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Titus, Philemon

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Where You Stopped

Titus 1

1Paul, a servant of God, and an apostle of Jesus Christ, according to the faith of God’s elect, and the knowledge of the truth which is according to godliness,

1Paul, a servant of God, and an apostle of Jesus Christ, according to the faith of God’s elect, and the acknowledging of the truth which is after godliness;

Commentary · verse 1

A Doctrine-filled introduction...

2in hope of eternal life, which God, who cannot lie, promised before times eternal;

2In hope of eternal life, which God, that cannot lie, promised before the world began;

Commentary · verse 2

Doctrine: God cannot lie. This did not say that God could lie but chooses not to or God does not lie. God is not able to lie, because God's Nature is always completely Right and always completely Just. For God to be able to lie, He would have to have the causes of being able to lie within Himself, which would be "darkness." God is light, in Him there is "no darkness at all" (1 John 1:5). God's Nature possesses none of the causes that would be able to result in being able to lie. Hebrews 6:18 stated the same Doctrine.

Doctrine: God promised eternal life before the creation of the world.

3but in his own seasons manifested his word in the message, wherewith I was intrusted according to the commandment of God our Saviour;

3But hath in due times manifested his word through preaching, which is committed unto me according to the commandment of God our Saviour;

Commentary · verse 3

God made these promises apparent in His Word, the same Word that was intrusted to Paul.

4to Titus, my true child after a common faith: Grace and peace from God the Father and Christ Jesus our Saviour.

4To Titus, mine own son after the common faith: Grace, mercy, and peace, from God the Father and the Lord Jesus Christ our Saviour.

Commentary · verse 4

Paul was writing to Titus.

5For this cause left I thee in Crete, that thou shouldest set in order the things that were wanting, and appoint elders in every city, as I gave thee charge;

5For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city, as I had appointed thee:

Commentary · verse 5

Paul left Titus in Crete to set things in order and to appoint (ordain) elders in the cities which Paul told him. Paul was an apostle. The elders were the same as what we refer to today as pastors. Apostles and prophets began churches. Both were appointed by God. The apostles and prophets appointed elders/pastors for the church. Paul wrote this epistle to help Titus bring order to the church, just like Paul wrote to Timothy.

Commentary · verses 6-9

Verses 6-9: the qualifications of a bishop/overseer.

6if any man is blameless, the husband of one wife, having children that believe, who are not accused of riot or unruly.

6If any be blameless, the husband of one wife, having faithful children not accused of riot or unruly.

Commentary · verse 6

The husband of one wife meant "one wife at a time." To interpret this verse to also have meant "never having been remarried" or "never having been divorced" or "never having been widowed" contradicted the Bible's view of Marriage. If a man was a bishop and had more than one wife, he would not have time to put forth what was needed to be a bishop. His time would be put into leading his wives.

7For the bishop must be blameless, as God’s steward; not self-willed, not soon angry, no brawler, no striker, not greedy of filthy lucre;

7For a bishop must be blameless, as the steward of God; not selfwilled, not soon angry, not given to wine, no striker, not given to filthy lucre;

Commentary · verse 7

This verse showed that Paul was describing bishops. Bishops and elders were not the same. A bishop was an overseer. An elder was a pastor.

8but given to hospitality, a lover of good, sober-minded, just, holy, self-controlled;

8But a lover of hospitality, a lover of good men, sober, just, holy, temperate;

Commentary · verse 8

Just like we saw in 1 Timothy, Paul stated a bishop was given to hospitality: "generous to guests." This meant a bishop reached out to unbelievers. Notice, the best examples of the faith ought to be reaching out to unbelievers.

9holding to the faithful word which is according to the teaching, that he may be able both to exhort in the sound doctrine, and to convict the gainsayers.

9Holding fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers.

Commentary · verse 9

A bishop ought to have sound Doctrine and convict the gainsayers, able to debate with those who appeared to have a right WHAT, but actually had a wrong HOW/WHY. This would only be able to be done with God's Doctrine.

10For there are many unruly men, vain talkers and deceivers, specially they of the circumcision, 11whose mouths must be stopped; men who overthrow whole houses, teaching things which they ought not, for filthy lucre’s sake.

