Interpretive Study of Philemon - Summary

Epistle theme: Non-preachers Obey the Gospel of Christ

God's Way to Study His Word:

In 2Timothy 2:15 we read: Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. The true definition of the word dividing is: 'a Mathematical function whereby we separate pre-defined units according to a precise procedure which produces a precise result'. However, while most people understand that 'there is one interpretation but many applications of the word of God', they fail to separate the procedures of each. And, as a result, they fail to separate the 'one interpretation of the word of God' from the 'many applications of the word of God'. This leads to many errors which people blame on the perfect word of God instead of their using the wrong procedure.

The result, of men using the wrong way, is that men claim that there are errors and conflicts in God's word. In Isaiah 28, God tells us how to understand His word. In addition, God preserved the message of His word; He preserves every word of His sentences; and God preserves every punctuation mark (jot and title) of His sentences. Therefore, God preserved what He wanted us to understand and God told us how to understand His word so that we have no errors and no conflicts. Unfortunately, for at least one hundred and fifty (150) yeare, men have been taught to use the wrong way to interpret God's word instead of using God's way.

In Isaiah 55:9 we are told For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts. Thus, God warns us that our ways are wrong and that using God's way produces better results, which have no errors and no conflicts.

In addition, 1Corinthians 2:14 tells us: But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned. Therefore, we can not properly understand the spiritual word of God using man's way. We must use God's way to understand God's preserved word of God. And, the basics of God's way is to understand His preserved word of God using the sentence format and true Biblical definitions for Bible words.

This Study follows the Biblical Way to understand God's Word. It applies precepts ('truths that never change for any circumstance'). It then goes through the epistle sentence-upon-sentence (line upon line [Isaiah 28 ]). This is different from the ways of men which use verse-upon-verse or some other method which generates errors. God's sentence-upon-sentence method also pays attention to what 'the word of God' tells us that God preserved, which are the true Biblical meanings of words and the Biblical usage of punctuation. (These two are the components of sentences and do not give us verses.) the 'the word of God' tells us that God preserved punctuation (one jot or one tittle) in Matthew 5:18 and Luke 16:17. And 'the word of God' tells us that God preserved every word when he wrote: Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God (Deuteronomy 8:3; Matthew 4:4 and Luke 4:4).

The summary of the epistle comes from the summary of each chapter and each chapter summary within that book. Every chapter summary comes from the summary of each sentence within that chapter. And, the sentence summaries come from analysis using the punctuation and true word definitions, as already explained. As a result, we have what God literally had written and see that there are no conflicts even when we consider the smallest part of a sentence compared to the entire Bible book. God is consistent from the start of a Bible book to the end and is consistent in His doctrines and word definitions across the entire Bible. What we have is an integrated whole (single) message, with no errors and no conflicts. This particular book Study is part of a detailed analysis of the entire New Testament which shows this truth.

Other than cults, all claims of errors and conflicts are based upon the New Testament. This Study is part of a series which interprets the preserved word of God using God's way and proving that there are no errors, nor any conflicts, if we obey God and use His way to interpret His word. And, this series concentrates on the New Testament, since that is the basis of these lies about the perfect word of God.

I have read, or at least skimmed, every book which has been written in the last hundred and fifty (150) years and which claims to teach people how to study and understand the word of God. In every case, they use a method which comes from man and do not use God's way (Isaiah 55:8) to study and understand the word of God. And, while there are variations from one man-written method to another man-written method, every one of them ends up with problems. The end result of those problems is that people blame God's perfect word for their own problems and either turn to a man-written 'bible' or skip verses. (By skipping the interpretation of certain verses, they can hide the conflict which their method has produced.)

Now, many people find that the Detail Studies to be overwhelming because they have everything required to prove that there are NO errors in the perfect word of God. This summary level is easier to understand for most people. At the same time, if someone has an argument with what is presented here, the matching Detail Study provides all of the proof required in order to show that what is here matches exactly what God wrote in His word. Again, this is not a matter of my opinion versus their opinion. I have over thirty (30) years’ experience as a professional Systems Analyst with an international reputation for accuracy in how to prove things. And, this series of books are the result of using recognized methods of analysis to prove what God actually wrote. This series does not present a religious opinion. Therefore, a religious opinion, which was arrived at from using wrong methods, is not superior to a true analysis of what God wrote.

People have looked for over twenty (20) years and failed to find any other work that covers everything this series cover. In addition, no one has found any other work which covers the level of detail found in the Detail Studies. Further, the Detail Studies literally have several million Bible references to support the interpretation provided and to show that the perfect word of God is consistent all across it for word definitions and doctrines. Again, no one has found any other work which has this quantity of Bible references supporting what is presented. I do not write this to brag but to inform the reader the depth of study which supports what is presented in this series.

Let any who disagree show their method and the results of their method and try to explain how their method, which produces errors, is greater that God's way which produces no errors and no conflicts.

Overview of Philemon

Epistle theme: Non-preachers Obey the Gospel of Christ

links to sentences in this chapter:

C1-S1 (Verse 1-3), C1-S2 (Verse 4-6), C1-S3 (Verse 7), C1-S4 (Verse 8-9), C1-S5 (Verse 10-14), C1-S6 (Verse 15-16), C1-S7 (Verse 17), C1-S8 (Verse 18-19), C1-S9 (Verse 20), C1-S10 (Verse 21), C1-S11 (Verse 22), C1-S12 (Verse 23-24), C1-S13 (Verse 24), C1-S14 (Verse 25)'.

God.

I know of no reason to doubt the historical explanation of this epistle. Reportedly, Onesimus was a slave of Philemon who ran away and went to Rome. While there, he was converted and trained in the gospel by Paul and was sent back to Philemon. Later we see Paul mentioning him in Colossians 4:9 as one of the people sent from Rome to Colossi. Therefore, it appears as if Philemon freed Onesimus as a slave so that he could welcome a preacher and traveling missionary.

There are probably more references to God, (especially to the various roles of the Son of God) than any other book in the Bible when considered as a ratio of the number of references to the number of verses / sentences. What this signifies is that Paul based his appeal upon the personal relationship between Philemon and his Lord Jesus Christ. Paul did not base it upon his personal position in the church or on religious doctrine or on anything else that people usually use to win an argument. Many times we are less effective than we should be because we use the wrong basis for our appeal to others.

Sentences Outlines:

