Exegetical and Hermeneutical Commentary of Philemon 1:5
Hearing of thy love and faith, which thou hast toward the Lord Jesus, and toward all saints;
5. hearing ] doubtless from Epaphras, perhaps with Onesimus’ confirmation from his point of view. The Greek implies a process of hearing; the subject was continually present in conversation.
love ] See below Phm 1:7; Phm 1:9. The whole letter is from love to love.
faith ] Some commentators (see Ellicott’s note, where the view is discussed and rejected) explain this as “ fidelity ” (as probably Gal 5:22 and certainly Tit 2:10). But that meaning is rare in St Paul, and needs strong evidence for adoption in any given case. The ruling meaning, “ trust, reliance,” is quite in place here.
toward toward ] The “received” Greek text, retained here by Lightfoot, has two different prepositions, which we may render toward and unto respectively; “ toward ” the Object of faith, “ unto ” the objects of love.
toward the Lord saints ] R.V. (and so Alford) reads the whole passage; “ thy love, and the faith which thou hast toward &c.,” making “ the faith ” only, not “ thy love,” refer to both the Lord and the saints; (the man’s reliance on Christ coming out in a “work of faith,” called briefly “ faith ” see Phm 1:6 towards the saints). But Lightfoot, we think rightly, distributes the references of love and faith, cross-wise, to the saints and the Lord respectively. Cp. for support Col 1:3-4, a passage written so nearly at the same time. No doubt the arrangement of the Greek, on this view, is peculiar. But in this domestic letter several natural liberties of language occur.
“ All saints ” : read, all the saints, with whom Philemon had to do. On the word “ saints ” see note on Col 1:2.
Fuente: The Cambridge Bible for Schools and Colleges
Hearing of thy love and faith – Either by Onesimus, who, after his conversion, would be disposed to state all that he knew that was favorable of Philemon, or hearing it by some other persons who had come from Colosse to Rome. The faith which is mentioned here refers to the Lord Jesus; the love, to the saints. The order in the Greek is indeed the same as in our version, but it is not unusual by synthesis, or uniting two or more things together, to arrange words in that manner. Thus Mat 12:22, The blind and dumb both spake and saw; that is, the blind saw, and the dumb spake. The meaning is, that he had strong faith in the Lord Jesus, and ardent love toward all who were Christians. See a similar declaration in Col 1:4.
Fuente: Albert Barnes’ Notes on the Bible
Phm 1:5
Hearing of thy love and faith
A true human love
Some translators in ancient times, and many in later days, would at once accept M.
Renans version, as an equivalent, and, indeed, as a judicious correction–De ta foi au Seigneur, de ta charite pour tous les saints. Yet those who reverence Scripture may justly maintain that St. Pauls own arrangement of the words has a higher rhetoric, under the guidance of a better wisdom. Let us suppose a writer to have before him two propositions, one of which is of special importance for his immediate purpose. He might be able to bring out that purpose most effectively by beginning and ending his sentence with the motive to which he wished to give prominence. From this point of view, it is instructive to compare the two contemporary letters to the Ephesians and Colossians. In those more elaborate and dogmatic pieces the idea of faith is of principal significance, and in one or other of its aspects is the leading subject of consideration. But in the Epistle to Philemon the writers great object is to appeal to the principle of Christian humanity, to that true human love which flows from the constraining power of Divine love, believed in and accepted. Love toward the saints, and therefore to the brother for whom he pleaded, is consequently placed in the forefront. It is the first note of the whole strain. Let us conceive the epistle presented to Philemon, when the delegates first arrive, and the returned fugitive anxiously awaits his masters decision. The letter is received with reverential joy. Philemon listens, or reads, in breathless expectation, and the very first word which falls upon his ear, or meets his eye, after the salutation, is love. It has a force in this place which no other word could supply. St. Paul, therefore, places love first; but as he never can forget faith, and Christ as the central object of faith, he puts love first, the object of the love last, faith towards Christ in the middle between the extremes. (Bp. Wm. Alexander.)
Love first
Love is put before faith. The significance of this sequence comes out by contrast with similar expressions in Eph 1:15; Col 1:4. 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. (A. Maclaren, D. D.)
Love and faith, the principal points of salvation
1. He reduceth the principal points of salvation to two heads–faith and love. In these standeth the happiness of the godly. By these, a Christian man perfected, for they are the chief graces of the Holy Ghost.
2. He beginneth with love, and placeth it before faith; deed is more precious, but it is inward and hidden in the heart, and in name and order goeth before love. But he first nameth love because it is better known to us, better seen of us, and is as the touchstone to try our faith. For though the cause be more worthy than the effect, yet the effect is more conspicuous and manifest. So faith, being the cause of works, is more excellent, and love as an effect is more evident.
3. We see, that albeit faith be set in the last place, for the reason rendered before, yet faith is first defined, and so the order somewhat inverted. Now, it is described and declared by his object, that it respecteth Christ Jesus. (W. Attersoll.)
Faith and love in the Christian life
This faith embodies the theoretic principles of Christian life, while this love for saints embodies these principles on their practical side. Like heart and lungs in the body, each has its own functions; and, though separate, the one never acts apart from the other–life being the combined play of both. Faith binds to all Christian verities, translating them into personal convictions; while love binds to all Christian motives, translating these into personal activities–love being well called the daughter of faith and the mother of virtue and good works. (A. H. Drysdale, M. A.)
Faith and love acceptable to God
I. The reasons follow to confirm this doctrine.
1. They give us good acceptance with God and man, because they are evident marks and notable testimonies of our election and perseverance, They are as two earmarks, to know and discern whose sheep we are.
2. God hath given praise and glory as an inseparable companion of godliness and goodness; and on the other side, He hath allotted shame to follow sin. He hath joined these together, to wit, glory with piety, and shame with iniquity. These draw together, as it were, in one yoke, so that one cannot be without the other. The apostle speaking of the ungodly, faith, their glory shall be to their shame. Seeing, therefore, the graces of Gods spirit are testimonies of election, and companions of praise and glory, we must from hence conclude that the good gifts of God that are found in us make us accepted of God and man.
