:19; Mat 4:11; Luk 22:43; Act 5:19; Act 12:7-10. From; Heb 1:14; Mat 18:10; Psa 91:11 it would seem that this care for the heirs of salvation begins in infancy and continues through life. The angels observe us; 1Co 4:9; Eph 3:10; Ecc 5:6 a fact which should influence conduct. They receive departing saints. Luk 16:22. Man is made “a little lower than the angels,” and in incarnation Christ took “for a little “time” this lower place.; Psa 8:4; Psa 8:5; Heb 2:6; Heb 2:9 that He might lift the believer into His own sphere above angels. Heb 2:9; Heb 2:10. The angels are to accompany Christ in His second advent. Mat 25:31. To them will be committed the preparation of the judgment of the nations. Mat 13:30; Mat 13:39; Mat 13:41; Mat 13:42. See Scofield “Mat 25:32”. The kingdom-age is not to be subject to angels, but to Christ and those for whom He was made a little lower than the angels. Heb 2:5 An archangel, Michael, is mentioned as having a particular relation to Israel and to the resurrections.; Dan 10:13; Dan 10:21; Dan 12:1; Dan 12:2; Jud 1:9; 1Th 4:16. The only other angel whose name is revealed Gabriel, was employed in the most distinguished services.; Dan 8:16; Dan 9:21; Luk 1:19; Luk 1:26.

Fallen angels. Two classes of these are mentioned:

(1) “The angels which kept not their first estate place, but left their own habitation,” are “chained under darkness,” awaiting judgment. 2Pe 2:4; Jud 1:6; 1Co 6:3; Joh 5:22.

(See Scofield “Gen 6:4”)

(2) The angels who have Satan Gen 3:1 as leader.

(See Scofield “Rev 20:10”).

The origin of these is nowhere explicitly revealed. They may be identical with the demons.

(See Scofield “Mat 7:22”). For Satan and his angels everlasting fire is prepared. Mat 25:41; Rev 20:10.

Fuente: Scofield Reference Bible Notes

Rom 1:8, Eph 1:16, Phi 1:3, Col 1:3, 1Th 1:2, 2Th 1:3, 2Ti 1:3

Reciprocal: Rom 1:9 – I make Rom 6:17 – But 1Co 1:14 – thank 2Co 9:12 – only Phi 4:19 – God Col 1:9 – do

Fuente: The Treasury of Scripture Knowledge

Phm 1:4. The next verse shows what it was for which Paul thanked the Lord. Since the faithfulness of Philemon was a help to the apostle, he would consider it as a blessing, and it is stated in Jas 1:17 that all good things come from God.

Fuente: Combined Bible Commentary

Phm 1:4. I thank my God. He has just spoken of God as the giver of Christian grace, and the memory of such grace working in Philemons life, calls forth his instant thanksgiving. How constantly the apostle saw and acknowledged the gifts of God to the infant Church, is testified by the frequent occurrence of this eucharistic expression in all his Epistles.

always, That this word should be joined with the first clause rather than the second in this verse is made very probable from other passages where kindred language is found, and particularly Eph 1:16, where the phrase assumes the form, I cease not to give thanks for you.

making mention of thee in my prayers. Whether present or absent, the apostle laid not aside his care of all the churches. And here we can note that his heart was full not only of thought for congregations, but for individual members wherever their state was known to him. Those over whom he cannot watch personally, he commends ever to the better care of God.

Fuente: A Popular Commentary on the New Testament

Observe here, Our apostle’s holy insinuation and pious wisdom; that he might make a more easy way for his petition, he labours to possess Philemon with an opinion of his endeared affection towards him, and of his continual prayers even by name for him: I thank my God, making mention of thee in my prayers.

Where note, That St. Paul did, and we may, make particular mention of persons and churches in our daily prayers to Almighty God: I make mention of thee always in my prayers.

Fuente: Expository Notes with Practical Observations on the New Testament

Philemon’s Love and Faith

Paul regularly thanked God for Philemon as he approached the throne of grace in prayer ( Phm 1:4 ).

