<hi type="bold">5. Not by--</hi>Greek, "Out of"; "not as a result springing from works," &c.

<hi type="bold">of righteousness--</hi>Greek, "in righteousness," that is, wrought "in a state of righteousness": as "deeds ... wrought in God." There was an utter absence in us of the element ("righteousness") in which alone righteous works could be done, and so necessarily an absence of the works. "We neither did works of righteousness, nor were saved in consequence of them; but His goodness did the whole" [Theophylact].

<hi type="bold">we--</hi>emphatically opposed to "His."

<hi type="bold">mercy--</hi>the prompting cause of our salvation individually: "In pursuance of His mercy." His kindness and love to man were manifested in redemption once for all wrought by Him for mankind generally; His mercy is the prompting cause for our individual realization of it. Faith is presupposed as the instrument of our being "saved"; our being so, then, is spoken of as an accomplished fact. Faith is not mentioned, but only God's part. as Paul's object here is not to describe man's new state, but the saving agency of God in bringing about that state, independent of all merit on the man's part (see on <reference osisRef="Titus.3.4">Tit 3:4</reference>).

<hi type="bold">by--</hi>Greek, "through"; by means of.

<hi type="bold">the washing--</hi>rather, "the laver," that is, the baptismal font.

<hi type="bold">of regeneration--</hi>designed to be the visible instrument of regeneration. "The apostles are wont to draw an argument from the sacraments to prove the thing therein signified, because it ought to be a recognized principle among the godly, that God does not mark us with empty signs, but by His power inwardly makes good what He demonstrates by the outward sign. Wherefore baptism is congruously and truly called the laver of regeneration. We must connect the sign and thing signified, so as not to make the sign empty and ineffectual; and yet not, for the sake of honoring the sign, to detract from the Holy Spirit what is peculiarly His" [Calvin], (<reference osisRef="1Pet.3.21">1Pe 3:21</reference>). Adult candidates for baptism are presupposed to have had repentance and faith (for Paul often assumes in faith and charity that those addressed are what they profess to be, though in fact some of them were not so, <reference osisRef="1Cor.6.11">1Co 6:11</reference>), in which case baptism would be the visible "laver or regeneration" to them, "faith being thereby confirmed, and grace increased, by virtue of prayer to God" [Article XXVII, Church of England]. Infants are charitably presumed to have received a grace in connection with their Christian descent, in answer to the believing prayers of their parents or guardians presenting them for baptism, which grace is visibly sealed and increased by baptism, "the laver of regeneration." They are presumed to be then regenerated, until years of developed consciousness prove whether they have been actually so or not. "Born of (from) water and (no 'of' in Greek) the Spirit." The Word is the remote and anterior instrument of the new birth; Baptism, the proximate instrument. The Word, the instrument to the individual; Baptism, in relation to the Society of Christians. The laver of cleansing stood outside the door of the tabernacle, wherein the priest had to wash before entering the Holy Place; so we must wash in the laver of regeneration before we can enter the Church, whose members are "a royal priesthood." "Baptism by the Spirit" (whereof water baptism is the designed accompanying seal) makes the difference between Christian baptism and that of John. As Paul presupposes the outward Church is the visible community of the redeemed, so he speaks of baptism on the supposition that it answers to its idea; that all that is inward belonging to its completeness accompanied the outward. Hence he here asserts of outward baptism whatever is involved in the believing appropriation of the divine facts which it symbolizes, whatever is realized when baptism fully corresponds to its original design. So <reference osisRef="Gal.3.27">Ga 3:27</reference>; language holding good only of those in whom the inward living communion and outward baptism coalesce. "Saved us" applies fully to those truly regenerate alone; in a general sense it may include many who, though put within reach of salvation, shall not finally be saved. "Regeneration" occurs only once more in New Testament, <reference osisRef="Matt.19.28">Mt 19:28</reference>, that is, the new birth of the heaven and earth at Christ's second coming to renew all material things, the human body included, when the creature, now travailing in labor-throes to the birth, shall be delivered from the bondage of corruption into the glorious liberty of the children of God. Regeneration, which now begins in the believer's soul, shall then be extended to his body, and thence to all creation.

<hi type="bold">and renewing--</hi>not "the laver ('washing') of renewing," but "and BY the renewing," &c., following "saved us." To make "renewing of the Holy Ghost" follow "the laver" would destroy the balance of the clauses of the sentence, and would make baptism the seal, not only of regeneration, but also of the subsequent process of progressive sanctification ("renewing of the Holy Ghost"). Regeneration is a thing once for all done; renewing is a process daily proceeding. As "the washing," or "laver," is connected with "regeneration," so the "renewing of the Holy Ghost" is connected with "shed on us abundantly" (<reference osisRef="Titus.3.6">Tit 3:6</reference>).

