Philemon 1:4
I thank my God, making mention of thee always in my prayers,
Jump to: AlfordBarnesBengelBensonBICalvinCambridgeChrysostomClarkeDarbyEllicottExpositor'sExp DctExp GrkGaebeleinGSBGillGrayGuzikHaydockHastingsHomileticsICCJFBKellyKingLangeMacLarenMHCMHCWMeyerParkerPNTPoolePulpitSermonSCOTTBVWSWESTSK
(4) I thank my God . . .—Note the almost exact verbal coincidence with the salutations in Ephesians 1:15-16; Philippians 1:3-4; Colossians 1:3-4, with, however, the natural distinction that this is briefer and simpler in style.



Philemon 1:4-7 {R.V.}.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

1:1-7 Faith in Christ, and love to him, should unite saints more closely than any outward relation can unite the people of the world. Paul in his private prayers was particular in remembering his friends. We must remember Christian friends much and often, as their cases may need, bearing them in our thoughts, and upon our hearts, before our God. Different sentiments and ways in what is not essential, must not make difference of affection, as to the truth. He inquired concerning his friends, as to the truth, growth, and fruitfulness of their graces, their faith in Christ, and love to him, and to all the saints. The good which Philemon did, was matter of joy and comfort to him and others, who therefore desired that he would continue and abound in good fruits, more and more, to God's honour.I thank my God - That is, for what I hear of you.

Making mention of thee always in my prayers - See a similar declaration respecting the church at Ephesus, Ephesians 1:16. It would appear from this that Paul, in his private devotions, was in the habit of mentioning churches and individuals by name. It would seem, also, that though he was a prisoner, yet he somehow found opportunity for secret devotion. And it would appear further, that, though encompassed with many cares and sorrows, and about to be put on trial for his life, he did not forget to remember a Christian brother though far distant from him, and to bear him on his heart before the throne of grace. To remember with affectionate concern these churches and individuals, as he did, Paul must have been a man of much prayer.

4. always—joined by Alford with, "I thank my God." See Poole on "2 Timothy 1:3".

I thank my God,.... Meaning on account, of Philemon, for the grace bestowed upon him, thereafter mentioned; See Gill on Romans 1:8 making other saints, Romans 1:9, the apostle was a man much in prayer, frequent at the throne of grace; and he prayed not for himself only, but for all the saints, for all the churches and ministers of the Gospel; whom he not only bore upon his mind and heart, but made mention of them, it may be by name; however, he remembered them, and put up petitions, with thanksgivings, for them; and so he did for Philemon; and which he takes notice of with the same view as before: the word, "always", is so placed in the original text, as to be put either to his thanks to God, or his prayers, and may be true of both; the Syriac and Arabic versions join it to the former; and the Vulgate Latin and the Ethiopic versions place it to the latter. I thank my God, making mention of thee always in my prayers,

Philemon 1:4 f. Comp. Romans 1:8; 1 Corinthians 1:4; Php 1:3; Colossians 1:3; Ephesians 1:16.

πάντοτε] belongs not to μνείαν κ.τ.λ. (Chrysostom, Theophylact, Luther, Calvin, Beza, Estius, and many others), but to εὐχαριστῶ κ.τ.λ. (comp. on Colossians 1:3; 1 Thessalonians 1:2), as the main element, for the completeness and emphasis of which it serves. The participial definition μνείαν κ.τ.λ. specifies whereupon Paul sees himself always moved to give thanks to God, namely, when he makes mention of Philemon in his prayers; and the following ἀκούων κ.τ.λ. is likewise an accompanying definition to εὐχαριστῶ κ.τ.λ., stating whereby he finds himself induced to such thanksgiving, namely, because he hears, etc. It is not the intercession that has its motive explained by ἀκούων (de Wette, Koch), otherwise the logically necessary statement, for what Paul gives thanks to God, would be entirely wanting, whereas the mention of Philemon in the prayer had no need of a motive assigned for it, and would have taken place even without the ἀκούειν κ.τ.λ. Moreover, Paul does not by μνείαν κ.τ.λ. express the intercession, but in general the mention in prayer, which is a much wider notion and also may be other than intercessory (in opposition to Hofmann).

ἀκούων] continually, though Onesimus in particular. It is otherwise with ἀκούσαντες, Colossians 1:4.

τὴν ἀγάπην] the standing notion of Christian love to the brethren, as in Colossians 3:14.

