Exegetical and Hermeneutical Commentary of Philemon 1:13
Whom I would have retained with me, that in thy stead he might have ministered unto me in the bonds of the gospel:
13. I would ] Lit., “ I was wishing ” ; the imperfect indicates a half-purpose, stopped by other considerations. Lightfoot compares for similar imperfects Rom 9:3; Gal 4:20.
me ] Lit., myself.
in thy stead ] On thy behalf; as thy representative, substitute, agent. He assumes the loving Philemon’s personal devotion.
ministered ] as personal attendant; the habitual reference of the verb. Cp. e.g. Mat 4:11; Mat 8:15; Luk 17:8; Luk 22:26; Joh 12:2 ; 2Ti 1:18.
of the gospel ] “For the hope of Israel,” and of the world, “he was bound with this chain” (Act 28:20). Cp. Php 1:13.
On the word “ Gospel ” see note on Col 1:5.
Fuente: The Cambridge Bible for Schools and Colleges
Whom I would have retained with me, that in thy stead – That he might render me the service which I know you would if you were here. The Greek is: for thee huper sou; that is, what he should do for Paul might be regarded as done by Philemon himself.
He might have ministered unto me – He might have rendered me assistance ( diakone); to wit, in such a way as one who was in bonds would need.
Fuente: Albert Barnes’ Notes on the Bible
Phm 1:13
In thy stead he might have ministered unto me
What is this ministering
No doubt it is aiding Paul in his ministerial work, or he would not have said, In thy stead.
It is scarcely to be supposed that Philemon would have ministered to St. Paul in the capacity of a domestic servant; and if Onesimus was to have ministered to the apostle, it was to supply the absence of Philemon in being St. Pauls deacon. There must have been something peculiarly thorough in the conversion of Onesimus, that the apostle should so desire him to be near him. (M. F. Sadler, M. A.)
A ministering friend
There is no need to enlarge on the winning courtesy of these words, so fall of happy confidence in the friends disposition, that they could not but evoke the love to which they trusted so completely. Nor need I do more than point their force for the purpose of the whole letter, the procuring a cordial reception for the returning fugitive. So dear had he become, that Paul would like to have kept him. He goes back with a kind of halo round him, now that he is not only a good-for-nothing runaway, but Pauls friend, and so much prized by him. It would be impossible to do anything but welcome him, bringing such credentials; and yet all this is done with scarcely a word of direct praise, which might have provoked contradiction. One does not know whether the confidence in Onesimus or in Philemon is the dominant note in the harmony, in the preceding clause, he was spoken of as, in some sense, part of the apostles very self. In this he is regarded as, in some sense, part of Philemon. So he is a link between them. Paul would have taken his service as if it had been his masters. Can the master fail to take him as if he were Paul? (A. Maclaren, D. D.)
Christian ministration
The gospel is the common cause, that concerns us all: if any suffer for it, we are bound from the highest to the lowest to assist them with our purses, prayers, and personal presence too if conveniently it may be; yea, though we be never so great personages. Our Saviour Himself washed His disciples feet. St. Cyprian writes to the priests and deacons, to provide all things necessary for them that were in prison, wishing that he himself were present with them, readily and willingly he would perform all obsequious duties of love unto them. Helena, the mother of Constantine, when at Jerusalem herself served meat to the virgins there. Placilla, the wife of Theodosius the Emperor, ministered to the poor in her own person; and Philemon himself should have ministered unto St. Paul. The angels minister to us, yea, when we be in prison, as to St. Peter; and shall we scorn, be we never so wealthy, worshipful, honourable, to minister to them that are in bonds for the gospel? Let us count it an honour to us. In ministering to them we minister to Christ, and He will reward it. (W. Jones, D. D.)
A welcome service
I. The apostle intimateth his desire to have retained Onesimus with him, and that he was loath to suffer him to depart from him: which declareth that the presence of those that are dear unto us in Christ is welcome, pleasant, comfortable, and much set by, and we greatly desire to keep them continually with us. For as love is the knot of conjunction that bindeth us together, though we be absent and far severed one from another, so it craveth and requireth the bodily presence of those whom we entirely love, which howsoever we cannot obtain in this life, forasmuch as our earthly affairs will not suffer it, yet we shall be sure to enjoy it perpetually and without end in the life to come, when we shall have the greatest joy and comfort one in another that can be wished or desired; such as the eye hath not seen, nor the ear heard, neither hath it entered into the heart of man to conceive.