Here again we have an indication of the prayerfulness of the apostle Paul. Not only that, but we are reminded that he prayed for his friends. Paul was definite and specific in his prayers. Many of our prayers are so general that they are meaningless, but Paul prayed for definite people (Roy H. Lanier, Sr., Teacher’s Annual Lesson Commentary on Bible School Lessons 1956, pp. 168-169).

Paul had heard of Philemon’s love, for the Lord and His saints, as well as his faith. Both of these would have been evident in his conduct. It seems likely Paul had gotten his information from Onesimus. This slave had run away from the household of Philemon. It should be observed the information is positive, so he likely spoke well of his master ( Phm 1:5 ).

Philemon’s love for Christ had caused him to show love for the brethren by sharing with them. Paul’s prayer was that such sharing would be effective because it could be the means of showing others the blessings Christians have in Christ Jesus. It filled Paul with joy to know of such sharing. He knew the saints, those set apart in Christ’s church, had been given rest and relief. How appropriate for Paul to call such a man brother. After all, his display of love for others had made him a true brother to all in God’s family ( Phm 1:6-7 ).

Fuente: Gary Hampton Commentary on Selected Books

Phm 1:4-6. I thank my God, &c. This epistle, which infinitely transcends all the wisdom of this world, gives us an admirable specimen how Christians ought to treat of secular affairs from higher principles; making mention of thee in my prayers See Rom 1:9; Hearing of thy love and faith By telling Philemon that he thanked God always in his prayers for his increasing faith and love, he, in a very delicate manner, prepared him for listening to the request he was about to make in behalf of Onesimus. For it was telling him, in an indirect manner, that his own benevolent disposition would lead him to pardon Onesimus, although he had greatly offended him. That the communication of thy faith may become effectual, &c. That is, that thy liberality to the saints, proceeding from thy faith, or the fruits of thy faith communicated to them, in the many good offices which thou dost, may be effectual for bringing others to the acknowledgment of those good things which are in thee and thy family; in, or toward, Christ Jesus Or, as others understand the verse, the apostle prayed that Philemons endeavours to communicate his faith in Christ to others, or to bring them to believe in Christ as he did, might be rendered effectual through the evident excellence of his own example and that of his family, inducing them to entertain a favourable opinion of that religion which produced such beneficial effects on the conduct of those who embraced it.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

4-6. Paul testifies to the high Christian character and beautiful experience of Philemon, replete with Divine love and faith toward the Lord Jesus.

Fuente: William Godbey’s Commentary on the New Testament

Verse 4

I thank my God. These words are to be connected with the Philemon 1:4,5. He thanked God on account of what he heard of Philemon’s love and faith, &c.

Fuente: Abbott’s Illustrated New Testament

SECTION 2. PAULS JOY AT PHILEMONS CHRISTIAN LOVE.

Phm 1:4-7.

I thank my God always, making mention of thee in my prayers, hearing of thy love and the faith which thou hast towards the Lord and for all the saints, in order that the fellowship of thy faith may become effectual, in knowledge of every good thing that is in you, for Christ. For I had much joy and encouragement at thy love; because the hearts of the saints have been refreshed through thee, brother.

Phm 1:4. As in Php 1:3, Rom 1:8, Pauls first words after a Christian greeting are his own personal thanks to his own God. And, as in 1Co 1:4, Eph 1:16, these thanks are ceaseless: I thank my God always.

Making mention of you in my prayers: as in Rom 1:9. These constant thanks for Philemon are offered in the course of Pauls regular devotions.

Phm 1:5. Hearing: day by day, perhaps from frequent references to Philemon by Epaphras and Onesimus. This continual hearing prompted continual thanks. Contrast having heard in Col 1:4, referring to one definite recital.