II. The uses follow to be considered and learned of us.
1. Seeing faith in Christ, and love toward the saints give us a good report in the Church, and lay up a good foundation for us in heaven, we see that only godly men have a good name, and evil men shall leave the blots of an evil name behind them. The memorial of the just shall be blessed, but the name of the wicked shall rot. This overthroweth three sorts of men that offend, and esteem not of men according to their faith and profession.
(1) Such as slander the godly, and bring up an evil report of the faithful people of God, and seek to take away their good name from them, which is a jewel more precious than silver and gold. But we shall less esteem what they speak, if we consider who they are that speak. For the witness of an enemy is by no law to be taken, but always to be suspected.
(2) Such as magnify and advance the ungodly, give them the praise of the world, speak well of them, as of the only honest men that deserve to be commended. But so long as they live in sin, their own wickedness doth testify to their faces, and their ungodly hearts proclaim their own shame, and shall bring upon them utter confusion. Let this be written and engraven in our minds, that ungodliness will leave a reproach behind it.
(3) It convinceth such as are civil men, and can say they are not drunkards, they are not adulterers, they are not thieves, they lead an honest life, they pay all men their own. These men have a good liking of themselves, and are accounted the only men among others. But a man may do all this, and be a Pharisee, yea, no better in the sight of God than a Turk and Infidel. He may carry the countenance and have the report of such a liver, and yet smell strongly, and savour rankly in the nostrils of God, of ignorance, of unbelief, of pride, and of self-love. If we would deserve true praise indeed, we must not rest in these outward practices and in this moral civility, we must plant religion in our hearts, we must have a sound faith in Christ, we must know the doctrine of the gospel, we must worship God aright.
2. Seeing faith and love give us a good commendation and report, let us by these and such like graces of Gods Spirit, seek after a good name, let us not hunt after the praise of men, but that which is of God. The other is a blast of wind; this is certain and never fadeth. (A. H. Drysdale, M. A.)
Love and faith not separated
1. Seeing these two gifts are coupled together one with another, it followeth that they must never be separated in a Christian man. He that is joined with the head, must also be joined with the members; and he that hath his part in the communion of saints, hath his fellowship with Christ.
2. Seeing faith and love go together, and dwell together, we are put in mind of a notable duty, and are thereby directed to prove our faith by our love, and our love by our faith, and to make one of them serve to assure the other. The cause will prove the effect, and the effect will manifest the cause. We may prove fire by the heat, and the heat by the fire; a good tree by his fruit, and the fruit by his tree. (A. H. Drysdale, M. A.)
Thankful for the graces of others
I. See in Pauls example, what is the effect that the good report which the godly hear of their brethren, useth to work in their minds. Commonly men suck in their own praises with very greedy ears, but they cannot with patience endure the praises of others, thinking that the praises of others is a close kind of dispraising themselves, and that so much is taken from them as is given unto another. Hence it is that the speech of those that are much in the commendations of others is so troublesome to us, in that thereby we feel ourselves stirred up to wrath, fretting, envy, and such like distemper of corrupt affections. But it is far otherwise with the children of God, who have the circumcised ears of Paul, that not only with patience, but with great joy, can hear the commendations of their brethren, and upon the hearing of them break forth not into fretting and fuming, but into a holy lauding of the Name of the Lord.
II. Observe, that thanks are due to God, not only for those benefits which He bestoweth on us ourselves, but on our brethren also. And therefore if we pay him not this debt, he may justly charge us with ingratitude. For shall we confess it our duty to pray for our brethren, that they may be enriched with these graces; and shall we not think ourselves equally bound to give thanks to God, when He hath heard our prayers?
III. If in Pauls example others are bound to give thanks for our graces, then it is our part, who through Gods mercies are possessed of any of His graces so to use them that we may minister just cause to our brethren to give thanks for them.
IV. Paul saying that he heard of the faith and love of Philemon, plainly showeth, that there were some that related and reported them to him. By whose example we must learn to have a special respect of the good name of our brother, being always ready, as occasion shall serve, to speak of those good things that are in others.
V. Observe Gods providence, recompensing faith with fame and good name. When faith shall open our hearts and mouths to extol Gods name, God will open our brethrens, yea, sometimes our enemies mouths, to extol ours (Heb 11:13). By this (namely faith) our elders obtained a good report. This was the means whereby they became so famous. What marvel, then, if thou hast an ill name, when thou hast an ill conscience? Naughty faith and fame, cracked credit and conscience, commonly go together. (D. Dyke, D. D.)
Faith and love
By faith understand justifying faith, which only is able to bring forth true love, either to God or man. And by love, as the apostle showeth, not only love to God, but also to man. Here observe–
I. The distinction of these graces of faith and love. They are named distinctly as two virtues (1Co 13:13).
II. The conjunction of these two graces, for howsoever they are to be distinguished, yet not to be divided. Wheresoever true faith is, there necessarily love, both to God and our brethren, will follow. For though faith be alone in justification, yet not in the justified. As the eye, though alone in seeing, yet not in him that seeth, but joined with the ears, nose, and many other members of the body. Faith therefore is a fruitful mother of many daughters, and love is the firstborn of them. Faith, though it be in regard of God a beggar, always holding out the hand to receive, and crying, Give, give, yet in regard of those in whom it dwelleth, it is like a sovereign lord and king, and hath as a king his officers under him, and among the rest, love, his almoner, to distribute and disperse those treasures which itself hath received from the Lord.
1. Our love towards God proceedeth from faith, which, apprehending Gods love to us, enflameth our affections again with the love of God. The beams of Gods love lightning upon our hearts reflect back upon God Himself by the virtue of our faith. The love of Christ, saith the apostle–namely, being apprehended by our faith–constraineth us. An example whereof we have in Mary Magdalen, whose faith, believing that much was forgiven her, caused and constrained her to love much.
(1) This plainly convinceth the faith of many to be nothing but vain presumption, because their love to God is so lukewarm.
(2) But as this doctrine is terrible to the hypocrite, whom it unmasketh of his vain vizard of faith, so it is no less comfortable to the true Christian. For what dost thou feel thy soul panting in the earnestness of desire after God? Dost thou find thyself grieved when thou missest of thy desire? Doth thou find thy heart to arise when thou seest Gods Name dishonoured, etc.? Surely, these things as they are arguments of sincere love, so likewise of faith not feigned. If thou canst with David (Psa 18:1) say I love the Lord, thou mayest as truly use the words following, and say, The Lord is my Rock.