II. Note with me the end why he desired to retain Onesimus with him, that the servant might do service to him in the masters stead. The end, then, is the ministry and attendance which Paul might of duty require of Philemon himself. If then the master be bound to do his service, and wait upon the apostle, much more the servant! Whereby we may note how great right and jurisdiction he that hath gained a man in Christ hath over him whom he hath gained, so that he may challenge not only one of his servants, but himself to minister unto him, and to help him in temporal and transitory things. For he that hath received spiritual blessings cannot without great unthankfulness deny corporal benefits, so that it cannot be expressed how well he hath deserved of that person whom he hath won by the Word of God. And delivered him by his ministry from the power of darkness, and translated him into the kingdom of His dear Son.
III. We may observe in the apostles correcting of his former grant, that as he is commended that doth his duty that is required of him, freely and willingly, so he is worthy to be praised and commended, that doth not go about to wring and wrest a benefit against a mans will, though it be due debt and a bounden duty, but laboureth by all means, that it may be voluntary, and not upon necessity; for hereby it cometh to pass oftentimes, that he not only getteth a benefit, but winneth his heart and good will that giveth it, and many times it falleth out that the mind of the giver is more to be respected than the gift itself, as we see in the poor widow mentioned in the gospel, who casting into the treasury two mites, is said to have given of her penury more than all the rich men that bestowed of their superfluity. (W. Attersoll.)
Ministering to the saints
I. Whatever gifts are bestowed upon us, to this end they are bestowed to profit withal, to help one another, and to edify that body whereof we are members.
II. It is our duty to follow the example of our Lord and Master Christ Jesus, He came to serve, not to he served: to minister, not to he ministered unto: to redeem, not to rule.
III. True religion consisteth in ministering to the saints, in helping and succouring of the poor, in employing himself to the good of others, as a candle that spendeth and wasteth itself to give light to them that are in the house. It consisteth not in bare knowledge, but in practice; not in an idle faith, but in the fruits of love. Uses:
1. This serveth to reprove those that have forgotten all true service to the faithful. Many there are that have no feeling of the troubles that fall upon the servants of God. Their eyes are closed, and their hearts are hardened; they have no bowels of compassion to minister unto them, they have no hands open to relieve them. The rich of our Churches, who have this worlds goods given unto them, are either in their unsatiable desires poor, wrongfully getting, miserably keeping, unconscionably scraping, and unjustly pulling from others without mean or measure; or else they spend their wealth and consume their substance, some in sumptuous apparel, others in excessive feastings, others in worse uses, all being unnecessary and fruitless things, unprofitable for the Church or commonwealth, so that little can be spared for the poor saints, and that which is spared is as hardly drawn from them as a piece of flesh out of their sides. These men never think of doing service to others, but of serving their own turns and commodities, which ought not so to be among them that profess Christ Jesus, who served not Himself.
2. Seeing we are servants to all, to help them by all the means we can, by comfort or counsel, by word or deed, by our wealth or authority, or whatsoever God shall enable us; from hence ariseth a great comfort unto a mans conscience, and an assurance of his peace and acceptation with God, to pray unto Him with comfort for His graces, not doubting to obtain them, if we have been serviceable and comfortable unto others, especially to the servants of God, that are as dear to Him as the apple of His eye. It is a means of excellent joy and peace to a man, to consider that he hath employed all the good things he hath to the use of Gods house and His household servants, for when any common danger shall fall, or he find anguish and affliction of conscience for sin, he may be assured of comfort, seeing God hath wrought this sincerity, and set it as a seal of His mercy in his heart.
