Philemon 1:3

1:1-7 Faith in Christ, and love to him, should unite saints more closely than any outward relation can unite the people of the world. Paul in his private prayers was particular in remembering his friends. We must remember Christian friends much and often, as their cases may need, bearing them in our thoughts, and upon our hearts, before our God. Different sentiments and ways in what is not essential, must not make difference of affection, as to the truth. He inquired concerning his friends, as to the truth, growth, and fruitfulness of their graces, their faith in Christ, and love to him, and to all the saints. The good which Philemon did, was matter of joy and comfort to him and others, who therefore desired that he would continue and abound in good fruits, more and more, to God's honour.

Grace to you and peace, from God,.... Which is the same form of salutation used in the other epistles; See Gill on Romans 1:7 for though this epistle is but a very small one, yet it is introduced in the same form as the larger epistles are; and has an inscription in the former verse, a salutation in this, and a preface in the three following.

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

Verse 3. - Grace to you, and peace. The secular formula of salutation was χαίρειν ( Acts 23:26 ); in Latin, multam or plurimare salutem ant plenissimam . St. Paul's formula was almost invariably as above, "Grace to you, and peace" ( Romans 1:7 ; 1 Corinthians 1:3 ; Galatians 1:3 ; and others). To Timothy ( 1 Timothy 1:2 ; 2 Timothy 1:2 ) and Titus 1:4 , "Grace, mercy, and peace." Philemon 1:3

Philemon 1:3 . χάρις … εἰρήνη : Cf. Romans 1:7 , the usual Pauline greeting (exc. I. 2 Tim.); it is a combination of the Greek salutation, χαίρειν , and the Hebrew one, שׁלום . In the N.T. the word εἰρήνη expresses the spiritual state, which is the result of a right relationship between God and man. According to Jewish belief, the establishment of peace, in this sense, was one of the main functions of the Messiah ( cf. Luke 2:14 ), it was herein that His mediatorial work was to be accomplished.— πατρὸς : see note on Jam 3:9 . The phrase ἀπὸ Θεοῦ … Χριστοῦ expresses the essence of Judaism and Christianity.

[Bible] 3:13. Send forward Zenas the lawyer and Apollo, with care that nothing be wanting to them. 3:14. And let our men also learn to excel in good works for necessary uses: that they be not unfruitful. 3:15. All that are with me salute thee. Salute them that love us in the faith. The grace of God be with you all. Amen. THE EPISTLE OF ST. PAUL TO PHILEMON Philemon, a noble citizen of Colossa, had a servant named Onesimus, who robbed him and fled to Rome, where he met St. Paul, who was then a prisoner there the first time. The apostle took compassion on him and received him with tenderness and converted him to the faith; for he was a Gentile before. St. Paul sends him back to his master with this Epistle in his favour: and though he beseeches Philemon to pardon him, yet the Apostle writes with becoming dignity and authority. It contains divers profitable instructions and points out the charity and humanity that masters should have for their servants. Philemon Chapter 1 He commends the faith and charity of Philemon; and sends back to him his fugitive servant, whom he had converted in prison. 1:1. Paul, a prisoner of Christ Jesus, and Timothy, a brother: to Philemon, our beloved and fellow labourer, 1:2. And to Appia, our dearest sister, and to Archippus, our fellow soldier, and to the church which is in thy house. 1:3. Grace to you and peace, from God our Father and from the Lord Jesus Christ. 1:4. I give thanks to my God, always making a remembrance of thee in my prayers. 1:5. Hearing of thy charity and faith, which thou hast in the Lord Jesus and towards all the saints: 1:6. That the communication of thy faith may be made evident in the acknowledgment of every good work that is in you in Christ Jesus. 1:7. For I have had great joy and consolation in thy charity, because the bowels of the saints have been refreshed by thee, brother. 1:8. Wherefore, though I have much confidence in Christ Jesus to command thee that which is to the purpose:

2 Thessalonians 1:1-2 . Address and salutation . See on 1 Thessalonians 1:1 . ἀπὸ Θεοῦ πατρὸς καὶ κυρίου Ι . Χρ .] from God the Father and from the Lord Jesus Christ ; not: from God who is the Father and Lord of Jesus Christ. For, according to the Pauline custom, the fulness of Christian blessings is derived in common from God and Christ. The absolute πατρός (comp. Galatians 1:3 ; 1 Timothy 1:2 ; 2 Timothy 1:2 ; Titus 1:4 ) is equivalent to πατρὸς ἡμῶν , more frequently used elsewhere in similar places; comp. Romans 1:7 ; 1 Corinthians 1:3 ; 2 Corinthians 1:2 ; Ephesians 1:2 ; Php 1:2 ; Colossians 1:2 ; Philemon 1:3 .

Remember my bonds,' or in that most delightful passage from the beautiful epistle to Philemon, in which he so tenderly and affectionately pleads with the master at Colossae to receive back the slave Onesimus, who had run away from him and robbed him, but had now been converted by Paul at Rome and so become Philemon's brother in the faith. Wherefore, though I have all boldness in Christ to enjoin thee that which is befitting, yet for love's sake I rather beseech, being such an one as Paul the aged, and now also a prisoner of Christ Jesus: I beseech thee for my child, Onesimus, whom I have begotten in my bonds, Onesimus, who was aforetime unprofitable to thee, but now is profitable to thee and to me; whom I have sent back to thee in his own person, that is my very heart; whom I would fain have kept with me, that in thy behalf he might minister to me in my bonds of the Gospel.' A few verses further on the declaration if he have wronged thee at all or oweth thee ought, put that to my account: I Paul write it with mine own hand, I will repay it' affords one more testimony to those already given that the Apostle at this time did not lack means. One reason for St