Beginning
Salutation
1 From Paul,[a] a slave[b] of God and apostle of Jesus Christ, to further the faith[c] of God’s chosen ones and the knowledge of the truth that is in keeping with godliness, 2 in hope of eternal life, which God, who does not lie, promised before time began.[d] 3 But now in his own time[e] he has made his message evident through the preaching I was entrusted with according to the command of God our Savior. 4 To Titus, my genuine son in a common faith. Grace and peace from God the Father and Christ Jesus our Savior!
Titus’ Task on Crete
5 The reason I left you in Crete was to set in order the remaining matters and to appoint elders in every town, as I directed you. 6 An elder must be blameless,[f] the husband of one wife,[g] with faithful children[h] who cannot be charged with dissipation or rebellion. 7 For the overseer[i] must be blameless as one entrusted with God’s work,[j] not arrogant, not prone to anger, not a drunkard, not violent, not greedy for gain. 8 Instead he must be hospitable, devoted to what is good, sensible, upright, devout, and self-controlled. 9 He must hold firmly to the faithful message as it has been taught,[k] so that he will be able to give exhortation in such healthy teaching[l] and correct those who speak against it.
10 For there are many[m] rebellious people, idle talkers, and deceivers, especially those with Jewish connections,[n] 11 who must be silenced because they mislead whole families by teaching for dishonest gain what ought not to be taught. 12 A certain one of them, in fact, one of their own prophets, said, “Cretans are always liars, evil beasts, lazy gluttons.”[o] 13 Such testimony is true. For this reason rebuke them sharply that they may be healthy in the faith 14 and not pay attention to Jewish myths[p] and commands of people who reject the truth. 15 All is pure to those who are pure. But to those who are corrupt and unbelieving, nothing is pure, but both their minds and consciences are corrupted. 16 They profess to know God but with their deeds they deny him, since they are detestable, disobedient, and unfit for any good deed.
Conduct Consistent with Sound Teaching
2 But as for you, communicate the behavior that goes with[q] sound teaching. 2 Older men are to be temperate, dignified, self-controlled,[r] sound in faith, in love, and in endurance.[s] 3 Older women likewise are to exhibit behavior fitting for those who are holy, not slandering, not slaves to excessive drinking, but teaching what is good. 4 In this way[t] they will train[u] the younger women to love their husbands, to love their children, 5 to be self-controlled,[v] pure, fulfilling their duties at home,[w] kind, being subject to their own husbands, so that the message[x] of God may not be discredited.[y] 6 Encourage younger men likewise to be self-controlled,[z] 7 showing yourself to be an example of good works in every way. In your teaching show integrity, dignity, 8 and a sound message that cannot be criticized, so that any opponent will be at a loss,[aa] because he has nothing evil to say about us. 9 Slaves[ab] are to be subject to their own masters in everything,[ac] to do what is wanted and not talk back, 10 not pilfering, but showing all good faith,[ad] in order to bring credit to[ae] the teaching of God our Savior in everything.
11 For the grace of God has appeared, bringing salvation to all people.[af] 12 It trains us[ag] to reject godless ways[ah] and worldly desires and to live self-controlled, upright, and godly lives in the present age, 13 as we wait for the happy fulfillment of our hope in the glorious appearing[ai] of our great God and Savior, Jesus Christ.[aj] 14 He[ak] gave himself for us to set us free from every kind of lawlessness and to purify for himself a people who are truly his,[al] who are eager to do good.[am] 15 So communicate these things with the sort of exhortation or rebuke[an] that carries full authority.[ao] Don’t let anyone look down[ap] on you.