5. Not by-- Greek, "Out of"; "not as a result springing from works," &c. of righteousness-- Greek, "in righteousness," that is, wrought "in a state of righteousness": as "deeds... wrought in God." There was an utter absence in us of the element ("righteousness") in which alone righteous works could be done, and so necessarily an absence of the works. "We neither did works of righteousness, nor were saved in consequence of them; but His goodness did the whole" [Theophylact]. we-- emphatically opposed to "His." mercy-- the prompting cause of our salvation individually: "In pursuance of His mercy." His kindness and love to man were manifested in redemption once for all wrought by Him for mankind generally; His mercy is the prompting cause for our individual realization of it. Faith is presupposed as the instrument of our being "saved"; our being so, then, is spoken of as an accomplished fact. Faith is not mentioned, but only God's part. as Paul's object here is not to describe man's new state, but the saving agency of God in bringing about that state, independent of all merit on the man's part (see on Tit 3:4). by-- Greek, "through"; by means of. the washing-- rather, "the laver," that is, the baptismal font. of regeneration-- designed to be the visible instrument of regeneration. "The apostles are wont to draw an argument from the sacraments to prove the thing therein signified, because it ought to be a recognized principle among the godly, that God does not mark us with empty signs, but by His power inwardly makes good what He demonstrates by the outward sign. Wherefore baptism is congruously and truly called the laver of regeneration. We must connect the sign and thing signified, so as not to make the sign empty and ineffectual; and yet not, for the sake of honoring the sign, to detract from the Holy Spirit what is peculiarly His" [Calvin], (1Pe 3:21). Adult candidates for baptism are presupposed to have had repentance and faith (for Paul often assumes in faith and charity that those addressed are what they profess to be, though in fact some of them were not so, 1Co 6:11), in which case baptism would be the visible "laver or regeneration" to them, "faith being thereby confirmed, and grace increased, by virtue of prayer to God" [Article XXVII, Church of England]. Infants are charitably presumed to have received a grace in connection with their Christian descent, in answer to the believing prayers of their parents or guardians presenting them for baptism, which grace is visibly sealed and increased by baptism, "the laver of regeneration." They are presumed to be then regenerated, until years of developed consciousness prove whether they have been actually so or not. "Born of (from) water and (no 'of' in Greek) the Spirit." The Word is the remote and anterior instrument of the new birth; Baptism, the proximate instrument. The Word, the instrument to the individual; Baptism, in relation to the Society of Christians. The laver of cleansing stood outside the door of the tabernacle, wherein the priest had to wash before entering the Holy Place; so we must wash in the laver of regeneration before we can enter the Church, whose members are "a royal priesthood." "Baptism by the Spirit" (whereof water baptism is the designed accompanying seal) makes the difference between Christian baptism and that of John. As Paul presupposes the outward Church is the visible community of the redeemed, so he speaks of baptism on the supposition that it answers to its idea; that all that is inward belonging to its completeness accompanied the outward. Hence he here asserts of outward baptism whatever is involved in the believing appropriation of the divine facts which it symbolizes, whatever is realized when baptism fully corresponds to its original design. So Ga 3:27; language holding good only of those in whom the inward living communion and outward baptism coalesce. "Saved us" applies fully to those truly regenerate alone; in a general sense it may include many who, though put within reach of salvation, shall not finally be saved. "Regeneration" occurs only once more in New Testament, Mt 19:28, that is, the new birth of the heaven and earth at Christ's second coming to renew all material things, the human body included, when the creature, now travailing in labor-throes to the birth, shall be delivered from the bondage of corruption into the glorious liberty of the children of God. Regeneration, which now begins in the believer's soul, shall then be extended to his body, and thence to all creation. and renewing-- not "the laver ('washing') of renewing," but "and BY the renewing," &c., following "saved us." To make "renewing of the Holy Ghost" follow "the laver" would destroy the balance of the clauses of the sentence, and would make baptism the seal, not only of regeneration, but also of the subsequent process of progressive sanctification ("renewing of the Holy Ghost"). Regeneration is a thing once for all done; renewing is a process daily proceeding. As "the washing," or "laver," is connected with "regeneration," so the "renewing of the Holy Ghost" is connected with "shed on us abundantly" (Tit 3:6).


<hi type="bold">6. Which--</hi>the Holy Ghost.

<hi type="bold">he shed--</hi>Greek, "poured out"; not only on the Church in general at Pentecost, but also "on us" individually. This pouring out of the Spirit comprehends the grace received before, in, and subsequently to, baptism.

<hi type="bold">abundantly--</hi>Greek, "richly" (<reference osisRef="Col.3.16">Col 3:16</reference>).

<hi type="bold">through Jesus Christ--</hi>the channel and Mediator of the gift of the Holy Ghost.

<hi type="bold">our Saviour--</hi>immediately; as the Father is mediately "our Saviour." The Father is the author of our salvation and saves us by Jesus Christ.

6. Which-- the Holy Ghost. he shed-- Greek, "poured out"; not only on the Church in general at Pentecost, but also "on us" individually. This pouring out of the Spirit comprehends the grace received before, in, and subsequently to, baptism. abundantly-- Greek, "richly" (Col 3:16). through Jesus Christ-- the channel and Mediator of the gift of the Holy Ghost. our Saviour-- immediately; as the Father is mediately "our Saviour." The Father is the author of our salvation and saves us by Jesus Christ.


<hi type="bold">7. That, &c.--</hi>the purpose which He aimed at in having "saved us" (<reference osisRef="Titus.3.5">Tit 3:5</reference>), namely, "That being (having been) justified (accounted righteous through faith at our 'regeneration,' and made righteous by the daily 'renewing of the Holy Ghost') by His grace (as opposed to works, <reference osisRef="Titus.3.5">Tit 3:5</reference>) we should be made heirs."

<hi type="bold">his grace--</hi>Greek, "the grace of the former," that is, God (<reference osisRef="Titus.3.4">Tit 3:4</reference>; <reference osisRef="Rom.5.15">Ro 5:15</reference>).

<hi type="bold">heirs--</hi>(<reference osisRef="Gal.3.29">Ga 3:29</reference>).

<hi type="bold">according to the hope of eternal life--</hi><reference osisRef="Titus.1.2">Tit 1:2</reference>, and also the position of the Greek words, confirm English Version, that is, agreeably to the hope of eternal life; the eternal inheritance fully satisfying the hope. Bengel and Ellicott explain it, "heirs of eternal life, in the way of hope," that is, not yet in actual possession. Such a blessed hope, which once was not possessed, will lead a Christian to practice holiness and meekness toward others, the lesson especially needed by the Cretans.

7. That, &c.-- the purpose which He aimed at in having "saved us" (Tit 3:5), namely, "That being (having been) justified (accounted righteous through faith at our 'regeneration,' and made righteous by the daily 'renewing of the Holy Ghost') by His grace (as opposed to works, Tit 3:5) we should be made heirs." his grace-- Greek, "the grace of the former," that is, God (Tit 3:4; Ro 5:15). heirs-- (Ga 3:29). according to the hope of eternal life-- Tit 1:2, and also the position of the Greek words, confirm English Version, that is, agreeably to the hope of eternal life; the eternal inheritance fully satisfying the hope. Bengel and Ellicott explain it, "heirs of eternal life, in the way of hope," that is, not yet in actual possession. Such a blessed hope, which once was not possessed, will lead a Christian to practice holiness and meekness toward others, the lesson especially needed by the Cretans.


8. Greek, "faithful is the saying." A formula peculiar to the Pastoral Epistles. Here "the saying" is the statement (<reference osisRef="Titus.3.4-Titus.3.7">Tit 3:4-7</reference>) as to the gratuitousness of God's gift of salvation. Answering to the "Amen."

<hi type="bold">these things, &c.--</hi>Greek, "concerning these things (the truths dwelt on, <reference osisRef="Titus.3.4-Titus.3.7">Tit 3:4-7</reference>; not as English Version, what follow), I will that thou affirm (insist) strongly and persistently, in order that they who have believed God (the Greek for 'believed in God' is different, <reference osisRef="John.14.1">Joh 14:1</reference>. 'They who have learnt to credit God' in what He saith) may be careful ('Solicitously sedulous'; diligence is necessary) to maintain (literally, 'to set before themselves so as to sustain') good works." No longer applying their care to "unprofitable" and unpractical speculations (<reference osisRef="Titus.3.9">Tit 3:9</reference>).

