King James Version
Philemon 1
25 verses with commentary
Greeting
Paul, a prisoner of Jesus Christ, and Timothy our brother, unto Philemon our dearly beloved, and fellowlabourer,
View commentary (3 sources)
KJV Study Commentary
<strong>Paul, a prisoner of Jesus Christ</strong>—δέσμιος Χριστοῦ Ἰησοῦ (desmios Christou Iēsou, prisoner of Christ Jesus). Unlike other epistles where Paul claims apostolic authority (Romans 1:1, 1 Corinthians 1:1), here he emphasizes δέσμιος (desmios, prisoner/captive). This isn't Roman imprisonment but voluntary slavery to Christ—though the physical chains in Rome (v. 9-10, 13) provided poignan...
Read full commentary →Ellicott’s Commentary for English Readers
(1) **A prisoner of Jesus Christ.**—It is interesting to note the substitution of the name “prisoner,” appealing to sympathy, for the usual title of “Apostle,” embodying a claim to authority. In the other Epistles of this period (see Ephesians 3:1-13; Ephesians 4:1; Ephesians 6:20; Philippians 1:12-20; Colossians 4:18) the Apostle’s captivity is dwelt upon mainly as a ground of glory and thankfuln...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**14. Adam was not deceived--**as Eve was deceived by the serpent; but was persuaded by his wife. Ge 3:17, "hearkened unto ... voice of ... wife." But in Ge 3:13, Eve says, "The serpent beguiled me." Being more easily deceived, she more easily deceives [Bengel], (2Co 11:3). Last in being, she was first in sin--indeed, she alone was deceived. The subtle serpent knew that she was "the weaker vessel"...
Read full commentary →And to our beloved Apphia, and Archippus our fellowsoldier, and to the church in thy house:
View commentary (3 sources)
KJV Study Commentary
<strong>And to our beloved Apphia, and Archippus our fellowsoldier</strong>—Ἀπφία (Apphia, likely Philemon's wife) is ἀδελφή (adelphē, sister). Ἄρχιππος (Archippos, Archippus—possibly their son or local pastor) is συστρατιώτης (systratiōtēs, fellow soldier), military metaphor for gospel ministry (2 Timothy 2:3-4, Philippians 2:25). Colossians 4:17 mentions Archippus's ministry requiring exhortatio...
Read full commentary →Ellicott’s Commentary for English Readers
(2) **Apphia.**—The name is usually taken to be the Roman name *Appia.* But the occurrence of such a name in a Græco-Asiatic family, though of course possible, is perhaps improbable; and Dr. Lightfoot has shown that it occurs in the form *Apphia* in many Phrygian inscriptions, and may therefore be naturally supposed to be a native name. There seems little doubt that Apphia was Philemon’s wife, lik...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**15. be saved in childbearing--**Greek, "in (literally, 'through') (her, literally, 'the') child-bearing." Through, or by, is often so used to express not the means of her salvation, but the circumstances AMIDST which it has place. Thus 1Co 3:15, "He ... shall be saved: yet so as by (literally, 'through,' that is, amidst) fire": in spite of the fiery ordeal which he has necessarily to pass throug...
Read full commentary →Grace to you, and peace, from God our Father and the Lord Jesus Christ.
View commentary
KJV Study Commentary
<strong>Grace to you, and peace, from God our Father and the Lord Jesus Christ</strong>—χάρις ὑμῖν καὶ εἰρήνη (charis hymin kai eirēnē, grace to you and peace). Paul's standard greeting Christianizes Jewish שָׁלוֹם (shalom, peace) and Greek χαίρω (chairō, greetings) into theological reality. χάρις (charis, grace) is unmerited divine favor, the letter's operating principle: as God granted Paul grac...
Read full commentary →Thanksgiving and Prayer
I thank my God, making mention of thee always in my prayers,
View commentary (3 sources)
KJV Study Commentary
<strong>I thank my God, making mention of thee always in my prayers</strong>—εὐχαριστῶ τῷ θεῷ μου (eucharistō tō theō mou, I thank my God) πάντοτε μνείαν σου ποιούμενος (pantote mneian sou poioumenos, always making remembrance of you) ἐπὶ τῶν προσευχῶν μου (epi tōn proseuchōn mou, in my prayers). Paul's thanksgiving follows Pauline pattern (Romans 1:8, 1 Corinthians 1:4, Philippians 1:3, Colossian...