1:1-3 : Salutation and opening of the epistle.
1. The phrase Paul, a prisoner of Jesus Christ lets us know that this is one of the 'Prison Epistles'.
2. The phrase and Timothy our brother lets us know that Timothy was also an author of this epistle. Timothy would take over the ministry from Paul and Paul was preparing him for that job.
3. The phrase Philemon our dearly beloved, and fellowlabourer. Lets us know thart Philemon is the main person whom this epistle is written to. The word fellowlabourer is only applied to non-preachers who are in the ministry, most often as missionaries.
4. The phrase and to our beloved Apphia, and Archippus our fellowsoldier, is believed to identify Philemon's daughter-in-law (Apphia) and son (Archippus). However, commentators can not be positive of that belief. The word fellowsoldier is only applied to preachers who are in the ministry, most often as missionaries. Archippus is also mentioned in Colossians 4:17 where we read: Take heed to the ministry which thou hast received in the Lord, that thou fulfil it. This is the basis for believing that he is a preacher and the pastor of the church in thy house.
5. The phrase and to the church in thy house lets us know that Philemon sponsored a church in his house. There are a lot of doctrinal reasons for a new mission work to be started in a person's house and for it to stay there, even after becoming a church, until a church can pay cash for land and building. And as the Bible makes clear, and as this sentence makes it clear, the church is the people, not the building. (Have you ever heard of a building in a building?)
6. The phrase Grace to you, and peace, from God our Father and the Lord Jesus Christ tells us the blessings offered by God through Paul. As with Paul's other epistles, he offers these blessings to people who obey the commandments of the epistle.
1:4-6 : Paul's prayer for Philemon.
1. Paul starts his letter with good things that he can say about Philemon. This is the way to start when you have something to say, or write, that the recipient probably will object to.
2. The phrase I thank my God, making mention of thee always in my prayers tells us that Paul starts with an expression of his own personal love.
3. The phrase Hearing of thy love and faith, which thou hast toward the Lord Jesus, and toward all saints tells us that Paul, next, recognized the ministry and spiritual maturity of Philemon.
4. The phrase That the communication of thy faith may become effectual tells us of Paul's hope for the increased spiritual maturity and ministry of Philemon.
5. The phrase by the acknowledging of every good thing which is in you in Christ Jesus tells us of the source of all blessings which Philemon has received. It is important to remind people about the source of their blessings before we ask them to do something in the ministry, especially if it will be a difficult thing to do.
1:7 : Paul's praise of the ministry belonging to Philemon.
1. The phrase For we have great joy and consolation in thy love not only recognizes what others receive from Philemon but also recognizes the motivation behind the ministry of Philemon.
2. The phrase because the bowels of the saints are refreshed by thee, brother tells Philemon the effect he has on other saints. People wonder if they are accomplishing this type of thing and people often forget to let others know this type of message as a way to encourage their continuance.
1:8-9 : Paul's conclusion about Philemon.
1. The phrase Wherefore, though I might be much bold in Christ to enjoin thee that which is convenient tells us that Christ would tell him to do what Paul is about to ask him to do. However, as our next phrase makes it clear, Paul does not want to make this a command. (The word enjoin is defined as 'a command'.) (In addition, the word convenient is defined as 'Fit; suitable; proper; adapted to use or to wants'.) that is: Paul could command Philemon to do what was 'Fit; suitable; proper' in Christ.
2. The phrase Yet for love's sake I rather beseech thee means that Paul would rather beg for love's sake than to command as the higher authority (Apostle).
3. The phrase being such an one as Paul the aged, and now also a prisoner of Jesus Christ Here, we read how Paul is using emotions as part of his begging.
1:10-14 : Paul's request for Onesimus.
1. The phrase I beseech thee for my son Onesimus, whom I have begotten in my bonds tells us what the main request of Paul was. The word son means that he had received Paul's character in the ministry. Only Titus and Timothy were also called son by Paul, even though we can be sure that Paul trained many other preachers. In addition, the phrase whom I have begotten in my bonds means that Paul led him to salvation and trained him while he was in the Roman prison waiting to be executed.
2. The phrase Which in time past was to thee unprofitable supports the historical claim that Onesimus used to be a slave of Philemon who, reportedly, robbed Philemon and then ran away. Reportedly, in that culture, Philemon could have him killed for what he did.
3. The phrase but now profitable to thee and to me lets us know that Onesimus was now profitable spiritually. He could not be profitable physically to Paul and he probably could not pay his physical debt to Philemon. However, if Philemon supported him as he went out as a missionary, then Onesimus could be profitable spiritually to Philemon.
4. The phrase Whom I have sent again tells us that Paul sent Onesimus back to Philemon so that Onesimus could make things right even though Philemon could have Onesimus legally killed or beat or suffer any other thing that he chose for his running away.
5. The phrase thou therefore receive him, that is, mine own bowels tells us of the attitude that Paul is telling Philemon to have with Onesimus.
6. The phrase Whom I would have retained with me, that in thy stead he might have ministered unto me in the bonds of the gospel tells Philemon that Onesimus had been working for Philemon, even though Philemon did not realize it.
7. The phrase But without thy mind would I do nothing; that thy benefit should not be as it were of necessity, but willingly tells us that Paul wanted to be sure that Philemon agreed to have Onesimus serving Paul in his stead.
1:15-16 : Paul's encourages Philemon to do right.
1. The phrase For perhaps he therefore departed for a season, that thou shouldest receive him for ever is Paul giving Philemon reason to believe that God caused Onesimus to run away so that he could be spiritually saved.
2. The phrase Not now as a servant, but above a servant, a brother beloved tells Philemon the new status and attitude that he is to give to Onesimus.
3. The phrase specially to me, but how much more unto thee tells us that Onesimus was important to Paul because Paul had led him to salvation and trained him in the Gospel. However, Onesimus should be much more important to Philemon personally (thee) because Philemon legally owned Onesimus and Philemon could legally send Onesimus out as a missionary and preacher. If Philemon did this, then he would be adding fruit to his Heavenly account.
4. The phrase both in the flesh, and in the Lord lets us know that Onesimus could help Philemon here in this world but could also help him add fruit to his Heavenly account.
1:17 : Second encouragement.
1. The phrase If thou count me therefore a partner lets us know that Paul was lifting up the position of Philemon in the ministry. Paul was an apostle and Philemon was just a church member. Therefore, Paul making Philemon a partner lifted up the position of Philemon.
2. In the phrase receive him as myself, Paul is telling Philemon to treat Onesimus the same way as Paul treated Philemon.
1:18-19 : Concerns dealt with.
1. The phrase If he hath wronged thee, or oweth thee ought, put that on mine account tells Philemon how to deal with what Onesimus owed him. As a run-away slave, there could be no doubt that Onesimus owed Philemon. However, as the rest of this sentence says, Philemon owed Paul a greater debt. Many times, people get so wrapped up in what is owed to them in this physical world that they fail to consider their own spiritual debts.
2. The phrase I Paul have written it with mine own hand, I will repay it lets us know that Paul expected Philemon to write off the debt. It was highly unlikely that Paul could pay a debt while he was in prison.
3. The phrase albeit I do not say to thee how thou owest unto me even thine own self besides tells us that Paul is reminding Philemon of his greater spiritual debt.
1:20 : Eternal consideration. The phrase in the Lord reminds Philemon of Who keeps the spiritual accounts. in this sentence, Paul is telling Philemon to keep the spiritual in mind when considering how to respond. We will all be judged by the Lord for how we treat other saved and especially for how we treat God preachers and missionaries. Philemon responder to this letter by funding Onesimus as a missionary.
1:21 : Paul's confidence in the character of Philemon. Consider the circumstances and honestly answer if your pastor could write the same thing about you.
1:22 : Hope for the future.
1:23-24 : Ending salutations.
1:24 : Ending blessing.
1:25 : Amen. This doubles the prior promise.

The references to the Son of God are found in 1:1, 1:3, 1:5, 1:6, 1:9, 1:10, 1:16, 1:20, 1:23. We also see references to God the Father in 1:3 (Grace to you, and peace, from God) and 1:4 (thank God).

Details on how Paul uses Spirit in this epistle can be found in the Word study on Spirit in the note for 1:24.

Philemon Chapter 1 Sentence-by-Sentence

C1-S1 (Verse 1-3) Salutation and opening of the epistle.

Equivalent Section: Who the epistle is from.

Paul,
a prisoner of Jesus Christ,
and Timothy our brother,
unto Philemon our dearly beloved,
and fellowlabourer,
and to our beloved Apphia,
and Archippus our fellowsoldier,
and to the church in thy house:.

Equivalent Section: the purpose of this epistle.

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

As Paul does in other books, he opens with a wish for grace and peace from God our Father and from the Lord Jesus Christ because while God our Father is the ultimate authority, He does everything through the Lord Jesus Christ. By offering grace and peace from both, he is claiming to represent both in this earth.

Paul addresses this epistle to Philemon and calls him a fellowlabourer. There are commentaries that say (and appear to be correct) that Paul called preachers fellowsoldier and not-preachers fellowlabourer. This seems to be a reasonable division. We see permutations of laborer several places in the Bible including in relationship to the gospel and we see this term applied to several people who are not preachers (women, Lucas, etc). We see soldier applied to people known to be preachers in Philippians 2:25; 2Timothy 2:3 and 4 and this sentence. We also see Paul call Philemon a fellowlabourer while he calls Archippus a fellowsoldier. In Colossians 4:17, Archippus is told Take heed to the ministry which thou hast received in the Lord, that thou fulfil it. The third person that this epistle is written to (Apphia) is supposed to be the wife of Philemon. So we see that this epistle is written to a couple who have a church in thy house and the pastor of that church.

It should be noted that we no longer follow the example found in the Bible. Many people deride 'house churches' but Biblical churches did not carry the debt to the world that our 'modern churches' have. They also did not have banks and governments dictating religious practices and other things that 'modern churches' have to contend with. Further, the people were free to go where God wanted them for the gospel (see Proverbs 22:7). While more could be said about this, I will move on.

Paul is writing to Philemon (and others) about Onesimus. Onesimus is apparently a slave who stole from Philemon and then ran away. He met Paul, was converted and had a faith much like Paul had. Notice that Paul calls him a son in verse 10. (Please see that note under Son.) So while forgiving Onesimus and promoting him might be highly distasteful to the flesh, that is what Paul is asking of Philemon. In addition, Paul is recognizing that Philemon is our dearly beloved, and fellowlabourer. Paul is approaching Philemon in his position as a Christian leader, which puts him in a position of responding within that role and not responding as a slave owner dealing with a returned slave who had stolen from him. We see the difference that roles make in all of the different usages of the roles of the Son of God that are used by Paul in this letter.

In addition, to looking at the people mentioned in this opening, a couple of other things that Paul does need to be mentioned. First, he mentions that he is a prisoner of Jesus Christ. While some claim that this is in reference to his being in prison in Rome, others have preached that it shows a changing relationship to Jesus Christ. Both could apply. Either way, this is a subtle reminder of the possible cost of the gospel. Paul was a prisoner because he taught that salvation (ministry / gospel of Jesus) and sanctification (ministry / gospel of Christ ) did not come from keeping religious rules but through the personal relationship with the Son of God. (Please see the note for Overview of the Lord Jesus Christ Study for details on this distinction).

The thing that Paul is about to ask of Philemon, while being highly distasteful to the flesh, is not as difficult as giving your life. Also, Paul says that his letter is to our beloved Apphia, and Archippus our fellowsoldier, and to the church in thy house. He is giving Philemon notice that this is a public matter and he can't do the wrong thing and hope to hide it. Sometimes, having witnesses helps us to do the right thing when we really don't want to do the right thing. Archippus is also mentioned in Colossians 4:17 and Onesimus is also mentioned in Colossians 4:9 as traveling with Tychicus as a missionary sent by Paul with authority in the church. So not only the church in the house of Philemon know of the changed state of Onesimus , but the church at Colossi also knew.

While Paul will ask what is a big favor in the flesh, he also offers Grace to you, and peace, from God our Father and the Lord Jesus Christ. (Please also see the notes for Philemon 1:1 and 1:3 in the Lord Jesus Christ Study.) Later in this epistle Paul reminds Philemon that he 'owes' for his personal salvation. When we are asked to make sacrifices in the flesh, God reminds us of spiritual blessings that He gives in exchange. As in other epistles from Paul, the Second Equivalent Section of our sentence has blessings from God that are offered with the implied requirement of obeying what is in this epistle.