<hi type="bold">These things--</hi>These results of doctrine ("good works") are "good and profitable unto men," whereas no such practical results flow from "foolish questions." So Grotius and Wiesinger. But Alford, to avoid the tautology, "these (good works) are good unto men," explains, "these truths" (<reference osisRef="Titus.3.4-Titus.3.7">Tit 3:4-7</reference>).

8. Greek, "faithful is the saying." A formula peculiar to the Pastoral Epistles. Here "the saying" is the statement (Tit 3:4-7) as to the gratuitousness of God's gift of salvation. Answering to the "Amen." these things, &c.-- Greek, "concerning these things (the truths dwelt on, Tit 3:4-7; not as English Version, what follow), I will that thou affirm (insist) strongly and persistently, in order that they who have believed God (the Greek for 'believed in God' is different, Joh 14:1. 'They who have learnt to credit God' in what He saith) may be careful ('Solicitously sedulous'; diligence is necessary) to maintain (literally, 'to set before themselves so as to sustain') good works." No longer applying their care to "unprofitable" and unpractical speculations (Tit 3:9). These things-- These results of doctrine ("good works") are "good and profitable unto men," whereas no such practical results flow from "foolish questions." So Grotius and Wiesinger. But Alford, to avoid the tautology, "these (good works) are good unto men," explains, "these truths" (Tit 3:4-7).


<hi type="bold">9. avoid--</hi>stand aloof from. Same Greek, as in <reference osisRef="2Tim.2.16">2Ti 2:16</reference>; see on <reference osisRef="2Tim.2.16">2Ti 2:16</reference>.

<hi type="bold">foolish--</hi>Greek, "insipid"; producing no moral fruit. "Vain talkers."

<hi type="bold">genealogies--</hi>akin to the "fables" (see on <reference osisRef="1Tim.1.4">1Ti 1:4</reference>). Not so much direct heresy as yet is here referred to, as profitless discussions about genealogies of aeons, &c., which ultimately led to Gnosticism. Synagogue discourses were termed daraschoth, that is, "discussions." Compare "disputer of this world (Greek, 'dispensation')."

<hi type="bold">strivings about the law--</hi>about the authority of the "commandments of men," which they sought to confirm by the law (<reference osisRef="Titus.1.14">Tit 1:14</reference>; see on <reference osisRef="1Tim.1.7">1Ti 1:7</reference>), and about the mystical meaning of the various parts of the law in connection with the "genealogies."

9. avoid-- stand aloof from. Same Greek, as in 2Ti 2:16; see on 2Ti 2:16. foolish-- Greek, "insipid"; producing no moral fruit. "Vain talkers." genealogies-- akin to the "fables" (see on 1Ti 1:4). Not so much direct heresy as yet is here referred to, as profitless discussions about genealogies of aeons, &c., which ultimately led to Gnosticism. Synagogue discourses were termed daraschoth, that is, "discussions." Compare "disputer of this world (Greek, 'dispensation')." strivings about the law-- about the authority of the "commandments of men," which they sought to confirm by the law (Tit 1:14; see on 1Ti 1:7), and about the mystical meaning of the various parts of the law in connection with the "genealogies."


<hi type="bold">10. heretic--</hi>Greek "heresy," originally meant a division resulting from individual self-will; the individual doing and teaching what he chose, independent of the teaching and practice of the Church. In course of time it came to mean definitely "heresy" in the modern sense; and in the later Epistles it has almost assumed this meaning. The heretics of Crete, when Titus was there, were in doctrine followers of their own self-willed "questions" reprobated in <reference osisRef="Titus.3.9">Tit 3:9</reference>, and immoral in practice.

<hi type="bold">reject--</hi>decline, avoid; not formal excommunication, but, "have nothing more to do with him," either in admonition or intercourse.

10. heretic-- Greek "heresy," originally meant a division resulting from individual self-will; the individual doing and teaching what he chose, independent of the teaching and practice of the Church. In course of time it came to mean definitely "heresy" in the modern sense; and in the later Epistles it has almost assumed this meaning. The heretics of Crete, when Titus was there, were in doctrine followers of their own self-willed "questions" reprobated in Tit 3:9, and immoral in practice. reject-- decline, avoid; not formal excommunication, but, "have nothing more to do with him," either in admonition or intercourse.


<hi type="bold">11. is ... subverted--</hi>"is become perverse."

<hi type="bold">condemned of himself--</hi>He cannot say, no one told him better: continuing the same after frequent admonition, he is self-condemned. "He sinneth" wilfully against knowledge.

11. is... subverted-- "is become perverse." condemned of himself-- He cannot say, no one told him better: continuing the same after frequent admonition, he is self-condemned. "He sinneth" wilfully against knowledge.


<hi type="bold">12. When I shall send--</hi>have sent.

<hi type="bold">Artemas or Tychicus--</hi>to supply thy place in Crete. Artemas is said to have been subsequently bishop of Lystra. Tychicus was sent twice by Paul from Rome to Lesser Asia in his first imprisonment (which shows how well qualified he was to become Titus' successor in Crete); <reference osisRef="Eph.6.21">Ep 6:21</reference>; and in his second, <reference osisRef="2Tim.4.12">2Ti 4:12</reference>. Tradition makes him subsequently bishop of Chalcedon, in Bithynia.

<hi type="bold">Nicopolis--</hi>"the city of victory," called so from the battle of Actium, in Epirus. This Epistle was probably written from Corinth in the autumn. Paul purposed a journey through Ætolia and Acarnania, into Epirus, and there "to winter." See my Introduction to the Pastoral Epistles.

12. When I shall send-- have sent. Artemas or Tychicus-- to supply thy place in Crete. Artemas is said to have been subsequently bishop of Lystra. Tychicus was sent twice by Paul from Rome to Lesser Asia in his first imprisonment (which shows how well qualified he was to become Titus' successor in Crete); Ep 6:21; and in his second, 2Ti 4:12. Tradition makes him subsequently bishop of Chalcedon, in Bithynia. Nicopolis-- "the city of victory," called so from the battle of Actium, in Epirus. This Epistle was probably written from Corinth in the autumn. Paul purposed a journey through Ætolia and Acarnania, into Epirus, and there "to winter." See my Introduction to the Pastoral Epistles.


<hi type="bold">13. Bring ... on their journey--</hi>Enable them to proceed forward by supplying necessaries for their journey.

<hi type="bold">Zenas--</hi>the contracted form of Zenodorus.

<hi type="bold">lawyer--</hi>a Jewish "scribe," who, when converted, still retained the title from his former occupation. A civil lawyer.