The faith which thou hast: parallel to thy love: so Col 1:4. Nowhere else do we read of faith towards all the saints; except probably in Eph 1:15. And there is, before the Lord Jesus, probably (for the reading is doubtful) a preposition not elsewhere used in this connection. That love is put before faith, is also remarkable. It has been suggested that the order of words is inverted, and that Paul really meant love towards all the saints and faith towards the Lord Jesus. But such inversion is not elsewhere found in the Bible. [And it seems to be forbidden by the relative singular which thou hast, which connects with faith all the words following.] Another suggestion is that whereas the Lord Jesus is the immediate object of faith, the saints are in some way a more distant object in the sense that Philemons faith took practical form in kindness towards them. But such use of [ ] the words rendered towards all the saints is altogether without example. Open to least objection is the exposition of the great grammarians Meyer and Winer, viz. that the word faith has here the sense of faithfulness, as undoubtedly in Rom 3:3, the faith (or faithfulness) of God, in Gal 5:22, where it is placed among Christian virtues, in Tit 2:10; Mat 23:23, and frequently in classic Greek. The corresponding Greek adjective has frequently this sense: Col 1:7; Col 4:7. The English word faith has both senses. The sense suggested here by Meyer has given us the common adjective faithful. Although unusual in the N.T. but common in profane Greek, it seems to be demanded by the impossibility of giving to the word its ordinary sense. And it would explain the position of love before faith and the unusual preposition following it. It is also the easiest explanation of Eph 1:15. This less usual sense is closely connected with the more common one. They who believe firmly the promises of God are themselves objects of confidence to others, both in their relation to God and to man. Paul has heard of Philemons Christian love; and of his trustworthiness in things pertaining to the great Master and in his relations to all Christians. Of all this, he hears frequently from the Colossians with him: and it moves him to constant praise to God.

Phm 1:6. Purpose of the prayer which in Pauls mind is always associated with thanks to God. So, very clearly, in Eph 1:17. For good things already received do but reveal the need for further blessings.

Fellowship: see under Php 1:5 : the spirit of brotherhood, that which prompts us to share with others our joys and their burdens.

Of thy faith, or faithfulness: brotherliness springing from, and thus belonging to, his loyalty to Christ and to all Christians. Paul prays that Philemons good-fellowship may become effective, i.e. may produce results.

In the knowledge: or rather full perception and recognition.

Every good thing: every form of Christian excellence or spiritual enrichment: cp. Heb 9:11; Heb 10:1.

In you, or in us: (the reading is quite uncertain:) in Philemon and the Christians around, or in Christians generally including Paul.

For Christ: to advance His purpose and kingdom. Paul desires that the spirit of brotherhood which belongs to Philemons faithfulness may produce results, and these so abundant and various as to evoke, as their surrounding element, a recognition by others of every excellence which dwells in Christians, and thus tend to the glory of Christ; or, in other words, that Philemons loyalty to Christ may assume form in a manifestation of Christian brotherhood, and thus secure recognition of all the excellences with which Christ has enriched His people. The special form of brotherliness here in view, we shall learn in 3. If Pauls request be not granted, one form of Christian excellence will not be recognised. And the closing words of this verse remind us that in this full recognition the honour of Christ is involved.

Phm 1:7. Reason, primarily for Pauls thanks, and then for the prayer naturally following those thanks. His gratitude is prompted by joy and encouragement (as in Php 2:1) caused by Philemons action.

I had: when Paul heard about Philemons love. Then follow proofs of it.

Hearts: same word in Php 1:8; Php 2:1; Col 3:12. It denotes always the seat of the emotions, where influences from without evoke feelings within. Here the emotion was that of being refreshed: same word in 1Co 16:18; 2Co 7:13; Mat 11:28. [The Greek perfect denotes the abiding result of this act of kindness.] Paul refers to matters of fact, viz. acts of kindness by Philemon to Christians. These facts were narrated to him doubtless by Epaphras and Onesimus. They moved him to thanksgiving, and to prayer that the disposition thus manifested might reveal itself still further and thus secure recognition of the excellence of Christianity. This remembrance of Philemons brotherliness elicits the endearing title, brother.

Fuente: Beet’s Commentary on Selected Books of the New Testament

II. THANKSGIVING AND PRAYER FOR PHILEMON vv. 4-7

Paul commended Philemon for the fruit of the Spirit that Philemon permitted the Spirit to manifest in his life. He also prayed that it would continue to abound to encourage Philemon to respond to the request that follows in a manner consistent with God’s will.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

"When Paul states he gave thanks ’continually’ he means that he did not forget Philemon in his regular prayers . . ." [Note: Peter T. O’Brien, Colossians, Philemon, p. 277.]