Please see the note for 1Corinthians 1:12 for links to where Paul is named within the Bible for links to every place where the phrase I Paul is used. Please also see the second half of the book called SbS-Preacher Missionaries about how God used Paul to show us how He uses a pastor / missionary to build the ministry. .

Please see the note for Matthew 4:12 about the word prison. Please also see the note for 2Corinthians 6:3 about the word imprisonment. The functional definition for this word is: 'The place where people who were arrested and detained by government'. We find forms of the word prisoner occurring 57 times in 36 verses of the Bible and, in the New Testament, in: Matthew 27:15-16; Mark 15:6; Acts 16:25; Acts 16:27; Acts 23:18; Acts 25:27; Acts 27:1; Acts 27:42; Acts 28:16-17; Romans 16:7; Ephesians 3:1; Ephesians 4:1; Colossians 4:10; 2Timothy 1:8; Philemon 1:1; Philemon 1:9; Philemon 1:23. Webster's 1828 dictionary defines this word as: 'One who is confined in a prison by legal arrest or warrant. 1. A person under arrest or in custody of the sheriff, whether in prison or not; as a prisoner at the bar of a court. 2. A captive; one taken by an enemy in war. 3. One whose liberty is restrained, as a bird in a cage'. Paul says here that he is a prisoner of Jesus Christ because he 'belongs to' Jesus Christ and it is Jesus Christ Who allowed this circumstance to occur in Paul's life. The functional definition for this word is: 'The person who was arrested and detained by government'.

Nave's Topical Bible provides references for the word prisoner as: 'Joseph: Ge 39:20-23; 40; 41:1-44. Jeremiah: Jer 38:6-28; 39:14. John the Baptist: Mt 11:2; 14:3-12; Mr 6:17; Lu 3:20. Jesus: Mt 26:47-75; 27; Mr 14:43-72; 15; Lu 22:47-71; 23; Joh 18:3-40; 19. The apostles: Ac 5:17-42. Peter: Ac 12:3-19. Paul: Ac 16:19-40; 21:27-40; 22; 23; 24; 25; 26; 27; 28. Silas: Ac 16:19-40. Required to labor: Jg 16:21. Sustained on bread and water of affliction: 1Ki 22:27. In chains: Ac 12:6. In stocks: Pr 7:22; Jer 29:26; Ac 16:24. In the court of the palace: Jer 32:2. In the house of the scribe: Jer 37:15. In the house of the captain of the guard: Ge 40:3. Visited by friends: Mt 11:2; Ac 24:23. Bound to soldiers: Ac 12:6-7. Severe hardships of, mitigated: Jer 37:20-21. Cruelty to: Jer 38:6; La 3:53-54. Guards responsible for: Ac 12:18-19. Tortured to extort self-incriminating testimony: Ac 22:24. Scourged: Mt 27:26; Mr 15:15; Ac 16:23,33; 2Co 6:5; 11:23-24. Permitted to make defense: Ac 24:10; 25:8,16; 26:1; 2Ti 4:16. By the prison guard to Jeremiah: Jer 38:7-28. By the Philippian jailer to Paul: Ac 16:33. By Felix: Ac 24:23. By Julius, the centurion: Ac 27:1,3; 28:16,30-31. Tobe visited and ministered to: Mt 25:35-46. Released at feasts: Mt 27:15-17; Mr 15:6; Lu 23:17; Joh 18:39. Put to death: Jos 10:16-27; 1Sa 15:33; 27:11; 2Sa 12:31; 2Ki 25:7; 1Ch 20:3; Ho 13:16; Am 1:13; La 3:34. By divine command: Nu 31:9,17. Thumbs and oes cut off: Jg 1:6-7. Blinded: 2Ki 25:7. Consolations for: Ps 69:33; 79:11; 102:19-20; 146:7. FIGURATIVE: Isa 61:1; Lu 4:18'.

Please see the notes for Romans C16S27 and Romans 16:21 which tells us where the Bible talks about Timothy / Timotheus. Please also see the note for Philippians 2:19 for links to every verse in the New Testament where we find his name. He is accepted as the man who took over Paul's ministry.

Please see the notes for 1Corinthians C6S10 and Galatians C1-S1 about the word brother. Please see the note for Romans C12-S8 about the word brotherly. Please see the note for Matthew 1:2 about the word brethren. The functional definition is: 'Spiritually used for God's people: the Jews and the people are saved, baptized and active members of the church'.

This epistle is the only place in the Bible where we find the name of Philemon.

Please see the note for Romans C9S23 about the word beloved. Please also see the note for Matthew 17:5 for links to every place where the phrase beloved Son is applied to Jesus.

Please see the notes for Romans 8:39-LJC; Galatians C5-S14; Philippians 1:9-11; love in 1John and 2John 1:3-LJC about the word love. Please also see the note for Revelation 8:35-LJC for a table which divides the various roles of God and gives Bible references for how God loves us through each of His roles. Please also see the note for 1John C3S26 about the phrase love one another. Please see the note for 1John C4S13 about the phrase perfect love.

Please see the note for Philippians 4:3 for links to every place that the Bible uses the word fellowlabourers. This word is used for non-preachers who are very active in the ministry. Mark and Luke, both authors of Gospels, are given this label. Please also see the note for 2Corinthians 8:23 about the word fellowhelper. Please also see the notes for Ephesians C5S7; Philippians 1:3-7; Philippians 2:1 about the word fellowship.

Please see the note for 2Corinthians 8:23 about the word fellow. The functional definition is: 'Someone who is also helping in the work of God'. Please also see the notes for Ephesians C5S7; Philippians 1:3-7 and Philippians 2:1 about the word fellowship.

Apphia is found only here. Archippus is found here and Colossians 4:17 where we have an indication that her was a preacher.

Please see the note for 1Corinthians 11:22 about the word church. The functional definition is: 'a called out assembly of baptized believers'. Please also see the note for Hebrews 12:18-24 about the word churches (plural). Please also note that 1Thessalonians gives us 'The Doctrine of the Church'. Please also see the note for 2Thessalonians 1:4 about the phrase church(es) of God. The commonly accepted definition is 'a called out assembly of baptized believers' with most of the disagreement over people including buildings in the definition and people adding or denying different definitions for a 'universal church'. Please also note that 1Thessalonians gives us 'The Doctrine of the Church'.

Please see the note for 2Corinthians 5:1 about the word house. The functional definition is: ' In a general sense, a building or shed intended or used as a habitation or shelter for animals of any kind; but appropriately, a building or edifice for the habitation of man; a dwelling place, mansion or abode for any of the human species'. Please also see the note for 1Peter 4:17 about the phrase house of God. Please also see the note for Luke 1:33 about the phrase house of Jacob.

Please see the notes for Romans C4S5; Romans C4S17; Galatians 1:1 and Ephesians C1S2 about the word grace. The word grace is usually presented as 'God's riches at Christ Expense'. However, that obviously does not fit in James 1:11. So while that is the main application within the Bible, the true definition is: 'that which makes the source look good'. We are given God's grace for the expressed purpose of making God look good. please see the notes for Galatians C5S4 and Galatians C6S18 about the phrase grace through Christ.

Please see the notes for Romans C12S16 and Galatians C1-S1 about the word peace. Please also see the Gospel of Peace in the Word Study on Gospel. Please also see the Gospel of Peace in the Word Study on Gospel. The functional definition is: 'In a general sense, a state of quiet or tranquility; freedom from disturbance or agitation; applicable to society, to individuals, or to the temper of the mind'. Peace is one of the fruit of the Spirit (Ephesians 5:22). Please see the notes for Romans 10:15 and Hebrews 12:14-LJC about peace with God.

Please see the note for Hebrews 1:5 about the word father. That note has a dictionary definition and links from other commentators. The functional definition is: 'The being who gives his character to his son'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'a prisoner. Phm 1:9; Eph 3:1; 4:1; 6:20; 2Ti 1:8 Timothy. 2Co 1:1; Col 1:1; 2Th 1:1 Philemon. the apostle in this epistle indulges in some fine paronomasais on the proper names. thus, Philemon, Philemon G5371, affectionate, or beloved, is "our dearly beloved;" Apphia, (Apphia G682 from appha, the affectionate address of a brother or sister, according to Suidas,) is "the beloved sister," as several MSS., Vulgate, and others correctly read; Archippus, (Archippos G751, the ruler of the horse, for the managing of which heros were anciently famous,) is "our fellow- soldier;" and Onesimus, (Onesimos G3682, useful or profitable,) once unprofitable, is now profitable. and fellowlabourer. Phm 1:24; 1Co 3:9; Php 2:25; 4:3; Col 4:11; 1Th 3:2
Archippus. Col 4:17 our fellow-soldier. Php 2:25; 2Ti 2:3-4 the church. Ro 16:5; 1Co 16:19; Col 4:15
General references. Ro 1:7; 2Co 13:14; Eph 1:2 exp: 2Co 1:2'.

Home Start of Chapter

C1-S2 (Verse 4-6) Paul's prayer for Philemon.

First Step: Paul thanked God for Philemon and how Philemon let God use him.

I thank my God,
making mention of thee always in my prayers,
Hearing of thy love and faith,
which thou hast toward the Lord Jesus,
and toward all saints;.

Second Step: Paul prayed for Philemon to have visible results of God working in his life.