<hi type="bold">Apollos--</hi>with Zenas, probably the bearers of this Epistle. In <reference osisRef="1Cor.16.12">1Co 16:12</reference>, Apollos is mentioned as purposing to visit Corinth; his now being at Corinth (on the theory of Paul being at Corinth when he wrote) accords with this purpose. Crete would be on his way either to Palestine or his native place, Alexandria. Paul and Apollos thus appear in beautiful harmony in that very city where their names had been formerly the watchword of unchristian party work. It was to avoid this party rivalry that Apollos formerly was unwilling to visit Corinth though Paul desired him. Hippolytus mentions Zenas as one of the Seventy, and afterwards bishop of Diospolis.

13. Bring... on their journey-- Enable them to proceed forward by supplying necessaries for their journey. Zenas-- the contracted form of Zenodorus. lawyer-- a Jewish "scribe," who, when converted, still retained the title from his former occupation. A civil lawyer. Apollos-- with Zenas, probably the bearers of this Epistle. In 1Co 16:12, Apollos is mentioned as purposing to visit Corinth; his now being at Corinth (on the theory of Paul being at Corinth when he wrote) accords with this purpose. Crete would be on his way either to Palestine or his native place, Alexandria. Paul and Apollos thus appear in beautiful harmony in that very city where their names had been formerly the watchword of unchristian party work. It was to avoid this party rivalry that Apollos formerly was unwilling to visit Corinth though Paul desired him. Hippolytus mentions Zenas as one of the Seventy, and afterwards bishop of Diospolis.


<hi type="bold">14. And ... also--</hi>Greek, "But ... also." Not only thou, but let others also of "our" fellow believers (or "whom we have gained over at Crete") with thee.

<hi type="bold">for necessary uses--</hi>to supply the necessary wants of Christian missionaries and brethren, according as they stand in need in their journeys for the Lord's cause. Compare <reference osisRef="Titus.1.8">Tit 1:8</reference>, "a lover of hospitality."

14. And... also-- Greek, "But... also." Not only thou, but let others also of "our" fellow believers (or "whom we have gained over at Crete") with thee. for necessary uses-- to supply the necessary wants of Christian missionaries and brethren, according as they stand in need in their journeys for the Lord's cause. Compare Tit 1:8, "a lover of hospitality."


<hi type="bold">15. Greet--</hi>"Salute them that love us in the faith." All at Crete had not this love rooted in faith, the true bond of fellowship. A salutation peculiar to this Epistle, such as no forger would have used.

<hi type="bold">Grace--</hi>Greek, "The grace," namely, of God.

<hi type="bold">with you all--</hi>not that the Epistle is addressed to all the Cretan Christians, but Titus would naturally impart it to his flock. <chapter eID="Titus.3"/>

15. Greet-- "Salute them that love us in the faith." All at Crete had not this love rooted in faith, the true bond of fellowship. A salutation peculiar to this Epistle, such as no forger would have used. Grace-- Greek, "The grace," namely, of God. with you all-- not that the Epistle is addressed to all the Cretan Christians, but Titus would naturally impart it to his flock.


<milestone n="THE EPISTLE OF PAUL TO PHILEMON" type="x-usfm-toc1"/> <milestone n="" type="x-usfm-toc2"/> <milestone n="" type="x-usfm-toc3"/> <title type="main">THE EPISTLE OF PAUL TO PHILEMON</title>

THE EPISTLE OF PAUL TO PHILEMON


<title type="x-IS">INTRODUCTION</title>
<hi type="bold">The testimonies to its authenticity are--</hi>Origen [Homily 19, on Jeremiah, vol. 1., p. 185, Edition Huetius], cites it as the letter of Paul to Philemon concerning Onesimus; Tertullian [Against Marcion, 5.21]: "The brevity of this Epistle is the sole cause of its escaping the falsifying hands of Marcion." Eusebius [Ecclesiastical History, 3.25], mentions it among "the universally acknowledged Epistles of the canon"; Jerome [Commentary on Philemon, vol. iv., p. 442], argues for it against those who objected to its canonicity on the ground of its subject being beneath an apostle to write about. Ignatius [Epistle to the Ephesians, 2; Epistle to the Magnesians, 12], seems to allude to Phm 20. Compare Epistle to Polycarp [1 and 6]. Its brevity is the cause of its not being often quoted by the Fathers. Paley [Horæ Paulinæ], has shown striking proofs of its authenticity in the undesigned coincidences between it and the Epistle to the Colossians.

<hi type="bold">Place and Time of Writing.--</hi>This Epistle is closely linked with the Epistle to the Colossians. Both were carried by the same bearer, Onesimus (with whom, however, Tychicus is joined in the Epistle to the Colossians), <reference osisRef="Col.4.9">Col 4:9</reference>. The persons sending salutations are the same, except one, Jesus called Justus (<reference osisRef="Col.4.11">Col 4:11</reference>). In both alike Archippus is addressed (Phm 2; <reference osisRef="Col.4.17">Col 4:17</reference>). Paul and Timothy stand in the headings of both. And in both Paul appears as a prisoner (Phm 9; <reference osisRef="Col.4.18">Col 4:18</reference>). Hence it follows, it was written at the same time and place as the Epistle to the Colossians (which was about the same time as the Epistle to the Ephesians), namely, at Rome, during Paul's first imprisonment, A.D. 61 or 62.

<hi type="bold">Object.--</hi>Onesimus, of Colosse ("one of you," <reference osisRef="Col.4.9">Col 4:9</reference>), slave of Philemon, had fled from his master to Rome, after having probably defrauded him (Phm 18). He there was converted to Christianity by Paul, and being induced by him to return to his master, he was furnished with this Epistle, recommending him to Philemon's favorable reception, as being now no longer a mere servant, but also a brother in Christ. Paul ends by requesting Philemon to prepare him a lodging, as he trusted soon to be set free and visit Colosse. This Epistle is addressed also to Apphia, supposed from its domestic subject to have been Philemon's wife, and Archippus (a minister of the Colossian Church, <reference osisRef="Col.4.17">Col 4:17</reference>), for the same reason, supposed to be a near relative.

 Onesimus in the Apostolical Canons [73], is said to have been emancipated by his master. The Apostolical Constitutions [7.46] state that he was consecrated by Paul, bishop of Berea, in Macedonia, and that he was martyred at Rome. Ignatius [Epistle to the Ephesians, 1], speaks of him as bishop of the Ephesians.