"Again we should not regard this as mere literary flourish . . . . Paul must have had an extensive prayer list and presumably spent some time each day naming before God all his churches, colleagues, and supporters. This would help maintain and strengthen the sense of a faith shared with ’all the saints’ (5-6)." [Note: Dunn, p. 316.]

Whenever Paul remembered Philemon in prayer he gave thanks for him. Evidently his testimony had been consistently honoring to the Lord. The basis of this thanksgiving was Philemon’s love and faith. Reports of these qualities had undoubtedly reached Paul through Epaphras (Col 1:7-8) and probably others as well. The objects of Philemon’s love and faith were "all the saints" and "the Lord Jesus" (Phm 1:5) respectively. The Greek construction is chiastic (cf. Eph 1:15; Col 1:4). That is, the first and fourth elements in Phm 1:5 go together, as do the second and third. This construction emphasizes the unity of the entire thought: love for the saints grows out of faith in Christ.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Chapter 5

Phm 1:4-7 (R.V.)

PAULS was one of those regal natures to which things are possible that other men dare not do. No suspicion of weakness attaches to him when he pours out his heart in love, nor any of insincerity when he speaks of his continual prayers for his friends, or when he runs over in praise of his converts. Few men have been able to talk so much of their love without betraying its shallowness and self-consciousness, or of their prayers without exciting a doubt of their manly sincerity. But the Apostle could venture to do these things without being thought either feeble or false, and could unveil his deepest affections and his most secret devotions without provoking either a smile or a shrug.

He has the habit of beginning all his letters with thankful commendations and assurances of a place in his prayers. The exceptions are 2 Corinthians, where he writes under strong and painful emotion, and Galatians, where a vehement accusation of fickleness takes the place of the usual greeting. But these exceptions make the habit more conspicuous. Though this is a habit, it is not a form, but the perfectly simple and natural expression of the moments feelings. He begins his letters so, not in order to please and to say smooth things, but because he feels lovingly, and his heart fills with a pure joy which speaks most fitly in prayer. To recognise good is the way to make good better. Teachers must love if their teaching is to help. The best way to secure the doing of any signal act of Christian generosity, such as Paul wished of Philemon, is to show absolute confidence that it will be done, because it is in accordance with what we know of the doers character. “Its a shame to tell Arnold a lie: he always trusts us,” the Rugby boys used to say. Nothing could so powerfully bare swayed Philemon to grant Pauls request, as Pauls graceful mention of his beneficence, which mention is yet by no means conscious diplomacy, but instinctive kindliness.

The words of this section are simple enough, but their order is not altogether clear. They are a good example of the hurry and rush of the Apostles style, arising from his impetuosity of nature. His thoughts and feelings come knocking at “the door of his lips” in a crowd, and do not always make their way out in logical order. For instance, he begins here with thankfulness, and that suggests the mention of his prayers, Phm 1:4.

Then he gives the occasion of his thankfulness in verse 5, “Hearing of thy love and of the faith which thou hast”; etc. He next tells Philemon the subject matter of his prayers in Phm 1:6, “That the fellowship of thy faith may become effectual,” etc. These two verses thus correspond to the two clauses of Phm 1:4, and finally in Phm 1:7 he harks back once more to his reasons for thankfulness in Philemons love and faith, adding, in a very lovely and pathetic way, that the good deeds done in far off Colossae had wafted a refreshing air to the Roman prison house, and, little as the doer knew it, had been a joy and comfort to the solitary prisoner there.