3. Seeing God requireth of all true Christians, of what condition soever they be, according to the means afforded unto them, to use their gifts, their power, their possessions, and whatsoever benefits they have received, to use them to the comfort and service of Gods saints, it kindleth the affections of Gods people to bless and praise God for them, to speak well of them, to pray unto God for them, and to obtain greater blessings for them than they have bestowed. Thus they that do good to the Church do good to themselves; they that give much unto them do receive more themselves, and such as have been helpful and serviceable to Gods people, shall find them as their remembrancers to God, who will not forget the labour of their love, and the duty of their service.
4. Seeing God requireth service to His Church at our hands to do all good to them by all good means, it is our duty to inquire and learn the estate of the distressed Church, that we may know and be informed where and when and how it is afflicted. This is one misery of the faithful, that men do not regard them when they are in misery. The Lord hath determined that there shall be always some objects offered unto us and set before us to exercise the fruits of our faith and love. (W. Attersoll.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 13. That in thy stead he might have ministered unto me] As Philemon was one of Paul’s converts, he became thereby his spiritual father, and had a right to his services when in need. This was a strong argument, not only to induce Philemon to forgive his servant, but to send him back to the apostle, that he might minister to him in his master’s stead.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
I have such an opinion of his sincerity, that I would willingly have kept him with me, that he might, while I am a prisoner for the gospel of Christ, have done those offices for me, which thou wouldst have done hadst thou been here.
Fuente: English Annotations on the Holy Bible by Matthew Poole
I emphatical. I for my part. Since Ihad such implicit trust in him as to desire to keep him with me forhis services, thoumayest.
Iwould have retained different Greekfrom the would, Phm1:14,I could have wished,I was mindedhere; but I was not willing,Phm1:14.
inthy stead that he might supply in your place all the services to me whichyou, if you were here, would render in virtue of the love you bear tome (Phm1:19).
bondsof the gospel my bonds endured for the Gospels sake (Phm1:9).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Whom I would have retained with me,…. At Rome, where the apostle was a prisoner:
that in thy stead he might have ministered unto me in the bonds of the Gospel; the apostle was in bonds, not for any crime, for any immorality he had been guilty of, but for the sake of the Gospel, for professing and preaching that; for this he was an ambassador in bonds, as he elsewhere says, Eph 6:20. Now he would have kept Onesimus with him, either to have waited upon him, in his bonds, and to have provided for him the necessaries of life; or to have assisted him in the ministration of the word, in the room of Philemon, who, had he been there, would have been employed in such service; so that if the apostle had retained him, he would have been acting not for himself, but in the room of his master, and doing what he should have done, had he been on the spot. This the apostle observes to prevent an objection that might have been made; that since Onesimus was become so profitable to him, why did he send him back? why did he not keep him for his own service? this he obviates and removes, by signifying he should have done it, but for the following reason.
Fuente: John Gill’s Exposition of the Entire Bible
I would fain have kept ( ). Imperfect middle and present infinitive, “I was wishing to hold back.” Again from the standpoint of the arrival of Onesimus.
In thy behalf ( ). So “in thy stead,” “in place of thee.”
He might minister (). Present active subjunctive (retained after ) with , purpose continued, “that he might keep on ministering.”
Fuente: Robertson’s Word Pictures in the New Testament
I would [] . Rev., I would fain. See on Mt 1:19. The imperfect tense denotes the desire awakened but arrested. See on I would, ver. 14.
With me [ ] . The preposition expresses more than near or beside. It implies intercourse. See on with God, Joh 1:1.
In thy stead [ ] . Rev., correctly, in thy behalf. A beautiful specimen of christian courtesy and tact; assuming that Philemon would have desired to render these services in person.
In the bonds of the Gospel. Connect with me. Bonds with which he is bound for the sake of the Gospel : with which Christ has invested him. A delicate hint at his sufferings is blended with an intimation of the authority which attaches to his appeal as a prisoner of Christ. This language of Paul is imitated by Ignatius. “My bonds exhort you” (Tralles, 12.). “He (Jesus Christ) is my witness, in whom I am bound” (Philadelphia, 7.). “In whom I bear about my bonds as spiritual pearls” (Ephesians, 11.). “In the bonds which I bear about, I sing the praises of the churches” (Magnesians, 1.).