<hi type="bold">Style.--</hi>It has been happily termed, from its graceful and delicate urbanity, "the polite Epistle." Yet there is nothing of insincere compliment, miscalled politeness by the world. It is manly and straightforward, without misrepresentation or suppression of facts; at the same time it is most captivatingly persuasive. Alford quotes Luther's eloquent description, "This Epistle showeth a right, noble, lovely example of Christian love. Here we see how St. Paul layeth himself out for the poor Onesimus, and with all his means pleadeth his cause with his master, and so setteth himself as if he were Onesimus, and had himself done wrong to Philemon. Yet all this doeth he, not with force, as if he had right thereto, but he stripped himself of his right, and thus enforceth Philemon to forego his right also. Even as Christ did for us with God the Father, thus also doth St. Paul for Onesimus with Philemon: for Christ also stripped Himself of His right, and by love and humility enforced [?] the Father to lay aside His wrath and power, and to take us to His grace for the sake of Christ, who lovingly pleadeth our cause, and with all His heart layeth Himself out for us; for we are all His Onesimi, to my thinking." Phm 1-25. Address. Thanksgiving for Philemon's Love and Faith. Intercession for Onesimus. Concluding Request and Salutations.

 This Epistle affords a specimen of the highest wisdom as to the manner in which Christians ought to manage social affairs on more exalted principles.

<hi type="bold">1. prisoner of Jesus Christ--</hi>one whom Christ's cause has made a prisoner (compare "in the bonds of the Gospel," (Phm 13). He does not call himself, as in other Epistles, "Paul an apostle," as he is writing familiarly, not authoritatively.

<hi type="bold">our ... fellow labourer--</hi>in building up the Church at Colosse, while we were at Ephesus. See my Introduction to Colossians.

INTRODUCTION The testimonies to its authenticity are-- Origen [Homily 19, on Jeremiah, vol. 1., p. 185, Edition Huetius], cites it as the letter of Paul to Philemon concerning Onesimus; Tertullian [Against Marcion, 5.21]: "The brevity of this Epistle is the sole cause of its escaping the falsifying hands of Marcion." Eusebius [Ecclesiastical History, 3.25], mentions it among "the universally acknowledged Epistles of the canon"; Jerome [Commentary on Philemon, vol. iv., p. 442], argues for it against those who objected to its canonicity on the ground of its subject being beneath an apostle to write about. Ignatius [Epistle to the Ephesians, 2; Epistle to the Magnesians, 12], seems to allude to Phm 20. Compare Epistle to Polycarp [1 and 6]. Its brevity is the cause of its not being often quoted by the Fathers. Paley [Horæ Paulinæ], has shown striking proofs of its authenticity in the undesigned coincidences between it and the Epistle to the Colossians. Place and Time of Writing.-- This Epistle is closely linked with the Epistle to the Colossians. Both were carried by the same bearer, Onesimus (with whom, however, Tychicus is joined in the Epistle to the Colossians), Col 4:9. The persons sending salutations are the same, except one, Jesus called Justus (Col 4:11). In both alike Archippus is addressed (Phm 2; Col 4:17). Paul and Timothy stand in the headings of both. And in both Paul appears as a prisoner (Phm 9; Col 4:18). Hence it follows, it was written at the same time and place as the Epistle to the Colossians (which was about the same time as the Epistle to the Ephesians), namely, at Rome, during Paul's first imprisonment, A.D. 61 or 62. Object.-- Onesimus, of Colosse ("one of you," Col 4:9), slave of Philemon, had fled from his master to Rome, after having probably defrauded him (Phm 18). He there was converted to Christianity by Paul, and being induced by him to return to his master, he was furnished with this Epistle, recommending him to Philemon's favorable reception, as being now no longer a mere servant, but also a brother in Christ. Paul ends by requesting Philemon to prepare him a lodging, as he trusted soon to be set free and visit Colosse. This Epistle is addressed also to Apphia, supposed from its domestic subject to have been Philemon's wife, and Archippus (a minister of the Colossian Church, Col 4:17), for the same reason, supposed to be a near relative. Onesimus in the Apostolical Canons [73], is said to have been emancipated by his master. The Apostolical Constitutions [7.46] state that he was consecrated by Paul, bishop of Berea, in Macedonia, and that he was martyred at Rome. Ignatius [Epistle to the Ephesians, 1], speaks of him as bishop of the Ephesians. Style.-- It has been happily termed, from its graceful and delicate urbanity, "the polite Epistle." Yet there is nothing of insincere compliment, miscalled politeness by the world. It is manly and straightforward, without misrepresentation or suppression of facts; at the same time it is most captivatingly persuasive. Alford quotes Luther's eloquent description, "This Epistle showeth a right, noble, lovely example of Christian love. Here we see how St. Paul layeth himself out for the poor Onesimus, and with all his means pleadeth his cause with his master, and so setteth himself as if he were Onesimus, and had himself done wrong to Philemon. Yet all this doeth he, not with force, as if he had right thereto, but he stripped himself of his right, and thus enforceth Philemon to forego his right also. Even as Christ did for us with God the Father, thus also doth St. Paul for Onesimus with Philemon: for Christ also stripped Himself of His right, and by love and humility enforced [?] the Father to lay aside His wrath and power, and to take us to His grace for the sake of Christ, who lovingly pleadeth our cause, and with all His heart layeth Himself out for us; for we are all His Onesimi, to my thinking." Phm 1-25. Address. Thanksgiving for Philemon's Love and Faith. Intercession for Onesimus. Concluding Request and Salutations. This Epistle affords a specimen of the highest wisdom as to the manner in which Christians ought to manage social affairs on more exalted principles. 1. prisoner of Jesus Christ-- one whom Christ's cause has made a prisoner (compare "in the bonds of the Gospel," (Phm 13). He does not call himself, as in other Epistles, "Paul an apostle," as he is writing familiarly, not authoritatively. our... fellow labourer-- in building up the Church at Colosse, while we were at Ephesus. See my Introduction to Colossians.


<hi type="bold">2. Apphia--</hi>the Latin, "Appia"; either the wife or some close relative of Philemon. She and Archippus, if they had not belonged to his family, would not have been included with Philemon in the address of a letter on a domestic matter.

<hi type="bold">Archippus--</hi>a minister of the Colossian Church (<reference osisRef="Col.4.17">Col 4:17</reference>).

<hi type="bold">fellow soldier--</hi>(<reference osisRef="2Tim.2.3">2Ti 2:3</reference>).

<hi type="bold">church in thy house--</hi>In the absence of a regular church building, the houses of particular saints were used for that purpose. Observe Paul's tact in associating with Philemon those associated by kindred or Christian brotherhood with his house, and not going beyond it.