Conduct Toward Those Outside the Church
3 Remind them to be subject to rulers and[aq] authorities, to be obedient, to be ready for every good work. 2 They must not slander[ar] anyone, but be peaceable, gentle, showing complete courtesy to all people. 3 For we too were once foolish, disobedient, misled, enslaved to various passions and desires, spending our lives in evil and envy, hateful and hating one another. 4 [as] But “when the kindness of God our Savior and his love for mankind appeared, 5 he saved us not by works of righteousness that we have done but on the basis of his mercy, through the washing of the new birth and the renewing of the Holy Spirit, 6 whom he poured out on us in full measure[at] through Jesus Christ our Savior. 7 And so,[au] since we have been justified by his grace, we become heirs with the confident expectation of eternal life.”[av]
Summary of the Letter
8 This saying[aw] is trustworthy, and I want you to insist on such truths,[ax] so that those who have placed their faith in God may be intent on engaging in good works. These things are good and beneficial for all people. 9 But avoid foolish controversies, genealogies,[ay] quarrels, and fights about the law,[az] because they are useless and empty. 10 Reject a divisive person after one or two warnings. 11 You know[ba] that such a person is twisted by sin[bb] and is conscious of it himself.[bc]
Final Instructions and Greeting
12 When I send Artemas or Tychicus to you, do your best to come to me at Nicopolis, for I have decided to spend the winter there. 13 Make every effort to help[bd] Zenas the lawyer[be] and Apollos on their way; make sure they have what they need.[bf] 14 Here is another way that our people[bg] can learn[bh] to engage in good works to meet pressing needs and so not be unfruitful. 15 Everyone with me greets you. Greet those who love us in the faith.[bi] Grace be with you all.[bj]
Footnotes
- Titus 1:1 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
- Titus 1:1 tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). One good translation is “bondservant” (sometimes found in the ASV for δοῦλος) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force. Also, many slaves in the Roman world became slaves through Rome’s subjugation of conquered nations, kidnapping, or by being born into slave households. sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”
- Titus 1:1 tn Grk “for the faith,” possibly, “in accordance with the faith.”
- Titus 1:2 tn Grk “before eternal times.”
- Titus 1:3 tn The Greek text emphasizes the contrast between vv. 2b and 3a: God promised this long ago but now has revealed it in his own time.
- Titus 1:6 tn Grk “if anyone is blameless…” as a continuation of v. 5b, beginning to describe the elder’s character.
- Titus 1:6 tn Or “married only once,” “devoted solely to his wife.” See the note on “wife” in 1 Tim 3:2; also 1 Tim 3:12; 5:9.
- Titus 1:6 tn Or “believing children.” The phrase could be translated “believing children,” but the parallel with 1 Tim 3:4 (“keeping his children in control”) argues for the sense given in the translation.
- Titus 1:7 sn The overseer is another term for the same official position of leadership as the “elder.” This is seen in the interchange of the two terms in this passage and in Acts 20:17, 28, as well as in the parallels between these verses and 1 Tim 3:1-7.
- Titus 1:7 tn Grk “as God’s steward.”
- Titus 1:9 tn Grk “the faithful message in accordance with the teaching” (referring to apostolic teaching).
- Titus 1:9 tn Grk “the healthy teaching” (referring to what was just mentioned).
- Titus 1:10 tc ‡ The earliest and best mss lack καί (kai) after πολλοί (polloi; so א A C P 088 81 104 365 614 629 630 al sy co), though the conjunction is found in several significant witnesses, chiefly of the Western and Byzantine texts (D F G I Ψ 33 1241 1505 1739 1881 M lat), giving the sense “also many.” Although it is possible that some scribes omitted the word, thinking it was superfluous, it is also possible that others added the conjunction for clarification. Judging by the pedigree of the witnesses and the inconclusiveness of the internal evidence, the shorter reading is considered to be most likely autographic. NA28 puts the conjunction in brackets, indicating some doubts as to its authenticity.
- Titus 1:10 tn Grk “those of the circumcision.” Some translations take this to refer to Jewish converts to Christianity (cf. NAB “Jewish Christians”; TEV “converts from Judaism”; CEV “Jewish followers”) while others are less clear (cf. NLT “those who insist on circumcision for salvation”).
- Titus 1:12 sn A saying attributed to the poet Epimenides of Crete (6th century b.c.).
- Titus 1:14 sn Jewish myths were legendary tales characteristic of the false teachers in Ephesus and Crete. See parallels in 1 Tim 1:4; 4:7; and 2 Tim 4:4.