Read full commentary →Ellicott’s Commentary for English Readers
(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.
Jamieson-Fausset-Brown Bible Commentary
CHAPTER 3
1Ti 3:1-16. Rules as to Bishops (Overseers) AND Deacons. The Church, and the Gospel Mystery Now Revealed to It, Are the End of All Such Rules.
1. Translate as Greek, "Faithful is the saying." A needful preface to what follows: for the office of a bishop or overseer in Paul's day, attended as it was with hardship and often persecution, would not seem to the world generally a desirable...
Read full commentary →Hearing of thy love and faith, which thou hast toward the Lord Jesus, and toward all saints;
View commentary (3 sources)
KJV Study Commentary
<strong>Hearing of thy love and faith, which thou hast toward the Lord Jesus, and toward all saints</strong>—ἀκούων σου τὴν ἀγάπην καὶ τὴν πίστιν (akouōn sou tēn agapēn kai tēn pistin, hearing your love and faith). The word order places ἀγάπη (agapē, love) before πίστις (pistis, faith), though logically faith precedes love. Some interpreters chiasmus-connect them: faith toward Jesus, love toward s...
Read full commentary →Ellicott’s Commentary for English Readers
(5) **Thy love and faith, which thou hast toward the Lord Jesus, and toward all saints.**—This description of a faith directed not only to the Lord Jesus, but to all the saints, has perplexed commentators, and called out various explanations. (1) One is that “faith” here (as in Romans 3:3; Galatians 5:22) is simply fidelity; but this can hardly be accepted as an explanation of so well-known and al...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
2. The existence of Church organization and presbyters at Ephesus is presupposed (1Ti 5:17, 19). The institution of Church widows (1Ti 5:3-25) accords with this. The directions here to Timothy, the president or apostolic delegate, are as to filling up vacancies among the bishops and deacons, or adding to their number. New churches in the neighborhood also would require presbyters and deacons. Epis...
Read full commentary →That the communication of thy faith may become effectual by the acknowledging of every good thing which is in you in Christ Jesus.
View commentary (3 sources)
KJV Study Commentary
<strong>That the communication of thy faith may become effectual</strong>—ὅπως ἡ κοινωνία τῆς πίστεώς σου (hopōs hē koinōnia tēs pisteōs sou, that the fellowship/sharing of your faith) ἐνεργὴς γένηται (energēs genētai, may become effective/operative). κοινωνία (koinonia, fellowship/partnership/sharing) is rich term: participation, communion, generosity. τῆς πίστεώς (tēs pisteōs, of faith) could be...
Read full commentary →Ellicott’s Commentary for English Readers
(6) **That the communication of thy faith . . .**—The general idea of St. Paul’s prayer for Philemon is clear—that his “faith may become effectual,” *i.e., *energetic and perfected, “in full knowledge.” This is exactly the prayer which, in different forms and degrees of emphasis, opens all the Epistles of the Captivity. (See Ephesians 1:17; Philippians 1:9; Colossians 1:9.) It describes the true o...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**3. Not given to wine--**The Greek includes besides this, not indulging in the brawling, violent conduct towards others, which proceeds from being given to wine. The opposite of "patient" or (Greek) "forbearing," reasonable to others (see on Php 4:5).
**no striker--**with either hand or tongue: not as some teachers pretending a holy zeal (2Co 11:20), answering to "not a brawler" or fighter (com...
Read full commentary →For we have great joy and consolation in thy love, because the bowels of the saints are refreshed by thee, brother.
