Filemon 1:8

Bahasa Indonesia Sehari-hari

Karena itu, sekalipun di dalam Kristus aku mempunyai kebebasan penuh untuk memerintahkan kepadamu apa yang harus engkau lakukan,

Parallel Translations

Alkitab Terjemahan Baru
Karena itu, sekalipun di dalam Kristus aku mempunyai kebebasan penuh untuk memerintahkan kepadamu apa yang harus engkau lakukan,

Alkitab Terjemahan Lama
Sebab itu, walaupun di dalam Kristus sangat besar yakinku menyuruh engkau berbuat barang yang patut,

Contextual Overview

⁸ Wherfore, though I myght be much bolde in Christe, to inioyne thee that which is conuenient: ⁹ Yet for loues sake, I rather beseche thee, beyng such a one as Paul the aged, & nowe also a prisoner of Iesus Christe. ¹⁰ I beseche thee for my sonne Onesimus, whom I haue begotten in my bondes: ¹¹ Which in tyme passed, was to thee vnprofitable, but nowe profitable to thee and to me. ¹² Whom I haue sent agayne: Thou therefore receaue hym, that is, myne owne bowels, ¹³ Whom I woulde haue retayned with me, that in thy steade he myght haue ministred vnto me in the bondes of the Gospell: ¹⁴ But without thy mynde woulde I do nothyng, that thy benefite shoulde not be as it were of necessitie, but willingly. ¹⁵ For happyly he therfore departed for a season, that thou shouldest receaue hym for euer: ¹⁶ Not nowe as a seruaunt, but aboue a seruaunt, a brother beloued, specially to me: but howe much more vnto thee, both in the fleshe, and in the Lorde? ¹⁷ If thou count me therfore a felowe, receaue hym as my selfe.

Bible Verse Review
  from Treasury of Scripure Knowledge

bold: 2 Corinthians 3:12, 2 Corinthians 10:1, 2 Corinthians 10:2, 2 Corinthians 11:21, 1 Thessalonians 2:2, 1 Thessalonians 2:6

enjoin: 2 Corinthians 10:8

Reciprocal: Genesis 50:17 - servants 1 Chronicles 13:2 - If it seem Nehemiah 5:10 - I pray you Psalms 37:25 - I have Jeremiah 38:20 - Obey Acts 15:2 - should Romans 1:28 - not convenient 2 Corinthians 7:16 - that Ephesians 5:4 - convenient Philippians 4:3 - I Philemon 1:14 - without Hebrews 13:22 - suffer

Cross-References

Genesis 1:5
And God called the light day, and the darknes night: and the euenyng & the mornyng were the first day.

Genesis 1:10
And God called the drie lande ye earth, and the gatheryng together of waters called he the seas: and God sawe that it was good.

Genesis 1:13
And God sawe that it was good. And the euenyng and the mornyng were the thirde day.

Genesis 1:19
And the euenyng and the mornyng were the fourth day.

Genesis 1:23
And the euenyng and mornyng were the fift day.

Genesis 1:31
And God sawe euery thyng that he had made: and beholde, it was exceedyng good. And the euenyng & the mornyng were the sixth day.

Genesis 5:2
Male and female created he them, and blessed them, and called their name Adam in the daye of their creation.

Gill's Notes on the Bible

Wherefore, though I might be much bold in Christ,.... Or use much freedom of speech in the name of Christ, as an ambassador of his, and great authority as his apostle, which was given him for edification:

to enjoin thee that which is convenient; which became him as a believer in Christ, and a minister of the Gospel; which was his duty, and was obligatory upon him, agreeable to the doctrines of Christ; who taught men to love their enemies, to be reconciled to their brethren, that had offended them, especially when they repented; and therefore it was fit and proper that he should receive his servant again, since God had called him by his grace, and given him repentance for his sins: upon this foot the apostle could have commanded him, as he did in other cases, 2 Thessalonians 3:6, but he chose not to address him in an authoritative way, but by way of entreaty, as follows.

Barnes' Notes on the Bible

Wherefore, though I might be much bold in Christ - Though I might have much boldness as an apostle of Christ. He means that he was invested with authority by the Lord Jesus, and would have a right, as an apostle, to enjoin what ought to be done in the case which he is about to lay before him; compare 1 Thessalonians 2:6-7.

To enjoin thee that which is convenient - To command what is proper to be done. The word “convenient” here (τὸ ἀνῆκω to anēkō), means that which would be fit or proper in the case; compare the notes at Ephesians 5:4. The apostle implies here that what he was about to ask, was proper to be done in the circumstances, but he does not put it on that ground, but rather asks it as a personal layout. It is usually not best to command a thing to be done if we can as well secure it by asking it as a favor; compare Daniel 1:8, Daniel 1:11-12.

Clarke's Notes on the Bible

Verse Philemon 1:8. Wherefore, though I might be much bold — It would be better to read: Wherefore, although I have much authority through Christ, to command thee to do what is proper; yet, on account of my love to thee, I entreat thee.

The tenderness and delicacy of this epistle, says Dr. Paley, have long been admired: "Though I might be much bold in Christ to enjoin thee that which is convenient; yet, for love's sake, I rather beseech thee, being such a one as Paul the aged, and now also a prisoner of Christ Jesus, I beseech thee for my son Onesimus, whom I have begotten in my bonds."

There is something certainly very melting and persuasive in this and every part of the epistle. Yet, in my opinion, the character of St. Paul prevails in it throughout. The warm, affectionate, authoritative teacher is interceding with an absent friend for a beloved convert. He urges his suit with an earnestness befitting, perhaps, not so much the occasion as the ardour and sensibility of his own mind. Here also, as everywhere, he shows himself conscious of the weight and dignity of his mission; nor does he suffer Philemon, for a moment, to forget it: "I might be much bold in Christ, to enjoin thee that which is convenient." He is careful also to recall, though obliquely, to Philemon's memory, the sacred obligation under which he had laid him, by bringing him to the knowledge of Christ: "I do not say to thee, how thou owest to me even thine own self besides." Without laying aside, therefore, the apostolic character, our author softens the imperative style of his address, by mixing with it every sentiment and consideration that could move the heart of his correspondent. Aged, and in prison, he is content to supplicate and entreat. Onesimus was rendered dear to him by his conversation and his services; the child of his affliction, and "ministering unto him in the bonds of the Gospel." This ought to recommend him, whatever had been his fault, to Philemon's forgiveness: "Receive him as myself, as my own bowels." Every thing, however, should be voluntary. St. Paul was determined that Philemon's compliance should flow from his own bounty; "Without thy mind would I do nothing, that thy benefit should not be as it were of necessity, but willingly;" trusting, nevertheless, to his gratitude and attachment for the performance of all that he requested, and for more: "Having confidence in thy obedience, I wrote unto thee, knowing that thou wilt also do more than I say."

St. Paul's discourse at Miletus; his speech before Agrippa; his Epistle to the Romans; that to the Galatians, Galatians 4:11-20; to the Philippians, Philippians 1:29; Philippians 2:2; the second to the Corinthians, 2 Corinthians 6:1-13; and indeed some part or other of almost every epistle, exhibit examples of a similar application to the feelings and affections of the persons whom he addresses. And it is observable that these pathetic effusions, drawn for the most part from his own sufferings and situation, usually precede a command, soften a rebuke, or mitigate the harshness of some disagreeable truth. Horae Paulinae, p. 334.