(3) This doctrine of love flowing from faith, confuteth those that teach, our election dependeth upon our foreseen obedience. By that which hath been delivered it appeareth that our love of God is caused and stirred up in us by His love, to us apprehended by our faith.
2. Our love of our brethren springeth likewise from faith, for the apostle speaketh here of both loves. This will appear, if either we consider those duties of love, which we owe generally to all, or in special to some.
(1) For the first this is a duty which we owe to all indifferently, to be ready to forgive one another, being offended. Now what is that which will make a revengeful nature yield to this, but faith, which, when once it hath apprehended Gods love, forthwith reasoneth, as the Master in the parable with His servant (Mat 19:1-30). The Lord hath freely forgiven me my whole debt, ought not I then to show the like compassion to my fellow servant? Therefore the Lord enjoining the duty of forgiveness; the apostles pray, Lord, increase our faith (Luk 17:4-5).
(2) Other duties there are which we owe specially to some.
(a) As first, to those that are yet unconverted, the desiring of, and by all means possible labouring after their conversion. Now, it is faith only which will make a man do this. For, when by faith we have felt the sweetness of Gods love ourselves, we cannot but call upon others, and with the prophet David invite them to the eating of the same dainties with ourselves (Psa 34:1-22.). Come, and see, and taste how good, etc.
(b) But yet a more special love, which therefore hath a special name of brotherly love, is due unto those which are already effectually called, and so made members of Christ. This love also cometh from faith, which, causing us to love God, must needs also force us to love all those in whom we shall see the very face and lively image of God Himself so clearly shining.
1. Uses: by this then once again we may try our faith. A working faith hath laborious love even to our brethren annexed (1Th 1:3). If then thou art of a hard nature, of a memory lastly retaining injuries of affections vindicative, which the Scripture calls feet swift to shed blood, this shows thou hast no part in the blood of Christ by faith. The like is to be thought of those which are moved with no compassion towards the soul of their brethren sitting in darkness and the shadow of death, but can suffer them to pine and perish away in their sins, and never reach forth the hand to pull them out of the ditch.
2. This doctrine serveth not only for the trial of our faith, but also of our love to our brethren. For as that faith, which is without this love, is an idle, and imaginary faith, so that love of our neighbour, which cometh not from faith, is blind and foolish, and in the end will prove a deceitful and unfaithful love. Natural men, that seem to love very dearly today, tomorrow are at deadly feud. The reason hereof is because their love comes not from faith.
3. It maybe asked, How could others declare to Paul the love and faith of Philemon, which are secret and hidden virtues, that be in the innermost corners of the heart, far from the sight of the eye? They saw not Philemons faith, but his outward works, and by them they judged, and so did Paul too of his faith, discerning the tree by the fruit. (D. Dyke, B. D.)
Toward the Lord Jesus—
Faith toward Christ
Sometimes faith is spoken of as in Christ, sometimes as unto or upon Him; here it is toward Him. The idea is that of aspiration and movement of yearning after an unattained good. And that is one part of the true office of faith. There is fruition and contact in it. We rest in Christ by faith. It incorporates us into His mystical body, and brings about a mutual indwelling. We lean on Christ by faith, and by it build the fabric of our loves, and repose the weight of our confidence upon Him, as on the sure foundation. We reach unto, and, in deepest truth, pass into Christ by faith. But there is also in faith 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. Maclaren, D. D.)
Faith towards Christ
For faith is just like the coupling chain of a railway carriage–everything depends on where its fastenings are ultimately attached. The carriage moves only if its coupling chain communicate with the moving power. And faith saves only as it takes hold of the Saviour for itself, and terminates in Him as its object. This precious faith is a bond of attachment. It cannot be a single isolated act, but an abiding attitude of confidence towards the Lord Jesus. (A. H. Drysdale, M. A.)
Love to Christ
A gentleman when visiting in a hospital in London sat beside the cot of a little girl. Wishing to win her confidence, he said, My child, do you love your mother? With a very serious look she replied, Yes, I do indeed. But why do you answer so gravely; what is that you are thinking about, my dear? Then she replied with great earnestness, Because I can never love my mother anything as she loves me. Can any of you say of Jesus as the little girl said of her mother, Yes, I love Him indeed, but I can never love Him in any way as He loves me? Toward all saints–Clearly their relation to Jesus Christ puts all Christians into relation with one another. This 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 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 parellel, 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 this 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. (A. Maclaren, D. D.)
Love extending to the saints
Philemons love extended itself to the saints, as is here avouched of him; yet it was not cooped up within the pen of the saints: the saints must have the prime place in our love, but not the whole. Do good to all men, chiefly to them of the household of faith: chiefly, but not wholly. Aristotle gave an alms to an unworthy man: one reproved him for it. Says he, I gave it to the nature of the man, not to the man; the nature is Gods, and must be sustained: the vice is his own and the devils, and must be reformed. (W. Jones, D. D.)
The saintly household
1. This teacheth that there ought to be among all the faithful a communion of saints; they are as a family or household among themselves. They have a near fellowship, they are near brethren, they are fellow members of one body, they are knit together by one spirit, they are called under one hope, they are made Christs by one faith, they are made one by one baptism, they have one bread to feed upon, they have one cup to drink of, they have one table to meet at, they have one God that they worship, they have one salvation that they aim at (Eph 4:2-3). We are charged to have a care of all mankind, but as it is fit and convenient that they which are of the same family should be helpful one to another rather than to such as are of another family, which are not so nearly joined unto them (Php 2:1-2). The gifts of God to be imparted to our brethren are of two sorts. For as we consist of two parts, the soul and the body, so the gifts are of two kinds–spiritual graces, and temporal blessings. We must bestow upon them spiritual gifts, procuring their good by example, exhortation, comfort, prayer, reproof. Touching temporal blessings, we must be ready and content to bestow such goods as God hath bestowed upon us, for the good of our fellow members. If we have this worlds goods we must not hide our compassion from them, for then we cannot assure ourselves that the love of God dwelleth in us.