I. We have, then, here the character of Philemon, which made Paul glad and thankful. The order of the language is noteworthy. Love is put before faith. The significance of this sequence comes out by contrast with similar expressions in Eph 1:15 : “Your faith in the Lord Jesus, and love unto all the saints” (A.V). and Col 1:4 : “Your faith in Christ Jesus, and the love which ye have toward all the saints,” where the same elements are arranged in the more natural order, corresponding to their logical relation; viz., faith first, and love as its consequence. The reason for the change here is probably that Onesimus and Epaphras, from whom Paul would be likely to hear of Philemon, would enlarge upon his practical benevolence, and would naturally say less about the root than about the sweet and visible fruit. The arrangement then is an echo of the talks which had gladdened the Apostle. Possibly, too, love is put first, because the object of the whole letter is to secure its exercise towards the fugitive slave; and seeing that the Apostle would listen with that purpose in view, each story which was told of Philemons kindness to others made the deeper impression on Paul. The order here is the order of analysis, digging down from manifestation to cause: the order in the parallel passages quoted is the order of production ascending from root to flower.

Another peculiarity in the arrangement of the words is that the objects of love and faith are named in the reverse order to that in which these graces are mentioned, “the Lord Jesus” being first, and “all the saints” last. Thus we have, as it were, “faith towards the Lord Jesus” imbedded in the centre of the verse, while “thy love toward all the saints,” which flows from it, wraps it round. The arrangement is like some forms of Hebrew poetical parallelism, in which the first and fourth members correspond, and the second and third, or like the pathetic measure of “In Memoriam,” and has the same sweet lingering cadence; while it also implies important truths as to the central place in regard to the virtues which knit hearts in soft bonds of love and help, of the faith which finds its sole object in Jesus Christ.

The source and foundation of goodness and nobility of character is faith in Jesus the Lord. That must be buried deep in the soul if tender love toward men is to flow from it. It is “the very pulse of the machine.” All the pearls of goodness are held in solution in faith. Or, to speak more accurately, faith in Christ gives possession of His life and Spirit, from which all good is unfolded; and it further sets in action strong motives by which to lead to every form of purity and beauty of soul; and still further, it brings the heart into glad contact with a Divine love which forgives its Onesimuses, and so it cannot but touch the heart into some glad imitation of that love which is its own dearest treasure. So that, for all these and many more reasons, love to men is the truest visible expression, as it is the direct and necessary result, of faith in Christ. What is exhaled from the heart and drawn upwards by the favours of Christs self-sacrificing love is faith; when it falls on earth again, as a sweet rain of pity and tenderness, it is love.

Further, the true object of faith and one phase of its attitude towards that object are brought out in this central clause. We have the two names which express, the one the divinity, the other the humanity of Christ. So the proper object of faith is the whole Christ, in both His natures, the Divine-human Saviour. Christian faith sees the divinity in the humanity, and the humanity around the divinity. A faith which grasps only the manhood is maimed, and indeed has no right to the name. Humanity is not a fit object of trust. It may change; it has limits; it must die. “Cursed be the man that maketh flesh his arm,” is as true about faith in a merely human Christ as about faith in any other man. There may be reverence, there may be in some sense love, obedience, imitation; but there should not be, and I see not how there can be, the absolute reliance, the utter dependence, the unconditional submission, which are of the very essence of faith, in the emotions which men cherish towards a human Christ. The Lord Jesus only can evoke these. On the other hand, the far off splendour and stupendous glory of the Divine nature become the object of untrembling trust, and draw near enough to be known and loved, when we have them mellowed to our weak eyes by shining through the tempering medium of His humanity.

The preposition here used to define the relation of faith to its object is noteworthy. Faith is “toward” Him. The idea is that of a movement of yearning after an unattained good. And that is one part of the true office of faith. There is in it an element of aspiration, as of the soaring eagle to the sun, or the climbing tendrils to the summit of the supporting stem. In Christ there is always something beyond, which discloses itself the more clearly, the fuller is our present possession of Him. Faith builds upon and rests in the Christ possessed and experienced, and just therefore will it, if it be true, yearn towards the Christ unpossessed. A great reach of flashing glory beyond opens on us, as we round each new headland in that unending voyage. Our faith should and will be an ever-increasing fruition of Christ, accompanied with increasing perception of unreached depths in Him, and increasing longing after enlarged possession of His infinite fulness.