View commentary (3 sources)
KJV Study Commentary
<strong>For we have great joy and consolation in thy love</strong>—χαρὰν γὰρ πολλὴν ἔσχον καὶ παράκλησιν (charan gar pollēn eschon kai paraklēsin, for I had much joy and encouragement). χαρά (chara, joy) and παράκλησις (paraklēsis, encouragement/consolation/comfort) describe Paul's response to reports of Philemon's ministry. ἐπὶ τῇ ἀγάπῃ σου (epi tē agapē sou, because of your love)—Philemon's love...
Read full commentary →Ellicott’s Commentary for English Readers
(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*” (Matthew 11:28)....
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**4. ruleth--**Greek, "presiding over."
**his own house--**children and servants, as contrasted with "the church" (house) of God (1Ti 3:5, 15) which he may be called on to preside over.
**having his children--**rather as Greek, "having children (who are) in subjection" (Tit 1:6).
**gravity--**propriety: reverent modesty on the part of the children [Alford]. The fact that he has children who ...
Read full commentary →Paul's Plea for Onesimus
Wherefore, though I might be much bold in Christ to enjoin thee that which is convenient,
View commentary (3 sources)
KJV Study Commentary
<strong>Wherefore, though I might be much bold in Christ to enjoin thee that which is convenient</strong>—διό (dio, wherefore/therefore) marks transition from thanksgiving (vv. 4-7) to request (vv. 8-20). πολλὴν ἐν Χριστῷ παρρησίαν ἔχων (pollēn en Christō parrēsian echōn, having much boldness in Christ) ἐπιτάσσειν σοι τὸ ἀνῆκον (epitassein soi to anēkon, to command you what is fitting)—παρρησία (p...
Read full commentary →Ellicott’s Commentary for English Readers
(8-20) Here St. Paul enters on the main subject of his Letter—the recommendation to Philemon of his runaway slave, Onesimus. All thoughtful readers of the Epistle must recognise in this a peculiar courtesy and delicacy of tone, through which an affectionate earnestness shows itself, and an authority all the greater because it is not asserted in command. The substance is equally notable in its bear...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**5. For--**Greek, "But."
**the church--**rather, "a church" or congregation. How shall he who cannot perform the lesser function, perform the greater and more difficult?
Yet for love's sake I rather beseech thee, being such an one as Paul the aged, and now also a prisoner of Jesus Christ.
View commentary (2 sources)
KJV Study Commentary
<strong>Yet for love's sake I rather beseech thee</strong>—διὰ τὴν ἀγάπην (dia tēn agapēn, because of love) μᾶλλον παρακαλῶ (mallon parakalō, rather I appeal/exhort). παρακαλέω (parakaleō, appeal/beseech/encourage) contrasts with ἐπιτάσσω (epitassō, command, v. 8). Paul could command but appeals—not manipulative false humility but profound theology. Gospel creates relationships where authority ser...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**6. not a novice--**one just converted. This proves the Church of Ephesus was established now for some time. The absence of this rule in the Epistle to Titus, accords with the recent planting of the Church at Crete. Greek, "neophyte," literally, "a young plant"; luxuriantly verdant (Ro 6:5; 11:17; 1Co 3:6). The young convert has not yet been disciplined and matured by afflictions and temptations....
Read full commentary →I beseech thee for my son Onesimus, whom I have begotten in my bonds:
View commentary (3 sources)
KJV Study Commentary
<strong>I beseech thee for my son Onesimus</strong>—παρακαλῶ σε περὶ τοῦ ἐμοῦ τέκνου Ὀνησίμου (parakalō se peri tou emou teknou Onēsimou, I appeal to you concerning my child Onesimus). τέκνον (teknon, child/son) indicates spiritual parentage—Paul led Onesimus to faith. Ὀνήσιμος (Onēsimos, Onesimus—name means "useful/profitable," v. 11 plays on this). Paul delays naming Onesimus until verse 10, bui...
Read full commentary →Ellicott’s Commentary for English Readers
(10) **My** **son.**—Properly, *my own child, whom I have begotten in my bonds, Onesimus.* The name is withheld, till Philemon’s interest is doubly engaged, for one who is the Apostle’s “own child” (a name of endearment given elsewhere only to Timothy and Titus), and for one who was begotten under the hardships and hindrances of imprisonment. At last the name is given, and even then comes, in the ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**7. a good report--**Greek, "testimony." So Paul was influenced by the good report given of Timothy to choose him as his companion (Ac 16:2).