2. Seeing we are charged to provide for the godly poor, and not to see them want, it teacheth that we are all the Lords stewards, to dispense and dispose His blessings to others. For properly we are not lords, but tenants; not owners, but stewards; not possessors, but borrowers; and whatsoever we enjoy, it is not ours only, but ours and the poors–they have their share and portion with us. A Christian man, though he be the freest man upon the earth, yet he is a servant to all, especially to the Church of God. This condemneth–
(1) Such as seek for nothing but to settle themselves and maintain their own estates, to enrich themselves that they may live in ease and wealth, like the rich man mentioned in the gospel: these make no conscience of swearing, forswearing, lying, dissembling, oppressing, and such like unfruitful works of the flesh. These men may allege and plead for themselves what they will, but in truth they never yet knew what the communion of saints meaneth.
(2) It reproveth such a waste and consume the good creatures of God in riotousness, in drunkenness, and in all excess, and when they are in brotherly love and Christian compassion admonished, do answer, What have you to do with my spending? I spend nothing but mine own, I spend none of yours. Yes, thou spendest that which is thy wifes, thy childrens, thy familys, the poors, the Churchs, yea even that which is Gods, for which thou shalt give an account at the great and dreadful day of judgment.
(3) Seeing we are debtors to all men, but specially to the faithful, it reproveth such as show the chiefest fruit of their love and charity upon the ungodly and profane, whom it were many times more charity to see punished than relieved: and corrected than maintained. (W. Attersoll.)
Why believers are called saints
1. Because they are thereunto called and chosen in Christ, they are thereunto justified and redeemed by Christ. For we are chosen before the foundations of the world to be holy (Eph 1:4; 1Th 4:3; 1Th 4:7; Luk 1:68; Luk 1:74-75).
2. The servants of God must be saints, to the end there may be a conformity and likeness unto Him that hath had mercy upon us. It is requisite that there should be a resemblance between God and His people. God is holy, it is one of His names, He is called the Holy One; Christ is Holy, and He is called the Holy One of God; the Spirit is holy, and therefore is called the Holy Spirit. The Son beareth the image of His Father, and thereby is easily known whose Son He is. If we be the sons of God we must express His image in holiness and true righteousness (Lev 11:45; 1Pe 1:14-15).
3. The faithful are called by the name of saints, that there might be a difference between that which we have of ourselves, and that which we receive from God: between the old man and the new man; between our first birth and our second birth; between nature and grace. No man is a saint by nature, we have no holiness from ourselves, but we are strangers to it, and that is a stranger to us; nay, we are enemies to holiness who love nothing else but profaneness, and desire to be anything else than to be saints and holy. (W. Attersoll.)
Love of Christ a bond of brotherhood
An unknown man one day dropped dead in New York. He seemed to have been very poor, for in the pockets of his shabby clothes there was not a cent. His description was published in the newspapers, and among other details, mention was made of a tattoo mark on his right arm. It represents a tomb overhung by the branches of a weeping willow. Below was the inscription, In memory of my mother. Nothing was known of him; but one thing was clear–he had once had a mother whom he loved. The body was sent to a station house, and the next day would have been buried in Potters Field at the expense of the city, if a merchant had not interposed. He asked permission to pay the cost of a decent funeral in a cemetery for the man. He did not know him, but he, too, had lost his mother, and the memory of her had been enshrined in his heart for many years. He felt a brotherhood with the man whose love of his dead mother was displayed in the tattoo marks, and desired to do a brothers part to him. If every Christian felt that the love of Christ, common to him with other Christians, constituted a bond of brotherhood with its claims upon him, how much hardship and pain would be relieved!
Love to saints
The magnetised needle turns to the invisible North Pole whenever it turns to any visible object that lies due north of itself; and so, love to saints, as saints, is love to Christ Himself personally, because it is love to whatever of Christ is manifest in them. (A. H. Drysdale, M. A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 5. Hearing of thy love and faith] His faith in Christ Jesus, his love to the saints. Several excellent MSS. and some versions put faith before love, which makes a more natural reading. There is no figure of speech which would vindicate our saying faith in the saints; so that, if we do not allow of the arrangement in the MSS. referred to, we shall be obliged to have recourse to the transposition, because faith must refer to Jesus Christ, and love to the saints.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Hearing of thy love; thy love to God and to the saints, Phm 1:7. The apostle putteth love here before faith, contrary to the true order of those spiritual habits, for love must be the fruit of faith,
which worketh by love, and to his own order in other places, 1Ti 2:7; 2Ti 1:13 possibly to show us that he spake of that love which is conjoined with faith, and of that faith which showeth its truth by love.
And faith; faith in Christ.
Which thou hast towards the Lord Jesus; that faith which thou hast in Christ, reposing thy confidence in him for salvation, and that love which worketh in thee towards Christ.
And toward all saints; and is seen in thy readiness to do good to all Christians, such especially as are saints indeed; because thy goodness extendeth not to God, thou showest it to the saints that are in the earth, and to the excellent, like David, Psa 16:2,3.
Fuente: English Annotations on the Holy Bible by Matthew Poole
Hearing the ground of his thanksgiving. It is a delicate mark ofauthenticity, that he says hearing as to churches and personswhom he had not seen or thenvisited. Now Colosse, Philemons place of residence, he had neveryet seen. Yet Phm1:19here implies that Philemon was his convert. Philemon, doubtless, wasconverted at Ephesus, or in some other place where he met Paul.
loveand faith The theological order is first faiththen love,the fruit of faith. But he purposely puts Philemons lovein the first place, as it is to an act of love that he is exhortinghim.