κ. τὴν πίστιν] is more precisely defined by the following ἣν ἔχειςἁγίους, and hence is not specially to be understood of faith in the dogmatic sense, to which εἰς πάντας τοὺς ἁγίους would not be suitable. It is faithfulness; comp. Galatians 5:22; Romans 3:3; 1 Thessalonians 1:8; Matthew 23:23; Titus 2:10; often in the LXX., Apocrypha, and Greek authors. So Michaelis and Hagenbach (Flatt with hesitation), also Winer, p. 383 [E. T. 511 f]. But usually (see already Theodoret, and especially Grotius) expositors assume a chiasmus, so that πρὸς τ. κύρ. . is to be referred to τ. πίστιν, and εἰς π. τ. ἁγίους to τὴν ἀγάπ. (de Wette, Wilke, Rhetor, p. 372; Demme, Koch, Wiesinger, Ewald), to which also Bleek and Hofmann come in the end. Against this may be decisively urged ἣν ἔχεις, whereby πρὸς τ. κύριονἁγίους is attached as one whole to τὴν πίστιν. With τὴν ἀγάπην the ἣν ἔχεις has nothing whatever to do; the former has, on the contrary, its own definition of subject by means of σου, which again does not stand in any connection with τὴν πίστιν. Comp. Colossians 1:4. The usual objection to the interpretation faithfulness, namely, that the dogmatic sense of πίστις is the stated one when it goes along with ἀγάπη, does not hold good, inasmuch as ἀγάπη stands first (comp. also Galatians 5:22); in the stated combination of faith and love the faith precedes (in accordance with the inner genetic relation, Galatians 5:6), as 1 Corinthians 13:13; Ephesians 1:15; Colossians 1:4; 1 Thessalonians 1:3; 1 Thessalonians 3:6; 1 Timothy 1:14; 2 Timothy 1:13, al.; hence the transposition τ. πίστιν κ. τ. ἀγάπην is found here too in D E, min. vss. and Ambrosiaster. The interchange of πρός and εἰς can occasion no surprise, inasmuch as Paul is fond of varying the prepositions (see on Romans 3:20; Galatians 2:16; Ephesians 1:7), as this is also of frequent occurrence with classical writers, without the design of expressing a different relation. On πρός, comp. 1 Thessalonians 1:8; 4Ma 15:21; 4Ma 16:22; Dem. 656, 19; Lucian, Tox. 41. It is to be observed withal, that the stated notion: faith in Christ, is never indicated by πρός, a fact which likewise tells against the ordinary interpretation.

Philemon 1:4. πάντοτε: belongs to εὐχαριστῶ, cf. Ephesians 1:16, Php 1:3, Colossians 1:3-4.

4–7. Thanksgiving and Prayer

4. I thank my God] For the phrase precisely cp. Romans 1:8; 1 Corinthians 1:4; Php 1:3 (where see our note). All the Epistles of St Paul, save only Galatians, contain a thanksgiving in their first greetings.

My God:”—so Rom., 1 Cor., Phil., just quoted, and Php 4:19. Profound personal appropriation and realization speaks in the phrase.

making mention of thee] So Romans 1:9; Ephesians 1:16, where see note; 1 Thessalonians 1:2; and cp. Php 1:3. How often the names written in his Epistles must have been uttered in his prayers!

always] Alford, Lightfoot, and R.V., connect this word with “I give thanks”; the Greek order of the sentence allowing it. Ellicott divides as A.V. The question, happily unimportant, is very much one of rhythm and balance, and we think this inclines to A.V. If so, he means that Philemon is habitually mentioned whenever his converts are present in his thanksgivings.

in] Lit., “on; on occasion of, at the times of.

Verse 4. - I thank my God always. We ought, therefore, to thank God, not only for gifts bestowed upon ourselves, but also for those bestowed upon others. This is an habitual phrase of St. Paul (comp. Romans 1:8; 1 Corinthians 1:4; Ephesians 1:16; Philippians 1:3; 1 Thessalonians 1:2; 2 Thessalonians 1:3; 2 Timothy 1:3). "It is to be noted that for the thing on account of which he gives thanks, he at the same time prays" (Calvin). For no good work is ever so complete in us that it does not need to be "continued and ended" in us by God. Making mention of thee in my prayers. The foregoing remark attain applies. Grotius observes that "we learn from this that all addresses to God may be called prayers προσευχὰς, even those in which nothing is asked but thanks are given." But this is apparently not such a case; the petition which St. Paul offered for Philemon being stated in Ver. 6. And thus Chrysostom explains the passage. "Always" may be connected with "I thank," or with "making mention," preferably the former (Chrysostom, Theophylact, Calvin, Lightfoot). Philemon 1:4Thank - always

Construe with thank. For similar introductory thanksgivings compare Romans 1:8; 1 Corinthians 1:4; Ephesians 1:16; Philippians 1:3; Colossians 1:3; 1 Thessalonians 1:2; 2 Thessalonians 1:3.

Making mention (μνείαν ποιούμενος)

Μνεία primarily means remembrance, so that the phrase expresses the two ideas, mentioning thee when I call thee to mind.

In my prayers (ἐπί)

On the occasions of.

Thy love and faith - toward (πρός) the Lord Jesus and toward (εἰς) all saints

The clauses are arranged crosswise, love referring to saints, faith to Christ. Toward. Two different prepositions are thus translated. Practically the difference is not material, but πρός toward, with πίστις faith is unusual. See 1 Thessalonians 1:8. Εἰς is the preposition of contact; to, unto; faith exerted upon.

Philemon 1:4 Interlinear
Philemon 1:4 Parallel Texts

Philemon 1:4 NIV
Philemon 1:4 NLT
Philemon 1:4 ESV
Philemon 1:4 NASB
Philemon 1:4 KJV

Philemon 1:4 Bible Apps
Philemon 1:4 Parallel
Philemon 1:4 Biblia Paralela
Philemon 1:4 Chinese Bible
Philemon 1:4 French Bible
Philemon 1:4 German Bible

Bible Hub

Philemon 1:3
Top of Page
Top of Page