Exegetical and Hermeneutical Commentary of Philemon 1:7
For we have great joy and consolation in thy love, because the bowels of the saints are refreshed by thee, brother.
7. we have ] Better, I had; i.e., when the news reached me.
joy ] Another reading, ill-supported, has “ grace ” ; which would bear here the sense of thankfulness. One Greek letter only makes the difference.
consolation ] R. V., comfort, which is better. The Greek word commonly denotes rather strengthening, encouragement, than the tenderer “consolation”; and the word “comfort” ( confortatio) fairly represents it (see on Col 2:2). The news of Philemon’s love had animated the Apostle.
in thy love ] Lit. and better, on (account of) thy love; this life of “faith which worked by love” (Gal 5:6).
the bowels ] Better perhaps, the hearts. So R. V. See our note on Php 1:8. In the Greek classics the word here used means “the nobler vitals,” as distinguished from the intestines; and though the LXX. do not follow this usage, it fairly justifies us in adopting in English the “nobler” word, by which we so often denote “ the feelings.”
are refreshed ] Lit. and better, have been refreshed or rested. See the same verb, and tense, 2Co 7:13. The cognate noun occurs, e.g. Mat 11:28. The tired hearts of the poor or otherwise harassed Christians had found, in Philemon, a haven of rest. See Phm 1:20 for the same phrase again.
by thee ] Lit., through thee, by means of thee. He was the agent for his Lord.
brother ] The word of holy family-affection is beautifully kept for the last. See on Col 1:2.
Fuente: The Cambridge Bible for Schools and Colleges
For we have great joy and consolation in thy love – In thy love toward Christians. The word here rendered joy ( charin), properly means grace. A large number of manuscripts, however, instead of this word, have charan, Charan, joy. See Wetstein. This reading has been adopted by Griesbach, Tittman, and Hahn.
Because the bowels of the saints are refreshed by thee, brother – For your kindness to them. The word bowels here probably means minds, hearts, for it is used in the Scriptures to denote the affections. The sense is, that the kindness which he had shown to Christians had done much to make them happy. On the word refreshed, see 2Co 7:13; 2Ti 1:16.
Fuente: Albert Barnes’ Notes on the Bible
Phm 1:7
We have great joy and consolation in thy love
The far-reaching consequences of good deeds
No man can ever tell how far the blessing of his small acts of kindness, or other pieces of Christian conduct, may travel.
They may benefit one in material fashion, but the fragrance may reach far beyond. Philemon little dreamed that his small charity to some suffering brother in Colosse would find its way across the sea and bring a waft of coolness and refreshing in 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. (A. Maclaren, D. D.)
Refreshing ministries
The Moors, five hundred years ago, occupied Granada in Spain, and if you go there today you may find traces of that occupation. But where will you find them? Their empire has fallen. Their creed has passed away. Their palaces have crumbled into dust. But you will find traces of them in the irrigating rivulets which they were the means of calling into existence. The traveller who may pass under the heights of Granada today hears the murmuring music of those beautiful streams. The men who dug them have gone; but there are these streams telling their own story and doing their own work. So let us cut channels through which Gods blessing may flow. It is hard work. We have to remove the rock and the soil, but by and by others will come, and as they stoop down and drink of these beneficent streams, they will look up and say, Thank God for the workers who have gone before!
Spiritual blessings bestowed on others give occasion of joy to the saints
It is our duty greatly to rejoice, when we see spiritual blessings in heavenly things given to the children of God (see Luk 15:5-6; Luk 15:9-10; Luk 15:32). David rejoiced with great joy when he saw that the people offered willingly unto the Lord with a perfect heart, and he blessed the Lord God of Israel. When the Jews heard of the conversion of the Gentiles, and that the Holy Ghost fell upon them, as upon themselves at the beginning, they held their peace and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life. When the apostle perceived the notable zeal of the Thessalonians, in receiving and entertaining the gospel, not as the word of man but as it is indeed the Word of God, he witnesseth that they were his hope and his joy, his crown and his glory in the presence of our Lord Jesus Christ at His coming. Likewise the apostle John rejoiced greatly when the brethren testified of the truth that was in Gaius, and how he walked therein. He had no greater joy than this, to hear that his sons walked in the verity. Reasons:
1. The glory, and praise of God is much increased, which should comfort the hearts and rejoice the spirits of the saints. The more we abound with spiritual blessings the more God is honoured and His name glorified.
2. The general good of the Church must lead us to this duty and cause us to rejoice, which next unto God should be dearest to us. Who can have such hearts of flint or of iron as not to be moved with joy, beholding the enlarging of the kingdom of Christ?
3. The ordinances and laws of God are observed, and so His blessings procured and obtained. Now, when God is obeyed, men should rejoice and be glad; and when His laws are broken, they should be much grieved and troubled.
Uses:
1. First of all, seeing Gods graces upon others must work joy in ourselves, we learn the truth of that article of our faith, which all profess to believe, but many do not understand, to wit, the communion of saints. There is a double communion, one which we have with Christ; the other, which the Church hath among themselves, and the former is the cause of the latter. Our communion among ourselves consisteth in three things–
(1) In the affection of the heart.
(2) In the gifts of the Spirit.
(3) In the use of temporal riches.
2. We learn to desire the best gifts, that we may rejoice and comfort the godly. For when we profit in good things, we cheer the hearts and minds of the faithful. Every living thing hath his prospering and proceeding, and is known to have life in it by increasing from one degree of perfection to another. The grass springeth, the plant shouteth, the corn flourisheth, the tree groweth. If we have any life in us of Gods Spirit, and be not as grass that is withered, as plants that are dead, as corn that is blasted, and as trees that are plucked up by the roots, we must go forward from one measure of grace to another, from a lesser to a greater.
