성경 주석서

A prisoner of Christ Jesus (δεσμιος Χριστου Ιησου). As verse Philemon 1:9 and in Ephesians 3:1; Ephesians 4:1. Old adjective from δεσμος (bond, δεω, to bind). Apparently used here on purpose rather than αποστολος as more effective with Philemon and a more touching occasion of pride as Paul writes with his manacled right hand. Timothy (Τιμοθεος). With Paul in Ephesus (Acts 19:22) and probably known to Philemon. Associated with Paul also in I and II Thess., II Cor., Philipp., Col. To Philemon (Φιλημον). A resident of Colossae and a convert of Paul's (verse Philemon 1:19), perhaps coming to Ephesus while Paul was there when his ministry had so much influence over the province of Asia (Acts 19:9; Acts 19:26; 1 Corinthians 16:19). The name Philemon occurs in the legend of Baucis and Philemon (Ovid's Metamorphoses), but with no connection with the brother here. He was active in the church in Colossae ("our co-worker," συνεργω ημων) and was beloved (αγαπητω) by Paul.

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To Apphia our sister (Απφια τη αδελφη). Dative case in address. A common name in Phrygian inscriptions and apparently the wife of Philemon. "Sister" is in the Christian sense. To Archippus (Αρχιππω). Dative case in address. It is uncertain whether he is the son of Philemon or not. Apparently he is prominent in the church in Colossae, possibly even pastor, probably not in Laodicea as some understand Colossians 4:17 to imply. Fellow-soldier (συνστρατιωτη). Old word, only here and Philippians 2:25 in N.T. In metaphorical sense. Perhaps while Paul was in Ephesus. To the church in thy house (τη κατ' οικον σου εκκλησια). The church that met in the house of Philemon. In large cities there would be several meeting-places. Before the third century there is no certain evidence of special church buildings for worship (White, Exp. Grk. T.). See Acts 12:12 for Mary's house in Jerusalem, 1 Corinthians 16:19 for the house of Aquila and Prisca in Ephesus, Romans 16:5 for the house of Prisca and Aquila in Rome, Colossians 4:15 for the house of Nympha in Laodicea.

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Always (παντοτε). Goes with ευχαριστω though so far away in the Greek sentence. Making mention of thee (μνειαν σου ποιουμενος). See 1 Thessalonians 1:2 for this phrase. In (επ). Upon the occasion of.

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Hearing (ακουων). Through Epaphras (Colossians 1:7; Colossians 1:8; Colossians 4:12), possibly from Onesimus also. And towards all the saints (κα εις παντας τους αγιους). He spoke of "thy love and faith" (σου την αγαπην κα την πιστιν) "towards the Lord Jesus" (προς τον Κυριον Ιησουν) and by a sort of momentum (Vincent) he carries both words over to the saints, though it can be explained as chiasm (Galatians 4:4) also.

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That (οπως). Rather than the more common final particle ινα. Connected with μνειαν ποιουμενος. The fellowship of thy faith (η κοινωνια της πιστεως σου). Partnership like Philippians 1:5 in (objective genitive, πιστεως). Effectual (ενεργης). Common adjective, like ενεργος (at work), in N.T. only here, 1 Corinthians 16:9; Hebrews 4:12. Papyri use ενεργος of a mill in working order, of ploughed land, etc. In you (εν υμιν). Some MSS. have εν ημιν (in us), itacism and common.

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I had (εσχον). Ingressive second aorist active indicative of εχω, not ειχομην as the Textus Receptus has it. Paul refers to his joy when he first heard the good news about Philemon's activity (verse Philemon 1:5). The hearts (τα σπλαγχνα). See Philippians 1:8 for this use of this word for the nobler viscera (heart, lungs, liver) and here for the emotional nature. Have been refreshed (αναπεπαυτα). Perfect passive indicative of old compound verb αναπαυω as in Matthew 11:28, a relief and refreshment whether temporary (Mark 6:31) or eternal (Revelation 14:13).

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Though I have (εχων). Concessive participle (present active). That which is befitting (το ανηκον). Neuter singular accusative of the articular participle (present active) of ανηκω, to come up to requirements and so to be befitting. For idea in ανηκω, see Colossians 3:18; Ephesians 5:4. This idiom is in later writers. I rather beseech (μαλλον παρακαλω). Rather than command (επιτασσω) which he has a perfect right to do.

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Paul the aged (Παυλος πρεσβυτης). Paul is called νεανιας (a young man) at the stoning of Stephen (Acts 7:58). He was perhaps a bit under sixty now. Hippocrates calls a man πρεσβυτης from 49 to 56 and γερων after that. The papyri use πρεσβυτης for old man as in Luke 1:18 of Zacharias and in Titus 2:2. But in Ephesians 6:20 Paul says πρεσβευω εν αλυσε (I am an ambassador in a chain). Hence Lightfoot holds that here πρεσβυτης = πρεσβευτης because of common confusion by the scribes between υ and ευ. In the LXX four times the two words are used interchangeably. There is some confusion also in the papyri and the inscriptions. Undoubtedly ambassador (πρεσβευτης) is possible here as in Ephesians 6:20 (πρεσβευω) though there is no real reason why Paul should not term himself properly "Paul the aged."

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