10For there are many unruly and vain talkers and deceivers, specially they of the circumcision:

11Whose mouths must be stopped, who subvert whole houses, teaching things which they ought not, for filthy lucre’s sake.

Commentary · verses 10-11

One reason the bishops should exhort and convince vain talkers and deceivers was to silence them.

12One of themselves, a prophet of their own, said, Cretans are always liars, evil beasts, idle gluttons.

13This testimony is true. For which cause reprove them sharply, that they may be sound in the faith, 14not giving heed to Jewish fables, and commandments of men who turn away from the truth.

15To the pure all things are pure: but to them that are defiled and unbelieving nothing is pure; but both their mind and their conscience are defiled.

12One of themselves, even a prophet of their own, said, The Cretians are alway liars, evil beasts, slow bellies.

13This witness is true. Wherefore rebuke them sharply, that they may be sound in the faith;

14Not giving heed to Jewish fables, and commandments of men, that turn from the truth.

15Unto the pure all things are pure: but unto them that are defiled and unbelieving is nothing pure; but even their mind and conscience is defiled.

Commentary · verses 12-15

Those who were defiled and unbelieving were impure, even their minds and conscience.

16They profess that they know God; but by their works they deny him, being abominable, and disobedient, and unto every good work reprobate.

16They profess that they know God; but in works they deny him, being abominable, and disobedient, and unto every good work reprobate.

Commentary · verse 16

Great summary for this chapter! The deceivers SAY (right WHAT) they knew God but their actions (DO) denied God, their HOW/WHY was wrong. Again, Paul used the word adokimos (reprobate) to solidify this point. We saw Paul used this word in Romans 1:28, 1 Corinthians 9:27, 2 Corinthians 13:5-7, and 2 Timothy 3:8. This word referred to a coin that represented a value (right WHAT), but actually was worth something less (wrong HOW/WHY) than what was represented. This entire chapter stressed truly having the right HOW/WHY for the right WHAT that was represented. Having a right HOW/WHY for your right what makes you able to identify and correct deceivers.

Where You Stopped

Titus 2

1But speak thou the things which befit the sound doctrine:

1But speak thou the things which become sound doctrine:

Commentary · verse 1

This was the opposite of being reprobate. Speak things (WHAT) that fit with (right HOW) sound Doctrine (God's Doctrine)...WHY?

2that aged men be temperate, grave, sober-minded, sound in faith, in love, in patience: 3that aged women likewise be reverent in demeanor, not slanderers nor enslaved to much wine, teachers of that which is good; 4that they may train the young women to love their husbands, to love their children, 5to be sober-minded, chaste, workers at home, kind, being in subjection to their own husbands, that the word of God be not blasphemed:

2That the aged men be sober, grave, temperate, sound in faith, in charity, in patience.

3The aged women likewise, that they be in behaviour as becometh holiness, not false accusers, not given to much wine, teachers of good things;

4That they may teach the young women to be sober, to love their husbands, to love their children,

5To be discreet, chaste, keepers at home, good, obedient to their own husbands, that the word of God be not blasphemed.

Commentary · verses 2-5

The reason WHY we ought to speak things befitting sound Doctrine was so that we got these effects from aged men and aged women...

6the younger men likewise exhort to be sober-minded:

6Young men likewise exhort to be sober minded.

Commentary · verse 6

...as well as from young men. Titus speaking sound Doctrine would result in the aged men, aged women, and young men representing righteous behavior, which would help keep the church in order.

7in all things showing thyself an ensample of good works; in thy doctrine showing uncorruptness, gravity,

7In all things shewing thyself a pattern of good works: in doctrine shewing uncorruptness, gravity, sincerity,

Commentary · verse 7

In this verse "ensample" meant "having a sample of the original; all tests prove it is the same as original, not a copy." Verse 7 stated that Titus ought to have the original right causes within himself, which would be the Holy Spirit, who is God. If we have God in us via the Holy Spirit, and we choose to let Him influence our actions, then our Doctrine will be uncorrupted...

8sound speech, that cannot be condemned; that he that is of the contrary part may be ashamed, having no evil thing to say of us.

8Sound speech, that cannot be condemned; that he that is of the contrary part may be ashamed, having no evil thing to say of you.