**of them which are without--**from the as yet unconverted Gentiles around (1Co 5:12; Col 4:5; 1Th 4:12), that they may be the more readily won to the Gospel (1Pe 2:12), and that the name of Christ may be glorified. Not even the former life of a bishop sh...
Read full commentary →Which in time past was to thee unprofitable, but now profitable to thee and to me:
View commentary (3 sources)
KJV Study Commentary
<strong>Which in time past was to thee unprofitable, but now profitable to thee and to me</strong>—τόν ποτέ σοι ἄχρηστον (ton pote soi achrēston, the once to you useless) νυνὶ δὲ σοὶ καὶ ἐμοὶ εὔχρηστον (nyni de soi kai emoi euchrēston, but now to you and to me useful). Brilliant wordplay on Onesimus's name: Ὀνήσιμος (Onēsimos) derives from ὄνησις (onēsis, profit/benefit). ἄχρηστος (achrēstos, usel...
Read full commentary →Ellicott’s Commentary for English Readers
(11) **In time past . . . unprofitable, but now profitable.**—The name *Onesimus* means “useful,” or “profitable,” though derived from a different root from the words here used. It is hardly possible not to see in this passage a play on words, though (curiously enough) this is not noticed by the old Greek commentators. St. Paul seems to say, “He belied his name in days past; he will more than dese...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
8. The deacons were chosen by the voice of the people. Cyprian [Epistle, 2.5] says that good bishops never departed from the old custom of consulting the people. The deacons answer to the chazzan of the synagogue: the attendant ministers, or subordinate coadjutors of the presbyter (as Timothy himself was to Paul, 1Ti 4:6; Phm 13; and John Mark, Ac 13:5). Their duty was to read the Scriptures in th...
Read full commentary →Whom I have sent again: thou therefore receive him, that is, mine own bowels:
View commentary (3 sources)
KJV Study Commentary
<strong>Whom I have sent again</strong>—ὃν ἀνέπεμψα (hon anepempsa, whom I sent back/up)—ἀναπέμπω (anapempō, send back/send up) describes returning fugitive to owner. Roman law required fugitive slaves' return; Paul complies legally while revolutionizing the relationship spiritually. <strong>Thou therefore receive him, that is, mine own bowels</strong> (σὺ δὲ αὐτόν, τοῦτ᾽ ἔστιν τὰ ἐμὰ σπλάγχνα, πρ...
Read full commentary →Ellicott’s Commentary for English Readers
(12) **Thou therefore receive him.**—The word “receive” is not in the best MSS. It is supplied here from Philemon 1:17 (apparently rightly in respect of sense) to fill up a broken construction in the original.
**Mine own bowels**—*i.e., my own heart, *dear to me as my own soul. There is, indeed, an usage of the word which applies it to children as begotten of our own body. But this is hardly St. P...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**9. the mystery of the faith--**holding the faith, which to the natural man remains a mystery, but which has been revealed by the Spirit to them (Ro 16:25; 1Co 2:7-10), in a pure conscience (1Ti 1:5, 19). ("Pure," that is, in which nothing base or foreign is intermixed [Tittmann]). Though deacons were not ordinarily called on to preach (Stephen and Philip are not exceptions to this, since it was ...
Read full commentary →Whom I would have retained with me, that in thy stead he might have ministered unto me in the bonds of the gospel:
View commentary (3 sources)
KJV Study Commentary
<strong>Whom I would have retained with me</strong>—ὃν ἐγὼ ἐβουλόμην πρὸς ἐμαυτὸν κατέχειν (hon egō eboulomēn pros emauton katechein, whom I myself was wishing to keep with myself)—βούλομαι (boulomai, wish/desire) and κατέχω (katechō, hold/retain). Paul confesses his desire: keep Onesimus as personal assistant. The imperfect tense ἐβουλόμην (eboulomēn, I was wishing) indicates past deliberation th...