- Titus 2:1 tn Grk “say what is fitting for sound teaching” (introducing the behavior called for in this chapter.).
- Titus 2:2 tn Or “sensible.”
- Titus 2:2 sn Temperate…in endurance. See the same cluster of virtues in 1 Thess 1:3 and 1 Cor 13:13.
- Titus 2:4 tn Grk “that they may train” (continuing the sentence of 2:3).
- Titus 2:4 tn This verb, σωφρονίζω (sōphronizō), denotes teaching in the sense of bringing people to their senses, showing what sound thinking is.
- Titus 2:5 tn Or “sensible.”
- Titus 2:5 tn Grk “domestic,” “keeping house.”
- Titus 2:5 tn Or “word.”
- Titus 2:5 tn Or “slandered.”
- Titus 2:6 tn Or “sensible.”
- Titus 2:8 tn Or “put to shame.”
- Titus 2:9 tn See the note on the word “slave” in 1:1.
- Titus 2:9 tn Or “to be subject to their own masters, to do what is wanted in everything.”
- Titus 2:10 tn Or “showing that genuine faith is productive.” At issue between these two translations is the force of ἀγαθήν (agathēn): Is it attributive (as the text has it) or predicate (as in this note)? A number of considerations point in the direction of a predicate ἀγαθήν (e.g., separation from the noun πίστιν [pistin] by the verb, the possibility that the construction is an object-complement, etc.), though this is not usually seen as an option in either translations or commentaries. Cf. ExSyn 188-89, 312-13, for a discussion. Contextually, it makes an intriguing statement, for it suggests a synthetic or synonymous parallel: “‘Slaves should be wholly subject to their masters…demonstrating that all [genuine] faith is productive, with the result [ecbatic ἵνα] that they will completely adorn the doctrine of God.’ The point of the text, then, if this understanding is correct, is an exhortation to slaves to demonstrate that their faith is sincere and results in holy behavior. If taken this way, the text seems to support the idea that saving faith does not fail, but even results in good works” (ExSyn 312-13). The translation of ἀγαθήν as an attributive adjective, however, also makes good sense.
- Titus 2:10 tn Or “adorn,” “show the beauty of.”
- Titus 2:11 tn Grk “all men”; but ἀνθρώποις (anthrōpois) is generic here, referring to both men and women.
- Titus 2:12 tn Grk “training us” (as a continuation of the previous clause). Because of the length and complexity of the Greek sentence, a new sentence was started at the beginning of v. 12 by translating the participle παιδεύουσα (paideuousa) as a finite verb and supplying the pronoun “it” as subject.
- Titus 2:12 tn Grk “ungodliness.”
- Titus 2:13 tn Grk “the blessed hope and glorious appearing.”
- Titus 2:13 tn The terms “God and Savior” both refer to the same person, Jesus Christ. This is one of the clearest statements in the NT concerning the deity of Christ. The construction in Greek is known as the Granville Sharp rule, named after the English philanthropist-linguist who first clearly articulated the rule in 1798. Sharp pointed out that in the construction article-noun-καί-noun (where καί [kai] = “and”), when two nouns are singular, personal, and common (i.e., not proper names), they always had the same referent. Illustrations such as “the friend and brother,” “the God and Father,” etc. abound in the NT to prove Sharp’s point. The only issue is whether terms such as “God” and “Savior” could be considered common nouns as opposed to proper names. Sharp and others who followed (such as T. F. Middleton in his masterful The Doctrine of the Greek Article) demonstrated that a proper name in Greek was one that could not be pluralized. Since both “God” (θεός, theos) and “savior” (σωτήρ, sōtēr) were occasionally found in the plural, they did not constitute proper names, and hence, do fit Sharp’s rule. Although there have been 200 years of attempts to dislodge Sharp’s rule, all attempts have been futile. Sharp’s rule stands vindicated after all the dust has settled. For more information on Sharp’s rule see ExSyn 270-78, esp. 276. See also 2 Pet 1:1 and Jude 4.
- Titus 2:14 tn Grk “who” (as a continuation of the previous clause).
- Titus 2:14 tn Or “a people who are his very own.”