Commentary · verse 8

...our speech not only cannot be condemned, but those who speak contrary to us will be ashamed because they will not be able to speak evil of us. These were effects of allowing God to direct our actions via the Holy Spirit. These were effects of grace: the divine influence upon the heart, and its reflection in the life.

9Exhort servants to be in subjection to their own masters, and to be well-pleasing to them in all things; not gainsaying; 10not purloining, but showing all good fidelity; that they may adorn the doctrine of God our Saviour in all things.

9Exhort servants to be obedient unto their own masters, and to please them well in all things; not answering again;

10Not purloining, but shewing all good fidelity; that they may adorn the doctrine of God our Saviour in all things.

Commentary · verses 9-10

Exhort servants to be obedient to their masters so that they can adorn (show, embellish) the Doctrine of God, our Saviour in all things. Again, "gainsaying" referred to appearing to have the right WHAT but actually supporting it with a wrong HOW/WHY. From the beginning of this chapter, Paul had given the Righteous effects of being an "ensample", of having God within us via the Holy Spirit and allowing Him to direct our actions. Next, Paul blatantly explained the cause (right HOW/WHY) of these Righteous effects...

11For the grace of God hath appeared, bringing salvation to all men,

11For the grace of God that bringeth salvation hath appeared to all men,

Commentary · verse 11

…because the grace of God that brings Salvation has appeared to all men, the atonement of Salvation is not limited but is available to all. Paul stated the cause (right HOW/WHY) of this was grace, however Paul was not finished explaining grace...

12instructing us, to the intent that, denying ungodliness and worldly lusts, we should live soberly and righteously and godly in this present world;

12Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world;

Commentary · verse 12

Doctrine: Grace (God's influence upon the heart, and its reflection in the life) teaches/instructs us (WHY/HOW) to do the following right WHAT's: deny ungodliness and worldly lusts, to live soberly, righteously, and godly.

13looking for the blessed hope and appearing of the glory of the great God and our Saviour Jesus Christ; 14who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a people for his own possession, zealous of good works.

13Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ;

14Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.

Commentary · verses 13-14

Doctrine: Christ gave Himself for us so that He could redeem us from all iniquity and purify unto Himself a peculiar (His own) people that are zealous (eagerly desiring a thing) of good works. Christ's death and resurrection (and going away) provided the ability for us to have grace via the Holy Spirit, and Salvation is attained by this grace.

15These things speak and exhort and reprove with all authority. Let no man despise thee.

15These things speak, and exhort, and rebuke with all authority. Let no man despise thee.

Commentary · verse 15

Paul stated that allowing the Holy Spirit to direct your actions (grace) would result in Salvation, sound Doctrine, the ability to convict unbelievers, and the ability to teach/instruct believers towards good works, which will bring order to the church.

Where You Stopped

Titus 3

1Put them in mind to be in subjection to rulers, to authorities, to be obedient, to be ready unto every good work, 2to speak evil of no man, not to be contentious, to be gentle, showing all meekness toward all men.

1Put them in mind to be subject to principalities and powers, to obey magistrates, to be ready to every good work,

2To speak evil of no man, to be no brawlers, but gentle, shewing all meekness unto all men.

Commentary · verses 1-2

Paul summarized the letter by telling Titus what to tell the believers in the church to do.

3For we also once were foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, hating one another.

4But when the kindness of God our Saviour, and his love toward man, appeared,

3For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another.

4But after that the kindness and love of God our Saviour toward man appeared,

Commentary · verses 3-4

From the love and kindness of God did Christ our Saviour appear to man.

5not by works done in righteousness, which we did ourselves, but according to his mercy he saved us, through the washing of regeneration and renewing of the Holy Spirit,

5Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost;

Commentary · verse 5

Not by our works of righteousness but by God's mercy He saved us, by the washing of regeneration (new birth), and the renewing of the Holy Spirit...which is grace.

6which he poured out upon us richly, through Jesus Christ our Saviour; 7that, being justified by his grace, we might be made heirs according to the hope of eternal life.

6Which he shed on us abundantly through Jesus Christ our Saviour;

7That being justified by his grace, we should be made heirs according to the hope of eternal life.

Commentary · verses 6-7

This is shed on us abundantly through Christ so that we are justified by His grace which makes us heirs with Christ.