3. It is our duty to seek the good and prosperity of the Church by all good means, and to draw them and move them, to embrace the ways of salvation. This duty hath many branches growing from it. For, seeing Gods graces bestowed give occasion of great joy, it ought to teach us to exhort one another, to comfort them that are comfortless, to reprove them that go astray, to pray for our brethren, to seek to gain and win them to the faith; and when they are gained and won, to rejoice unfeignedly at their conversion, and if we see any hope of their repentance and turning to God, to converse with them, and not to be ashamed of their company. (W. Attersoll.)
Thankfulness for love
I. The reason or cause that moved Paul to give thanks for Philemons love.
1. His joy, which Philemons love ministered to him, and that no small or slender joy, but great joy.
2. His comfort, which he received by the same love, and this latter is an amplification of the former: for Paul hereby signifieth that the joy he took in Philemons love was not a simple joy but a comfortable joy, such a joy as did countervail and swallow up all the grief of his present afflictions.
Here observe–
1. That whatsoever breeds joy is a just matter of thanksgiving; for this is the reason of Pauls thanksgiving for Philemon–For we have great joy in thy love.
2. That joy is a singular and wonderful blessing of God, for which special thanks are due unto him.
3. Observe what that is which must stir us up to thanksgiving, and cause us to perform it in due manner, namely, the feeling of joy in the benefit bestowed upon us.
4. Mark that Paul did not only take joy but comfort in Philemons love; comfort presupposeth grief as a medicine, a disease. Therefore Paul gives us to understand that Philemons love was a kind of counter poison to the grief which his imprisonment and other afflictions wrought him. Whereby we may learn what is that which will bring ease and comfort to the minds of Gods children in their troubles, namely, the virtue and good carriage of those whom they love and respect. As this will be the comfort of good ministers in their afflictions, if their flocks stand fast in that truth which they have preached.
5. Observe what that is, wherefore we are to take joy in another, viz., his grace. We have great joy in thy love. This is that which may justly cause parents to rejoice in their children, one friend and kinsman in another.
II. The confirmation of this reason.
1. Here observe that Paul doth not say he hath joy in his love because his own bowels were refreshed by him, but because the saints bowels were refreshed. Many will rejoice in that love which is profitable to themselves; but where is he that will as well rejoice in that love which is profitable only to others?
2. Mark that then as a most seasonable time of rejoicing when we see the bowels of Gods saints refreshed–the Church and people of God relieved in their distresses.
3. In Philemons example we are all, according to our power, taught to refresh the bowels of Gods poor distressed saints, if we will show ourselves to have that love which we profess.
1. In speeches of comfort (Psa 41:1).
2. In commending and remembering their afflicted estate to God in prayer.
3. In the works of liberality, as the need of the afflicted shall require, and our own ability give us leave.
Let us imitate Philemon in refreshing the bowels of the saints, knowing–
1. That God Himself hath pronounced such blessed (Psa 41:1-13; Mat 5:1-48).
2. That herein we imitate the Spirit of God (Rom 8:26), whose office it is to comfort the hearts of the afflicted saints.
3. That by the same means we refresh the bowels, not only of the afflicted but also of others, who long to bear the afflictions of their brethren.
4. Yea, not only so, but we shall refresh the bowels of Christ Himself.
5. That hereby we shall enlarge the spirit, not only of the afflicted but of all other good men besides, to whom our love is known, in praying to God for us.
6. That if we reap not this benefit of our love from men who may prove ungrateful and unmindful, yet God is not unjust, that He should forget the about of our love which we have showed towards His name, ministering to the saints (Heb 6:1-20). Nay, He will cause it to be as seed, that shall bring us a plentiful harvest of many temporal blessings in this life, and of eternal life itself at the resurrection of the just. (D. Dyke, B. D.)
Delight in love manifested by others
He will never want for supplies of joy and consolation who finds a great delight in love manifested by others or enjoyed by them; who, free from envy, takes an exalted pleasure in the gifts and graces of others, and who, ever on the outlook for occasions to be thankful, is willing to regard as mercies to himself what are blessings to others. The vulgar joy of earth would snatch at everything for itself; but the divinely beautiful disposition of being happy in the diffusion of happiness, grows radiant with a sunshine akin to the Divine blessedness itself. If any one go after his own personal joy and comfort with an all-consuming and self-seeking eagerness, he may as well think to get the rainbow by chasing it. To be absorbed in our own private comfort, and pursue it for itself, is to fare like the man who in his foolish over anxiety to catch a delicate creature alive, suddenly puts his foot on it, and finds it just dying when he gets it in his hands. I had much joy in thy love, because the hearts of the saints have been refreshed by thee, brother, as the apostle very touchingly adds, in token of his kindly and fraternal feeling to Philemon, in recalling his acts of benevolence. (A. H. Drysdale, M. A.)
The bowels of the saints are refreshed by thee—
Almsgiving–alms, or a work of mercy, is a singular work above others
1. It makes men like God. A bountiful man is the image of God.
2. It is a fair broom that makes all clean (Luk 11:41). As the first fruits in the time of the law did sanctify the rest of the fruit, so alms in the time of the gospel sanctify all unto us; all that we possess are unclean without them.
3. It is an usury approved by God, more gainful than any other usury. He that hath mercy on the poor lendeth to the Lord, etc.
4. It is an harbinger that goes before to provide thee a place in heaven (Act 10:4; 1Ti 6:18). Therefore let us refresh the bowels of the saints here, that we may enter into the place of eternal refreshing hereafter. We are too straitlaced; we make this mammon of unrighteousness our enemy, whereas we should make him our friend. Nazianzens mother carried such a bountiful mind to the poor, that a sea of wealth could scarce have sufficed her. She was contrary to Solomons horse leech, that cried, Give, give, namely, to me; she cried, Give, give, to the poor. He heard her often say that she and her children should want before the poor should want: we are all for ourselves, our wives and children; nothing for the poor. Amadeus, Duke of Sabandia, being asked whether he kept hounds or not? Yes, says he; come tomorrow, and you shall see them. They being come, he opens a window into his hall, where a great multitude of poor people were dining: these are my dogs, said he, and with them I hope to get eternal life. (W. Jones, D. D.)