toward… toward different Greekwords: towards … unto. Towardsimplies simply direction; unto,to the advantage of.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Hearing of thy love and faith,…. Those two spring from the free favour and love of God, and are the pure gifts of his grace; and therefore thanks are to be given for them to God; nor are they to be ascribed to the power and will of man; they are the fruits of the Spirit of God; and are the principal ingredients in sanctification, which is entirely his work; and they are in all regenerate persons; and are the evidences of regeneration; by which it is known that men are passed from death to life; and they always go together, and are inseparable from each other: there cannot be true faith where love is wanting, for faith works by love; and there cannot be real love, where there is not faith; they only love the saints aright, who love them in the faith, and because of it; and these graces are visible, and to be known by their fruits, whereby they come to be heard of, and talked of, as these in Philemon were. Faith in the heart is confessed by the mouth; and love, both to Christ and to his people, shows itself, as well as faith, in works of righteousness. Sometimes faith is put before love, it being a leading grace, and the great receiver of all the blessings of grace; and here love is placed before faith, because of its being more excellent on account of its continuance and duration; or there may be no design at all in it; but rather, as sometimes one, and sometimes another is mentioned first, it shows that they are upon an equal foot, and both have their proper place and usefulness; the objects of them follow:
which thou hast toward the Lord Jesus, and toward all saints; which are either to be considered as equally objects of the same grace, or as distinct ones; that is, either that Christ is the object both of faith and love, and the saints are the object both of faith and love; or else these graces are to be distinguished by their respective objects; as that faith is toward Christ, and love toward all the saints: that Christ is both the object of faith and love is certain; nor is there any difficulty to consider him as such; faith is equally to be exercised on him, as on God the Father; and he is indeed the immediate object of faith, and by whom men believe in God; and he is to be loved, and is loved by his people above all things, and at all times, and in sincerity: and that the saints are the objects of the love of all truly gracious souls, is a plain case; but the greater difficulty is, how they should be the objects of their faith; and yet there are instances of this, Ex 14:31 and indeed, true love believes all things, and hopes all things,
1Co 13:7. But it seems better to divide these objects according to the different graces, and to consider faith as being towards our Lord Jesus; which is a looking towards Christ, a moving towards him, a laying hold upon him, and embracing him, a staying and leaning on him, a living upon him, and walking in him; and which in Philemon might be a strong one, as well as unfeigned, and operative: and love may be considered as being toward all saints; for though all men are, in a sense, to be loved, and kindness to be shown to them, and that even to enemies, yet more especially the saints; who are set apart by God the Father, whose sins are expiated by the blood of Christ, and who are internally sanctified by the Spirit, and are enabled to live soberly and righteously: and all of these are the objects of love, whether rich or poor, greater or lesser believers, of meaner or larger abilities; for they are all equally loved by God, redeemed by Christ, and regenerated by his Spirit; are justified by his righteousness, are all the children and heirs of God, and are called in one hope of their calling; and love to them should be unfeigned, fervent, active, and laborious, and as Christ has loved us; and such was Philemon’s love, as well as it was universal and this distribution of these graces to their respective objects may be confirmed from a parallel place in Col 1:4 which epistle was written and sent at the same time with this.
Fuente: John Gill’s Exposition of the Entire Bible
Hearing (). Through Epaphras (Col 1:7; Col 1:8; Col 4:12), possibly from Onesimus also.
And towards all the saints ( ). He spoke of “thy love and faith” ( ) “towards the Lord Jesus” ( ) and by a sort of momentum (Vincent) he carries both words over to the saints, though it can be explained as chiasm (Ga 4:4) also.
Fuente: Robertson’s Word Pictures in the New Testament
1) “Hearing of thy love and faith” (akouon sou ten agapen kai ten pistin) “Hearing of the faith and sincere love of you.” The reputation of both Philemon and the church in his home had crossed the sea and reached PauI’s ears and heart in the Roman prison. They were good witnesses and light bearers for our Lord and His church, Mat 5:16; Act 1:8.
2) “Which thou hast” (hen echeis) ‘Which thou, Philemon, and the church, hast or dost hold or embrace.” Such testimony is a testimony and good example to others, 1Th 1:7-9.
3) “Toward the Lord Jesus” (pros ton kurion iesoun) “To or toward the Lord Jesus Christ.” This is the good kind of testimony for which the Thessalonian brethren were commended 1Th 1:8-9.
4) “And toward all saints” (kai eis pantas tous hagious) “And with reference or relation to all saints.” the love and faith of these brethren seem to have been reflected through their affection and refreshing help toward Paul and other missionaries, Phm 1:7.
Fuente: Garner-Howes Baptist Commentary
5. Hearing of thy love and faith. This praise, which he bestows on Philemon, includes briefly the whole perfection of a Christian man. It consists of two parts, faith in Christ, and love towards our neighbors; for to these all the actions and all the duties of our life relate. Faith is said to be in Christ, because to him it especially looks; in like manner as in no other way than through him alone can God the Father be known, and in no other than in Him can we find any of the blessings which faith seeks.
And towards all saints. He does not thus limit this love to the saints, as if there ought to be none towards others; for, since the doctrine of “love” is, that “we should not despise our flesh,” (Isa 58:7) and that we should honor the image of God which is engraven on our nature, undoubtedly it includes all mankind. But since they that are of the household of faith are united with us by a closer bond of relationship, and since God peculiarly recommends them to us, for this reason they justly hold the highest rank.
The arrangement of the passage is somewhat confused; but there is no obscurity in the meaning, except that it is doubtful whether the adverb always (in the 4 verse) is connected with the first clause, “I give thanks always to my God,” or with the second clause, “making mention of thee always in my prayers.” The meaning may be brought out in this manner, that, whenever the Apostle offered prayer for Philemon, he interwove thanksgiving with it; that is, because Philemon’s piety afforded ground of rejoicing; for we often pray for those in whom nothing is to be found but what gives occasion for grief and tears. Yet the second mode of pointing is generally preferred, that Paul “gives thanks for Philemon, and always makes mention of him in his prayers.” Let my readers be at full liberty to judge for themselves; but, for my own part, I think that the former meaning is more appropriate.
In the rest of the passage there is an inversion of the natural order; for, after having spoken of “love” and “faith,” he adds, “towards Christ and towards saints,” while, on the contrary, the contrast would demand that “Christ” should be put in the second part of the clause as the object to which our faith looks. (270)
(270) It has sometimes occurred to me, that the intricacy of this passage might be removed, first, by the transposition suggested by Calvin, and, next, by transposing the 5 verse so as to place it before the 4. “Hearing of thy love towards all saints, and of thy faith which thou hast towards Lord Jesus, I give thanks unto my God, making mention of thee always in my prayers, That the communication of thy faith may be effectual, through the knowledge of every good thing which is in thee towards Christ Jesus.” – Ed.