8Faithful is the saying, and concerning these things I desire that thou affirm confidently, to the end that they who have believed God may be careful to maintain good works. These things are good and profitable unto men: 9but shun foolish questionings, and genealogies, and strifes, and fightings about the law; for they are unprofitable and vain.

8This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works. These things are good and profitable unto men.

9But avoid foolish questions, and genealogies, and contentions, and strivings about the law; for they are unprofitable and vain.

Commentary · verses 8-9

"Foolish questionings" were debates with no understanding. Paul warned Timothy (2 Timothy 2:14) of the same unprofitable actions.

10A factious man after a first and second admonition refuse; 11knowing that such a one is perverted, and sinneth, being self-condemned.

10A man that is an heretick after the first and second admonition reject;

11Knowing that he that is such is subverted, and sinneth, being condemned of himself.

Commentary · verses 10-11

Doctrine: We must admonish a person we think is being divisive at least two times, then we can refuse to interact with him. Admonish meant "to correct in person through discussion." This was not a one-way judgment of the person.

12When I shall send Artemas unto thee, or Tychicus, give diligence to come unto me to Nicopolis: for there I have determined to winter.

13Set forward Zenas the lawyer and Apollos on their journey diligently, that nothing be wanting unto them.

14And let our people also learn to maintain good works for necessary uses, that they be not unfruitful.

15All that are with me salute thee. Salute them that love us in faith. Grace be with you all.

12When I shall send Artemas unto thee, or Tychicus, be diligent to come unto me to Nicopolis: for I have determined there to winter.

13Bring Zenas the lawyer and Apollos on their journey diligently, that nothing be wanting unto them.

14And let ours also learn to maintain good works for necessary uses, that they be not unfruitful.

15All that are with me salute thee. Greet them that love us in the faith. Grace be with you all. Amen. It was written to Titus, ordained the first bishop of the church of the Cretians, from Nicopolis of Macedonia.

Commentary · verses 12-15

The epistle to Titus was the twelfth book of the section of the New Testament known as the Pauline Epistles. Paul wrote this letter around 67 AD from Macedonia, making this letter a contemporary with 1 Timothy. Many scholars believe Paul was released from prison during the time recorded in Acts 28, around 64 AD. Paul traveled to Macedonia (where he wrote his first epistle to Timothy) and Asia Minor. While this was the third and final letter of the section known as the Pastoral Epistles, it was technically the second pastoral letter chronologically. This letter was very similar to 1 Timothy. Remember, Paul's letter to the Corinthians was to the entire church. The purpose of this epistle to Titus was to specifically give one person (Titus) direction in pastoring and leading a church. The overarching theme covered grace: allowing the Holy Spirit to direct our actions would result in Salvation, sound Doctrine, the ability to convict unbelievers, and the ability to teach/instruct believers towards good works, which will bring order to the church.

Where You Stopped

Philemon 1

1Paul, a prisoner of Christ Jesus, and Timothy our brother, to Philemon our beloved and fellow-worker,

1Paul, a prisoner of Jesus Christ, and Timothy our brother, unto Philemon our dearly beloved, and fellowlabourer,

Commentary · verse 1

Paul wrote to Philemon.

2and to Apphia our sister, and to Archippus our fellow-soldier, and to the church in thy house:

2And to our beloved Apphia, and Archippus our fellowsoldier, and to the church in thy house:

Commentary · verse 2

Paul mentioned church in a house.

3Grace to you and peace from God our Father and the Lord Jesus Christ.

3Grace to you, and peace, from God our Father and the Lord Jesus Christ.

Commentary · verse 3

These first three verses were Paul's introduction. The rest of this short letter was written to encourage Philemon not to punish Onesimus. Everything Paul wrote was in the most positive fashion possible. With each sentence, we will cover both WHAT Paul wrote and HOW what he wrote actually constrained Philemon to forgive and receive Onesimus.

4I thank my God always, making mention of thee in my prayers,

4I thank my God, making mention of thee always in my prayers,

Commentary · verse 4

Paul thanked God for Philemon and prayed for him.

5hearing of thy love, and of the faith which thou hast toward the Lord Jesus, and toward all the saints;

5Hearing of thy love and faith, which thou hast toward the Lord Jesus, and toward all saints;

Commentary · verse 5

Paul had heard of Philemon's love and faith toward Christ and the saints.