Where the centre is such a faith, its circumference and outward expression will be a widely diffused love. That deep and most private emotion of the soul, which is the flight of the lonely spirit to the single Christ, as if these two were alone in the world, does not bar a man off from his kind, but effloresces into the largest and most practical love. When one point of the compasses is struck deeply and firmly into that centre of all things, the other can steadily sweep a wide circle. The widest is not here drawn, but a somewhat narrower, concentric one. The love is “toward all saints.” Clearly their relation to Jesus Christ puts all Christians into relation with one another. That was an astounding thought in Philemons days, when such high walls separated race from race, the slave from the free, woman from man; but the new faith leaped all barriers, and put a sense of brotherhood into every heart that learned Gods fatherhood in Jesus. The nave of the wheel holds all the spokes in place. The sun makes the system called by its name a unity, though some planets be of giant bulk and swing through a mighty orbit, waited on by obedient satellites, and some be but specks and move through a narrow circle, and some have scarce been seen by human eye. All are one, because all revolve round one sun, though solemn abysses part them, and though no message has ever crossed the gulfs from one to another.

The recognition of the common relation which all who bear the same relation to Christ bear to one another has more formidable difficulties to encounter today than it had in these times when the Church had no stereotyped creeds and no stiffened organisations, and when to the flexibility of its youth were added the warmth of new conviction and the joy of a new field for expanding emotions of brotherly kindness. But nothing can absolve from the duty. Creeds separate, Christ unites. The road to “the reunion of Christendom” is through closer union to Jesus Christ. When that is secured, barriers which now keep brethren apart will be leaped, or pulled down, or got rid of somehow. It is of no use to say, “Go to, let us love one another.” That will be unreal, mawkish, histrionic. “The faith which thou hast toward the Lord Jesus” will be the productive cause, as it is the measure, of “thy love toward all the saints.”

But the love which is here commended is not a mere feeling, nor does it go off in gushes, however fervid, of eloquent emotion. Clearly Philemon was a benefactor of the brotherhood, and his love did not spend only the paper money of words and promises to pay, but the solid coin of kindly deeds. Practical charity is plainly included in that love of which it had cheered Paul in his imprisonment to hear. Its mention, then, is one step nearer to the object of the letter. Paul conducts his siege of Philemons heart skilfully, and opens here a fresh parallel, and creeps a yard or two closer up. “Surely you are not going to shut out one of your own household from that wide-reaching kindness.” So much is most delicately hinted, or rather, left to Philemon to infer, by the recognition of his brotherly love. A hint lies in it that there may be a danger of cherishing a cheap and easy charity that reverses the law of gravity, and increases as the square of the distance, having tenderness and smiles for people and Churches which are well out of our road, and frowns for some nearer home. “He that loveth not his brother whom he hath seen, how shall he love” his brother “whom he hath not seen?”

II. In Phm 1:6 we have the apostolic prayer for Philemon, grounded on the tidings of his love and faith. It is immediately connected with “the prayers” of verse 4 by the introductory “that,” which is best understood as introducing the subject matter of the prayer. Whatever then may be the meaning of this supplication, it is a prayer for Philemon, and not for others. That remark disposes of the explanations which widen its scope, contrary, as it seems to me, to the natural understanding of the context.

“The fellowship of thy faith” is capable of more than one meaning. The signification of the principal word and the relation expressed by the preposition may be variously determined. “Fellowship” is more than once used in the sense of sharing material wealth with Christs poor, or more harshly and plainly, charitable contribution. So we find it in Rom 15:26 and 2Co 9:13. Adopting that meaning here, the “of” must express, as it often does, the origin of Philemons kindly gifts, namely, his faith; and the whole phrase accords with the preceding verse in its view of the genesis of beneficence to the brethren as the result of faith in the Lord.