Benevolence encouraged
I. The proper office of love. Should be exercised towards all, even enemies; but is due in especial manner to the saints (Gal 6:10). Not on any party principle. Due to them–
1. Because dearer to God than others. (Chosen, Eph 1:4-6; called, Rom 8:30; begotten, 1Pe 1:3; heirs, Rom 8:16-17. Hence, 1Jn 5:1).
2. Because Christ is more deeply interested in them. Have sought Him, hope in Him, one with Him (Eph 5:30; 1Co 6:17).
3. Because more nearly related to ourselves. Naturally alike, spiritually different (Eph 2:19; 1Co 12:12; 1Co 12:20; 1Co 12:27).
4. Because they are themselves of superior worth (Pro 12:26; 2Pe 1:4; Joh 14:23). The Lords property.
II. Its excellence, when so employed. Paul had a high idea of its excellency, because he felt–
1. How preeminently God was honoured by it. He commands it; it displays His care for saints, and His character; it excites praise to Him (2Co 9:12-13).
2. How greatly the gospel also was recommended and adorned. Love, in all practical forms, the spirit of the gospel.
3. What extensive benefits accrued from it to the Church.
4. What an evidence it gave of substantial piety in him who possessed it. An evidence to himself (1Jn 3:14; 1Jn 3:18-19); to others (Joh 13:35). (C. Simeon, M. A.)
The duty of looking after and relieving the poor
I. It is not enough for us to give good words, or to utter from our mouths good wishes, but we must, in our several places and particular callings, do our utmost endeavour that relief may even be sealed to our poor. It is not enough to give to those that ask and crave the fruit of our liberality, but we must learn to inquire of the wants of the saints, and to search what is their condition. It belongeth unto us, not only to have ears prepared to hear but to have mouths opened, to ask of the welfare of those that are in necessity. We would desire to be so dealt withal ourselves; and therefore let us be so minded toward our brethren. This we see in Abraham: he stayed not till those strangers came into his house, till they desired to be received and have lodging; but be went out of his tent of his own accord, to see whom he could espy, that he might bring them to his house. So did Lot, so dealt all the fathers. Thus did Nehemiah, when he saw some of his brethren that were come from Jerusalem; he asked then concerning the state of the Church, and of the residue of the captivity. We must not always wait till we be entreated and urged to show mercy, but offer it to ourselves to testify the willingness of our hearts. As Christ hath loved us, so let us love one another. There have ever been poor that make not their wants openly known, and are so dejected and rejected of many, that they are ashamed to show their necessity.
II. It reproveth those that do not rightly consider what poor the apostle meaneth, and setteth before us as objects of our compassion. He doth not understand the idle beggar, or sturdy rogue, or vagrant companion, who, not applying himself in any lawful calling, maketh a profession of beggary, and liveth altogether upon the spoil of other mens goods. Neither doth he mean such manner of persons as are continual haunters of ale houses, spend-alls, carders, dicers. These are excluded and wiped out of the register of the poor saints spoken of in this place, being worse than infidels, and denying the faith. But the apostle pointeth out such unto us, to be holpen and comforted, as it hath pleased God not to bestow so great a portion of worldly blessings upon them, as upon others, as the artificer, the handicraftsman, and day labourer, yet labour diligently.
III. It reproveth such as never open their mouths to know the estate of the poor saints, or to inquire how they fare. Alas! how should they offer their help of their own accord, and open the bowels of pity before they be entreated, that will depart from nothing, but urged and constrained by force of law, or taxation of others? Or how should they extend their compassion to the poor that are absent? It is noted to the great commendation of David, that after the death of Saul, his enemy, he sought not revenge upon his issue and posterity, but did good to his childrens children, and said–Is there any left of the house of Saul, that I may shew mercy for Jonathans sake? So ought we to seek out the servants of God, and to find out the poor, and to inquire after the distressed saints, and say, Is there any of the poor yet left, to whom we may show mercy for the Lords sake? (W. Attersoll.)
Commendation of Philemons liberality
How high a commendation is this of Philemons bounty, that it afforded joy, not only to those who were relieved by it but also to the apostle who heard of it; that not only the indigent were supported by it in their necessities, but St. Paul also comforted by it in his imprisonment; that the tidings of it were so welcome to the apostle, that they made his chains fit easier upon him, and gave him consolation in his distress; that as the bowels of the saints were refreshed, so also the spirits of the apostle were revived, by the diffusive charity of this his proselyte, whom he might style his son, as having begotten him in Christ Jesus through the gospel, but whom he here styles his brother, that he might not seem to affect a superiority over him, but might place himself on the same level with him. How apt an introduction is this applause, given by St. Paul to Philemon, to that request, which he was now to usher in? Had he been so universally kind to all the faithful, and would not the same good disposition incline him to be kind to St. Paul? Had be by his charity towards the saints gained so great a reputation, and would he forfeit his character by an unkind repulse of the apostles request? Had the apostle found so much joy and consolation from the report of his charity towards those who were strangers to St. Paul, and would he not contribute to his pleasure and comfort, by being merciful and kind to Onesimus, for whom the apostle was so nearly and affectionately concerned. (Bp. Smalridge.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 7. For we have great joy] This verse does not read harmoniously. The Greek authorizes the following arrangement: For we have great joy and consolation in thy love, O brother, because the bowels of the saints are refreshed by thee. The apostle speaks here of the works of charity in which Philemon abounded towards poor Christians.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
For we have great joy and consolation in thy love; thy love doth not extend only to the poor distressed saints helped and relieved by thee, but it hath its effect upon others together with myself; it is a wonderful joy and comfort to us to hear that God hath so opened and enlarged thy heart: the fruits of grace in one, are a true cause of joy and thanksgiving to all Christians, because God by them is glorified.