6that the fellowship of thy faith may become effectual, in the knowledge of every good thing which is in you, unto Christ.

6That the communication of thy faith may become effectual by the acknowledging of every good thing which is in you in Christ Jesus.

Commentary · verse 6

Paul prayed that Philemon's love and faith would be proven in his actions. While that sentence was extremely positive, it also set the foundation that Paul could expect Philemon to do the right thing.

7For I had much joy and comfort in thy love, because the hearts of the saints have been refreshed through thee, brother.

7For we have great joy and consolation in thy love, because the bowels of the saints are refreshed by thee, brother.

Commentary · verse 7

Paul stated that he had much joy over Philemon because of what other believers had testified concerning Philemon's love. Paul made Philemon aware there would be many people who could be witnesses to however Philemon would choose to respond to Onesimus. It was time for Paul to make his request.

8Wherefore, though I have all boldness in Christ to enjoin thee that which is befitting, 9yet for love’s sake I rather beseech, being such a one as Paul the aged, and now a prisoner also of Christ Jesus:

8Wherefore, though I might be much bold in Christ to enjoin thee that which is convenient,

9Yet for love’s sake I rather beseech thee, being such an one as Paul the aged, and now also a prisoner of Jesus Christ.

Commentary · verses 8-9

Paul stated he could make his request boldly, but was going to instead beseech Philemon for love's sake. Paul referred to himself as "Paul the aged" and reminded Philemon he (Paul) was a prisoner. Paul essentially warned Philemon he (Paul) could have approached this in a less positive manner.

10I beseech thee for my child, whom I have begotten in my bonds, Onesimus,

10I beseech thee for my son Onesimus, whom I have begotten in my bonds:

Commentary · verse 10

Paul stated his request concerned Onesimus.

11who once was unprofitable to thee, but now is profitable to thee and to me:

11Which in time past was to thee unprofitable, but now profitable to thee and to me:

Commentary · verse 11

Onesimus had been unprofitable towards Philemon (he had run away) but now was profitable to Paul and to Philemon: Paul vouched for Onesimus, similar to how Barnabas vouched for Paul in Acts 9:27.

12whom I have sent back to thee in his own person, that is, my very heart:

12Whom I have sent again: thou therefore receive him, that is, mine own bowels:

Commentary · verse 12

Paul stated he had sent Onesimus back with this letter, reminding Philemon that he owed Paul.

13whom I would fain have kept with me, that in thy behalf he might minister unto me in the bonds of the gospel:

13Whom I would have retained with me, that in thy stead he might have ministered unto me in the bonds of the gospel:

Commentary · verse 13

Paul spoke very highly of Onesimus. Paul stated he would have liked for Onesimus to stay with him, and the benefit Paul would have received would have been credited to Philemon. This implied Philemon missed an opportunity to gain spiritual value through sowing Onesimus into Paul's ministry.

14but without thy mind I would do nothing; that thy goodness should not be as of necessity, but of free will.

14But without thy mind would I do nothing; that thy benefit should not be as it were of necessity, but willingly.

Commentary · verse 14

However, Paul felt it more important to send Onesimus to Philemon because keeping Onesimus would have been taking from Philemon, instead of giving Philemon the opportunity to choose to sow Onesimus into Paul's ministry and gain spiritual value. Again, Paul implied Philemon owed Paul.

15For perhaps he was therefore parted from thee for a season, that thou shouldest have him for ever;

15For perhaps he therefore departed for a season, that thou shouldest receive him for ever;

Commentary · verse 15

After showing Philemon that he missed out on gaining because Onesimus was returned to him, Paul proposed (theorized) that it may have been for Philemon's benefit Onesimus left and came to Paul because now Onesimus may stay with Philemon forever. The implication being that Onesimus was going to leave eventually and if Onesimus had not left when he did, he may never have returned to Philemon.

16no longer as a servant, but more than a servant, a brother beloved, specially to me, but how much rather to thee, both in the flesh and in the Lord.

16Not 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?