2. Apphia-- the Latin, "Appia"; either the wife or some close relative of Philemon. She and Archippus, if they had not belonged to his family, would not have been included with Philemon in the address of a letter on a domestic matter. Archippus-- a minister of the Colossian Church (Col 4:17). fellow soldier-- (2Ti 2:3). church in thy house-- In the absence of a regular church building, the houses of particular saints were used for that purpose. Observe Paul's tact in associating with Philemon those associated by kindred or Christian brotherhood with his house, and not going beyond it.


<hi type="bold">4. always--</hi>joined by Alford with, "I thank my God."

4. always-- joined by Alford with, "I thank my God."


<hi type="bold">5. Hearing--</hi>the ground of his thanksgiving. It is a delicate mark of authenticity, that he says "hearing" as to churches and persons whom he had not seen or then visited. Now Colosse, Philemon's place of residence, he had never yet seen. Yet Phm 19 here implies that Philemon was his convert. Philemon, doubtless, was converted at Ephesus, or in some other place where he met Paul.

<hi type="bold">love and faith--</hi>The theological order is first faith then love, the fruit of faith. But he purposely puts Philemon's love in the first place, as it is to an act of love that he is exhorting him.

<hi type="bold">toward ... toward--</hi>different Greek words: "towards" ... "unto." Towards implies simply direction; unto, to the advantage of.

5. Hearing-- the ground of his thanksgiving. It is a delicate mark of authenticity, that he says "hearing" as to churches and persons whom he had not seen or then visited. Now Colosse, Philemon's place of residence, he had never yet seen. Yet Phm 19 here implies that Philemon was his convert. Philemon, doubtless, was converted at Ephesus, or in some other place where he met Paul. love and faith-- The theological order is first faith then love, the fruit of faith. But he purposely puts Philemon's love in the first place, as it is to an act of love that he is exhorting him. toward... toward-- different Greek words: "towards"... "unto." Towards implies simply direction; unto, to the advantage of.


<hi type="bold">6. That--</hi>The aim of my thanksgiving and prayers for thee is, in order that the, &c.

<hi type="bold">the communication of thy faith--</hi>the imparting of it and its fruits (namely, acts of love and beneficence: as <reference osisRef="Heb.13.16">He 13:16</reference>, "to communicate," that is, to impart a share) to others; or, the liberality to others flowing from thy faith (so the Greek is translated, "liberal distribution," <reference osisRef="2Cor.9.13">2Co 9:13</reference>).

<hi type="bold">effectual by--</hi>Greek, "in"; the element in which his liberality had place, that is, may be proved by acts in, &c.

<hi type="bold">acknowledging--</hi>Greek, "the thorough knowledge," that is, the experimental or practical recognition.

<hi type="bold">of every good thing which is in you--</hi>The oldest manuscripts read, "which is in US," that is, the practical recognition of every grace which is in us Christians, in so far as we realize the Christian character. In short, that thy faith may by acts be proved to be "a faith which worketh by love."

<hi type="bold">in Christ Jesus--</hi>rather as Greek, "unto Christ Jesus," that is, to the glory of Christ Jesus. Two of the oldest manuscripts omit "Jesus." This verse answers to Phm 5, "thy love and faith toward all saints"; Paul never ceases to mention him in his prayers, in order that his faith may still further show its power in his relation to others, by exhibiting every grace which is in Christians to the glory of Christ. Thus he paves the way for the request in behalf of Onesimus.

6. That-- The aim of my thanksgiving and prayers for thee is, in order that the, &c. the communication of thy faith-- the imparting of it and its fruits (namely, acts of love and beneficence: as He 13:16, "to communicate," that is, to impart a share) to others; or, the liberality to others flowing from thy faith (so the Greek is translated, "liberal distribution," 2Co 9:13). effectual by-- Greek, "in"; the element in which his liberality had place, that is, may be proved by acts in, &c. acknowledging-- Greek, "the thorough knowledge," that is, the experimental or practical recognition. of every good thing which is in you-- The oldest manuscripts read, "which is in US," that is, the practical recognition of every grace which is in us Christians, in so far as we realize the Christian character. In short, that thy faith may by acts be proved to be "a faith which worketh by love." in Christ Jesus-- rather as Greek, "unto Christ Jesus," that is, to the glory of Christ Jesus. Two of the oldest manuscripts omit "Jesus." This verse answers to Phm 5, "thy love and faith toward all saints"; Paul never ceases to mention him in his prayers, in order that his faith may still further show its power in his relation to others, by exhibiting every grace which is in Christians to the glory of Christ. Thus he paves the way for the request in behalf of Onesimus.


<hi type="bold">7. For--</hi>a reason for the prayer, Phm 4-6.

<hi type="bold">we have--</hi>Greek, "we had."

<hi type="bold">joy and consolation--</hi>joined in <reference osisRef="2Cor.7.4">2Co 7:4</reference>.

<hi type="bold">saints are refreshed by thee--</hi>His house was open to them.

<hi type="bold">brother--</hi>put last, to conciliate his favorable attention to the request which follows.

7. For-- a reason for the prayer, Phm 4-6. we have-- Greek, "we had." joy and consolation-- joined in 2Co 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.


<hi type="bold">8. Wherefore--</hi>Because of my love to thee, I prefer to "beseech," rather than "enjoin," or authoritatively command.

<hi type="bold">I might ... enjoin--</hi>in virtue of the obligation to obedience which Philemon lay under to Paul, as having been converted through his instrumentality.

<hi type="bold">in Christ--</hi>the element in which his boldness has place.

8. Wherefore-- Because of my love to thee, I prefer to "beseech," rather than "enjoin," or authoritatively command. I might... enjoin-- in virtue of the obligation to obedience which Philemon lay under to Paul, as having been converted through his instrumentality. in Christ-- the element in which his boldness has place.


<hi type="bold">9. for love's sake--</hi>mine to thee, and (what ought to be) thine to Onesimus. Or, that Christian love of which thou showest so bright an example (Phm 7).

<hi type="bold">being such an one--</hi>Explain, Being such a one as thou knowest me to be, namely,

<hi type="bold">Paul--</hi>the founder of so many churches, and an apostle of Christ, and thy father in the faith.

<hi type="bold">the aged--</hi>a circumstance calculated to secure thy respect for anything I request.

<hi type="bold">and now also a prisoner of Jesus Christ--</hi>the strongest claim I have on thy regard: if for no other reason, at least in consideration of this, through commiseration gratify me.

9. for love's sake-- mine to thee, and (what ought to be) thine to Onesimus. Or, that Christian love of which thou showest so bright an example (Phm 7). being such an one-- Explain, Being such a one as thou knowest me to be, namely, Paul-- the founder of so many churches, and an apostle of Christ, and thy father in the faith. the aged-- a circumstance calculated to secure thy respect for anything I request. and now also a prisoner of Jesus Christ-- the strongest claim I have on thy regard: if for no other reason, at least in consideration of this, through commiseration gratify me.