Because the bowels of the saints are refreshed by thee, brother; the saints, or the bowels of the saints, , are brought to a rest, as travellers after their journey, or labourers after their days labour, when they come to sit still.
Fuente: English Annotations on the Holy Bible by Matthew Poole
For a reason for the prayer, Phm1:4-6.
wehave Greek,we had.
joyand consolation joined in 2Co7:4.
saintsare refreshed by thee His house was open to them.
brother put last, to conciliate his favorable attention to the requestwhich follows.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For we have great joy and consolation in thy love,…. In the expressions and acts of it to the poor saints; for which reason the apostle gives thanks for it before; and it is a pleasure and comfort to an ingenuous mind, though it is not in his power to do good to the poor saints himself, to see that others have both abilities, and a heart to relieve them:
because the bowels of the saints are, refreshed by thee, brother; meaning, not only that their bellies were filled with food, for the phrase is used in Phm 1:20 where that cannot be intended; but their hearts were filled with gladness, the load upon their spirits, the pressures upon their minds were removed, and they had an inward pleasure in their souls, and rest, refreshment, and comfort, through the liberal communications of Philemon to them; who did what he did cheerfully, that so it did their souls good, as well as their bodies; and in doing which, he acted the part of a brother in Christ.
Fuente: John Gill’s Exposition of the Entire Bible
I had (). Ingressive second aorist active indicative of , not as the Textus Receptus has it. Paul refers to his joy when he first heard the good news about Philemon’s activity (verse 5).
The hearts ( ). See Php 1:8 for this use of this word for the nobler viscera (heart, lungs, liver) and here for the emotional nature.
Have been refreshed (). Perfect passive indicative of old compound verb as in Mt 11:28, a relief and refreshment whether temporary (Mr 6:31) or eternal (Re 14:13).
Fuente: Robertson’s Word Pictures in the New Testament
For we have [ ] . Read escon I had. Connect with I thank in ver. 4, giving the reason for thankfulness as it lay in his own heart; as, in ver. 5, he had given the reason which lay in outward circumstances. Bowels [] . Rev., hearts. See on 1Pe 3:8.
Are refreshed [] . See on Mt 11:28. Compare 1Co 16:18; 2Co 7:13.
Brother. Closing the sentence with a word of affection. Compare Gal 3:15; Gal 6:1.
Fuente: Vincent’s Word Studies in the New Testament
1) “For we have” (gar – eschon) “For I had or we have experienced.”
2) “Great joy and consolation in thy love” (charan pollen aki paraklesin epi te agape sou) “Much joy and consolation over the love of you.” True love for others had been Philemon’s motive in opening his home for church worship, study, and service, Rom 12:9-10.
3) “Because the bowels of the saints” (hoti ta splagchna ton hagion) The term “bowels of the saints” refers to “affections” of the saints, which the Greeks believe to be in the bowels, instead of the heart. 1) The Hebrews taught that the heart was the seat of affections; 2) the Greeks taught it was the bowels; and 3) some American philosophers have suggested that it is in the liver, because it is the organ first upset in a disappointment in love.
LOVE AND LIVER
J. L. Brown
To chide a courting teenage son who was arguing with his aged father that the Bible could be wrong on the idea of loving with the heart, Eld. J. L. Brown wrote the following hypothetical love letter and asked that his son give it to the sweetheart he claimed he loved with his liver:
“As the clouds above the river,
So I love you with my liver,
My heart is cold, it has no charm,
But my liver’s big and warm.
Like the wild bee in the clover,
Can’t you see it’s bileing over?
Will you grant its strong demand
For your liver and your hand?
If a thing like this you’ll do,
I`II grant hand, and liver, too!-
4) ” Are refreshed in thee, brother” (anapepautai dia sou, adelphe) “Have been refreshed in thee, brother.” 1Th 2:19-20; Act 28:14-15. These passages certify that obeying the Word of God in faith and love causes men to be refreshed and take courage, Jos 1:6-7; Jos 1:9; Psa 27:10; 1Co 15:58.
Fuente: Garner-Howes Baptist Commentary
7. We have much grace and consolation. Although this reading is found in the majority of Greek copies, yet I think that it ought to be translated joy; for, since there is little difference between χάριν and χαράν, it would be easy to mistake a single letter. Besides, Paul elsewhere employs the word χάριν to mean “joy;” at least, if we believe Chrysostom on this matter. What has “grace” to do with “consolation?”
For thy love. It is plain enough what he means, that he has great joy and consolation, because Philemon administered relief to the necessities of the godly. This was singular love, to feel so much joy on account of the benefit received by others. Besides, the Apostle does not only speak of his personal joy, but says that many rejoiced on account of the kindness and benevolence with which Philemon had aided religious men.
Because the bowels of the saints have been refreshed by thee, brother. “To refresh the bowels” is an expression used by Paul to mean, to give relief from distresses, or to aid the wretched in such a manner that, having their minds composed, and being free from all uneasiness and grief, they may find repose. “The bowels” mean the affections, and ἀνάπαυσις denotes tranquillity; and therefore they are greatly mistaken who torture this passage so as to make it refer to the belly and the nourishment of the body.
Fuente: Calvin’s Complete Commentary
(7) The bowels of the saints are refreshed by thee.The same idea is here carried on. St. Paul declares his special joy to have been that the bowels (i.e., the hearts) of the saints, have been refreshed through thee. The word refresh is the very word used by our Lord in His gracious promise: Come unto me all ye that travail and are heavy laden, and I will refresh you (Mat. 11:28). It is ultimately in Him that the hearts of the saints are refreshed. But in this case it was through the instrumentality of Philemon, by the communion of faith, to which his active love was the means of welcoming them, and in which they had fellowship in Christ, both with the Father and with His children. (Comp. 1Jn. 1:3.) St. Paul uses the word refresh not unfrequently to express the relief and rest given by Christian fellowship on earth. (See below, Phm. 1:20; and comp. 1Co. 16:18; 2Co. 7:13.) We find it in the Apocalypse applied to the rest with Christ in heaven (Rev. 6:11; Rev. 14:13).