Commentary · verse 16

Paul made the further point that Onesimus would no longer only be a servant. Onesimus would be a servant and a brother in the Lord: a believer. Again, this was another possible benefit of Onesimus leaving when he did. If he had left at another time, he may not have become a believer. Paul presented this great news which Philemon could not be anything but happy about, unless Philemon did not want to demonstrate Christian love. Remember, this epistle was the Word of God. Do you believe the Holy Spirit would work through believers today to approach other believers in the same fashion that Paul approached Philemon?

17If then thou countest me a partner, receive him as myself.

17If thou count me therefore a partner, receive him as myself.

Commentary · verse 17

Paul connected Philemon's response to Onesimus with Philemon's perspective on Paul, through an if/then. If Philemon did not receive Onesimus, Philemon would be stating he did not see Paul as a partner.

18But if he hath wronged thee at all, or oweth thee aught, put that to mine account;

18If he hath wronged thee, or oweth thee ought, put that on mine account;

Commentary · verse 18

Paul said if Onesimus owed Philemon that Paul would be responsible for what was owed. This effectively prevented Philemon from punishing or not receiving Onesimus because Philemon had been damaged. Paul removed one of Philemon's "outs" in fulfilling Paul's request.

19I Paul write it with mine own hand, I will repay it: that I say not unto thee that thou owest to me even thine own self besides.

19I 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.

Commentary · verse 19

Paul assured Philemon this offer was coming from Paul, and then Paul reminded Philemon that Philemon owed Paul. Paul essentially approached Philemon through "fear of loss." If Philemon was not going to fulfill Paul's request, Paul could request that Philemon repay Paul what Philemon owed.

Doctrines on this passage

20Yea, brother, let me have joy of thee in the Lord: refresh my heart in Christ.

20Yea, brother, let me have joy of thee in the Lord: refresh my bowels in the Lord.

Commentary · verse 20

Paul made a request that Philemon would give him joy and refresh him, just as Paul had stated in verse 7 that Philemon had done for many others. Paul was reminding Philemon of the many witnesses who could be made aware of Philemon's response to Onesimus. Basically, Paul asked Philemon to do the right thing and Paul would look at it in the most positive fashion, in fact, Paul went even further in this same direction...

21Having confidence in thine obedience I write unto thee, knowing that thou wilt do even beyond what I say.

21Having confidence in thy obedience I wrote unto thee, knowing that thou wilt also do more than I say.

Commentary · verse 21

Paul stated he was confident that Philemon would be obedient and would do more than Paul said because Philemon was a believer and would be obedient to God. Paul exhorted Philemon after proving to Philemon that taking any retribution out on Onesimus would be ungrateful, and ungodly.

22But withal prepare me also a lodging: for I hope that through your prayers I shall be granted unto you.

22But withal prepare me also a lodging: for I trust that through your prayers I shall be given unto you.

Commentary · verse 22

Paul stated that he would be coming to see Philemon. Paul removed Philemon's last "out" which would be received and forgive Onesimus in the short term, but punish Onesimus over time. Whatever decision Philemon made about Onesimus, Paul would be able to see for himself...eventually. Paul was resembling Jesus when he warned Philemon to be ready for his return.

23Epaphras, my fellow-prisoner in Christ Jesus, saluteth thee; 24and so do Mark, Aristarchus, Demas, Luke, my fellow-workers.

25The grace of our Lord Jesus Christ be with your spirit. Amen.

23There salute thee Epaphras, my fellowprisoner in Christ Jesus;

24Marcus, Aristarchus, Demas, Lucas, my fellowlabourers.

25The grace of our Lord Jesus Christ be with your spirit. Amen. Written from Rome to Philemon, by Onesimus a servant.

Commentary · verses 23-25

Paul's epistle to Philemon was the thirteenth book of the section of the New Testament known as the Pauline Epistles. This letter was written at the same time as Paul's letters to the Ephesians and the Colossians, with all three being delivered by Tychicus. These letters were written by Paul around 64 AD from Rome during his time in prison. This letter was different than the previous twelve from Paul in that this was a personal letter from Paul concerning a specific non-church issue with an individual. Onesimus was a run-away slave of Philemon whom we saw in Paul's letter to the Colossians was from Colossae. At the time of the writing of this letter, Onesimus was with Paul in Rome. Paul sent Onesimus back to Philemon along with this letter. The purpose of this letter was to encourage Philemon to forgive and restore Onesimus.

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