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

As seen in the outline above, Paul's prayer had two steps. The first step has five equally important things in it. They are:

Paul thanked my God. He was emphasizing his personal relationship to God and the fact that (due to that relationship) he had better results than most people had for their prayers. He is going to ask Philemon to do something that his flesh will not want to do and he starts out reminding Philemon of his personal prayers.
Paul prayed for Philemon personally. Notice that Paul uses thee in this section of the sentence while he uses you in another part of the sentence.
Again Paul uses the personal pronoun of thy. Paul wasn't including Philemon within a group that he thanked God for but thanked God for Philemon's personal love and faith.
Again, Paul uses a personal pronoun (thou) in relationship to Philemon's response to his Lord Jesus. Please see the note for This verse in the Lord Jesus Christ Study.
This phrase starts with and, which adds it unto the prior. That is: Paul thanked God for Philemon's personal love and faith that he had toward all saints.

In the second step of Paul's prayer we see that he prayed for Philemon to have visible results of God working in his life. The phrase the communication of thy faith is talking about others visibly seeing (communication) and understanding how Philemon's faith produced the results that he had. The word effectual means that Paul was praying for Philemon to have a great effect on the beliefs of others and how they lived as a result of that effect. Our eternal rewards are, to some extent, based upon our being effectual In our work for God and Christ Jesus.

Please notice, in our Second Step, the phrase by the acknowledging of every good thing which is in you in Christ Jesus. If we fail to acknowledge that we have every good thing only because God choose to give it to us then we will not be effectual in the communication of (our personal) faith because people will naturally try to give us personal credit instead of recognizing that the result are actual from Christ Jesus working in us. Therefore, our faith will not be communicated but a lie will be communicated.

In addition, our Second Step says that these good things which are in us are in (our relationship to) Christ Jesus. If we are not doing our part to maintain this ongoing personal relationship then we will not be in it even though we are saved. In addition, we will not have the spiritual maturing which is the doctrinal meaning of the Bible using Christ Jesus instead of some other name / role for the Son of God. Simply put, God gives certain blessings to His children who mature spiritually which God denies to other children who have not matured spiritually. Paul is telling Philemon to be effectual in the communication of thy faith by acknowledging (that) every good thing which is in you is because of Philemon's personal relationship with God that is in Christ Jesus.

Please see the notes for 1Corinthians 14:17 and Ephesians 5:3-4 about the word thank. The functional definition is: ' to express gratitude for a favor; to make acknowledgments to one for kindness bestowed'. Please also see the notes for 1Corinthians C14S19 and Ephesians C5S2 about the phrase giving of thanks.

Please see the note for Matthew 28:19 about the words alway / always. The functional definition for this word is: 'Perpetually; throughout all time; as, God is always the same. 2. Continually; without variation. the word "always" (plural) is used for several never ending continuances'.

Please see the note for 1Thessalonians 1:2 about the word mention. Webster's 1828 defines this word as: 'to put in mind; L. moneo and mind. A hint; a suggestion; a brief notice or remark expressed in words or writing; used chiefly after make. Make no mention of other gods. Josh.23. I will make mention of thy righteousness. Ps.71. Without ceasing I make mention of you always in my prayers. Rom.1.
MEN'TION, v.t. to speak; to name; to utter a brief remark; to state a particular fact, or to express it in writing. It is applied to something thrown in or added incidentally in a discourse or writing, and thus differs from the sense of relate, recite, and narrate. I mentioned to him a fact that fell under my own observation. In the course of conversation, that circumstance was mentioned. I will mention the loving-kindness of the Lord. Is.63.'.

Please see the notes for Romans C15S25 and and the Doctrinal Study on Prayer about the word pray. The functional definition is: 'In a general sense, the act of asking for a favor, and particularly with earnestness. 1. In worship, a solemn address to the Supreme Being, consisting of adoration, or an expression of our sense of God's glorious perfections, confession of our sins, supplication for mercy and forgiveness, intercession for blessings on others, and thanksgiving, or an expression of gratitude to God for his mercies and benefits'.

Please see the notes for 1Corinthians C12S14 and Galatians C3-S7 about the word hear. The functional definition is: 'Perceiving by the ear. This word is often used symbolically for hearing the spiritual message of the word of God, as sound. 1. Listening to; attending to; obeying; observing what is commanded. 2. Attending to witnesses or advocates in a judicial trial; trying'. Please also see the note for Mark 4:9 about the phrase He that hath ears to hear, let him hear.

Please see the notes for Romans C3S25; 1Corinthians C1S3; 2Corinthians C1S17; Galatians C3S27; Ephesians 6:23-LJC; Philippians 1:25-26 and 2Timothy C1S2 about the word faith. The functional definition is: 'an action word that is based upon a belief in a promise found within the Bible with the action dictated by the Bible and the understanding that our action does not force God to act nor determines when or how God acts but proves that of our own free will we are giving God permission to act in and through our life to do what He promised within His Word'. Please also see the notes for Colossians 1:1 and Titus 1:1 about the word faithful. The functional definition is: 'Firm in adherence to the truth and to the duties of religion. Full of faith, trustful, and not simply trustworthy. being true to oneself, to one's nature, to any promise given, and to any trust committed'. Please also see the note for Hebrews 3:1-LJC about Christ Jesus is faithful. Please also see the notes for Romans 4 and James 2:21-LJC about Abraham's faith. Please also see the note for 2Timothy C1S2 about the phrase faith: unfeigned. Please also see the note for 2Peter 2:3 about the word feign. Please also see the note for Romans C10S12 about the phrase faith makes us not ashamed. Please also see the note for Ephesians C1S2 about the phrase just shall live by faith. Please also see the note for Romans C11S6 about the phrase just shall live by his faith. Please also see the note for Romans C3S29 about the phrase justification by faith. Please also see the note for Romans C3S25 about Law and faith. Please also see the note for Romans C9S28 about live / walk by faith.

Please see the notes for Romans C16S1; 2Corinthians C1S1 and Colossians C1S1 about the word saint. The functional definition is: 'a spiritually mature saved person who is actively involved in the ministry of the church'. Please also see the Message called Spiritual Maturity Levels according to the Bible in order to understand the difference between a saint and other saved people.

Please see the note for Galatians 2:2 for links to every place in the New Testament which use forms of the word communicate, along with a definition. The functional definition is: 'the two-way sharing (between two beings which include spirits) of thoughts, feelings, material possessions and other things'.

Please see the note for Galatians 4:17 for links to place in the Bible where the word effect is used and for links to place in the Bible where the word affect is used along with the definition from Webster's 1828 Dictionary for each word and a discussion on the deference between these two words. The functional definition is: 'That which is produced by an agent or cause'.

Please see the note for This verse in the Lord Jesus Christ Study for more details. Please see the note for 1Corinthians 16:18 for links to every verse in the Bible which uses any form of the word acknowledge. The functional definition is: 'o own, avow or admit to be true, by a declaration of assent; as to acknowledge the being of a God. 2. to own or notice with particular regard'.

In the Bible, good is used for 'what comes from God'. The devil, the world and our own flesh fight against anything that 'comes from God'. Please see the notes for Romans C7S16; Romans C11S26 and 2Corinthians 5:10 about the word good. Please see the note for Romans C11S26 about the word goodness. Please see the note for Mark 2:28-LJC about Good Friday.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Ro 1:8; Eph 1:16; Php 1:3; Col 1:3; 1Th 1:2; 2Th 1:3; 2Ti 1:3
Hearing. Ga 5:6; Eph 1:15; Col 1:4 toward the Lord. Phm 1:7; Ps 16:3; Ac 9:39-41; Ro 12:13; 15:25-26; 1Co 16:1; 1Jo 3:23; 5:1-2
the communication. 2Co 9:12-14; Php 1:9-11; Tit 3:14; Heb 6:10; Jas 2:14,17 the acknowledging. Mt 5:16; 1Co 14:25; Php 4:8; 1Pe 1:5-8; 2:12; 3:1,16 in you. 2Pe 1:8'.

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C1-S3 (Verse 7) Paul's praise of Philemon.

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

The word For, which starts this sentence, tells us that this sentence is giving the reasons why Paul said what he did in the prior sentence. in this sentence, Paul gives three reasons of equal importance when he says why (For) he believes that Philemon will do as requested. They are:

we have great joy and consolation in thy love: Philemon had already demonstrated and proved his spiritual maturity that is in Christ Jesus.
the bowels of the saints are refreshed by thee: Philemon's testimony was that he didn't just serve Christ Jesus but personally ministered to the feelings and cared of the saints.
brother: Philemon was more than just another saved person, he was a brother In Christ that Paul knew personally.

Please also see the notes for Romans C14S23 and 1John C1S2 about the word joy. The functional definition is: 'a spiritually based sense that we will be blessed by God for enduring current circumstances in a way that brings God glory'.

Please see the note for Romans C15S5 about the word consolation. The functional definition is: 'Comfort; alleviation of misery, or distress of mind; refreshment of mind or spirits'.

Please see the note for Philippians 1:8 for links to every verse in the New Testament which uses forms of the word bowels. The functional definition for this word is: 'The soft organs of the body. This word is used, symbolically, for the center of the emotions'.