Brother.The name is given to Philemon here and in Phm. 1:20 with a marked emphasis of affection, evidently implying some special intimacy of friendship, not apparently at Coloss (for see Col. 2:1); but perhaps at Ephesus, during St. Pauls long stay there. Probably Philemon (whose son Archippus is supposed to have been) was St. Pauls equal in age, and although actually his convert is not addressed (as usual) as his son in the faith. In this place, moreover, the title brother has a peculiar appropriateness: for the Apostle has been speaking of the love of Philemon, which made him a brother indeed to all in the family of Christ.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
7. Bowels A term thrice used in this epistle. Because the bowels are very sensitive to our deep emotions, and are a central part of the man, the term is used to signify our strongest affections and movements of feeling.
The saints Not only of Colosse, but of other parts, visiting and entertained at Philemon’s hospitable home.
Brother Emphatic, from final position in the paragraph, as it is the last word in the Greek of the Epistle to the Galatians.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘For I had much joy and comfort in your love, because the hearts of the saints have been refreshed through you (S), brother.’
And Paul emphasises that he is able gladly to bear witness to the fact of Philemon’s love. He declares that he himself also had joy and comfort in his love, because he saw how the hearts of the saints (God’s people) were refreshed through Philemon’s love and ministries. In other words he had great joy in Philemon’s generous spirit, and in what it achieved, a generous spirit that he is now about to call on.
Fuente: Commentary Series on the Bible by Peter Pett
Phm 1:7 . Not the assigning of a reason for the intercession (de Wette and others; see in opposition thereto, on Phm 1:6 ), but a statement of the subjective ground (the objective one was contained in Phm 1:5 f.) of the thanksgiving , Phm 1:4 . Jerome already aptly remarks: “plenius inculcat et edocet, quare dixerit: gratias ago,” etc.
] emphatically prefixed. The aorist (see the critical remarks) relates to the point of time, at which the , Phm 1:5 , had hitherto taken place.
] applies to both substantives.
] for Paul is , Phm 1:1 ; Phm 1:9 . Comp. , Col 4:11 .
. . . .] More precise explanation to : because, namely, the hearts (comp. Phm 1:20 , as also 2Co 6:12 ; 2Co 7:15 ; Phi 1:8 , al. ) of the saints are refreshed by thee . There is no more particular information as to the work of love referred to; and it is quite arbitrary to refer . specially to the poor Christians (Grotius, Rosenmller, and others), or even still more specially to “ the mother-church of Christendom ” (Hofmann), which is not to be made good either by 1Co 16:1 or by Rom 12:13 .
] not emphatic (“brother in truth,” de Wette, whom Koch follows; comp. Erasmus, Paraphr .), but touching affection. Comp. Gal 6:18 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 2266
BENEVOLENCE ENCOURAGED
Phm 1:7. We have great joy and consolation in thy love, because the bowels of the saints are refreshed by thee, brother.
IN no epistle that was ever written was contained, I apprehend, a greater measure of address and skill than in this. The Apostle had a deep knowledge of the human heart, and an exquisite sensibility within his own bosom; so that, whilst speaking with the utmost simplicity of mind, he touched the feelings of his friend with a delicacy that no rules of art could ever have supplied. It is thought by many, that to express approbation of a person when soliciting a favour, is to flatter, to cajole, to bribe him; and that to praise him to his face, under any circumstances, is unworthy adulation. That the offering of praise in an extravagant way is inexpedient and disgusting, I readily acknowledge: but to applaud what is good in a man, in order to encourage him in the prosecution of his way, is nothing more than what equity demands, and what a knowledge of the human heart will fully approve. Accordingly, we find that the Apostle Paul was ever ready, in all his epistles, to commend the virtues of his converts, as far as the occasion called for such acknowledgments, and truth would sanction them. To the Christians at Rome he says, I am persuaded of you, my brethren, that ye are full of goodness, filled with all knowledge, able also to admonish one another [Note: Rom 15:14.]. To those at Corinth he writes, I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ; that in every thing ye are enriched by him, in all utterance, and in all knowledge; even as the testimony of Christ was confirmed in you: so that ye come behind in no gift, waiting for the coming of our Lord Jesus Christ [Note: 1Co 1:4-7.]. In like manner, to the Thessalonians he says, We give thanks to God always for you all, making mention of you in our prayers, remembering without ceasing your work of faith, and labour of love, and patience of hope in our Lord Jesus Christ [Note: 1Th 1:2-3.]. It is in the same strain that he addresses his beloved fellow-labourer, Philemon, in the words before us; which will naturally lead me to shew you,
I.
The proper office of love
Love ought to be exercised towards every child of man; yea, even to our enemies: but it is due in a more especial manner to the saints; as St. Paul has said: As we have opportunity, let us do good unto all men; especially unto them that are of the household of faith [Note: Gal 6:10.]. Nor is this preference to be shewn upon any party-principle: it is founded upon strong, substantial grounds: it is actually due to them;
1.
Because they are more dear to God than others
[From all eternity were they chosen of God, and predestinated to the adoption of children by Jesus Christ unto himself, according to the good pleasure of his will, to the praise of the glory of his grace [Note: Eph 1:4-6.]. In due season he calls them by his grace [Note: Rom 8:30.], and, by the incorruptible seed of his word [Note: 1Pe 1:23.], begets them again unto a lively hope [Note: 1Pe 1:3.]: so that they are sons, and consequently heirs of God, and joint-heirs with Christ [Note: Rom 8:16-17.]. Shall not this, then, give them a priority in our esteem? When brought into such a state as this, shall they be regarded by us at no higher rate than the enemies of God, and the children of the wicked one? Assuredly not: if we love Him that begat, we ought, in a pre-eminent degree, to love those who are begotten of him [Note: 1Jn 5:1.].]