<hi type="bold">10. I beseech thee--</hi>emphatically repeated from Phm 9. In the Greek, the name "Onesimus" is skilfully put last, he puts first a favorable description of him before he mentions the name that had fallen into so bad repute with Philemon. "I beseech thee for my son, whom I have begotten in my bonds, Onesimus." Scripture does not sanction slavery, but at the same time does not begin a political crusade against it. It sets forth principles of love to our fellow men which were sure (as they have done) in due time to undermine and overthrow it, without violently convulsing the then existing political fabric, by stirring up slaves against their masters.

10. I beseech thee-- emphatically repeated from Phm 9. In the Greek, the name "Onesimus" is skilfully put last, he puts first a favorable description of him before he mentions the name that had fallen into so bad repute with Philemon. "I beseech thee for my son, whom I have begotten in my bonds, Onesimus." Scripture does not sanction slavery, but at the same time does not begin a political crusade against it. It sets forth principles of love to our fellow men which were sure (as they have done) in due time to undermine and overthrow it, without violently convulsing the then existing political fabric, by stirring up slaves against their masters.


<hi type="bold">11. Which ... was ... unprofitable--</hi>belying his name Onesimus, which means "profitable." Not only was he "unprofitable," but positively injurious, having "wronged" his master. Paul uses a mild expression.

<hi type="bold">now profitable--</hi>Without godliness a man has no station. Profitable in spiritual, as well as in temporal things.

11. Which... was... unprofitable-- belying his name Onesimus, which means "profitable." Not only was he "unprofitable," but positively injurious, having "wronged" his master. Paul uses a mild expression. now profitable-- Without godliness a man has no station. Profitable in spiritual, as well as in temporal things.


<hi type="bold">12. mine own bowels--</hi>as dear to me as my own heart [Alford]. Compare Phm 17, "as myself." The object of my most intense affection as that of a parent for a child.

12. mine own bowels-- as dear to me as my own heart [Alford]. Compare Phm 17, "as myself." The object of my most intense affection as that of a parent for a child.


<hi type="bold">13. I--</hi>emphatical. I for my part. Since I had such implicit trust in him as to desire to keep him with me for his services, thou mayest.

<hi type="bold">I would have retained--</hi>different Greek from the "would," Phm 14, "I could have wished," "I was minded" here; but "I was not willing," Phm 14.

<hi type="bold">in thy stead--</hi>that he might supply in your place all the services to me which you, if you were here, would render in virtue of the love you bear to me (Phm 19).

<hi type="bold">bonds of the gospel--</hi>my bonds endured for the Gospel's sake (Phm 9).

13. I-- emphatical. I for my part. Since I had such implicit trust in him as to desire to keep him with me for his services, thou mayest. I would have retained-- different Greek from the "would," Phm 14, "I could have wished," "I was minded" here; but "I was not willing," Phm 14. in thy stead-- that he might supply in your place all the services to me which you, if you were here, would render in virtue of the love you bear to me (Phm 19). bonds of the gospel-- my bonds endured for the Gospel's sake (Phm 9).


<hi type="bold">14. without thy mind--</hi>that is, consent.

<hi type="bold">should not be as--</hi>"should not appear as a matter of necessity, but of free will." Had Paul kept Onesimus, however willing to gratify Paul Philemon might be, he would have no opportunity given him of showing he was so, his leave not having been asked.

14. without thy mind-- that is, consent. should not be as-- "should not appear as a matter of necessity, but of free will." Had Paul kept Onesimus, however willing to gratify Paul Philemon might be, he would have no opportunity given him of showing he was so, his leave not having been asked.


<hi type="bold">15. perhaps--</hi>speaking in human fashion, yet as one believing that God's Providence probably (for we cannot dogmatically define the hidden purposes of God in providence) overruled the past evil to ultimately greater good to him. This thought would soften Philemon's indignation at Onesimus' past offense. So Joseph in <reference osisRef="Gen.45.5">Ge 45:5</reference>.

<hi type="bold">departed--</hi>literally, "was parted from thee"; a softening term for "ran away," to mitigate Philemon's wrath.

<hi type="bold">receive him--</hi>Greek, "have him for thyself in full possession" (see on <reference osisRef="Phil.4.18">Php 4:18</reference>). The same Greek as in <reference osisRef="Matt.6.2">Mt 6:2</reference>.

<hi type="bold">for ever--</hi>in this life and in that to come (compare <reference osisRef="Exod.21.6">Ex 21:6</reference>). Onesimus' time of absence, however long, was but a short "hour" (so Greek) compared with the everlasting devotion henceforth binding him to his master.

15. perhaps-- speaking in human fashion, yet as one believing that God's Providence probably (for we cannot dogmatically define the hidden purposes of God in providence) overruled the past evil to ultimately greater good to him. This thought would soften Philemon's indignation at Onesimus' past offense. So Joseph in Ge 45:5. departed-- literally, "was parted from thee"; a softening term for "ran away," to mitigate Philemon's wrath. receive him-- Greek, "have him for thyself in full possession" (see on Php 4:18). The same Greek as in Mt 6:2. for ever-- in this life and in that to come (compare Ex 21:6). Onesimus' time of absence, however long, was but a short "hour" (so Greek) compared with the everlasting devotion henceforth binding him to his master.


16. No longer as a mere servant or slave (though still he is that), but above a servant, so that thou shalt derive from him not merely the services of a slave, but higher benefits: a servant "in the flesh," he is a brother "in the Lord."

<hi type="bold">beloved, specially to me--</hi>who am his spiritual father, and who have experienced his faithful attentions. Lest Philemon should dislike Onesimus being called "brother," Paul first recognizes him as a brother, being the spiritual son of the same God.

<hi type="bold">much more unto thee--</hi>to whom he stands in so much nearer and more lasting relation.

16. No longer as a mere servant or slave (though still he is that), but above a servant, so that thou shalt derive from him not merely the services of a slave, but higher benefits: a servant "in the flesh," he is a brother "in the Lord." beloved, specially to me-- who am his spiritual father, and who have experienced his faithful attentions. Lest Philemon should dislike Onesimus being called "brother," Paul first recognizes him as a brother, being the spiritual son of the same God. much more unto thee-- to whom he stands in so much nearer and more lasting relation.


<hi type="bold">17. a partner--</hi>in the Christian fellowship of faith, hope, and love.