We find forms of the word refresh only in: Exodus 23:12; Exodus 31:17; 1Samuel 16:23; 2Samuel 16:14; 1Kings 13:7; Job 32:20; Proverbs 25:13; Isaiah 28:12; Acts 3:19; Acts 27:3; Romans 15:32; 1Corinthians 16:18; 2Corinthians 7:13; 2Timothy 1:16; Philemon 1:7; Philemon 1:20. Webster's 1828 dictionary defines this word as: 'to cool; to allay heat. A dew coming after a heat refresheth. 2. to give new strength to; to invigorate; to relieve after fatigue; as, to refresh the body. A man or a beast is refreshed by food and rest. Ex. 23. 3. to revive; to reanimate after depression; to cheer; to enliven. Forthey have refreshed my spirit and yours. 1Cor. 16. 4. to improve by new touches anything impaired. The rest refresh the scaly snakes. 5. to revive what is drooping; as, rain refreshes the plants'. The functional definition for this word is: 'to make fresh again'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'great joy. 1Th 1:3; 2:13,19; 3:9; 2Jo 1:4; 3Jo 1:3-6 the bowels. Phm 1:20; 2Co 7:13; 2Ti 1:16 General references. exp: Ru 2:16'.

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C1-S4 (Verse 8-9) Paul's conclusion based upon what he just said about Philemon.

Wherefore,
though I might be much bold in Christ to enjoin thee that which is convenient,
Yet for love's sake I rather beseech thee,
being such an one as Paul the aged,
and now also a prisoner of Jesus Christ..

Paul uses Wherefore to link this sentence to the prior and show that what follows is a conclusion of what was just said. In his conclusion, Paul gives four decisions that he made about how to approach Philemon with his request. They are:

though I might...enjoin thee..: Paul could use Philemon's spiritual maturity and what he knew to be right because of the Law of Christ (Galatians 6:2), but he decided against that action. Please see the note for This verse in the Lord Jesus Christ Study for more details.
for love's sake I rather beseech thee: Here is Paul's chosen approach and what he determined to be the most effective. Please see the note for Romans 12:1 for links to every place in the New Testament where the word beseech is used, along with the definition from Webster's 1828 .
being such an one as Paul the aged: Paul could have used everything that comes with years in the ministry, but rejected that means of persuasion.
and now also prisoner of Jesus Christ: Paul also could have used his current condition, but also rejected this means of persuasion. Please see the note for This verse in the Lord Jesus Christ Study for more details.

the simple conclusion is that love is the best motivator when it is available.

Please see the note in the Romans intro about the word wherefore. The functional definition is: 'what follows the wherefore is a future result that is based upon what came before the wherefore and seen wherever you look'.

Please see the note for Romans 15:15-16 which has links to every verse in the Bible which uses a form of the word bold along with the definition from Webster's 1828 . Please also see the note for Philippians 1:19-20. The functional definition is: 'Daring; courageous; brave; intrepid; fearless; applied to men or other animals; as, bold as a lion. Requiring courage in the execution'.

We find forms of the word enjoin only in: Esther 9:31; Job 36:23; Philemon 1:8; Hebrews 9:20. Webster's 1828 dictionary defines this word as: 'We observe that the primary sense of join is to set, extend or lay to, to throw to or on; otherwise the sense of order or command could not spring from it.To enjoin is to set or lay to or on. 1. to order or direct with urgency; to admonish or instruct with authority; to command. Says Johnson, "This word is more authoritative than direct, and less imperious than command." It has the force of pressing admonition with authority; as, a parent enjoins on his children the duty of obedience. But it has also the sense of command; as the duties enjoined by God in the moral law. 2. In law, to forbid judicially; to issue or direct a legal injunction to stop proceedings. This is a suit to enjoin the defendants from disturbing the plaintiffs'. The King James Bible Companion defines this word as: 'Command; charge. Es 9:31'.

We find forms of the word convenient only in: Proverbs 30:8; Jeremiah 40:4-5; Mark 6:21; Mark 14:11; Acts 24:25; Romans 1:28; 1Corinthians 16:12; Ephesians 5:4; Philemon 1:8. Webster's 1828 dictionary defines this word as: 'Fit; suitable; proper; adapted to use or to wants; commodious; followed by to or for; usually by for. Some arts are peculiarly convenient to particular nations. Feed me with food convenient for me. Proverbs 30'.

Please see the notes for Romans C15S25; 1Corinthians C9S16; 2Corinthians 2:10-11 about the word sake. The functional definition is: 'to press or oppress. the primary sense is to strain, urge, press or drive forward, and this is from the same root as seek, essay and L. sequor, whence we have pursue and prosecute'. Please also see the note for Philippians 1:29-30 about the phrase sake, for His. Please also see the note for 2Corinthians 4:8-10 about the word forsake.

Please see the note for Luke 12:31 about the word rather. Webster's 1828 defines this word as: 'The use is taken from pushing or moving forward. L. ante, before. But he said, yea rather, happy are they that hear the word of God and keep it. Luke 11. 1. More readily or willingly; with better liking; with preference or choice. My soul chooseth strangling and death rather than life. Job. 7. Light is come into the world, and men loved darkness rather than light, because their deeds were evil. John 3. Ps. 84. 2. In preference; preferably; with better reason. Good is rather to be chosen than evil. See acts 5. 3. In a greater degree than otherwise. He sought throughout the world, but sought in vain, and no where finding, rather fear'd her slain. 4. More properly; more correctly speaking. This is an art which does mend nature, change it rather; but the art itself is nature. 5. Noting some degree of contrariety in fact. She was nothing better, but rather grew worse. Mark 5. Matt. 27. The rather, especially; for better reason; for particular cause. You are come to me in a happy time, the rather for I have some sport in hand. Had rather, is supposed to be a corruption of would rather. I had rather speak five words with my understanding - 1Cor. 14. This phrase may have been originally, "I'd rather," for I would rather, and the contraction afterwards mistaken for had. Correct speakers and writers generally use would in all such phrases; I would rather, I prefer; I desire in preference'.

Please see the note for Romans C12S1 about the word beseech. The functional definition is: 'To entreat; to supplicate; to implore; to ask or pray with urgency'.

Please see the note for Colossians 1:21-29 about the word age. The functional definition is: 'The whole duration of a being'. There is a lot of doctrinal error taught about ages. Please be sure to stick to what is actually said within the context of where you find forms of this word. The functional definition, for the word aged, is: 'someone who has lived most of their allocated time of a being'.

Please see the note for Matthew 4:12 about the word prison. Please also see the note for 2Corinthians 6:3 about the word imprisonment. The functional definition for this word is: 'The place where people who were arrested and detained by government'. Please see the note for Philemon 1:1 about the word prisoner. The functional definition is: 'A person under arrest or in custody of the sheriff, whether in prison or not; as a prisoner at the bar of a court'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'bold. 2Co 3:12; 10:1-2; 11:21; 1Th 2:2,6 enjoin. 2Co 10:8
love's sake. Ro 12:1; 2Co 5:20; 6:1; Eph 4:1; Heb 13:19; 1Pe 2:11 Paul. Ps 71:9,18; Pr 16:31; Isa 46:4 exp: Ac 23:18. prisoner. Phm 1:1; Eph 3:1; 4:1'.

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C1-S5 (Verse 10-14) Paul's request for Onesimus.

Equivalent Section: Paul is pleading for a believer who has a special relationship with Paul.

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

Equivalent Section: Paul is admitting past sins and pleading future benefits to Paul and Philemon.

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

Equivalent Section: Paul is trusting the mercy of Philemon (lord to Onesimus), just like we have to trust the mercy of our Lord.

Whom I have sent again:.

Equivalent Section: Paul is acting like Jesus Christ Who pleads for His children before the throne of God the Father.

thou therefore receive him,
that is,
mine own bowels:.

Equivalent Section: Paul is acting righteously.

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

Equivalent Section: Paul would not take away Philemon's free will in this matter.

First Step: Paul wanted Philemon's mind in this matter

But without thy mind would I do nothing;.

Paul wanted Philemon to willingly participate in something that would benefit him.

that thy benefit should not be as it were of necessity,
but willingly..

This sentence is the main purpose of the entire epistle. In it, Paul says six different things about Onesimus (even though in the outline above I was pointing out how Paul argued the matter). Each section of this sentence is equivalent because while what is said in each section is different, they are all equally about Onesimus (and how Paul argues for him). What Paul says about Onesimus in each section is:

Onesimus is Paul's son. That means he now has the same character as Paul. Please see the note for This verse in the Lord Jesus Christ Study for more details.
Onesimus is completely changed (...was..unprofitable, but now profitable..). Notice that Paul is using the personal pronoun of thee. Paul is telling Philemon how the change in Onesimus is profitable to him.
Onesimus was sent from Paul. Philemon could legally kill him (or do anything less) because Onesimus was a run-away slave. However, with this phrase Paul is making the reaction by Philemon a test of what he will do with something given to him from Jesus Christ through Paul.
Philemon is ordered to receive Onesimus as if he was the son of Paul. Although this is phrased as an order, Philemon still has a free will. We also have a free will about orders from God. However, the consequence of willingly disobeying an order from God is not something that anyone should choose.
Onesimus could have replaced Philemon in the ministry (to Paul) if Philemon agreed. We later see Onesimus being sent from Paul in Rome to the church at Colossi. Obviously, Philemon made this choice and received spiritual profit that would last for eternity as evidenced By this epistle being in the Bible.
Paul respected Philemon's right to decide what to do with Onesimus. Onesimus was the property of Philemon. All arguments about slaves and everything else need to be put aside in recognition of the Biblical doctrine that we have a free will and a God given right to decide what to do with the things (and people) that we own. Yes, we will be rewarded or punished for our decisions, but God gives us a free will in the matter and a Godly person does not take away what God gives.