Fuente: Calvin’s Complete Commentary
(5) Thy love and faith, which thou hast toward the Lord Jesus, and toward all saints.This description of a faith directed not only to the Lord Jesus, but to all the saints, has perplexed commentators, and called out various explanations. (1) One is that faith here (as in Rom. 3:3; Gal. 5:22) is simply fidelity; but this can hardly be accepted as an explanation of so well-known and almost technical a phrase as faith toward the Lord Jesus Christ. (2) Another, noting the distinction in the original between the two prepositions herethe former (pros) signifying direction towards, and the latter (eis) actual contact with, its objectexplains the phrase as signifying the faith which has as its object the Lord Jesus Christ, but which shows itself practically towards all saints. But this, even if the word hast will bear this gloss, seems too artificial for such a Letter as this. (3) The comparison with the contemporaneous Letter to the Colossianswhere we read, your faith in the Lord Jesus, and your love toward all the saints (Col. 1:4)seems to clear up the matter. We have here an equivalent phrase, in which, however (by what the grammarians called chiasmus), the extremes and means correspond to each other. The idea which runs through the Letter is Philemons love to the saints. In writing of that love St. Paul cannot refrain from (4) referring it to its true originthe faith towards the Lord Jesus Christ. Hence the broken phrase. The sense seems therefore to be that which in some MSS. has been brought out by a natural correction, thy faith towards the Lord Jesus, and thy love to all the saints.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
5. Hearing This participle is, in the Greek, a continuous present; constantly hearing, and so moved to make mention of you in my prayers. Thanks for his convert’s present piety prompted prayer for his higher spiritual attainments. Philemon, he heard, manifested faith, not only toward the Lord Jesus, but he manifested his faith in Jesus toward all saints.
Fuente: Whedon’s Commentary on the Old and New Testaments
Phm 1:5. Hearing of thy love and faith, “Hearing, with greater pleasure than I can express, of the steady faith which thou hast, and always maintainest, toward the Lord Jesus Christ, as the great object to which our faith as Christians is directed, and of thy ardent love to all the saints, who are the excellent of the earth, and the most deserving of our esteem and affection.” The words of this verse stand in the original as they are placed in our version; and many instances of such a transposition are produced by Dr. Whitby, in his learned note on this place; but Mr. Blackwall justly observes, that our language does not admit of the like, and therefore proposes the rendering which we have followed in our paraphrase above.
Fuente: Commentary on the Holy Bible by Thomas Coke
5 Hearing of thy love and faith, which thou hast toward the Lord Jesus, and toward all saints;
Ver. 5. Hearing of thy love and faith ] Love is first mentioned, as more noticed. But faith is the mother grace, the womb wherein love and all the rest of that heavenly offspring are conceived.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
5 .] It is far better (with Thdrt., Grot., De W., all.) to take and as to be distributed between and , than, with Meyer, to insist on the as a bar to this, and interpret in the wider sense (?) of ‘ fidelity ,’ or with Ellic. to split up into spiritual faith towards the Lord, and practical faith towards the saints. is naturally in concord with the nearest subst. The of the rec. has perhaps been a correction for reverence sake. is ‘ towards ,’ but more as contributing to ‘towards the behoof of:’ whereas is simple direction: cf. Phm 1:6 .
Fuente: Henry Alford’s Greek Testament
Phm 1:5 . : probably from Epaphras, see Col 1:7-8 ; Col 4:12 (Lightfoot). : i.e. , the faith which thou hast towards the Lord Jesus Christ, and the love which thou showest to all the saints. “The logical order,” says Lightfoot, “is violated, and the clauses are inverted in the second part of the sentence, thus producing an example of the figure called chiasm; see Gal 4:4-5 . This results here from the apostle’s setting down the thoughts in the sequence in which they occur to him, without paying regard to symmetrical arrangement. The first and prominent thought is Philemon’s love. This suggests the mention of his faith, as the source from which it springs. This again requires a reference to the object of faith. And then, at length, comes the deferred sequel to the first thought the range and comprehensiveness of his love.” : not “faithfulness,” but “faith” (belief), cf. 1Co 13:13 , Gal 5:6 , 1Th 1:3 . : the difference in these propositions is noteworthy, refers to the “faith” to Christ-ward ( cf. 1Th 1:8 ), to the love to the saints: both are developed in Phm 1:6-7 . : St. Paul intends Onesimus to be thought of here. The original significance of the title , as applied to men, may be seen in such a phrase as, “Ye shall be holy, for I, the Lord your God, am holy” (Lev 19:2 ). To the Jew, like St. Paul, the corresponding root in Hebrew connoted the idea of something set apart, i.e. , consecrated to the service of God ( cf. e.g. , Exo 22:31 [29]). The constituted originally the ; and just as, according to the meaning underlying the Hebrew equivalent of the word , separation for God’s service was the main conception, so, according to the root-meaning of , it connoted the idea of the body of those “called out,” and thus separated from the world.
Fuente: The Expositors Greek Testament by Robertson
love = the love. App-135.
faith = the faith. App-150.
toward. Greek. pros. App-104.
Lord. App-98.
Jesus. App-98.
toward. Greek. eis, App-104.
saints = the saints. See Act 9:13.
Fuente: Companion Bible Notes, Appendices and Graphics
5.] It is far better (with Thdrt., Grot., De W., all.) to take and as to be distributed between and , than, with Meyer, to insist on the as a bar to this, and interpret in the wider sense (?) of fidelity, or with Ellic. to split up into spiritual faith towards the Lord, and practical faith towards the saints. is naturally in concord with the nearest subst. The of the rec. has perhaps been a correction for reverence sake. is towards, but more as contributing to-towards the behoof of: whereas is simple direction: cf. Phm 1:6.
Fuente: The Greek Testament
Phm 1:5. , hearing) Paul had gained over Philemon, Phm 1:19, and here he praises his consistent character. From Onesimus himself he might hear of his love and faith.—- -, love-faith-to-Jesus and unto-saints) So Eph 1:15 : but in this passage there is a Chiasmus in regard to Philemon. The first is connected with the fourth, the second with the third; but love is put in the first place, because it is to a specimen of love that he is exhorting Philemon, to whom the order of faith and love had been long known. Paul gives thanks to God for this blessed state of Philemon.