- Titus 2:14 tn Grk “for good works.”
- Titus 2:15 tn Or “reproof,” “censure.” The Greek word ἐλέγχω (elenchō) implies exposing someone’s sin in order to bring correction.
- Titus 2:15 tn Grk “speak these things and exhort and rebuke with all authority.”
- Titus 2:15 tn Or “let anyone despise you”; or “let anyone disregard you.”
- Titus 3:1 tc Most later witnesses (D1 0278 1241 1505 M lat sy) have καί (kai, “and”) after ἀρχαῖς (archais, “rulers”), though the earliest and best witnesses (א A C D* F G Ψ 33 104 1739 1881) lack the conjunction. Although the καί is most likely not authentic, it has been added in translation due to the requirements of English style. For more discussion, see TCGNT 586.
- Titus 3:2 tn Or “discredit,” “damage the reputation of.”
- Titus 3:4 tn Verses 4-7 are set as poetry in NA28. These verses probably constitute the referent of the expression “this saying” in v. 8.
- Titus 3:6 tn Or “on us richly.”
- Titus 3:7 tn This is the conclusion of a single, skillfully composed sentence in Greek encompassing Titus 3:4-7. Showing the goal of God’s merciful salvation, v. 7 begins literally, “in order that, being justified…we might become heirs…”
- Titus 3:7 tn Grk “heirs according to the hope of eternal life.”
- Titus 3:8 sn This saying (Grk “the saying”) refers to the preceding citation (Titus 3:4-7). See 1 Tim 1:15; 3:1; 4:9; 2 Tim 2:11 for other occurrences of this phrase.
- Titus 3:8 tn Grk “concerning these things.”
- Titus 3:9 tn Cf. 1 Tim 1:4.
- Titus 3:9 sn Fights about the law were characteristic of the false teachers in Ephesus as well as in Crete (cf. 1 Tim 1:3-7; Titus 1:10, 14).
- Titus 3:11 tn Grk “knowing” (as a continuation of the previous clause).
- Titus 3:11 tn Grk “is perverted and is sinning.”
- Titus 3:11 tn Grk “is sinning, being self-condemned.”
- Titus 3:13 tn Grk “Eagerly help.”
- Titus 3:13 tn Although it is possible the term νομικός (nomikos) indicates an expert in Jewish religious law here, according to L&N 33.338 and 56.37 it is more probable that Zenas was a specialist in civil law.
- Titus 3:13 tn Grk “that nothing may be lacking for them.”
- Titus 3:14 tn Grk “that those who are ours” (referring to the Christians).
- Titus 3:14 tn Grk “and also let our people learn.”
- Titus 3:15 tn Or “faithfully.”
- Titus 3:15 tc Most witnesses (א2 D1 F G H Ψ 0278 1241 1505 M lat sy bo) conclude this letter with ἀμήν (amēn, “amen”). Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, early and excellent witnesses (א* A C D* 048 33 81 1739 1881 sa) lack the particle, rendering the omission the preferred reading.
Salutation
1 From Paul,[a] a prisoner of Christ Jesus,[b] and Timothy our[c] brother, to Philemon, our dear friend[d] and colaborer, 2 to Apphia[e] our sister,[f] to Archippus our[g] fellow soldier, and to the church that meets in your house. 3 Grace and peace to you[h] from God our Father and the Lord Jesus Christ!
Thanks for Philemon’s Love and Faith
4 I always thank my God[i] as I remember you in my prayers,[j] 5 because I hear[k] of your faith in the Lord Jesus and your love[l] for all the saints.[m] 6 I pray[n] that the faith you share with us may deepen your understanding of every blessing[o] that belongs to you[p] in Christ.[q] 7 I[r] have had great joy and encouragement because[s] of your love, for the hearts[t] of the saints have been refreshed through you, brother.