Fuente: Vincent’s Word Studies in the New Testament
1) “Whom I would have retained with me” (on ego eboulomen pros emauton katechein) “Whom I resolved, or seriously considered, to keep or hold with me.” In honor, Paul preferred to have Onesimus return home to Philemon that he might not be accused of using the power of the gospel in changing others to his own profit, arbitrarily, Rom 12:10.
2) “That in thy stead” (hina huper sou) “In order that on your behalf.”
3) “He might have ministered unto me” (moi diakone) “He might minister to me.” This ministry refers to help in providing common things such as food and clothes and perhaps medical care, 1Ti 4:6; 2Co 6:4-9.
4) “In the bonds of the gospel” (en tois desmois tou euangeliou) In the chains or bonds of the gospel.” From these gospel bonds, Paul did a common ministry to the churches, and to us, in writing the Prison Epistles (Philemon, Ephesians, Philippians, Colossians, and 2 Timothy).
Fuente: Garner-Howes Baptist Commentary
13. Whom I was desirous to keep beside me. This is another argument for the purpose of appeasing Philemon, that Paul sends him back a slave, of whose services, in other respects, he stood greatly in need. It would have been extreme cruelty, to disdain so strong affection manifested by Paul. He likewise states indirectly, that it will be a gratification to himself to have Onesimus sent back to him rather than that he should be harshly treated at home.
That he might minister to me instead of thee in the bonds of the gospel. He now mentions other circumstances: first, Onesimus will supply the place of his master, by performing this service; secondly, Paul himself, through modesty, was unwilling to deprive Philemon of his right; and, thirdly, Philemon will receive more applause, if, after having had his slave restored to him, he shall willingly and generously send him back. From this last consideration we infer, that we ought to aid the martyrs of Christ by every kind office in our power, while they are laboring for the testimony of the gospel; for if exile, imprisonment stripes, blows, and violent seizing of our property, are believed by us to belong to the gospel, as Paul here calls them, whoever refuses to share and partake of them separates himself even from Christ. Undoubtedly the defense of the gospel belongs alike to all. Accordingly, he who endures persecution, for the sake of the gospel, ought not to be regarded as a private individual, but as one who publicly represents the whole Church. Hence it follows, that all believers ought to be united in taking care of it, so that they may not, as is frequently done, leave the gospel to be defended in the person of one man.
Fuente: Calvin’s Complete Commentary
13. whom I would fain have kept with me, that in thy behalf he might minister unto me in the bonds of the gospel; 14. but without thy mind I would do nothing; that thy goodness should not be as of necessity, but of free will.
a.
The information in Phm. 1:13 would certainly go far to convince Philemon that a marvelous change had come over Onesimus. Once he was an unprofitable slave; now Paul desired to keep him with him, so that he could be of assistance to him.
b.
The I in Phm. 1:13 is emphatic: I, Paul, personally have been wanting to keep Onesimus with me. The verb is in a continuous past tense (imperfect). Pauls desire to keep Onesimus with him had been continuous. It had not been interrupted by lapses into loafing or wrongdoing by Onesimus.
c.
These verses do not suggest that Paul expected Philemon to send Onesimus back to Rome to help him. On the contrary Paul expected to be visiting Philemon at Colossae soon. Phm. 1:22. Paul mentions the service of Onesimus to him merely to prove to Philemon the sincerity of Onesimus conversion.
d.
Php. 2:20 suggests that Paul had a distinct shortage of helpers with him during part of his imprisonment in Rome. Therefore the assistance of Onesimus would be the more appreciated. Cf. 1Ti. 4:11.
e.
Paul declares that Onesimus had been helping him in thy behalf, or in your place. He thus indicates that Philemon was indebted to him, since Paul had won Philemon to Christ. Philemon owed Paul a debt of service, even though Paul did not demand payment (like the merchant his pound of flesh). Thus when Philemons slave turned to Christ and assisted Paul it was somewhat as if Philemon were paying off his debt to Paul by granting time off to Onesimus to serve Paul.
f.
The service rendered by Onesimus was in the bonds of the gospel. This can mean that Paul himself was in the bonds of the gospel, as in Phm. 1:1. Or it can mean that Philemon (and every one of us) in is bonds (i.e. obligation) to help other people by the very facts and truths of the gospel. The latter meaning is broader, and is probably to be preferred.
g.