<hi type="bold">receive him as myself--</hi>resuming "receive him that is mine own bowels."

17. a partner-- in the Christian fellowship of faith, hope, and love. receive him as myself-- resuming "receive him that is mine own bowels."


18. Greek, "But it (thou art not inclined to 'receive him' because) he hath wronged thee"; a milder term than "robbed thee." Onesimus seems to have confessed some such act to Paul.

<hi type="bold">put that on mine account--</hi>I am ready to make good the loss to thee if required. The latter parts of Phm 19, 21, imply that he did not expect Philemon would probably demand it.

18. Greek, "But it (thou art not inclined to 'receive him' because) he hath wronged thee"; a milder term than "robbed thee." Onesimus seems to have confessed some such act to Paul. put that on mine account-- I am ready to make good the loss to thee if required. The latter parts of Phm 19, 21, imply that he did not expect Philemon would probably demand it.


<hi type="bold">19. with mine own hand--</hi>not employing an amanuensis, as in other Epistles: a special compliment to Philemon which he ought to show his appreciation of by granting Paul's request. Contrast <reference osisRef="Col.4.18">Col 4:18</reference>, which shows that the Epistle to the Colossian Church, accompanying this Epistle, had only its closing "salutation" written by Paul's own hand.

<hi type="bold">albeit, &c.--</hi>literally, "that I may not say ... not to say," &c.

<hi type="bold">thou owest ... even thine own self--</hi>not merely thy possessions. For to my instrumentality thou owest thy salvation. So the debt which "he oweth thee" being transferred upon me (I making myself responsible for it) is cancelled.

19. with mine own hand-- not employing an amanuensis, as in other Epistles: a special compliment to Philemon which he ought to show his appreciation of by granting Paul's request. Contrast Col 4:18, which shows that the Epistle to the Colossian Church, accompanying this Epistle, had only its closing "salutation" written by Paul's own hand. albeit, &c.-- literally, "that I may not say... not to say," &c. thou owest... even thine own self-- not merely thy possessions. For to my instrumentality thou owest thy salvation. So the debt which "he oweth thee" being transferred upon me (I making myself responsible for it) is cancelled.


<hi type="bold">20. let me--</hi>"me" is emphatic: "Let me have profit (so Greek 'for joy,' onainen, referring to the name Onesimus, 'profitable') from thee, as thou shouldst have had from Onesimus"; for "thou owest thine ownself to me."

<hi type="bold">in the Lord--</hi>not in worldly gain, but in thine increase in the graces of the Lord's Spirit [Alford].

<hi type="bold">my bowels--</hi>my heart. Gratify my feelings by granting this request.

<hi type="bold">in the Lord--</hi>The oldest manuscripts read, "in Christ," the element or sphere in which this act of Christian love naturally ought to have place.

20. let me-- "me" is emphatic: "Let me have profit (so Greek 'for joy,' onainen, referring to the name Onesimus, 'profitable') from thee, as thou shouldst have had from Onesimus"; for "thou owest thine ownself to me." in the Lord-- not in worldly gain, but in thine increase in the graces of the Lord's Spirit [Alford]. my bowels-- my heart. Gratify my feelings by granting this request. in the Lord-- The oldest manuscripts read, "in Christ," the element or sphere in which this act of Christian love naturally ought to have place.


<hi type="bold">21. Having confidence in thy obedience--</hi>to my apostolic authority, if I were to "enjoin" it (Phm 8), which I do not, preferring to beseech thee for it as a favor (Phm 9).

<hi type="bold">thou will also do more--</hi>towards Onesimus: hinting at his possible manumission by Philemon, besides, being kindly received.

21. Having confidence in thy obedience-- to my apostolic authority, if I were to "enjoin" it (Phm 8), which I do not, preferring to beseech thee for it as a favor (Phm 9). thou will also do more-- towards Onesimus: hinting at his possible manumission by Philemon, besides, being kindly received.


22. This prospect of Paul's visiting Colosse would tend to secure a kindly reception for Onesimus, as Paul would know in person how he had been treated.

<hi type="bold">your ... you--</hi>referring to Philemon, Apphia, Archippus, and the Church in Philemon's house. The same expectation is expressed by him, <reference osisRef="Phil.2.23">Php 2:23</reference>, 24, written in the same imprisonment.

22. This prospect of Paul's visiting Colosse would tend to secure a kindly reception for Onesimus, as Paul would know in person how he had been treated. your... you-- referring to Philemon, Apphia, Archippus, and the Church in Philemon's house. The same expectation is expressed by him, Php 2:23, 24, written in the same imprisonment.


23. The same persons send salutations in the accompanying Epistle, except that "Jesus Justus" is not mentioned here.

<hi type="bold">Epaphras, my fellow prisoner--</hi>He had been sent by the Colossian Church to inquire after, and minister to, Paul, and possibly was cast into prison by the Roman authorities on suspicion. However, he is not mentioned as a prisoner in <reference osisRef="Col.4.12">Col 4:12</reference>, so that "fellow prisoner" here may mean merely one who was a faithful companion to Paul in his imprisonment, and by his society put himself in the position of a prisoner. So also "Aristarchus, my fellow prisoner," <reference osisRef="Col.4.10">Col 4:10</reference>, may mean. Benson conjectures the meaning to be that on some former occasion these two were Paul's "fellow prisoners," not at the time.

23. The same persons send salutations in the accompanying Epistle, except that "Jesus Justus" is not mentioned here. Epaphras, my fellow prisoner-- He had been sent by the Colossian Church to inquire after, and minister to, Paul, and possibly was cast into prison by the Roman authorities on suspicion. However, he is not mentioned as a prisoner in Col 4:12, so that "fellow prisoner" here may mean merely one who was a faithful companion to Paul in his imprisonment, and by his society put himself in the position of a prisoner. So also "Aristarchus, my fellow prisoner," Col 4:10, may mean. Benson conjectures the meaning to be that on some former occasion these two were Paul's "fellow prisoners," not at the time.


<hi type="bold">25. be with your spirit--</hi>(<reference osisRef="Gal.6.18">Ga 6:18</reference>; <reference osisRef="2Tim.4.22">2Ti 4:22</reference>). <chapter eID="Phlm.1"/>

25. be with your spirit-- (Ga 6:18; 2Ti 4:22).


<milestone n="THE EPISTLE OF PAUL THE APOSTLE TO THE HEBREWS" type="x-usfm-toc1"/> <milestone n="" type="x-usfm-toc2"/> <milestone n="" type="x-usfm-toc3"/> <title type="main">THE EPISTLE OF PAUL THE APOSTLE TO THE HEBREWS</title>