Fuente: Gnomon of the New Testament
Philemon 1:5
hearing of thy love, and of the faith which thou hast toward the Lord Jesus, and toward all the saints;-His thanksgiving for them and prayers in their behalf were aroused to greater activity by hearing of the love and faith they manifested by their labors and sacrifices for the sake of the Lord Jesus and toward all the saints.
Fuente: Old and New Testaments Restoration Commentary
Hearing: Gal 5:6, Eph 1:15, Col 1:4
toward the Lord: Phm 1:7, Psa 16:3, Act 9:39-41, Rom 12:13, Rom 15:25, Rom 15:26, 1Co 16:1, 1Jo 3:23, 1Jo 5:1, 1Jo 5:2
Reciprocal: 2Co 8:4 – the ministering Eph 6:18 – supplication Eph 6:23 – and love Phi 1:3 – upon Phi 1:27 – I may Phi 2:19 – that I 1Th 1:3 – and labour 1Th 3:6 – faith 1Th 4:10 – all the 1Ti 6:2 – because they are Tit 3:15 – love Heb 6:10 – which Heb 13:24 – and all 3Jo 1:2 – even 3Jo 1:6 – have borne witness of thy charity
Fuente: The Treasury of Scripture Knowledge
Phm 1:5. Love as used here means a sincere desire to help in the welfare of others in the work of the brethren, and an interest in the progress of the cause of the Lord. Faith means one’s practice of the ordinances of the Lord’s commandments.
Fuente: Combined Bible Commentary
Phm 1:5. Hearing of thy love. This was the cause of the thankfulness. The seed sown was bringing forth fruit. How the apostle had heard of the love shown to the congregation at Coloss, we can only speculate. In the Epistle to that church (Col 4:12), Epaphras, who was a Colossian, is spoken of as sending his greetings to the Christians in his own city, and it may have been through him that the news of Philemons good deeds reached St. Paul. Or it may be that the runaway slave himself, when brought to a proper sense by the apostles teaching, may have borne testimony to the Christian graces of his deserted master.
and of the faith. The love was the outward manifest token of the faith within the heart. But neither is complete without the other, as the apostle testifies in many a place. And so here he adds, which thou hast toward the Lord Jesus and toward all saints. The love was displayed towards the Christian congregation, the faith toward the Lord Jesus Christ, But they are so knit together where they truly exist, that St. Paul speaks of them as both exhibited alike toward Christ and toward His people. This was his sense of true religious life from the first. With a Who art thou, Lord? he acknowledges Jesus for his Master, and promptly follows his faith with the question, Lord, what wilt Thou have me to do?
toward all saints. And so he feels that the son whom St. Paul has begotten in his bonds, and who now has a right to the Christian title, a brother beloved, will be made a partaker of this love, and be forgiven what he has offended.
Fuente: A Popular Commentary on the New Testament
Section 2. (Heb 1:5-14.)
As Son, God, through Man, as witnessed by the Word, contrasted with angels.
The apostle proceeds, according to his manner in the epistle, to confirm what he has just said by the Old Testament itself. The angels were those, as we know, who, according to the full belief of the Jews, gave character to the dispensation of law. They did indeed give it a character, in this sense, that they confirmed the distance from God on man’s part which the law implied. The ministry of angels is in itself, surely, a thing most gracious, but at the same time the intervention of angels between God and man does not imply the nearness into which Christianity has brought us. Rather, it speaks of what was indeed the legal characteristic, that no one could see God’s face and live. We do see His face, by faith indeed, but still fully revealed to us in the person of His Son, and are brought nigh to Him. Angels have here no place, although in ministry, as to circumstances, they may retain it fully. But thus it is of importance here to show that the Son has a more excellent name than angels; and the apostle confirms this statement now by seven quotations from the Old Testament, which show the name that Christ inherits; and to which of the angels did the glory of such a name belong?
For those who have learned the significance of numbers and the part they have in Scripture, as in nature, as showing the mind of God impressed on every part, it will be easy to see that the series here is significant in this way. Every text is in its place, and the whole is a sevenfold witness to the Lord, in accordance with the design of the epistle.
The first quotation from the second psalm gives the foundation of all. “Thou art My Son; today have I begotten Thee,” is the word of Jehovah to the King of Zion; who claims, upon the warrant of this, the earth as His inheritance. But the powers of earth are combined against Him, Israel nationally with the Gentiles also, and they are warned of wrath to come upon those who do not take refuge in Him in the days of His long-suffering patience. It is plain how this suits the Christ of Christians, even to the accounting for what was so perplexing to an Israelite, the delay of Israel’s blessing when Messiah was now come; but the point emphasized in the quotation is His being true Son of God in nature, the Begotten of Jehovah in manhood. It is quite true that men at large, by virtue of their creation, are, as the apostle quotes even the heathen poet, “the offspring of God;” and angels also are recognized in a general way as sons of God. Israel had a special place also nationally as the first-born of Jehovah; but in this way it was not a place that could be claimed by the individual as such, but he had part in it only as one of the nation. Spiritually there was nothing, necessarily, that would answer to this. A Jew was a Jew by nature, not by new nature; and the character of the law, as we know, was the testing of men as to their condition, instead of the bringing in of spiritual power so as to affect their condition. Thus Israel’s privileges were all tentative and conditional; and the law, in fact, spoke nothing plainly as to eternity at all, except as it revealed the total incompetence of man for blessing upon any ground of his own righteousness.
Certainly no one could in Israel claim to be a begotten son of God, and according to Scripture no angel either could make such a claim. No doubt the Lord is looked at here as in humanity, not according to that which we know was His divine title. He is not here “the Only-begotten Son,” as John declares Him, but rather the First-begotten, as we shall find Him called directly. But if “the Only-begotten Son” comes into humanity, He could not lose, in this humanity that He assumes, the relationship in which He stood to God. Thus the nature assumed becomes, as it were, like the firmament of the second day, a lower heaven through which the higher heaven of glory shines. The sun is in the firmament, yet above the firmament, and the Son of God in humanity brings into it thus the relationship to God which He could never give up. The Only-begotten becomes the First-begotten; and this implies, of course, that now there will be among men themselves those who will be also the begotten of God. This is not the human family as such, but the family of faith, as we find here fully in Hebrews. They have a new, and, as Scripture speaks, a divine nature, of which they are partakers; but this is through and in the First-begotten only, who is the Adam of the new creation, and, as the apostle says of Him in that character, a “quickening Spirit.” We shall find this more particularly dwelt upon in what shortly follows.