The fact that Paul would not keep Onesimus without Philemons consent shows the high value which Paul set on individual property rights. He recognized Philemons right (his right in the sight of God) to dictate what should be done with his bond servant Onesimus. As Christians we have come so far in our revulsion to slavery that Pauls rather pedantic attention to Philemons legal rights as master seems to us more a violation of Onesimus greater right to be free than a necessary preservation of Philemons rights. Perhaps we have all been brainwashed a bit in this line of thinking. Too long have the property rights of people been disregarded in futile socialistic attempts to force everyone into equality.
Thus Paul would not keep Onesimus without Philemons mind (his consent, resolve, and judgment). Furthermore Pauls teaching in 1Co. 7:20-22, 1Ti. 6:1-2, Tit. 2:9-10, and Col. 3:22-25 indicate that he expected Onesimus to be obedient and subject to Philemons wishes.
h.
Nonetheless we must not fail to notice that Paul fully desired and expected Philemon to do the good thing, to forgive, accept, and (almost inevitably it would seem to us) emancipate Onesimus, and then doubtless help him in every way possible to enter into the mainstream of free human society.
The whole issue was this: On what basis should this be done? By compulsion (as by state or ecclesiastical law), or by free will? The apostle Paul chose to effect social changes in peoples lives by appealing to the sanctified free will of saints rather than by force.
i.
The idea that our good works should be done by free will and not legalistic compulsion applies not only to our treatment of one another (as in the case of Philemon and Onesimus), but to such matters as our giving (2Co. 9:7) and our Christian labors (1Pe. 5:2).
Fuente: College Press Bible Study Textbook Series
(13) Whom I would have retained.In the original we have here a graceful distinction in two points between the two clauses. The verb in the first clause is to wish; in the second to will. The tense in the first clause is the imperfect: I was wishing, or prepared to wish (just as in Act. 25:22; and, in the case of a cognate verb, Rom. 9:3), implying, perhaps, a suppressed condition; in the second it is the past definite: I willed, or determined finally.
In thy stead.Here, again, there is a certain delicacy of suggestion. A slave was his masters property; he could act only on his masters behalf and by his consent. St. Paul is sure that Philemons love for him would have gladly given that consent, and so made Onesimus an instrument of willing service to St. Paul.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
13. In thy stead His ministry to Paul would not, therefore, be a servile one a waiting on the apostle’s bodily wants but such a ministry as Philemon would have rendered, namely, aid in the Gospel. Slavery in ancient times often held cultured men in its bonds. Tyro, the bondsman of Cicero, was a literary aid to the orator. And there is quite a probability that Onesimus was a more competent apostolic assistant than Philemon. This accounts, in some degree, both for St. Paul’s profound interest in his case, and for the traditions of his subsequent episcopate. The service was such a subordinate ministry as John Mark, and Timothy in his early days, rendered to Paul.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Whom I would wish to have kept with me, that on your behalf he might minister to me in the bonds of the gospel,’
For Paul had wished to keep Onesimus with him, so that on behalf of Philemon and all who loved him, Onesimus might serve him in his imprisoned state, even in his bonds, which were for the sake of the Gospel (the bonds of the Gospel). This would have been of great benefit to him, but he refused to countenance his own comfort, if it meant compromising on what was right.
Fuente: Commentary Series on the Bible by Peter Pett
Phm 1:13. In the bonds of the gospel: This is the fourth time that St. Paul has, in this short Epistle, put Philemon in mind of his bonds: he touches them a fifth time, Phm 1:23. And whoever will be at the pains to compare the places in which he has mentioned those bonds, and other afflictions, will find that he has always done sowith an elegant propriety, which marks out his great penetration and judgment. See particularly Act 26:29. 2Co 11:23. Eph 4:1; Eph 6:20. Php 1:7. 2Ti 2:8-9. &c.
Fuente: Commentary on the Holy Bible by Thomas Coke
Phm 1:13 f ] I for my part.