Read full commentary →Ellicott’s Commentary for English Readers
(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 Acts 25:22; and, in the case of a cognate verb, Romans 9:3), implying, perhaps, a suppressed condition; i...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
10. "And moreover," &c. [Alford].
**be proved--**not by a period of probation, but by a searching inquiry, conducted by Timothy, the ordaining president (1Ti 5:22), whether they be "blameless"; then when found so, "let them act as deacons."
**blameless--**Greek, "unexceptionable"; as the result of public investigation unaccused [Tittmann].
But without thy mind would I do nothing; that thy benefit should not be as it were of necessity, but willingly .
View commentary (3 sources)
KJV Study Commentary
<strong>But without thy mind would I do nothing</strong>—χωρὶς δὲ τῆς σῆς γνώμης οὐδὲν ἠθέλησα ποιῆσαι (chōris de tēs sēs gnōmēs ouden ēthelēsa poiēsai, but without your opinion/consent nothing I wished to do)—γνώμη (gnōmē, opinion/judgment/consent). Paul refuses to keep Onesimus without Philemon's permission, despite apostolic authority and personal desire. This respects Philemon's property right...
Read full commentary →Ellicott’s Commentary for English Readers
(14) **That thy benefit should not be . . .**—The benefit derived from the service of Onesimus St. Paul acknowledges as coming from Philemon, because given with his consent. He will not keep Onesimus and ask that consent by letter, lest it should be “as it were of necessity:” *i.e., *lest it should wear even the semblance of constraint.
Jamieson-Fausset-Brown Bible Commentary
**11. their wives--**rather, "the women," that is, the deaconesses. For there is no reason that special rules should be laid down as to the wives of the deacons, and not also as to the wives of the bishops or overseers. Moreover, if the wives of the deacons were meant, there seems no reason for the omission of "their" (not in the Greek). Also the Greek for "even so" (the same as for "likewise," 1T...
Read full commentary →For perhaps he therefore departed for a season, that thou shouldest receive him for ever;
View commentary (3 sources)
KJV Study Commentary
<strong>For perhaps he therefore departed for a season</strong>—τάχα γὰρ διὰ τοῦτο ἐχωρίσθη πρὸς ὥραν (tacha gar dia touto echōristhē pros hōran, for perhaps because of this he was separated for an hour/season)—τάχα (tacha, perhaps/probably) expresses tentative divine providence reading. ἐχωρίσθη (echōristhē, was separated) is divine passive: God separated them. πρὸς ὥραν (pros hōran, for an hour/...
Read full commentary →Ellicott’s Commentary for English Readers
(15) **For perhaps he therefore departed** (or, *was parted*)*.—This* is a further reason for sending Onesimus back. St. Paul now touches on Onesimus’ “being parted” from Philemon, using a phrase not only (as has been noted) euphemistic, but also one which suggested that his running away was, however unconsciously, overruled by a higher hand. God, in His wisdom, “parted” him from Philemon “for a s...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**12. husbands of one wife--**(See on 1Ti 3:2).
**ruling their children--**There is no article in the Greek, "ruling children"; implying that he regarded the having children to rule as a qualification (1Ti 3:4; Tit 1:6).
**their own houses--**as distinguished from "the Church of God" (see on 1Ti 3:5). In the case of the deacons, as in that of the bishops, he mentions the first condition of rec...
Read full commentary →Not now as a servant, but above a servant, a brother beloved, specially to me, but how much more unto thee, both in the flesh, and in the Lord?
View commentary (3 sources)
KJV Study Commentary
<strong>Not now as a servant, but above a servant, a brother beloved</strong>—οὐκέτι ὡς δοῦλον ἀλλὰ ὑπὲρ δοῦλον (ouketi hōs doulon alla hyper doulon, no longer as a slave but above/more than a slave) ἀδελφὸν ἀγαπητόν (adelphon agapēton, a beloved brother). ὑπὲρ δοῦλον (hyper doulon, above/beyond slave)—not "instead of" (Paul doesn't explicitly demand manumission) but "more than/superior to" (the r...