2.
Because the Lord Jesus Christ is more deeply interested in them
[They have sought through him the remission of their sins: to him alone they look, as their only hope. On his word they rely: in the fountain of his blood they have washed: in his righteousness they are clothed: they habitually live by faith upon him, and receive their all out of his fulness. They are, in fact, the members of his body [Note: Eph 5:30.]: yea, surprising as it must appear, they are one spirit with him [Note: 1Co 6:17.]. And does the Lord Jesus Christ so identify himself with them? does he even say, that what we do to the least of his brethren, we do it unto him? and shall we place them on a level with others who have no relation to him? It were quite absurd to imagine, that others, who stand in no such relation to him, should be placed on a level with them: it cannot, it must not be.]
3.
Because they are more nearly related to ourselves
[In a natural sense, we are all children of one common parent; but in a spiritual sense, there is a very wide difference between us and others: others are still strangers and foreigners; but we (supposing, I mean, that we have been truly converted to Christ) are fellow-citizens with the saints, and of the household of God [Note: Eph 2:19.]. Yea, being all one body in Christ, we all are members one of another [Note: 1Co 12:12; 1Co 12:20; 1Co 12:27.]. Let any one then judge: has the eye or ear no claim upon the hand or foot? Does not Nature herself teach us, that the members of the same body should all have the same care one for another [Note: 1Co 12:25.]? and that, whatever attention we shew to others, our highest regards are due to these?]
4.
Because they are themselves of superior worth
[God himself has said, and therefore we may say it without vanity, The righteous is more excellent than his neighbour [Note: Pro 12:26.]. He is a partaker of the Divine nature [Note: 2Pe 1:4.]. The Holy Ghost himself dwelleth in him: yea, the Father and the Lord Jesus Christ come to him, and make their abode with him [Note: Joh 14:23.]. They are altogether the Lordshis property, his people. Their faculties and powers, whether of mind or body, are devoted to his service. They live but to advance his glory in the world: and with a view to their welfare does God himself govern and direct the world [Note: Mat 24:22.]. So highly are they esteemed in heaven, that the very angels account it an honour to be their servants [Note: Heb 1:14.]? Is there not then a preeminent regard due to them from us? There is: and we should shew it in all our conduct towards them. We should be particularly careful to supply their wants; to supply them, too, in such a way, as not only to relieve their bodies, but to refresh their souls. Our tender feelings towards them, our affectionate expressions, our sympathizing tears, should shew them that we feel an identity of interest with them; and that we are Gods messengers, sent expressly for the relief and comfort of their souls.]
I well know that this kind of love will, to many, appear partial and confined: but it is such as God approves: and in proof that it is so, I will point out,
II.
Its excellence, when so employed
To prevent misapprehension, let me again say, that the exercise of love is not to be confined to the saints, but only to be maintained towards them in a superior degree. A love of benevolence and beneficence is due to all: a love of complacency is due to the saints alone: and towards them it should be exercised to such an extent, that we should be willing even to lay down our lives for them [Note: 1Jn 3:16.]. How estimable this divine principle was in the judgment of St. Paul, may be seen from the manner in which he speaks of it: I have great joy and consolation in thy love; because the bowels of the saints are refreshed by thee, brother. He evidently had a high idea of its excellency. And on what grounds? Because he felt,
1.
How pre-eminently God was honoured by it
[It was so exercised in obedience to an express command of God: so that Gods care for the saints was displayed in it. Besides, it bore upon it the very stamp and character of God, who manifests himself to his saints as he does not unto the world [Note: Joh 14:21-22.]. Hence it necessarily led the saints to behold Gods hand, and to taste his love, in every mercy they received; and, consequently, it stirred them up to glorify him, as the true source of all their blessings. This is spoken of by the Apostle as a very distinguished excellence of this love, that it not only supplies the want of the saints (which is, in comparison, a very trifling consideration), but that it causeth thanksgiving to God; whilst by the experience of it many are made to glorify God for the grace so exercised, and for the subjection which persons under its influence manifest to the Gospel of Christ [Note: 2Co 9:12-13.].]
2.
How greatly the Gospel also was recommended and adorned
[This love is the fruit of the Gospel, and of the Gospel alone. Not an atom of it is found in the whole world, except as it is produced by the Gospel of Christ. There may be generosity and humanity exercised on natural and carnal principles: but love to the saints as saints, for Christs sake, and a special endeavour to relieve Christ himself in them, are feelings to which an unconverted man is an utter stranger. In truth, it is from the Gospel that all the great works of benevolence chiefly flow. Look at Bible-societies, Mission-societies, Benevolent-societies, and all which have religion for their end, and you will find them all set on foot by persons professing the Gospel of Christ. I say not but that other persons may be brought in to contribute to their support: but I do say, that they almost universally originate with the followers of Christ: and it is a fact, that in one single church where the Gospel is preached in simplicity, more societies of this kind are established and upheld, than in a dozen, I had almost said an hundred, other parishes of equal population, and equal wealth? In fact, what is the Gospel, but faith working by love? When, therefore, its real tendency is thus strongly marked, it cannot but rejoice every soul, that either tastes the sweetness of the Gospel, or desires its advancement in the world.]
3.
What extensive benefits accrued to it from the Church
[Though, as we have said, the benefit of individual saints is a small matter in comparison of the honour that accrues to God; yet, if viewed in its full extent, it is of no light moment. We have spoken of love as being exercised in a way to refresh the souls of the saints. And let me ask, whether, if at any time we have visited a person in deep affliction, and mingled our tears with his, and laboured with tender and self-denying services for his good, we have not seen, as it were, a load taken off his mind, and his sorrow turned into joy? Have not persons so comforted looked up to God with grateful adoration for the blessings bestowed? Have not their friends and attendants, too, been often filled with admiration of the persons manifesting these dispositions; and been constrained to cry out, Behold, how these Christians love one another! There is no knowing where the benefit arising from these efforts stops, or to how many one single exercise of love may reach. In this view, then, this blessed principle commends itself to us, and should fill with joy and comfort every one who beholds it in active operation.]