Paul’s Request for Onesimus
8 So, although I have quite a lot of confidence in Christ and could command you to do what is proper, 9 I would rather appeal[u] to you on the basis of love—I, Paul, an old man[v] and even now a prisoner for the sake of Christ Jesus[w]— 10 I am appealing[x] to you concerning my child, whose spiritual father I have become[y] during my imprisonment,[z] that is, Onesimus, 11 who was formerly useless to you, but is now useful to you[aa] and me. 12 I have sent[ab] him (who is my very heart)[ac] back to you. 13 I wanted to keep him with me so that he could serve me in your place[ad] during[ae] my imprisonment for the sake of the gospel.[af] 14 However,[ag] without your consent I did not want to do anything, so that your good deed would not be out of compulsion, but from your own willingness. 15 For perhaps it was for this reason that he was separated from you for a little while, so that you would have him back eternally,[ah] 16 no longer as a slave,[ai] but more than a slave, as a dear brother. He is especially so to me, and even more so to you now, both humanly speaking[aj] and in the Lord. 17 Therefore if you regard me as a partner, accept him as you would me. 18 Now if he has defrauded you of anything or owes you anything, charge what he owes[ak] to me. 19 I, Paul, have written[al] this letter[am] with my own hand:[an] I will repay it. I could also mention that you owe[ao] me your very self. 20 Yes, brother, let me have some benefit from you in the Lord. Refresh my heart in Christ.[ap] 21 Since I was confident that you would obey, I wrote to you, because I knew that you would do even more than[aq] what I am asking you to do. 22 At the same time also, prepare a place for me to stay, for I hope that through your prayers I will be given back to you.
Concluding Greetings
23 Epaphras,[ar] my fellow prisoner in Christ Jesus, greets you. 24 Mark, Aristarchus,[as] Demas,[at] and Luke, my colaborers, greet you too. 25 May the grace of the Lord Jesus Christ be[au] with your spirit.[av]
Footnotes
- Philemon 1:1 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
- Philemon 1:1 sn The phrase a prisoner of Christ Jesus implies that Paul was being held prisoner because of his testimony for Christ Jesus. Paul’s imprisonment was due to his service to Christ, in the same manner as John was exiled to the Isle of Patmos because of his testimony (Rev 1:9).
- Philemon 1:1 tn The word “our” is not present in the Greek text, but was supplied to bring out the sense in English.
- Philemon 1:1 tn Grk “dear.” The adjective is functioning as a substantive, i.e., “dear one” or “dear friend.”
- Philemon 1:2 sn Apphia is thought to be the wife of Philemon.
- Philemon 1:2 tc Most witnesses (D2 Ψ 1241 1505 M) here read τῇ ἀγαπητῇ (tē agapētē, “beloved, dear”), a reading that appears to have been motivated by the masculine form of the same adjective in v. 1. Further, the earliest and best witnesses, along with a few others (א A D* F G I P 048 0278 33 81 104 1739 1881), have ἀδελφῇ (adelphē, “sister”). Thus on internal and external grounds, ἀδελφῇ is the strongly preferred reading.
- Philemon 1:2 tn Though the word “our” does not appear in the Greek text it is inserted to bring out the sense of the passage.
- Philemon 1:3 tn Grk “Grace to you and peace.”
- Philemon 1:4 sn I always thank my God. An offer of thanksgiving (εὐχαριστῶ, eucharistō) to God is a customary formula for Paul in many of his epistles (cf. Rom 1:8, 1 Cor 1:4, Eph 1:16, Col 1:3, 1 Thess 1:2, 2 Thess 1:3). The content of the thanksgiving typically points to the work of God in the salvation of the believers to whom he [Paul] writes.
- Philemon 1:4 tn Grk “making remembrance (or “mention”) of you in my prayers.”
- Philemon 1:5 tn The Greek present participle ἀκούων (akouōn, “hearing”) is an adverbial participle of cause relating to εὐχαριστῶ (eucharistō, “I give thanks”).
- Philemon 1:5 sn Your faith in the Lord Jesus and your love for all the saints. In accord with Paul, John also advocates this combination of “faith in Christ and love for the saints.” The believers’ invisible faith becomes visible in the demonstration of love for others. This, of course, is not only desired, but commanded (1 John 3:23). Although Paul’s comment here may appear as a stock expression to the casual reader, praising Philemon for his track record of faithfulness to Christ demonstrated in love for the saints is actually integral to the author’s argument in this short but pithy letter. Paul will soon ask Philemon to demonstrate this love toward Onesimus, his runaway slave.