] I was of the mind . Comp. , Phm 1:14 , and observe not merely the diversity of notion ( : deliberate self-determination, see on Mat 1:19 ), but also the distinction of the tenses . The apostle formerly cherished the design and the wish (imperfect .) of retaining Onesimus with himself, instead of sending him back to Philemon, but has become of the mind (historical aorist ), etc. Thus . denotes that which supervened on the previous occurrence of the ., and hindered the realization of the latter. Observe that Paul has not used ; that would be vellem .
] for thee , i.e. in gratiam tuam , that thou mightest not need thyself to serve me. accordingly is not here, any more than in any other passage of the N.T., used as a precise equivalent to , although the actual relation of representation lies at the bottom of the conception in gratiam ; for Paul would have taken the service of the slave as rendered by the master, to whom the slave belonged . Comp. Hofmann. This mode of regarding and representing the matter has nothing harsh about it, nor does it convey any obligation , which Philemon, had he been on the spot, would have fulfilled (Bleek), but simply the trustful presupposition , that Philemon himself would, if Paul had desired it, have ministered to him in the prison. Of this, however, Philemon was relieved by the service of the slave, which in this way stood him in good stead . Schweizer, in the Stud. u. Krit. 1858, p. 430, explains likewise correctly: for thy benefit , but takes this in the sense: “so that it would be a service rendered to thee, imputed to thee, so that I would be under obligation to thee .” But this would only have the delicacy and tenderness which are found in it, if the thought: “in order that he might serve me, with a view to place me under obligation to thee,” contained the design of Onesimus ; if, accordingly, Paul had written something after this manner: , . . ., which, however, would have asserted a self-determination incompetent to the position of a slave. No; as the passage is written, there is delicately and tenderly implied in the the same thought, which, in accordance with Phi 2:30 , he might have expressed by ; comp. 1Co 16:17 . Thus ingeniously does Paul know how to justify his . . . seeing that he would, in fact, otherwise have had no claim at all upon another’s bondsman by the specification of design . . .
] direct representation by the subjunctive, “ita quidem, ut praeteriti temporis cogitatio tanquam praesens efferatur,” Khner, ad Xen. Mem. i. 2. 2.
.] in the bonds, into which the gospel has brought me in a position. therefore (comp. Phm 1:9 ) which makes me as needful as deserving of such loving service.
. . .] but without thy consent , that is, independent of it, I have wished to do nothing , and so have left that wish unexecuted, in order that thy good may be not as from constraint, but from free will . The thought of the apostle accordingly is: But as I knew not thine own opinion, and thus must have acted without it, I was disposed to abstain from the retention of thy slave, which I had in view: for the good, which thou showest, is not to be as if forced, but voluntary . If I had retained Onesimus for my service, without having thy consent to that effect, the good, which I should have had to derive from thee through the service rendered to me by thy servant , would have been shown not from free will , that is, not in virtue of thine own self-determination, but as if compulsorily , just because independently of thy (“non enim potuisset refragari Philemon,” Bengel [75] ). Observe at the same time that , thy good , that is, the good which thou showest to others , is to be left quite in its generality , so that not the serviceable employment of the slave specially and in concreto is meant, but rather the category in general, under which, in the intended application, there falls that special , which is indicated in Phm 1:13 . The restriction to the given case is impracticable on account of , since Paul in fact did not at all intend to procure the consent of Philemon and to retain Onesimus. This in opposition to the usual interpretation: “ , i.e. beneficium tuum hocce, quo afficior a te, si hunc mihi servum concedis ,” Heinrichs; comp. Bleek. But it is an error also, with de Wette, following Estius (who describes it as probable), to understand under . the manumission [76] of the slave, or to understand it at least as “also included” (Bleek), of which even in Phm 1:16 there is no mention, and for suggesting which in so covert and enigmatic a fashion there would not have been any reason, if he had desired it at all (but see on 1Co 7:21 ). According to Hofmann (comp. his Schriftbeweis , II. 2, p. 412), is, like at Rom 2:4 , thy goodness , and that the goodness, which Philemon will show to Onesimus when he had returned into his position as a, slave ; this only then becomes an undoubtedly spontaneous goodness, when the apostle refrains from any injunction of his own, whereas Philemon could not have done otherwise than refrain from punishing the slave for his escape, if Paul had retained him to himself, in which case, therefore, Philemon might have seemed to be kind compulsorily . This explanation, brought out by the insertion of thoughts between the lines, is to be set aside as at variance with the context, since there is nothing in the connection to point to the definition of the notion of as goodness towards Onesimus , but on the contrary this expression can only acquire its import through the delicately thoughtful . . .