Read full commentary →Ellicott’s Commentary for English Readers
(16) **Not now as a servant, but . . . a brother beloved . . . in the Lord.**—In these words we have at last the principle which is absolutely destructive of the condition of slavery—a condition which is the exaggeration of natural inferiority to the effacement of the deeper natural equality. (1) The slave—the “living chattel” of inhuman laws and philosophies—is first “a brother,” united to his ma...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**13. purchase to themselves a good degree--**literally, "are acquiring ... a ... step." Understood by many as "a higher step," that is, promotion to the higher office of presbyter. But ambition of rising seems hardly the motive to faithfulness which the apostle would urge; besides, it would require the comparative, "a better degree." Then the past aorist participle, "they that used the office of ...
Read full commentary →Paul's Appeal and Promise
If thou count me therefore a partner, receive him as myself.
View commentary (3 sources)
KJV Study Commentary
<strong>If thou count me therefore a partner, receive him as myself</strong>—εἰ οὖν με ἔχεις κοινωνόν (ei oun me echeis koinōnon, if therefore you have me as partner) προσλαβοῦ αὐτὸν ὡς ἐμέ (proslabou auton hōs eme, receive him as me). κοινωνός (koinōnos, partner/sharer/fellow) describes gospel partnership—shared mission, mutual support, spiritual union. εἰ (ei, if) introduces first-class conditio...
Read full commentary →Ellicott’s Commentary for English Readers
(17) **A partner.**—The title is peculiar. In the singular number (in which it is naturally more distinctive) and in absolute use, unconnected with explanatory words (such as we read in 1Peter 5:1), it is nowhere else found, except in 2Corinthians 8:23, where Titus is called St. Paul’s “partner and fellow helper;” and even there the context defines the partnership as relating to the collection and...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**14. write I ... hoping--**that is, "though I hope to come unto thee shortly" (1Ti 4:13). As his hope was not very confident (1Ti 3:15), he provides for Timothy's lengthened superintendence by giving him the preceding rules to guide him. He now proceeds to give more general instructions to him as an evangelist, having a "gift" committed to him (1Ti 4:14).
**shortly--**Greek, "sooner," namely, t...
Read full commentary →If he hath wronged thee, or oweth thee ought, put that on mine account;
View commentary (3 sources)
KJV Study Commentary
<strong>If he hath wronged thee, or oweth thee ought</strong>—εἰ δέ τι ἠδίκησέν σε ἢ ὀφείλει (ei de ti ēdikēsen se ē opheilei, but if anything he wronged you or owes)—ἀδικέω (adikeō, wrong/injure) and ὀφείλω (opheilō, owe/be indebted). Paul delicately acknowledges possible theft or damages without explicit accusation. The conditional εἰ (ei, if) allows for uncertainty while preparing solution. One...
Read full commentary →Ellicott’s Commentary for English Readers
(18) **If he hath wronged thee.**—Properly, *If he wronged thee, *evidently referring to the time of Onesimus’ escape. “If he oweth thee ought” is similarly, in all probability, an allusion to some theft at the same time, couched in a hypothetical form, but implying no doubt as to the fact.
**Put that on mine account.**—Comp. a similar commercial metaphor in Philippians 4:15-17, and see Note there...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**15. But if I tarry long--**before coming to thee.
**that--**that is, I write (1Ti 3:14) "that thou mayest know," &c.
**behave thyself--**in directing the Church at Ephesus (1Ti 4:11).
**the house of God--**the Church (He 3:2, 5, 6; 10:21; 1Pe 4:17; 1Co 3:16, "the temple of God"; Ep 2:22).
**which is--**that is, inasmuch as it is.
**the church--**"the congregation." The fact that th...
Read full commentary →I Paul have written it with mine own hand, I will repay it: albeit I do not say to thee how thou owest unto me even thine own self besides.