- Philemon 1:5 tn The Greek is somewhat awkward here. It appears as though the text reads “…the love and faith which you have for the Lord Jesus and for all the saints.” In other Pauline letters the emphasis seems to be “faith in Christ Jesus and love for all of the saints.” Some ancient mss have altered the wording to produce a smoother reading; scribes changed the wording to resemble the more readable versions in Eph 1:15 and Col 1:4, “your faith in Christ Jesus, and of the love which you have to all the saints.”
- Philemon 1:6 tn The term ὅπως (hopōs) refers back to the idea of prayer (μνείαν σου ποιούμενος ἐπὶ τῶν προσευχῶν μου, mneian sou poioumenos epi tōn proseuchōn mou) in 1:4. See BDAG 718 s.v. 2.b; P. T. O’Brien, Colossians, Philemon (WBC), 279. The indicative “I pray that” was supplied in the English in order to make this connection clear.
- Philemon 1:6 tn Grk “everything good.”
- Philemon 1:6 tc ‡ ὑμῖν (humin, “you”) is found in many valuable witnesses (P61 א F G P 0278 33 1505 1739 1881 al sy co). The witnesses for ἡμῖν (hēmin, “us”) are not as strong (A C D K L P Ψ 048vid 1241 M), but nevertheless represent a broad base. Internally, ἡμῖν could be favored because of second person pronouns surrounding it, making it the harder reading. On the other hand, the last second person plural pronoun was in v. 3, and the next one will not show up until v. 22, a fact which tends to counter the internal argument on behalf of ἡμῖν. Although a decision is difficult, with the internal evidence being capable of favoring either reading, our preference is based on the external evidence; ὑμῖν is thus slightly preferred.
- Philemon 1:6 tn Grk “that the fellowship of your faith might become effective in the knowledge of everything good that is in us in Christ.” There are numerous difficulties with the translation and interpretation of this verse: (1) What is the meaning of ἡ κοινωνία τῆς πίστεως σου (hē koinōnia tēs pisteōs sou, “the fellowship of your faith”)? Several suggestions are noted: (a) taking κοινωνία as a reference to “monetary support” and τῆς πίστεως as a genitive of source, the phrase could refer to Philemon’s financial giving which he has done according to his faith; (b) taking κοινωνία as a reference to “sharing” or “communicating” and the genitive τῆς πίστεως as an objective genitive, then the meaning would be “sharing the faith” as a reference to evangelistic activity; (c) taking κοινωνία in a distributive sense referring to fellowship with other believers, and τῆς πίστεως as a reference to the common trust all Christians have in Jesus, then the meaning is Christian fellowship centered on faith in Jesus; (d) taking κοινωνία as a reference to “participation” and the genitive τῆς πίστεως as a reference to the thing participated in, the meaning would then be Philemon’s “participation in the faith”; (2) what is the meaning of ἐνεργής (energēs; Does it mean “active” or “effective”?) and ἐπιγνώσει (epignōsei; Does it refer to simply understanding? Or “experiencing” as well?); (3) what is the meaning of the phrase παντὸς ἀγαθοῦ (pantos agathou)? and (4) what is the force of εἰς Χριστόν (eis Christon)? It is difficult to arrive at an interpretation that deals adequately with all these questions, but given the fact that Paul stresses what Philemon has done for the brothers (cf. the γάρ [gar] in v. 7), it seems that his concern in v. 6 is with Philemon’s fellowship with other believers and how he has worked hard to refresh them. In this interpretation: (1) the phrase ἡ κοινωνία τῆς πίστεως σου is taken to refer to fellowship with other believers; (2) ἐνεργής is taken to mean “effective” (i.e., more effective) and ἐπιγνώσει involves both understanding and experience; (3) the phrase παντὸς ἀγαθοῦ refers to every spiritual blessing and (4) εἰς Χριστόν carries a locative idea meaning “in Christ.” The result is that Paul prays for Philemon that he will be equipped to encourage and love the saints more as he himself is brought to a place of deeper understanding of every spiritual blessing he has in Christ; out of the overflow of his own life, he will minister to others.