The entire gospel can be preached out of this sentence. Here we see how Jesus Christ pleads for sinful people before a righteous and holy Lord (God the Father) based upon future changes in our lives (profitable to thee and to me) because our past was to thee unprofitable. This, of course, eliminates those who preach going to heaven because of some religious act like saying the 'prayer of salvation' while the person never lives for God (never becomes profitable to God). However, even the promise of future (profitable) is not the basis for this plea of salvation. The plea is based upon the claim that he is Paul's (Son of God's ) son and John 1:12-13 says, But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. We get into heaven because we become sons of God. The Lord will judge Philemon (and us) exactly the same way as Philemon (and we) judges another person who is a son of God.

Please see the note for Romans C12S1 about the word beseech. The functional definition is: 'To entreat; to supplicate; to implore; to ask or pray with urgency'.

We find forms of the name Onesimus only in: Colossians 4:9 and Philemon 1:10. The functional definition is: 'The was led to salvation by Paul, trained as a preacher and is one of only three men that Paul called son'.

Please see the note for Hebrews 1:5 about the word begotten. The functional definition is: 'fathered upon a woman'. in this sentence, the woman is the church and the fathering done was spiritual in nature.

Please see the note for 1Corinthians C7S16 about the word bond. Please also see the note for 2Peter 2:19 about the word bondage. The functional definition is: 'Slavery or involuntary servitude; captivity; imprisonment; restraint of a person's liberty by compulsion. In ancient English law, villenage. 1. Obligation; tie of duty. He must resolve not to be brought under the bondage of observing oaths. 2. In scripture, spiritual subjection to sin and corrupt passions, or to the yoke of the ceremonial law; servile fear. Heb.2. Gal.2. Rom.8'.

Please see the note for Matthew 25:30 about the word unprofitable. Webster's 1828 defines this word as: 'Bringing no profit; producing no gain beyond the labor, expenses and interest of capital; as unprofitable land; unprofitable stock; unprofitable employment. 2. Producing no improvement or advantage; useless; serving no purpose; as an unprofitable life; unprofitable study. Job. 15. 3. Not useful to others. 4. Misimproving talents; bringing no glory to God; as an unprofitable servant. Matt. 25 '. Please also see the notes for 1Corinthians C13S3 and 2Timothy C3S10 about the word profit. The functional definition for this word is: 'to proceed forward, to advance'.

Please see the note in the Romans intro about the word therefore. The functional definition is: 'what follows the therefore is a future result that is based upon what came before the therefore and only seen there'.

Please see the notes for Romans C14S1; 1Corinthians C15S1 and Colossians 2:6-7 about the word receive. The functional definition is: 'To take, as a thing offered or sent; to accept'. In addition, please see the note for Matthew 10:41, which explains that in order to truly receive a person, we must receive their character as our own.

Please see the notes for Romans C13S6; 1Corinthians C3S5 and 2Corinthians 3:3 about the word minister. The functional definition is: ' a chief servant; hence, an agent appointed to transact or manage business under the authority of another; in which sense, it is a word of very extensive application'. Please also see the notes for Proverbs Study and Ephesians C4S7 about the word ministry.

Please see the note for Philippians 2:5-8 for links to every place in the Bible where we find the words mind and Jesus used together. Please also see the note for 1Corinthians 2:16 about the mind of Christ. Please see the notes for Romans C11-S37; Romans C12-S2 and 2Corinthians C1S9 about the word mind. The functional definition is: 'Mind signifies properly intention, a reaching or inclining forward to an object, from the primary sense of extending, stretching or inclining, or advancing eagerly, pushing or setting forward, whence the Greek sense of the word includes intention; purpose; design'. We find forms of this word, in 1Peter in: 1:13; 3:8; 4:1 and 5:2. Please also see the notes for Romans 11:20; 1Timothy 6:17 and 2Timothy 3:4 about not being highminded.

Please see the note for 2Corinthians C1S9 about the word benefit. The functional definition is: 'An act of kindness; a favor conferred'.

Please see the note for 1Corinthians 12:22 about the word necessary. The functional definition is: 'That must be; that cannot be otherwise; indispensably requisite'.

Please see the note for Philippians 1:15-17 about the word will. The functional definition is: 'That faculty of the mind by which we determine either to do or forbear an action; the faculty which is exercised in deciding, among two or more objects, which we shall embrace or pursue'. Please also see the note for 1Peter 2:15 about the phrase will of God. That note has links to every place in the Bible where we find this phrase along with notes on each reference. In particular, that note explains that the good, and acceptable, and perfect, will of God are not three different levels of the will of God but, in fact, are three attributes of the single will of God. As that note explains, there is only one will of God for each circumstance in life but we receive variable rewards or punishment based upon how well we obey the will of God or how much we disobey the will of God.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'my son. 2Sa 9:1-7; 18:5; 19:37-38; Mr 9:17; 1Ti 1:2; Tit 1:4 Onesimus. Col 4:9 whom. 1Co 4:15; Ga 4:19 General references. exp: Lu 7:3.
unprofitable. Job 30:1-2; Mt 25:30; Lu 17:10; Ro 3:12; 1Pe 2:10 profitable. Lu 15:24,32; 2Ti 4:11 General references. exp: Lu 17:10.
thou. Mt 6:14-15; 18:21-35; Mr 11:25; Eph 4:32 mine. De 13:6; 2Sa 16:11; Jer 31:20; Lu 15:20in thy stead. 1Co 16:17; Php 2:30 the bonds. Phm 1:1; Eph 3:1; 4:1
without. Phm 1:8-9; 2Co 1:24; 1Pe 5:3 exp: 1Pe 4:9. Thy benefit. 1Ch 29:17; Ps 110:3; 1Co 9:7,17; 2Co 8:12; 9:5,7; 1Pe 5:2'.

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C1-S6 (Verse 15-16) Paul is giving a two-step reason for Philemon to choose to do right.

First Step: this could be God's plan to save Onesimus.

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

Second Step: this could be God's plan to benefit Philemon for doing right.

Not now as a servant,
but above a servant,
a brother beloved,
specially to me,
but how much more unto thee,
both in the flesh,
and in the Lord ?.

This sentence starts with For ('Here's why') and here Paul is offering a reason for Onesimus running away. Onesimus had not received salvation, even though there was a church meeting in Philemon's house. Since it was meeting in Philemon's house, Philemon would have a responsibility for the soul of Onesimus and Philemon would have to answer to the Lord for that soul in his house. Quite often our own family and our closest friends must hear the gospel from someone else (Matthew 13:57; Mark 6:4). The first reason that Paul gives for Onesimus running away is that it might have been the Lord's plan to get Onesimus saved and to help Philemon avoid future judgment.

The second reason that Paul gives relates back to the prior sentence. As a lost slave, Onesimus would never be profitable to Philemon. However, as a saved person who is really trying to obey the Lord, Onesimus can be profitable to Philemon both in the flesh and when Philemon stands before his Lord to be judged for deeds done in the flesh. However, in order for that to happen Philemon would have to make several attitude judgments which are:

Not now as a servant: Philemon could not return him to former duties.
but above a servant,: Philemon would have to elevate Onesimus so that others would listen to him when he witnessed of God's grace and mercy.
a brother beloved: Philemon would have to publicly recognize Onesimus as a saved person who was beloved in the Lord.
both in the flesh: Philemon would have to treat Onesimus better in the flesh for testimony sake.
and in the Lord: Philemon would have to keep in mind that he will personally answer to the Lord for how he acts in this matter. Please see the note for this verse in the Lord Jesus Christ Study.

Since Onesimus was sent by Paul from Rome to Colossi (see Colossians 4:9), it appears as if Philemon did as 'requested'.

Please see the note for Mark 12:2 about the word season. The functional definition for this word is: 'A fit or suitable time; the convenient time; the usual or appointed time; as, the messenger arrived in season; in good season'.

Please see the note for 2Corinthians 12:8 about the word depart. The functional definition is: 'To go or move from'.

Please see the notes for Romans C14S4; 1Corinthians C7S27 and Ephesians C6S4 about the word servant. The note for Ephesians has links to the main verses within the New Testament, along with a small note for each verse, which give us a good understanding of how the Bible uses this word. The functional definition is: ' to keep or hold; properly one that waits, that is, stops, holds, attends, or one that is bound'. Please also see the notes for Romans C16S21 and 2Timothy C1-S2 about the word serve. Please also see the note for Philippians 2:17 about the word service.

Please see the note for Romans C9S23 about the word beloved. Please also see the note for Matthew 17:5 for links to every place where the phrase beloved Son is applied to Jesus.

Please see the note for 1Timothy 5:8 about the words especially / specially. Webster's 1828 defines this word as: 'adv. 1. Particularly; in a manner beyond what is common, or out of the ordinary course. Every signal deliverance form danger ought to be specially noticed as a divine interposition. 2. fora particular purpose. A meeting of the legislature is specially summoned. 3. Chiefly; specially'.