View commentary (3 sources)
KJV Study Commentary
<strong>I Paul have written it with mine own hand, I will repay it</strong>—ἐγὼ Παῦλος ἔγραψα τῇ ἐμῇ χειρί (egō Paulos egrapsa tē emē cheiri, I Paul wrote with my own hand) ἐγὼ ἀποτίσω (egō apotisō, I will repay)—double ἐγώ (egō, I) emphasizes personal guarantee. Most ancient letters used secretaries (amanuenses); Paul typically dictated, adding personal signature (1 Corinthians 16:21, Galatians 6...
Read full commentary →Ellicott’s Commentary for English Readers
(19) **I Paul have written it with mine own hand.**—St. Paul actually introduces here a regular bond couched in legal form, written (as, perhaps, the whole Letter was written) with his own hand. In so doing he still continues the idea of the preceding verse; but the following words show that, though willing to stand to his bond, he knew Philemon too well to suppose that he would accept it.
It is c...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**16. And--**following up 1Ti 3:15: The pillar of the truth is the Church in which thou art required to minister; "AND (that thou mayest know how grand is that truth which the Church so upholds) confessedly (so the Greek for 'without controversy') great is the mystery of godliness: (namely), He who (so the oldest manuscripts and versions read for 'God') was manifested in (the) flesh (He who) was j...
Read full commentary →Yea, brother, let me have joy of thee in the Lord: refresh my bowels in the Lord.
View commentary (2 sources)
KJV Study Commentary
<strong>Yea, brother, let me have joy of thee in the Lord</strong>—ναὶ ἀδελφέ (nai adelphe, yes brother) ἐγώ σου ὀναίμην ἐν κυρίῳ (egō sou onaimēn en kyriō, I would benefit from you in the Lord)—ναί (nai, yes) intensifies appeal. ὀνίνημι (oninēmi, benefit/profit/have joy) is rare optative mood expressing wish/prayer. The verb ὀναίμην (onaimēn, may I have profit) plays on Ὀνήσιμος (Onēsimos, Onesim...
Read full commentary →Ellicott’s Commentary for English Readers
(20) **Let me have joy of** **thee.**—Properly, *may I have pleasure, *or *profit, from thee*: a phrase used especially of the mingled pleasure and help derived from children. (See Dr. Lightfoot’s Note on this passage.) The word “I” is emphatic. St. Paul puts himself forward to plead for Onesimus, what he himself could not plead. Nor can it be accidental that the word “profit” is the root of the n...
Read full commentary →Having confidence in thy obedience I wrote unto thee, knowing that thou wilt also do more than I say.
View commentary (3 sources)
KJV Study Commentary
<strong>Having confidence in thy obedience I wrote unto thee</strong>—πεποιθὼς τῇ ὑπακοῇ σου ἔγραψά σοι (pepoithōs tē hypakoē sou egrapsa soi, trusting your obedience I wrote to you)—πείθω (peithō, trust/be confident) perfect participle indicates settled confidence. ὑπακοή (hypakoē, obedience/compliance) assumes Philemon will do right. This demonstrates leadership wisdom: expressing confidence in ...
Read full commentary →Ellicott’s Commentary for English Readers
Philemon 1:21-25 contain the conclusion of the Epistle—hope to visit Philemon soon, salutation, and blessing.
(21) **Confidence in thy obedience.**—It is curious to notice how, in this conclusion, St. Paul seems to glide, as it were insensibly, out of the tone of entreaty as to an equal, into the authority of a superior. The word “obedience” is found in 2Corinthians 7:15, there in connection with ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
CHAPTER 4
1Ti 4:1-16. Prediction of a Coming Departure from the Faith: Timothy's Duty as to It: General Directions to Him.
The "mystery of iniquity" here alluded to, and already working (2Th 2:7), stands opposed to the "mystery of godliness" just mentioned (1Ti 3:16).
**1. Now--**Greek, "But." In contrast to the "mystery of godliness."
**the Spirit--**speaking by the prophets in the Churc...
Read full commentary →But withal prepare me also a lodging: for I trust that through your prayers I shall be given unto you.