- Philemon 1:7 tn Here γάρ (gar) has not been translated because of differences between Greek and contemporary English style.
- Philemon 1:7 tn The Greek preposition ἐπί (epi) is understood here in a causal sense, i.e., “because.”
- Philemon 1:7 tn The word translated “hearts” here is σπλάγχνα (splanchna). Literally the term refers to one’s “inward parts,” but it is commonly used figuratively for “heart” as the seat of the emotions. See BDAG 938 s.v. σπλάγχνον 2 (cf. Col 3:12, Phil 2:1).
- Philemon 1:9 tn Or “encourage.”
- Philemon 1:9 tn Or perhaps “an ambassador” (so RSV, TEV), reading πρεσβευτής for πρεσβύτης (a conjecture proposed by Bentley, cf. BDAG 863 s.v. πρεσβύτης). NRSV reads “old man” and places “ambassador” in a note.
- Philemon 1:9 tn Grk “a prisoner of Christ Jesus.”
- Philemon 1:10 tn Or “I am encouraging…”
- Philemon 1:10 tn Grk “my child whom I have begotten.” The adjective “spiritual” has been supplied before “father” in the translation to clarify for the modern reader that Paul did not literally father a child during his imprisonment. Paul’s point is that he was instrumental in Onesimus’ conversion while in prison.
- Philemon 1:10 sn During my imprisonment. Apparently Onesimus became a believer under Paul’s shepherding while he [Paul] was a prisoner in Rome.
- Philemon 1:11 tc ‡ A correlative καί (kai, “both you”) is found in a few witnesses (א*,2 F G 33 104), perhaps either to underscore the value of Onesimus or in imitation of the νυνὶ δὲ καί (nuni de kai) in v. 9. The lack of καί is read by most witnesses, including אc A C D 0278 1241 1505 1739 1881 M it. Although a decision is difficult, the shorter reading has a slight edge in both internal and external evidence. NA28 places the καί in brackets, indicating some doubts as to its authenticity.
- Philemon 1:12 tc There are several variants at this point in the text, most of them involving the addition of προσλαβοῦ (proslabou, “receive, accept”) at various locations in the verse. But all such variants seem to be motivated by the harsh syntax of the verse without this verb. Without the verb, the meaning is that Onesimus is Paul’s “very heart,” though this is an awkward expression especially because of τουτ᾿ ἔστιν (tout’ estin, “this is, who is”) in the middle cluttering the construction. Nowhere else in the NT is σπλάγχνα (splanchna, here translated “heart”) used in apposition to people. It is thus natural that scribes would want to fill out the text, and they did so apparently with a verb that was ready at hand (borrowed from v. 17). With the verb the sentence is converted into an object-complement construction: “I have sent him back to you; accept him, that is, as my very heart.” But both the fact that some significant witnesses (א* A F G 33 [69 2400 SBL]) lack the verb, and that its location floats in the various constructions that have it, suggest that the initial text did not have προσλαβοῦ.tn Grk “whom I have sent.” The Greek sentence was broken up in the English translation for the sake of clarity. Although the tense of the Greek verb here is past (an aorist tense) the reader should understand that Onesimus may well have been standing in the very presence of Paul as he wrote this letter.
- Philemon 1:12 tn That is, “who means a great deal to me”; Grk “whom I have sent to you, him, this one is my heart.”
- Philemon 1:13 tn This is one of the clearest texts in the NT in which ὑπέρ is used for substitution. Cf. ExSyn 387.
- Philemon 1:13 tn Grk “in my imprisonment.” Paul seems to expect release from his imprisonment after some time (cf. v. 22), but in the meantime the assistance that Onesimus could provide would be valuable to the apostle.