Here we have the One through whom this unspeakable blessing is communicated; and it is impossible to confound the One to whom God says, “Thou art My Son,” with any other of the sons of men. He has an empire over all by the very fact of what He is; and His miraculous birth distinguishes Him in this character: “The Holy Spirit shall come upon thee,” says the angel to Mary, “and the power of the Highest shall overshadow thee. Therefore, also, that holy thing which shall be born of thee shall be called the Son of God.” Thus His unique character is established on all sides.
The apostle strengthens this by a second quotation, which applied indeed first of all to Solomon, as is plain by the context, but only typically to him. Even as the builder of God’s house, the true Son of David was not Solomon, but a greater, whose house and kingdom would be both eternal. We shall find Christ as the builder further on in Hebrews (Heb 3:3), but the point for the present is, “I will be to Him a Father, and He shall be to Me a Son.” This must be put clearly in connection with the passage from the psalm just quoted; and then we can understand that the relation on each side will be all that is implied in such words as these.
The third quotation is very full for the apostle’s purpose. Here the Firstborn is brought again into the world. Question is made of whether the word “again” is really connected with this bringing in; but it should be plain that it is the appearing of Christ in glory that is at any rate referred to. This is the force of the words: “When He bringeth in the First-born into the world.” It could hardly apply to incarnation. It is true that the angels of God worshiped, as we know, when the infant Christ was born; but they were not summoned to worship in that public way which is evidently intimated here. Then the superiority of Christ to angels will indeed be fully manifest -nay His supremacy over all, according to that Name given Him.
The fourth quotation separates the angels from such a place as we have been looking at, by saying that they are indeed but the creatures of God’s hand, made and fashioned by Him at His will. “He maketh His angels spirits and His ministers a flame of fire.” “The acceptance and use of the Septuagint translation by the writer here would quite preclude, as has been said elsewhere, the adoption of any other. ‘He maketh His angels spirits’ is, according to the apostle, a fact affirmed of the nature of angels, and, of course, a much higher fact than making ‘the winds His messengers,’ as some would have it. As it might be translated either way, the meaning must be decided otherwise than by the language. Nor is it a disproportion in thought that while the material instrument is contemplated as truly in the hands of God, these ministers, ‘the spiritual beings, should be His messengers.’ This shows, on the one hand, that no part of His creation is to be conceived as separate from Him, no physical agency that is not the embodiment of His will, while, on the other hand, the spirits, with a responsibility of their own, represent Him and are subject to Him, receiving their character and endowment from Him according to His will.” (Notes on the Psalms.)
This distinguishes in the plainest manner all mere creatures from this Son of God.
The fifth quotation, in contrast, shows us God and man united in Him; true God, with an eternal throne, and yet true Man, in righteous recompense anointed by God with the oil of gladness above His fellows. Here Immanuel is found in the full significance of His name (Psa 45:6).
The sixth quotation (Psa 102:25-27), in the application of it by the apostle here, throws a flood of light not upon that psalm only, but upon the whole fourth book of the Psalms, in which it has a central place. It is now not simply a Man, but a suffering, dying Man, who is yet owned of God to be the Maker of heaven and earth. These are limited and changing, but not He who gives them their limit; and who, though He may seem to be Himself at the limit of His days, is Master here as elsewhere. In fact, it is in the cross that He manifests Himself most truly, gloriously Master of all, and evil itself receives its limit from Him and owns Him Lord.
One quotation more (Psa 110:1) completes this series. Here He is Son at rest after His work accomplished, rejected indeed of man, but awaiting the action of God to make His foes His footstool; while He Himself sits at the right hand of God. Thus the testimony is complete, and every quotation fills perfectly its place. The angels have their place, and a blessed one, as thus in heart entering fully into the purposes of God towards those who are naturally below themselves, but in whom they learn to adore the perfect grace and wisdom of Him who lifts them up into a higher one. “Are they not all ministering spirits, sent forth to minister for the sake of those who are to inherit salvation?” The very salvation which marks them out as sinners is that which displays the glory of God in His grace to them, and thus becomes the new revelation of God to the angels themselves.
Fuente: Grant’s Numerical Bible Notes and Commentary
Our apostle having discovered to Philemon his fervent prayers for him, next makes mention of the excellent graces which were so orient and shining in him, namely, his faith and his love; his faith in Christ produced love to him and all his saints, not to a party of Christians only: Hearing of thy love and faith towards the Lord Jesus, and in him towards all the saints. The saints are to be loved next to Christ, and in and for Christ.
Observe next, St. Paul prays that Philemon’s faith and love might be made manifest to be effectual for producing all sorts of good fruits in him and by him: That the communication of thy faith may become effectual.
Observe lastly, the great joy and consolation which the apostle had in the operativeness of Philemon’s faith and love, whereby the bowels of the saints were greatly refreshed.
Learn hence, That administering to the necessities of the saints, and relieving the bowels of the distressed members of Jesus Christ, is a blessed evidence of the sincerity of our love to Christ and Christians.
There is a frozen charity and a lip-love found among many professors, whom Christ will disown at the great day; but such as by office of kindness, performed with a tender and pitiful heart, do refresh the bowels of the saints, Christ reckons it as done unto himself, whatever is done to those his suffering members, Mat 25:40 and God himself is thereby refreshed, An odour of sweet smell, and a sacrifice acceptable and pleasing to God. Php 4:18
Note lastly, What the condition of the holiest and best of God’s servants in the world has been, is, and may be; namely, such, that their bowels may stand in need of refreshing, whilst the wicked are fat, fresh, and flourishing; but blessed be God, if his children miss of refreshment from men, their time of refreshing will come from the presence of the Lord.
Fuente: Expository Notes with Practical Observations on the New Testament
Verse 5
These quotations are from Hebrews 1:5; Psalms 2:7; 2 Samuel 7:14, and are here considered as applicable to the Messiah. The meaning is, that Jesus was the Son of God, and that, too, in a sense altogether distinctive and peculiar.