4.
What an evidence it gave of substantial piety in him who possessed it
[Almsgiving affords no criterion for piety; nor do the common offices of love. But love to the saints for Christs sake, is both to the person himself, and to all who behold him, a decided evidence that he is born of God. To himself, I say, it is an evidence: for it is said, We know that we have passed from death unto life, because we love the brethren [Note: 1Jn 3:14.]. And again, Let us not love in word or in tongue, but in deed and in truth: and hereby we know that we are of the truth, and shall assure our hearts before him [Note: 1Jn 3:18-19.]. Nor is it a less clear evidence to others: for our Lord has said, By this shall all men know that ye are my disciples, if ye have love one to another [Note: Joh 13:35.]. Say then, was there not occasion for joy in the Apostles mind, when the piety of his friend stood so confessed, that it was impossible for any one to entertain a doubt of it? Yes: and wherever we behold similar fruits of faith, we do, and will, rejoice.]
Let me now improve the subject,
1.
In a way of thankful acknowledgment
[I bless God that the commendation given to Philemon is justly applicable to many of you: to you especially, who are engaged in visiting the sick, instructing the ignorant, comforting the afflicted, and relieving the necessitous. I can bear witness that your efforts have been crowned with success, not only in refreshing the bowels of the saints, but in awakening also and saving the souls of sinners [Note: This is adapted to a Visiting or Benevolent Society. Of course, this part of the subject must be made to suit the particular occasion.]. Yes, brother; yes, sister; I have much joy and consolation in the grace exercised by thee, and in the good effected by thee. May God recompense it into thy bosom an hundred-fold! To you, also, who have contributed to aid the society with your funds, an acknowledgment is justly due: and I trust that your liberality on the present occasion will afford me fresh ground for joy and gratitude. Yet, I must not let my gratitude terminate altogether on you; but must rather view God himself in you; and give glory to Him, from whom alone cometh every good and perfect gift. ]
2.
In a way of affectionate exhortation
[Let none of you rest in any attainment. The Apostle commended his Thessalonian converts, because their faith and love grew exceedingly [Note: 2Th 1:3-4.]. Let me have similar ground of joy in you. You have received of us how you ought to walk and to please God, and have made your profiting to appear: but we beseech you, brethren, to abound more and more [Note: 1Th 4:1.]. Endeavour to honour God more; to adorn the Gospel more; to diffuse richer benefits among the saints; and to give more abundant evidence of your piety to all around you. So shall you be approved of your God, both now and in the eternal world: for he is not unrighteous to forget your work and labour of love, which ye have shewed towards his name, in that ye have ministered unto the saints, and do minister. And we desire that every one of you do shew the same diligence to the full assurance of hope unto the end [Note: Heb 6:10-11.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
7 For we have great joy and consolation in thy love, because the bowels of the saints are refreshed by thee, brother.
Ver. 7. The bowels of the saints are refreshed ] Gr. . Rested, as it were after much toil and travel, which made their hearts ache.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
7 .] If we read with the rec., it will be best interpreted by 2Co 1:15 , as a benefit , an outpouring of the divine not . in the sense of 1Ti 1:12 ; 2Ti 1:3 , ‘ to give thanks ’ for then it seems always to be followed by a dative. The gives a reason for the prayer of Phm 1:6 as De W., not, as Meyer, for the thanksgiving of Phm 1:4 ; see above.
. . .] further specification of , whose work consisted in ministering to the various wants and afflications of the saints at Coloss.
is skilfully placed last, as introducing the request which follows.
Fuente: Henry Alford’s Greek Testament
Phm 1:7 . : the aorist expresses forcibly the moment of joy which St. Paul experienced when he heard this good news about Philemon. : regarded as the seat of the emotions. . : the compound “expresses a temporary relief, the simple expresses a final cessation” (Lightfoot). : the place of the word here makes it emphatic, cf. Gal 6:18 , Phi 4:1 .
Fuente: The Expositors Greek Testament by Robertson
we have. The texts read “I had”.
consolation. See Act 4:36.
in. App-104.
bowels. See 2Co 6:12,
are = have been.
refreshed. See 1Co 16:18.
by. App-104. Phm 1:1.
Fuente: Companion Bible Notes, Appendices and Graphics
7.] If we read with the rec., it will be best interpreted by 2Co 1:15, as a benefit,-an outpouring of the divine -not . in the sense of 1Ti 1:12; 2Ti 1:3, to give thanks for then it seems always to be followed by a dative. The gives a reason for the prayer of Phm 1:6 as De W., not, as Meyer, for the thanksgiving of Phm 1:4; see above.
…] further specification of , whose work consisted in ministering to the various wants and afflications of the saints at Coloss.
is skilfully placed last, as introducing the request which follows.
Fuente: The Greek Testament
Phm 1:7. – , joy-and consolation) These words are usually put together [a customary Syntheton]: 2Co 7:4, and I rejoice, says he, for thanksgiving, 1Co 16:17, note. [Paul, in respect of God, returns thanks, when he might have said, I rejoice: but when he writes to men, instead of, I return thanks, he says, I rejoice.]- , of the saints) The house of Philemon was open to them, Phm 1:2.
Fuente: Gnomon of the New Testament
Philemon 1:7
For I had much joy and comfort in thy love, because the hearts of the saints have been refreshed through thee,-Paul uses the word refreshed to express the relief and rest given by Philemon because he had encouraged and refreshed the souls of the saints by his labors and gifts in their behalf.
brother.-The term brother is applied to Philemon here and in verse 20 with a marked emphasis of affection evidently implying some special intimacy of friendship and love. In this place the title brother has a peculiar appropriateness, for Paul had been speaking of the love of Philemon, which made him a brother indeed to all the spiritual family of God.