Please see the notes for Romans C8S1; 2Corinthians C1S7; Galatians C6S8; Philippians 1:22 and Colossians C1S6 about the word flesh. Easton's Bible Dictionary defines this word as: 'in the Old Testament denotes (1) a particular part of the body of man and animals (Ge 2:21; 41:2; Ps 102:5, marg.); (2) the whole body (Ps 16:9); (3) all living things having flesh, and particularly humanity as a whole (Ge 6:12-13); (4) mutability and weakness (2Ch 32:8; comp. Isa 31:3; Ps 78:39). As suggesting the idea of softness it is used in the expression "heart of flesh" (Eze 11:19). the expression "my flesh and bone" (Jg 9:2; Isa 58:7) denotes relationship. In the New Testament, besides these it is also used to denote the sinful element of human nature as opposed to the "Spirit" (Ro 6:19; Mt 16:17). Being "in the flesh" means being unrenewed (Ro 7:5; 8:8-9), and to live "according to the flesh" is to live and act sinfully (Ro 8:4-5,7,12). this word also denotes the human nature of Christ (Joh 1:14, "The Word was made flesh." Comp. also 1Ti 3:16; Ro 1:3)'. Please also see the note for Romans C8S7 about the phrase after the flesh. Please also see the note for Romans C8S7 about the phrase in the flesh. Please also see the note for 2Corinthians 12:7 about the phrase thorn in the flesh. Please also see the note for Matthew 7:16 about the phrase thistles and thorns.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Ge 45:5-8; 50:20; Ps 76:10; Isa 20:6; Ac 4:28
a brother. Mt 23:8; Ac 9:17; Ga 4:28-29; 1Ti 6:2; Heb 3:1; 1Pe 1:22-23; 1Jo 5:1 both in. Eph 6:5-7; Col 3:22'.

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C1-S7 (Verse 17) This sentence has more reasons for Philemon to do as 'requested'.

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

Can you imagine having Paul as your spiritual partner? Many people think 'That would be great to have all that spiritual credit'. However, few (really) think about all of the cost to the flesh. Even with this work I can see the effect. Many people are impressed when they hear of the volumeans are enthused when they hear what it contains. However, they become disillusioned when they find out that it doesn't support all of their beliefs and even disproved some. ;-)

Please see the note for 1Corinthians C4S1 about the word account. The functional definition is: 'Narrative; relation; statement of facts; recital of particular transactions and events, verbal or written'.

Please see the note for 2Corinthians 8:18-21 for links to every place in the Bible where we find partner mentioned. The functional definition is: 'One who partakes or shares with another; a partaker; an associate; as, she is partner of my life, of my joys, of my griefs'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'thou count. Ac 16:15; 2Co 8:23; Eph 3:6; Php 1:7; 1Ti 6:2; Heb 3:1,14; Jas 2:5; 1Pe 5:1; 1Jo 1:3 receive. Phm 1:10,12; Mt 10:40; 12:48-50; 18:5; 25:40 exp: 2Co 7:2. General references. exp: Php 1:5'.

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C1-S8 (Verse 18-19) This sentence has more reasons for Philemon to do as 'requested'.

Equivalent Section: Paul promises to pay any debt that Onesimus has.

First Step: Philemon must record a debt.

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

Second Step: Paul promises to pay any debt of Onesimus.

I Paul have written it with mine own hand,
I will repay it:.

Equivalent Section: Paul reminds Philemon that he owes Paul.

albeit I do not say to thee how thou owest unto me even thine own self besides..

The headers in the outline of this sentence should be pretty clear. It is the theology that is also simple to understand but hard to live with as seen by how most people actually react when they are in the same situation. Simple question: What percentage of all that you receive (gross pay plus benefits) do you actually give to the Lord's work? Do we not owe our Lord for our salvation just as Philemon owed Paul? We don't know what Onesimus owed Philemon or what the social and economic implications were. We do know that Philemon did as 'requested' and not only forgave Onesimus all debt but made him free, provisioned him and returned him to Paul to be used full time in the ministry. What would it cost for you to outfit and send out a missionary on your own? I repeat the prior question: What percentage of all that you receive (gross pay plus benefits) do you actually give to the Lord's work?

Please see the note for Colossians 3:25 for links to every place in the New Testament where we find the word wrong. Please see the note for 1Corinthians 6:7 for the full definition from Webster's 1828 . The functional definition is: 'Not physically right; not fit or suitable'.

Please see the note for Romans C13S11 about the word owe. The functional definition is: ' to be indebted; to be obliged or bound to pay'.

Please see the note for 1Corinthians 1:12 for links to where Paul is named within the Bible. We see the phrase I Paul only in: 2Corinthians 10:1; Galatians 5:2; Ephesians 3:1; Colossians 1:23; 1Thessalonians 2:18 and our current sentence. In each of these instances Paul is being very clear that this is him personally speaking and no other co-author can be held responsible for what Paul personally says.

Please see the notes for Romans C15S13; 2Corinthians 1:13-14; Galatians C3-S12 and John 20:31-LJC about the word write. Please see the note for Romans 4:23-25 about the word written. Those notes also have links to other Studies which use this word and that have considerable help for the doctrine related to it. The main Biblical purpose of writing something is so there is an accurate record to be used when disputes arise. In addition, the phrase it is written is used to quote scripture. This is the only place in 1Timothy where this word is used. The functional definition is: 'To form by a pen on paper or other material, or by a graver on wood or stone; as, to write the characters called letters; to write figures'.

Please see the notes for 1Corinthians C12S12 and Colossians C2S7 about the word hand. The functional definition is: 'Act; deed; performance; external action; that is, the effect for the cause, the hand being the instrument of action. Power of performance; skill'. Please also see the note for Matthew 18:28 about the phrase laid hands. Please also see the note for 1Peter 5:6-7 about the phrase hand of God. Please also see the note for Mark 16:19 about the phrase the right hand of God.

We find forms of the word repay in: Deuteronomy 7:10; Job 21:31; Job 41:11; Proverbs 13:21; Isaiah 59:18; Luke 10:35; Romans 12:19; Philemon 1:19. Webster's 1828 defines this word as: 'To pay back; to refund; as, to repay money borrowed or advanced. 2. to make return or requital; in a good or bad sense; as, to repay kindness; to repay an injury. Benefits which cannot be repaid - are not commonly found to increase affection. 3. to recompense, as for a loss. 4. to compensate; as false honor repaid in contempt'.

We find forms of the word albeit in: Ezekiel 13:7 and Philemon 1:19. Webster's 1828 defines this word as: 'This is supposed to be a compound of all, be and it, and is equivalent to admit, or grant it all'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'put that. Isa 53:4-7 (Heb)
I Paul. 1Co 16:21-22; Ga 5:2; 6:11 how thou. 1Co 4:15; 9:1-2; 2Co 3:2; 1Ti 1:2; Tit 1:4; Jas 5:19-20'.

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C1-S9 (Verse 20) This sentence has more reasons for Philemon to do as 'requested'.

Equivalent Section: Paul wants spiritual joy from the response of Philemon.

Yea,
brother,
let me have joy of thee in the Lord :.

Equivalent Section: Paul wants physical joy from the response of Philemon.

refresh my bowels in the Lord..

Please see the note for This verse in the Lord Jesus Christ Study for more details.

Please see the note for Philemon 1:7 about the word refresh. Webster's 1828 dictionary defines this word as: 'to cool; to allay heat. A dew coming after a heat refresheth. 2. to give new strength to; to invigorate; to relieve after fatigue; as, to refresh the body. A man or a beast is refreshed by food and rest. Ex. 23. 3. to revive; to reanimate after depression; to cheer; to enliven. Forthey have refreshed my spirit and yours. 1Cor. 16. 4. to improve by new touches anything impaired. The rest refresh the scaly snakes. 5. to revive what is drooping; as, rain refreshes the plants'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'let me. 2Co 2:2; 7:4-7,13; Php 2:2; 4:1; 1Th 2:19-20; 3:7-9; Heb 13:17; 3Jo 1:4 refresh. Phm 1:7,12; Php 1:8; 2:1; 1Jo 3:17'.

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C1-S10 (Verse 21) Paul states his expected conclusion from Philemon.

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

Paul could have this confidence because of a consistent testimony from Philemon which showed the change brought into his life by true Biblical salvation which changes our life. If Philemon had the type of so-called salvation displayed by most people today, then Paul could not have this confidence. Paul was confident that Philemon would choose the spiritual over the physical because things like having a church in his personal home already proved his consistent testimony of doing such things. Paul could also be confident that Philemon would forgive Onesimus because you can't sponsor a church unless you are real good at forgiving things.

Please see the note for Philippians 1:3-7 about the word confident. The functional definition for this word is: 'Having full belief; trusting; relying; fully assured. This is how the saved are to trust God'.

Please also see the note for Hebrews 3:6 about the word confidence. The functional definition for this word is: 'A trusting, or reliance; an assurance of mind or firm belief in the integrity, stability or veracity of another, or in the truth and reality of a fact'. Please also see the note for Philippians 1:3-7 about the word confident. The functional definition for this word is: 'Having full belief; trusting; relying; fully assured. This is how the saved are to trust God'.

Please also see the note for Philippians 2:12 about the word obey. The functional definition is: 'To comply with the commands, orders or instructions of a superior, or with the requirements of law, moral, political or municipal; to do that which is commanded or required, or to forbear doing that which is prohibited'. Please also see the notes for Romans C6S12; 2Corinthians C2S9 about the word obedience. We find forms of these words, in 1Peter, in: 1:2; 1:14; 1:22; 3:1; 3:6 and 4:17. Romans 6:12 which has links to where Romans talks about obedience and disobedience. Please also see the note for Colossians 3:8 about the children of disobedience. Please also see the note for Romans C1S16 about the word disobedient. Please also see the note for Romans C1S16 about the phrase disobedient to parents. Please also see the note for Romans C2S5 about the phrase obeying unrighteousness. Please also see the note for Romans C6S12 about the word disobedience. The functional definition is: 'Neglecting or refusing to obey; omitting to do what is commanded, or doing what is prohibited; refractory; not observant of duty or rules prescribed by authority'.