The Apostle prays that this faith-begotten practical liberality may became efficacious, or may acquire still more power; i.e., may increase in activity, and so may lead to “the knowledge of every good thing that is in us.” The interpretation has found extensive support, which takes this as equivalent to a desire that Philemons good deeds might lead others, whether enemies or friends, to recognise the beauties of sympathetic goodness in the true Christian character. Such an explanation hopelessly confuses the whole, and does violence to the plain requirements of the context, which limit the prayer to Philemon. It is this “knowledge” of which Paul is thinking. The same profound and pregnant word is used here which occurs so frequently in the other epistles of the captivity, and which always means that deep and vital knowledge which knows because it possesses. Usually its object is God as revealed in the great work and person of Christ. Here its object is the sum total of spiritual blessings, the whole fulness of the gifts given us by, and, at bottom, consisting of, that same Christ dwelling in the heart, who is revealer, because He is communicator, of God. The full, deep knowledge of this manifold and yet one good is no mere theoretical work of the understanding, but is an experience which is only possible to him who enjoys it.

The meaning of the whole prayer, then, put into feebler and more modern dress is simply that Philemons liberality and Christian love may grow more and more, and may help him to a fuller appropriation and experience of the large treasures “which are in us,” though in germ and potentiality only, until brought into consciousness by our own Christian growth. The various readings “in us,” or “in you” only widen the circle of possessors of these gifts to the whole Church, or narrow it to the believers of Colossae.

There still remain for consideration the last words of the clause, “unto Christ.” They must be referred back to the main subject of the sentence, “may become effectual.” They seem to express the condition on which Christian “fellowship,” like all Christian acts, can be quickened with energy, and tend to spiritual progress; namely, that it shall be done as to the Lord. There is perhaps in this appended clause a kind of lingering echo of our Lords own words, in which he accepts as done unto Him the kindly deeds done to the least of His brethren.

So then this great prayer brings out very strongly the goal to which the highest perfection of Christian character has still to aspire. Philemon was no weakling or laggard in the Christian conflict and race. His attainments sent a thrill of thankfulness through the Apostles spirit. But there remained “very much land to be possessed”; and precisely because he had climbed so far, does his friend pray that he may mount still higher, where the sweep of view is wider, and the air clearer still. It is an endless task to bring into conscious possession and exercise all the fulness with which Christ endows His feeblest servant. Not till all that God can give, or rather has given, has been incorporated in the nature and wrought out in the life, is the term reached. This is the true sublime of the Christian life, that it begins with the reception of a strictly infinite gift, and demands immortality as the field for unfolding its worth. Continual progress in all that ennobles the nature, satisfies the heart, and floods the mind with light is the destiny of the Christian soul, and of it alone. Therefore unwearied effort, buoyancy, and hope which no dark memories can dash nor any fears darken should mark their temper, to whom the future offers an absolutely endless and limitless increase in the possession of the infinite God.

There is also brought out in this prayer the value of Christian beneficence as a means of spiritual growth. Philemons “communication of faith” will help him to the knowledge of the fulness of Christ. The reaction of conduct on character and growth in godliness is a familiar idea with Paul, especially in the prison epistles. Thus we read in his prayer for the Colossians, “fruitful in every good work, and increasing in the knowledge of God.” The faithful carrying out in life of what we already know is not the least important condition of increasing knowledge. If a man does not live up to his religion, his religion shrinks to the level of his life. Unoccupied territory lapses. We hold our spiritual gifts on the terms of using them. The practice of convictions deepens convictions; not that the exercise of Christian graces will make theologians, but it will give larger possession of the knowledge which is life.

While this general principle is abundantly enforced in Scripture and confirmed by experience, the specific form of it here is that the right administration of wealth is a direct means of increasing a Christians possession of the large store treasured in Christ. Every loving thought towards the sorrowful and the needy, every touch of sympathy yielded to, and every kindly, Christlike deed flowing from these, thins away some film of the barriers between the believing soul and a full possession of God, and thus makes it more capable of beholding Him and of rising to communion with Him. The possibilities of wealth lie, not only in the direction of earthly advantages, but in the fact that men may so use it as to secure their being “received into everlasting habitations.” Modern evangelical teachers have been afraid to say what Paul ventured to say on this matter, for fear of obscuring the truth which Paul gave his life to preach. Surely they need not be more jealous for the doctrine of “justification by faith” than he was; and if he had no scruples in telling rich men to “lay up in store for themselves a good foundation for the time to come,” by being “ready to communicate,” they may safely follow. There is probably no more powerful cause of the comparative feebleness of average English Christianity than the selfish use of money, and no surer means of securing a great increase in the depth and richness of the individual Christian life than the fuller application of Christian principle, that is, of the law of sacrifice, to the administration of property.