] emphatically prefixed, and expresses the idea: “ so that it appears as constrained .” Comp. Fritzsche, ad Rom. II. p. 360. On ., by way of constraint (in the passive sense), by compulsion , comp. Thucyd. vi. 10. 1; Polyb. iii. 67. 5; 2Ma 15:2 ; on the contrast, comp. 1Pe 5:2 : , ; Thucyd. viii. 27. Phm 1:3 : , Plat. Prot . p. 346 B.
[75] Seneca, De Benef. ii. Phm 1:4 : “Si vis scire an velim, effice ut possim nolle.” Luther aptly remarks: a constrained will is not voluntas , but noluntas.
[76]
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
13 Whom I would have retained with me, that in thy stead he might have ministered unto me in the bonds of the gospel:
Ver. 13. In the bonds of the gospel ] Which is bound after a sort, when the preachers thereof are imprisoned.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
13 .] , emphatic, I, for my part .
, nearly as , in Rom 9:3 (though in that place there certainly is, as Ellic. remarks, a more distinct reference to a suppressed conditional clause), was wishing, had a mind , = could have wished , in our idiom.
, Phm 1:14 , differs from , (1) in that it means simply willed , as distinguished from the stronger wished , (2) in that it marks the time immediately preceding the return of Onesimus, whereas the imperfect spreads the wish over the period previous. I was (long) minded but (on considering) I was not willing .
] For, wert thou here, thou wouldst minister to me: I was minded therefore to retain him in thy place. , pres. subj. representing the as a still continuing wish.
. ] explained wel by Thdrt., , . : not without allusion also to the fetters which the Gospel had laid on himself.
Fuente: Henry Alford’s Greek Testament
Phm 1:13 . : a further emphatic mode of expression. : connotes the idea of purpose, simply that of willing. The differences between the tenses and (Phm 1:14 ) is significant; “the imperfect implies a tentative, inchoate process; while the aorist describes a definite complete act. The will stepped in and put an end to the inclinations of the mind” (Lightfoot). : “to detain,” directly opposed to in Phm 1:15 . Deissmann ( Op cit. , p. 222) points out that is often used in papyri and on ostraka of binding , though in a magical sense. : “in thy stead,” the implication being that Philemon is placed under an obligation to his slave; for the force of as illustrated on the papyri, etc., see Deissmann’s important remarks on pp. 105, 241 ff. of his work already quoted. : used in the Pauline Epistles both of Christian ministration generally (Rom 11:13 ; 1Co 12:5 ; Eph 4:12 ) and in special reference to bodily wants, such as alms can supply (1Co 16:15 ; 2Co 8:4 ). . .: i.e. , the bonds which the Gospel had tied, and which necessitated his being ministered unto. : see Mar 1:14-15 and cf. Mat 4:23 ; Christ uses the word often in reference to the Messianic Era. “The earliest instances of the use of in the sense of a book would be: Did. 8, 11, 15 bis ; Ign. Philad . 5, 8 (Sanday, Bampton Lectures , p. 319).
Fuente: The Expositors Greek Testament by Robertson
would, &c. = was minded (App-102.) to retain.
with. App-104. xv B.
that = in order
that. Greek. hina.
in . . . stead. App-104.
might have, &c. = may minister. App-190.
gospel. See App-140.
Fuente: Companion Bible Notes, Appendices and Graphics
13.] , emphatic, I, for my part.
, nearly as , in Rom 9:3 (though in that place there certainly is, as Ellic. remarks, a more distinct reference to a suppressed conditional clause),-was wishing,-had a mind, = could have wished, in our idiom.
, Phm 1:14, differs from , (1) in that it means simply willed, as distinguished from the stronger wished, (2) in that it marks the time immediately preceding the return of Onesimus, whereas the imperfect spreads the wish over the period previous. I was (long) minded but (on considering) I was not willing.
