Philemon 1:7

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.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

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 Philemon’s 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 Philemon’s works of charity brought to them in their distresses. And the saints who were thus refreshed were not those only who lived in Philemon’s 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 Philemon’s charitable actions gave great joy even to the saints who had no need of his good offices.” — Macknight.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

7. For I had much joy and comfort. Alluding to the time when news came to him of the state of the church at Colosse and of Philemon's active Christian life. The news was brought, no doubt, by Epaphras (Col. 1:7).

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Phm 1:7. Χαρὰν—καὶ παράκλησιν, 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.]—τῶν ἁγίων, of the saints) The house of Philemon was open to them, Phm 1:2.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

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.

χαράν] emphatically prefixed. The aorist ἔσχον (see the critical remarks) relates to the point of time, at which the ἀκούειν, Phm_1:5, had hitherto taken place.

πολλήν] applies to both substantives.

παράκλησιν] for Paul is δέσμιος, Phm_1:1; Phm_1:9. Comp. παρηγορία, Col_4:11.

ὅτι τὰ σπλ. κ.τ.λ.] More precise explanation to ἐπὶ τῇ ἀγάπῃ σου: because, namely, the hearts (comp. Phm_1:20, as also 2Co_6:12; 2Co_7:15; Php_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 τῶν ἀγ. specially to the poor Christians (Grotius, Rosenmüller, 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.

ἀδελφέ] not emphatic (brother in truth, de Wette, whom Koch follows; comp. Erasmus, Paraphr.), but touching affection. Comp. Gal_6:18.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Phm 1:7 . ἔσχον : the aorist expresses forcibly the moment of joy which St. Paul experienced when he heard this good news about Philemon. τὰ σπλάγχνα : regarded as the seat of the emotions. ἀν . πέπαυται : the compound “expresses a temporary relief, the simple παύεσθαι expresses a final cessation” (Lightfoot). ἀδελφέ : the place of the word here makes it emphatic, cf. Gal 6:18 , Phi 4:1 .

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Because thou didst so dutifully and cheerfully refresh the Saints, that they conceived inwardly a marvelous joy: for by this word (Bowels) is meant not only the inward feeling of wants and miseries that men have one of another’s state, but also that joy and comfort which entereth into the very bowels, as though the heart were refreshed and comforted.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

For--a reason for the prayer, Plm 1:4-6.

we have--Greek, "we had."

joy and consolation--joined in Co2 7:4.

saints are refreshed by thee--His house was open to them.

brother--put last, to conciliate his favorable attention to the request which follows.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

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.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(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 Colossæ (for see Col_2:1); but perhaps at Ephesus, during St. Paul’s long stay there. Probably Philemon (whose son Archippus is supposed to have been) was St. Paul’s 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.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

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.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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 Plm 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.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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. αναπεπαυται. Rested, as it were after much toil and travel, which made their hearts ache.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

For we have great joy and consolation in thy love - In thy love toward Christians. The word here rendered “joy” (χάριν charin), properly means grace. A large number of manuscripts, however, instead of this word, have χαρὰν 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.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

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, αναπεπαυται, are brought to a rest, as travellers after their journey, or labourers after their day’s labour, when they come to sit still.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

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.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

We have great joy and consolation. The preferable reading is, as in A, C, F, G, N, and Revised Version, I had much joy and comfort (see Ver. 5). "Plenius inculcat et edocet, quare dixerit, gratias ago," etc. (Jerome). The bowels of the saints; hearts (Revised Version). Either

(1) their bodily wants, the cravings of their hunger; or

(2) their hearts and affections, supplied and satisfied by the good deeds of Philemon.

This is another peculiarly Pauline expression. (see 2Co_6:12 2Co_7:15 these two are very similarly used in Vers. 7, 12, 20 and three other places) To refresh the bowels is (in Paul) to be taken as meaning a lightening of troubles, so that they may rest with minds free from all sorrow and annoyance" (Calvin). Brother. How persuasively the sentence is turned! An old commentator remarks, "Paul does not yet come to his request, but prepares and softens beforehand the mind of Philemon" (Scipio Gentilis). This course of proceeding is exactly what Quintilian prescribes to an advocate, "His velut fomentis, si quid erit asperum, praemolliemus, quo facilius aures judicum admittant" ("De Institut. Orat.," 4:3).