The final clause of the verse seems to state the condition on which Philemons good deeds will avail for his own growth in grace, and implies that in him that condition is fulfilled. If a man does deeds of kindness and help to one of these little ones, as “unto Christ,” then his beneficence will come back in spiritual blessing on his own head. If they are the result of simple natural compassion, beautiful as it is, they will reinforce it, but have no tendency to strengthen that from which they do not flow. If they are tainted by any self-regard, then they are not charitable deeds at all. What is done for Christ will bring to the doer more of Christ as its consequence and reward. All life, with all its varied forms of endurance and service, comes under this same law, and tends to make more assured and more blessed and more profound the knowledge and grasp of the fulness of Christ, in the measure in which it is directed to Him, and done or suffered for His sake.

III. The present section closes with a very sweet and pathetic representation of the Apostles joy in the character of his friend.

The “for” of Phm 1:7 connects not with the words of petition immediately before, but with “I thank my God” (Phm 1:4), and gives a graceful turn-graceful only because so unforced and true-to the sentence. “My thanks are due to you for your kindness to others, for, though you did not think of it you have done me as much good as you did them.” The “love” which gives Paul such “great joy and consolation” is not love directed to himself, but to others; and the reason why it gladdened the Apostle was because it had “refreshed the hearts” of sorrowful and needy saints in Colossae. This tender expression of affectionate joy in Philemons good deeds is made wonderfully emotional by that emphatic “brother” which ends the verse, and by its unusual position in the sentence assumes the character of a sudden, irrepressible shoot of love from Pauls heart towards Philemon, like the quick impulse with which a mother will catch up her child, and cover it with caresses. Paul was never ashamed of showing his tenderness, and it never repels us. These final words suggest the unexpected good which good deeds may do. No man can ever tell how far the blessing of his trivial acts of kindness, or other pieces of Christian conduct, may travel. They may benefit one in material fashion, but the fragrance may reach many others. Philemon little dreamed that his small charity to some suffering brother in Colossae would find its way across the sea, and bring a waft of coolness and refreshing into the hot prison house. Neither Paul nor Philemon dreamed that, made immortal by the word of the former, the same transient act would find its way across the centuries, and would “smell sweet and blossom in the dust” today. Men know not who are their audiences, or who may be spectators of their works; for they are all bound so mystically and closely together, that none can tell how far the vibrations which he sets in motion will thrill. This is true about all deeds, good and bad, and invests them all with solemn importance. The arrow shot travels beyond the archers eye, and may wound where he knows not. The only thing certain about the deed once done is that its irrevocable consequences will reach much farther than the doer dreamed, and that no limits can be set to the subtle influence which, for blessing or harm, it exerts.

Since the diameter of the circle which our acts may fill is unknown and unknowable, the doer who stands at the centre is all the more solemnly bound to make sure of the only thing of which he can make sure, the quality of the influence sent forth; and since his deed may blight or bless so widely, to clarify his motives and guard his doings, that they may bring only good wherever they light.

May we not venture to see shining through the Apostles words the Masters face? “Even as Christ did for us with God the Father,” says Luther, “thus also doth St. Paul for Onesimus with Philemon”; and that thought may permissibly be applied to many parts of this letter, to which it gives much beauty. It may not be all fanciful to say that, as Pauls heart was gladdened when he heard of the good deeds done in far off Colossae by a man who “owed to him his own self,” so we may believe that Christ is glad and has “great joy in our love” to His servants and in our kindliness, when He beholds the poor work done by the humblest for His sake. He sees and rejoices, and approves when there are none but Himself to know or praise; and at last many, who did lowly service to His friends, will be surprised to hear from His lips the acknowledgment that it was Himself whom they had visited and succoured, and that they had been ministering to the Masters joy when they had only known themselves to be succouring His servants need.

Fuente: Expositors Bible Commentary