Fuente: Old and New Testaments Restoration Commentary
great joy: 1Th 1:3, 1Th 2:13, 1Th 2:19, 1Th 3:9, 2Jo 1:4, 3Jo 1:3-6
the bowels: Phm 1:20, 2Co 7:13, 2Ti 1:16
Reciprocal: Gen 33:9 – my brother Rth 2:16 – General 1Ch 29:17 – joy thy people Job 29:13 – I caused Pro 27:11 – be wise Isa 58:7 – to deal Mat 6:2 – when Mat 25:16 – went Mat 25:35 – I was an Mar 14:7 – ye have Luk 14:13 – call Act 16:34 – when Rom 12:13 – Distributing Rom 15:32 – and may 1Co 16:1 – the saints 1Co 16:15 – to the Phi 1:4 – with Phm 1:5 – toward the Lord
Fuente: The Treasury of Scripture Knowledge
Phm 1:7. Love in this passage is from a Greek original that means to be interested in the welfare of others. This is borne out by the rest of the verse, for it speaks of the refeshing that Philemon had brought to the saints, which means the Christians. Bowels is used to mean the intellectual part of the saints, from the ancient theory that the affections were seated in the intestines.
Fuente: Combined Bible Commentary
Phm 1:7. For I had much joy. Alluding to the time when news of the state of Coloss, and of the church there, was brought to him in his imprisonment.
and comfort. The support and solace derived from the news enabled him to bear his present sufferings the better.
in thy love; in hearing of the various acts of love which had been shown towards all the Christian congregation.
because the hearts of the saints have been refreshed. Whether it be the provision which Philemon had made for the Christian worship at Coloss, or some help which he had bestowed on the poor of the church, or aid under some greater sufferings, of which we have no account, to which St. Paul here alludes, we are not told; but if we might judge from the verb employed, which implies a lull or temporary repose, it would seem as though some trouble were in St. Pauls mind which had been allayed, but yet might rise up again. To aid in such a case, rather than to such help as a rich man might give through his wealth, the strong language of the text seems to apply.
by thee, brother. A very touching portion of the appeal. The apostle lays aside, as in the greeting, all the authority which his position as evangelist and missionary would have given him, and speaks to Philemon, whose conversion seems to have been St. Pauls own work (Phm 1:19), on the level of common Christian brotherhood. No course could have been chosen more likely to move Philemon; no course more like the pattern of Christ, who washed His disciples feet, to teach them humility toward each other. If Paul thus deal towards Philemon, how must he behave toward Onesimus?
Fuente: A Popular Commentary on the New Testament
Phm 1:7. For we have great joy and consolation Timothy and I are greatly rejoiced and comforted; in, or by, thy love To God and his people; because the bowels of the saints That is, the saints themselves, to whom it seems Philemons house was open; are refreshed by thee, brother So the apostle terms him; not merely because he was a believer in Christ, but because he was one whom he tenderly loved. The refreshment of which the apostle speaks was produced by the relief which Philemons works of charity brought to them in their distresses. And the saints who were thus refreshed were not those only who lived in Philemons neighbourhood, but those also who were driven from their homes for the name of Christ, or who went about preaching the gospel. Perhaps also the apostle meant that the knowledge of Philemons charitable actions gave great joy even to the saints who had no need of his good offices. Macknight.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
7. For I had much joy and consolation over thy Divine love, because the hearts of the saints have been refreshed by thee, O my brother. The lordly mansion of this wealthy Asiatic was the rendezvous of Gods humble saints, where they worshipped in primitive simplicity radiant with the beauty of holiness, and enjoyed the generous hospitality of their kind host.
Fuente: William Godbey’s Commentary on the New Testament
Verse 7
Hebrews 1:7; Psalms 104:4. The word spirits in this passage means winds. In the original psalm, where the writer is representing the power of God, as shown in the visible creation, the meaning has been supposed to be, Who maketh angels or messengers of the winds, and ministers, that is, servants of the lightning; which involves the idea that his angels, like the winds, are employed in subordinate stations to do his will. It is in this view of the meaning that the language is pertinent here.
Hebrews 1:8,9. Hebrews 1:8,9; Psalms 45:6,7. The meaning is that, while, in the passage quoted above, it is implied that angels are only subordinate agents, to execute, like the winds, the commands of Jehovah, the Son is addressed as clothed with independent majesty and power.–Anointed thee. Anointing was the ancient ceremony of induction to the royal office. (1 Samuel 16:13.) The meaning therefore is, Thy God hath crowned thee, with rejoicings, as the monarch of the mediatorial kingdom.
Fuente: Abbott’s Illustrated New Testament
1:7 For we have great joy and consolation in thy love, because the (c) bowels of the saints are refreshed by thee, brother.
(c) Because you did so dutifully and cheerfully refresh the saints, that they conceived inwardly a marvellous joy: for by this word (bowels) is meant not only the inward feeling of wants and miseries that men have of one another’s state, but also that joy and comfort which enters into the very bowels, as though the heart were refreshed and comforted.
Fuente: Geneva Bible Notes
Paul felt much joy and comfort as he heard of Philemon’s love. The Greek word translated "hearts" (splagchna) designates total personality at the deepest level. [Note: Theological Dictionary of the New Testament, s.v. splagchnon, by H. Köster, 7 (1971):555.] Philemon had already demonstrated the kind of behavior that Paul was going to call on him to manifest again. Paul’s request would test his response. However, Paul was confident of Philemon’s cooperation. He appealed to him from the same authority level, as a "brother" (cf. Phm 1:2 where Paul called Apphia a "sister").
"Paul must have put Philemon in a precarious position indeed. In pleading for forgiveness and restitution for Onesimus without a punishment that was obvious to all, he was confronting the social and economic order head on. While he does not ask for manumission, even his request for clemency for Onesimus and hint of his assignment to Paul defied Roman tradition. By this plea Paul is also giving new dignity to the slave class." [Note: Rupprecht, p. 460.]