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

The saints - To whom Philemon's house was open, verse ii.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

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 God’s humble saints, where they worshipped in primitive simplicity radiant with the beauty of holiness, and enjoyed the generous hospitality of their kind host.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

7. χαρὰν אACDG, vulg. Syrr. χάριν Text. Rec. (not Beza’s nor Elzevirs’ editions) with KLP. For the meaning of χάρις here see Col 3:16.

πολλὴν ἔσχον אACGP; πολλὴν ἔσχομεν D* Origint, Jerome; ἔχομεν πολλὴν Text. Rec. with (Dc) K (L), etc. Syrr.

7. χαρὰν γὰρ. See notes on Textual Criticism. γάρ states the reason for Phm 1:4-6, viz. his thanksgiving, prayer, and expectation of Philemon’s progress.

πολλὴν. The sense is carried on to παράκλησιν.

ἔσχον. See notes on Textual Criticism. In ἀκούων (Phm 1:5) he represents the news as still continuing, contemporary with εὐχαριστῶ; here as all past, in order to emphasize the immediate effect that it had upon him.

καὶ παράκλησιν, “and encouragement”; cf. 2Co 7:4. For the verb cf. Col 2:2; Col 4:8. As a prisoner (Phm 1:1; Phm 1:9) he needed παράκλησις. Compare παρηγορία, Col 4:11.

ἐπὶ τῇ ἀγάπῃ σου. St Paul was trusting to this to obtain his request for Onesimus.

τὰ σπλάγχνα, Phm 1:12; Phm 1:20, and Col 3:12, note.

τῶν ἁγίων. Not necessarily those immediately benefited by Philemon. Perhaps even all Christians who heard of him.

ἀναπέπαυται. Phm 1:20 probably has the same relation to this word as Phm 1:17 to κοινωνία, Phm 1:6. Elsewhere in St Paul only 1Co 16:18; 2Co 7:13. It connotes not mere rest from toil (much less permanent cessation from work, παύω) but refreshment, rest issuing in fresh energy. Thus it is fittingly used of the rest of soldiers on the march (Xen. Cyr. 2. 4. 3, cf. 6. 1. 11). Lightfoot quotes Plut. Vit. Lucull. 5, πολλῶν αὖθις ἀνακινούντων τὸν Μιθριδατικὸν πόλεμον ἔφη Μάρκος αὐτὸν οὐ πεπαῦσθαι ἀλλʼ ἀναπεπαῦσθαι.

διὰ σοῦ. “He was the agent for his Lord” (Moule).

ἀδελφέ. Emphatic. A note of St Paul’s affection rather than of Philemon’s faith, see Gal 6:18; cf. Phm 1:20.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

7.] If we read χάριν with the rec., it will be best interpreted by 2Co 1:15, as a benefit,—an outpouring of the divine χάρις—not χάρ. ἔχειν 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 γάρ gives a reason for the prayer of ver. 6 as De W., not, as Meyer, for the thanksgiving of ver. 4: see above.

ὅτι κ.τ.λ.] further specification of τῇ ἀγάπῃ σου, whose work consisted in ministering to the various wants and afflications of the saints at Colossæ.

ἀδελφέ is skilfully placed last, as introducing the request which follows.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

7. χαρὰν γὰρ πολλὴν ἔσχον: ‘for I had much joy.’

A few secondary uncials and some Fath. read χαριν.

DCKL, Syr.utr, εχομεν for εσχον.

Γὰρ gives the reason for the thanksgiving in vs. 4, 5, and this verse takes up the two points of the thanksgiving,—the love and the ministry to the brethren.

Ellic., De W., v. Sod., Alf., connect with the prayer just preceding. Beet with both the thanksgiving and the prayer.

Ἔσχον: ‘I had,’ when I received the report. Comp. ἀκούων (vs. 5).

ὅτι: ‘because.’ Explaining more particularly the ἐπὶ τ. ἀγ. σου. τὰ σπλάγχνα: ‘the hearts.’ (See on Php 1:8.)

τῶν ἁγίων: See on Php 1:1.