] For, wert thou here, thou wouldst minister to me: I was minded therefore to retain him in thy place. , pres. subj. representing the as a still continuing wish.
. ] explained wel by Thdrt., , . : not without allusion also to the fetters which the Gospel had laid on himself.
Fuente: The Greek Testament
Phm 1:13. , whom) He shows that Onesimus was now worthy to be trusted.- , for thee) on thy account [in thy stead].
Fuente: Gnomon of the New Testament
Philemon 1:13
whom I would fain have kept with me, that in thy behalf he might minister unto me in the bonds of the gospel:-Onesimus was a helper to Paul in his bonds. Paul was now becoming old and needed help. He intimates that Philemon would and should help him if he were near, and he felt that Philemon would not object to his retaining Onesimus to minister to him in his stead, but, lest help so rendered might appear to be forced and not voluntary, he refused to retain him and sent him to his master-the bonds of the gospel-the bonds to which fidelity to the gospel brought him.
Fuente: Old and New Testaments Restoration Commentary
in thy stead: 1Co 16:17, Phi 2:30
the bonds: Phm 1:1, Eph 3:1, Eph 4:1
Reciprocal: 1Ki 19:21 – ministered Mat 20:26 – minister Act 28:20 – this chain
Fuente: The Treasury of Scripture Knowledge
Phm 1:13. I would have retained. Had Paul felt free to follow his personal desires, he would have kept Onesimus with him as a helper in his struggles for the Gospel under the handicap of imprisonment. Had such a thing been done, Paul would have considered the service the same as if it was coming from Philemon.
Fuente: Combined Bible Commentary
Phm 1:13. Whom I would have retained with me, St. Paul inserts the pronoun emphatically: I personally would have liked to do this. And the rest of the language is also indicative of much desire: I was in the mind to hold (or keep) him unto myself. The spiritual father had become much bound unto his child in Christ, and the parting was not acceptable.
that in thy stead, for the apostle feels sure that if Philemon himself could have been near, there would have been no lack of zeal in him to do whatever might be needed for his father in the faith. And it is worth while to notice how St. Paul, without saying so, hints that his thoughts had been oft carried back to Philemon in his communion with Onesimus. What the one did the other would have done. It would be interesting to know what it was which led the slave to seek out St. Paul. That he should go to Rome is not to be wondered at. It was, as in our own day London is, the place to which all grave offenders would make their way. But it may be that on reaching the capital city, he sought out or was found by some of those Christians whom he had known in Coloss. From them he would hear of the apostle, whose work could nowhere be done in a corner, and of whose teachings in Asia he no doubt had heard, though he had not then been moved by them. Whatever the agency through which he was guided to St. Paul, it is clear from this verse that the apostle had become much attached to his convert, and had found his service helpful in his need.
he might hare ministered onto me in the bonds of the gospel. How many wants a prisoner in St. Pauls condition would have may be conceived when it is remembered that day and night alike he was chained to the soldier who was his guard. This it is which causes the apostle to speak so often of his chain. A man thus hampered, and yet, in spite of bodily infirmities, full of zeal for the cause on behalf of which he was suffering, and through the care of all the churches, needing to send frequent lettersof counsel and advice, must have found deep consolation in the presence of an attached disciple, able and willing to do whatever work might be necessary. And we need not confine in our thoughts the services of Onesimus to mere acts of kind attention to the bodily needs of St. Paul. Slaves in that age, we know, were not unfrequently well taught, and it may be that Onesimus could help the apostle in that labour of writing which from some reason or other he clearly found painful to himself, and performed whenever possible by an amanuensis. Yet, though he here speaks of his bonds as making a servant needful for him, it is not that he is sorrowing over or ashamed of his chain. It is bondage of Christ, and so in all that he may have to bear, he is prepared to rejoice that he is counted worthy to suffer in such a cause.
Fuente: A Popular Commentary on the New Testament
13. Whom I wish to have with me, in order that he may minister to me in thy behalf in the bonds of the gospel,
Fuente: William Godbey’s Commentary on the New Testament
Verse 13
Hebrews 1:13; Psalms 110:1.