- Philemon 1:13 tn Grk “in the chains of the gospel.” On the translation “imprisonment for the sake of the gospel,” cf. BDAG 219 s.v. δεσμός 1.a where it says: “Oft. simply in ref. to the locale where bonds or fetters are worn imprisonment, prison (Diod. S. 14, 103, 3; Lucian, Tox. 29; Jos., Ant. 13, 294; 302, Vi. 241; Just., A I, 67, 6 al.) Phil 1:7, 13f, 17; Col 4:18; Phlm 10. μέχρι δεσμῶν 2 Ti 2:9. ἐν τοῖς δ. τοῦ εὐαγγελίου in imprisonment for the gospel Phlm 13; cf. ISm 11:1; Pol 1:1.”
- Philemon 1:14 tn Though the Greek text does not read the term “however,” it is clearly implied and thus supplied in the English translation to accent the contrastive nature of Paul’s statement.
- Philemon 1:15 sn So that you would have him back eternally. The notion here is not that Onesimus was to be the slave of Philemon eternally, but that their new relationship as brothers in Christ would transcend the societal structures of this age. The occasion of Onesimus’ flight to Rome would ultimately be a catalyst in the formation of a new and stronger bond between these two men.
- Philemon 1:16 tn Although the Greek word δοῦλος (doulos) is sometimes translated “servant” here (so KJV), the word “slave” is a much more candid and realistic picture of the relationship between Philemon and Onesimus. In the Greco-Roman world of the 1st century the slave was considered a “living tool” of the master. The slave was “property” in every sense of the word. This understanding heightens the tense scenario that is in view here. It is likely that Onesimus may have even feared for his life upon returning to Colossae. Undoubtedly Paul has asked this runaway slave to return to what could amount to a potentially severe and life-endangering situation.
- Philemon 1:16 tn Grk “in the flesh.”
- Philemon 1:18 tn Grk “charge it to me.”
- Philemon 1:19 tn Grk “I wrote” Here ἔγραψα (egrapsa) is functioning as an epistolary aorist. Paul puts it in the past tense because from Philemon’s perspective when he reads the letter it will, of course, already have been written.
- Philemon 1:19 tn The phrase “this letter” does not appear in the Greek text, but is supplied in the English translation to clarify the meaning.
- Philemon 1:19 sn With my own hand. Paul may have considered this letter so delicate that he wrote the letter himself as opposed to using an amanuensis or secretary.
- Philemon 1:19 sn The statement you owe me your very self means that Paul was responsible for some sort of blessing in the life of Philemon; though a monetary idea may be in mind, it is perhaps better to understand Paul as referring to the spiritual truth (i.e., the gospel) he had taught Philemon.
- Philemon 1:20 sn Refresh my heart in Christ. Paul desired that Philemon refresh his heart in the same way that he [Philemon] had refreshed the hearts of other believers (cf. Phlm 7), that is, by forgiving and accepting Onesimus. In this way the presence and character of Jesus Christ would be vividly seen in Philemon’s attitude toward his runaway slave.
- Philemon 1:21 tn Grk “that you would even go beyond.”
- Philemon 1:23 sn Epaphras is probably a shortened form of the name Epaphroditus. This is probably the same individual whom Paul spoke of as “my brother, coworker, and fellow soldier” in Phil 2:25 (see also Phil 4:18). He is also mentioned in Col 1:7 and 4:12, where he is a founder of the church in Colossae (BDAG 360 s.v. ᾿Επαφρᾶς).
- Philemon 1:24 sn Aristarchus accompanied Paul on his journey as a prisoner to Rome in Acts 27:2. He is also mentioned as a fellow prisoner in Col 4:10.
- Philemon 1:24 sn Demas is most likely the same individual mentioned in Col 4:14 and 2 Tim 4:10. Apparently, he later on abandoned the faith because of his love of the world.
- Philemon 1:25 tn Grk “The grace of the Lord Jesus Christ with your spirit.” The elided verb, normally an optative, has been rendered as “be.”
- Philemon 1:25 tc Most witnesses, including several excellent ones (א C D1 Ψ 0278 1241 1505 1739c M lat sy), conclude this letter with ἀμήν (amēn, “amen”). Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, several good witnesses (P87vid A D* 048vid 6 33 81 1739* 1881 sa) lack the ἀμήν, rendering the omission the preferred reading.
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