ἀναπέπαυται: ‘have been refreshed.’ Ἀναπαύειν, originally ‘to cause to cease’ as pain or sorrow. Hence ‘to relieve’ or ‘refresh.’ (See Mat 11:28, Mat 11:26:45; Mar 6:31; 1Co 16:18; 2Co 7:13.) In Attic prose it is almost a technical expression for the resting of soldiers. Its dominant idea is refreshment in contrast with weariness from toil. (See Schmidt, Synon. 25, 2.) Lightf. says it expresses a temporary relief, as the simple παυέσθαι expresses a final cessation. This needs qualifying. The compound does express a temporary relief. Ἀνάπαυσις frequently in LXX of the rest of the Sabbath. So Mar 6:31, of the temporary retirement of the disciples. But, on the other hand, the refreshment promised by Christ to the weary (Mat 11:28, Mat 11:29) is not a mere temporary relief, and the word is used of the rest of the blessed dead, Rev 14:13.

Often in Ign. in the phrase ἀναπαύειν με (αὐτοὺς) κατὰ πάντα (Eph. ii.; Smyr. ix., x., xii.; Trall. xii.; Mag. xv.; Rom. x.).

ἀδελφέ: Not ‘brother indeed,’ but a simple expression of affection. (Comp. Gal 6:18.)

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

For we have [γαρ εχομεν] . 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 [σπλαγχνα] . Rev., hearts. See on 1Pe 3:8.

Are refreshed [αναπεπαυται] . 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.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.

τοῦ ἐν ἡμῖν] ‘which is in us Christians’, ‘which is placed within our reach by the Gospel’; i.e. the whole range of spiritual blessings, the complete cycle of Christian truth. If the reading τοῦ ἐν ὑμῖν be adopted, the reference will be restricted to the brotherhood at Colossæ, but the meaning must be substantially the same. Though ὑμῖν has somewhat better support, we seem to be justified in preferring ἡμῖν as being much more expressive. In such cases the MSS are of no great authority; and in the present instance scribes would be strongly tempted to alter ἡμῖν into ὑμῖν from a misapprehension of the sense, and a wish to apply the words to Philemon and his household. A similar misapprehension doubtless led in some copies to the omission of τοῦ, which seemed to be superfluous but is really required for the sense.

εἰς Χριστόν] ‘unto Christ’, i.e. leading to Him as the goal. The words should be connected not with τοῦ ἐν ἡμῖν, but with the main statement of the sentence ἐνεργὴς γένηται κ.τ.λ.

7. χαρὰν γάρ] This sentence again must not be connected with the words immediately preceding. It gives the motive of the Apostle’s thanksgiving mentioned in ver. 4. This thanksgiving was the outpouring of gratitude for the joy and comfort that he had received in his bonds, from the report of Philemon’s generous charity. The connexion therefore is εὐχαριστῶ τῷ Θεῷ μου ...... ἀκούων σου τὴν ἀγάπην ... χαρὰν γὰρ πολλὴν ἔσχον κ.τ.λ. For χαράν the received text (Steph. but not Elz.) reads χάριν, which is taken to mean ‘thankfulness’ (1 Tim. i. 12, 2 Tim. i. 3); but this reading is absolutely condemned by the paucity of ancient authority.

τὰ σπλάγχνα] ‘the heart, the spirits’. On τὰ σπλάγχνα, the nobler viscera, regarded as the seat of the emotions, see the note on Phil. i. 8. Here the prominent idea is that of terror, grief, despondency, etc.

ἀναπέπαυται] ‘have been relieved, refreshed’, comp. ver. 20. The compound ἀναπάυεσθαι expresses a temporary relief, as the simple παύεσθαι expresses a final cessation: Plut. Vit. Lucull. 5 πολλῶν αὖθις ἀνακινούντων τὸν Μιθριδατικὸν πόλεμον ἔφη Μάρκος

J. B. Lightfoot, St Paul's Epistles to the Colossians and Philemon: a revised text with introductions, notes and dissertations (London: Macmillan, 1875) — public domain. Electronic text from Project Gutenberg (ebook #50857). Covers Colossians and Philemon only (the verse-by-verse notes; introductions and dissertations are omitted); Lightfoot's companion Galatians and Philippians volumes are not included, as the available public-domain scans carry garbled Greek that cannot be faithfully reproduced.