Please see the notes for Romans C10S25; 1Corinthians C1S11; Galatians C3-S9 and know in 1John about the word know. The functional definition is: 'A clear and certain perception of that which exists, or of truth and fact; and the perception of the connection and agreement, or disagreement between various truths and acts. Within the Biblical usage is the knowledge that comes only from personal intimate experience'. Please see the notes for 2Peter 1:2-LJC; 2Peter 2:20-LJC and Philippians 1:9-11 about the word knowledge. Please see the note for Romans C11S4 about the word foreknow. Please see the note for Romans C6S5 about the phrase Know ye not. Please see the note for 1Corinthians C16S17 about the word acknowledge. We find forms of these words, within 1Peter in: 1:2; 1:18; 3:7; 3:9 and 5:9. There are different levels of knowledge which can vary based upon their source, how the knowledge is obtained and more. True Biblical knowledge includes the most intimate and personal type of knowledge which comes from personal experience.

The meaning of the word wilt, does not match what is found in a man-written dictionary. The true Biblical meaning is: 'The will applied at a lifestyle level. That is: a decision of will which does not change throughout the life.'. Please also see the note for Philippians 1:15-17 about the word will. The functional definition for this word is: 'That faculty of the mind by which we determine either to do or forbear an action; the faculty which is exercised in deciding, among two or more objects, which we shall embrace or pursue'. Please also see the note for 1Peter 2:15 about the phrase will of God. Please also see the note for Philippians 1:15-17 about the word will. The functional definition for this word is: 'That faculty of the mind by which we determine either to do or forbear an action; the faculty which is exercised in deciding, among two or more objects, which we shall embrace or pursue'.

Please see the note for Romans 11:1 about the phrase I say. The functional definition is: 'Uttering in articulate sounds or words; speaking; telling; relating; reciting'. Please also see the note for Revelation 1:8 about the word saith. Please also see the note for Romans C10S28 about the word gainsaying. Please also see the note for Matthew 26:1 about the word sayings (plural). Please also see the notes for Romans C15S15 and 2Corinthians 2:17 about the word speak. Please also see the note for 2Corinthians 3:12-14 about the word speech. Please also see the notes for Ephesians C4S15 and 1Peter 2:1 about the phrase evil speaking. The words speaketh and saith mean that the person 'keeps on keeping on doing the saying'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. 2Co 2:3; 7:16; 8:22; Ga 5:10; 2Th 3:4'.

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C1-S11 (Verse 22) Paul stated his prayerful desires for the future.

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

According to history, this did not happen. Even while we are to have confidence when we pray we need to recognize that our Lord has the right to say 'No'.

Please see the notes for Romans C15S18 and Philippians 3:4-6 about the word trust. The functional definition is: 'onfidence; a reliance or resting of the mind on the integrity, veracity, justice, friendship or other sound principle of another person'.

Please see the note for 1Timothy 5:13 about the word withal. . Webster's 1828 defines this word as: 'adv. Withaul. with and all. 1. With the rest; together with; likewise; at the same time. If you choose that, then I am yours withal. How modest in exception, and withal how terrible in constant resolution!'.

Please see the note for Mark 4:32 about the word lodge. Fausset's Bible Dictionary defines this word as: 'To pass the night (Hebrew luwn). Isa 10:29, the Assyrian invaders "have taken their lodging (their bivouac) at Geba." Song 7:11; Ne 4:22. the "lodge" (Isa 1:8), and "cottage" (Isa 24:20), "the earth shall reel to and fro... and be removed as a cottage," refer to a temporary hut, or in the latter passage a hammock suspended from trees, to secure from wild beasts the watcher of gardens or lands in the night'.

Please see the note for 2Corinthians 9:8-11 about the word given. The functional definition is: 'Bestowing; confering; imparting; granting; delivering'. Please also see the notes for 2Corinthians 5:5 and Philippians 4:15 about the word give. Please also see the note for 2Corinthians 9:7 about the word giver. Please also see the notes for 1Corinthians C14S19 and Ephesians C5S2 about the phrase giving of thanks.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'prepare. Ac 28:23 for I trust. Ro 15:24; Php 1:25-26; 2:24; Heb 13:23; 2Jo 1:12; 3Jo 1:14 through. Ro 15:30-32; 2Co 1:11; Php 1:19; Jas 5:16 General references. exp: Php 2:24; 1Th 5:25'.

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C1-S12 (Verse 23-24) Salutations.

Each sections below has equal importance.

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

Each sections below has equal importance.

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

Please see the note for This verse in the Lord Jesus Christ Study for more details. Once more we see Paul making a distinction between preachers and non-preachers by calling Epaphras fellowprisoner and calling the rest fellowlabourers. Also please note that Lucas (author of the Gospel of Luke and the book of Acts) is listed as a fellowlabourer. Therefore, this label is not a bad label.

Please see the note for Philippians 4:21 for definitions of the word salutations which have explanations of the cultural applications and for links from other commentators. Please also see the note for Romans 16:16 for links to where that epistle uses the word salute. The functional definition is: ' to greet; to hail; to address with expressions of kind wishes'.

Please see the note for Colossians C1S2 about Epaphras.

Please see the note for Philemon 1:1 about the word prisoner. The functional definition is: 'A person under arrest or in custody of the sheriff, whether in prison or not; as a prisoner at the bar of a court'.

Please see the note for 2Timothy 4:11 about Mark (person).

Please see the note for 2Corinthians 8:18-21 for links to every place in the Bible where we find Aristarchus mentioned.

Demas is mentioned in: Colossians 4:14; Philemon 1:24 and in 2Timothy 4:10. While Demas was a blessing in the first two letters, he had abandoned Paul by the time that he wrote 2Timothy. Being a non-preacher is not a license to stop serving God no matter what circumstances God decides to put a person through. Demas is mentioned in the prior verse as being with Paul at a time that Paul was a prisoner. that means that Demas served our Lord in his soul. Yet, 2Timothy 4:10 says, For Demas hath forsaken me, having loved this present world. I believe that a blessing in the spirit, as opposed to the soul, would make a difference in the reaction to the possibility of martyrdom.

Please see the note for 2Timothy 4:11 about Luke .

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Epaphras. Col 1:7; 4:12 my fellow-prisoner. Ro 16:7; Col 4:10 General references. exp: 2Co 13:13.
Marcus. Ac 12:12,25; 13:13; 15:37-39; Col 4:10; 2Ti 4:11 Aristarchus. Ac 19:29; 27:2 exp: Ac 20:4; Col 4:10. Demas. Col 4:14; 2Ti 4:10 Lucas. 2Ti 4:11 my fellow-labourers. Phm 1:1-2; 2Co 8:23; Php 2:25; 4:3; 3Jo 1:8 General references. exp: 2Co 13:13'.

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C1-S13 (Verse 25) The grace of our Lord Jesus Christ be with your spirit.

Please see the note for This verse in the Lord Jesus Christ Study for more details. As mentioned there, Philemon will need all of the grace that he can receive from each of these roles in order to fulfill this request / order in the way that God intended it to be fulfilled. Paul prays for the spirit (not soul) of Philemon to be blessed because such a blessing is deeper and more long-lasting. Our soul is said to be 'our mind, will and emotions'.

Please see the notes for Romans C4S5; Romans C4S17; Galatians 1:1 and Ephesians C1S2 about the word grace. The main application, and what many claim is the definition is: 'God's riches at Christ's expense'. However, we see grace given by men in the Bible and Christ definately did not die to pay for what men give. The doctrinal use of grace, within the Bible, is: 'that which is given to make the giver look good'. If we don't use God's grace to make God look good then He wasted His grace on us.

Please use the link in the sentence above and see the notes for Romans C8S1; Galatians C6S8 and Hebrews 8:10-LJC about the word Spirit. The functional definition is: 'An intelligent being from the spiritual reality which is a super-set of the physical reality'. As seen in the summary part of the Study on Spirit, 'We are made spiritually alive when God's spirit quickens our spirit'. That study also provides links to many more verses which teach the same doctrine. Please use his link for links to every usage in the Bible where we find the phrase Spirit of the Lord. Please see the note for Romans C11S13 about the phrase spirit of slumber. Please see the note for Galatians 6:1 in Word Study on Spirit for links to every place where we find the word spiritual. Please see the notes for Romans C8S40; Ephesians C6S8 about the phrase spiritual powers. Please see the note for 1Peter C1S11 about the phrase spiritual verses physical. Please see the notes for Word Study on Spirit; Romans C14S20 and Colossians C3S5 about the phrase unclean spirits. Please see the note for please see the Word Study on Holy Ghost for links to every place in the Bible where we find the phrase Holy Ghost.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'grace. Ro 16:20,24 your spirit. 2Ti 4:22'.

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C1-S14 (Verse 25) Amen.

This word is used to double what was just been said and make it the basis of doctrine which is to be accepted by all saved people. Please also see the Significant Gospel Events for this, and other, Minor Titles of the Son of God.

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God in Philemon

Grace to you, and peace, from God	1:3
thank God	1:4

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Interpretive Study of Philemon - Summary

Epistle theme: Non-preachers Obey the Gospel of Christ

God's Way to Study His Word:

Overview of Philemon

Epistle theme: Non-preachers Obey the Gospel of Christ

links to sentences in this chapter:

Sentences Outlines:

Philemon Chapter 1 Sentence-by-Sentence

God in Philemon

Contact: Webmaster@LJC1611KJV.com. Member of Tower Road Baptist Church, Abq., NM, U.S.A., 87121. Copyright 2009 Lord Jesus Christ in the 1611KJV. All rights reserved. Revised: 02/27/24.