View commentary (2 sources)
KJV Study Commentary
<strong>But withal prepare me also a lodging</strong>—ἅμα δὲ καὶ ἑτοίμαζέ μοι ξενίαν (hama de kai hetoimaze moi xenian, at the same time also prepare for me hospitality/lodging)—ἑτοιμάζω (hetoimazō, prepare/make ready), ξενία (xenia, guest room/hospitality). Paul announces planned visit—brilliant final leverage! Philemon must decide before Paul arrives to see the result personally. This prevents h...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
2. Rather translate, "Through (literally, 'in'; the element in which the apostasy has place) the hypocrisy of lying speakers"; this expresses the means through which "some shall (be led to) depart from the faith," namely, the reigned sanctity of the seducers (compare "deceivers," Tit 1:10).
**having their conscience seared--**Greek, "having their own conscience," &c., that is, not only "spea...
Read full commentary →Final Greetings and Benediction
There salute thee Epaphras, my fellowprisoner in Christ Jesus;
View commentary (2 sources)
KJV Study Commentary
<strong>There salute thee Epaphras, my fellowprisoner in Christ Jesus</strong>—ἀσπάζεταί σε Ἐπαφρᾶς ὁ συναιχμάλωτός μου ἐν Χριστῷ Ἰησοῦ (aspazetai se Epaphras ho synaichmalōtos mou en Christō Iēsou, greets you Epaphras my fellow prisoner in Christ Jesus)—Ἐπαφρᾶς (Epaphras, Epaphras) founded Colossian church (Colossians 1:7, 4:12-13). συναιχμάλωτος (synaichmalōtos, fellow prisoner/captive of war) c...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
3. Sensuality leads to false spiritualism. Their own inward impurity is reflected in their eyes in the world without them, and hence their asceticism (Tit 1:14, 15) [Wiesinger]. By a spurious spiritualism (2Ti 2:18), which made moral perfection consist in abstinence from outward things, they pretended to attain to a higher perfection. Mt 19:10-12 (compare 1Co 7:8, 26, 38) gave a seeming handle to ...
Read full commentary →Marcus, Aristarchus, Demas, Lucas, my fellowlabourers.
View commentary (2 sources)
KJV Study Commentary
<strong>Marcus, Aristarchus, Demas, Lucas, my fellowlabourers</strong>—Μᾶρκος (Markos, Mark/John Mark, Barnabas's cousin and Gospel author), Ἀρίσταρχος (Aristarchos, Aristarchus, Thessalonian who accompanied Paul, Acts 19:29, 20:4, 27:2), Δημᾶς (Demas, Demas who later deserted Paul, 2 Timothy 4:10), Λουκᾶς (Loukas, Luke the physician and historian). οἱ συνεργοί μου (hoi synergoi mou, my co-workers...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**4-5. Translate as Greek, "Because" (expressing a reason resting on an objective fact; or, as here, a Scripture quotation)--**"For" (a reason resting on something subjective in the writer's mind).
**every creature ... good--**(Ge 1:31; Ro 14:14, 20). A refutation by anticipation of the Gnostic opposition to creation: the seeds of which were now lurking latently in the Church. Judaism (Ac 10:11-...
Read full commentary →The grace of our Lord Jesus Christ be with your spirit. Amen. Written from Rome to Philemon, by Onesimus a servant.
View commentary (2 sources)
KJV Study Commentary
<strong>The grace of our Lord Jesus Christ be with your spirit. Amen</strong>—ἡ χάρις τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ μετὰ τοῦ πνεύματος ὑμῶν. ἀμήν (hē charis tou kyriou hēmōn Iēsou Christou meta tou pneumatos hymōn. amēn)—Paul's characteristic benediction. χάρις (charis, grace) is the letter's theological foundation and closing word. The entire Philemon situation requires grace: unmerited favor tow...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**4-5. Translate as Greek, "Because" (expressing a reason resting on an objective fact; or, as here, a Scripture quotation)--**"For" (a reason resting on something subjective in the writer's mind).
**every creature ... good--**(Ge 1:31; Ro 14:14, 20). A refutation by anticipation of the Gnostic opposition to creation: the seeds of which were now lurking latently in the Church. Judaism (Ac 10:11-...
Read full commentary →