Context at a Glance
Author:Traditional Attribution
Topic:philemon Chapter 1 Study
This chapter provides a foundational look at the theological themes of philemon, analyzed across multiple historic translations for maximum scholarly depth.
Philemon 1
New Revised Standard Version
1Paul, a prisoner of Christ Jesus, and Timothy our brother, To Philemon our dear friend and co-worker,
2to Apphia our sister, to Archippus our fellow soldier, and to the church in your house:
3Grace to you and peace from God our Father and the Lord Jesus Christ. Thanksgiving for Philemon's past good deeds
4When I remember you in my prayers, I always thank my God
5because I hear of your love for all the saints and your faith toward the Lord Jesus.
6I pray that the sharing of your faith may become effective when you perceive all the good that we may do for Christ.
7I have indeed received much joy and encouragement from your love, because the hearts of the saints have been refreshed through you, my brother. Paul's appeal for another good deed from Philemon
8For this reason, though I am bold enough in Christ to command you to do your duty,
9yet I would rather appeal to you on the basis of love — and I, Paul, do this as an old man, and now also as a prisoner of Christ Jesus.
10I am appealing to you for my child, Onesimus, whose father I have become during my imprisonment.
11Formerly he was useless to you, but now he is indeed useful both to you and to me.
12I am sending him, that is, my own heart, back to you.
13I wanted to keep him with me, so that he might be of service to me in your place during my imprisonment for the gospel;
14but I preferred to do nothing without your consent, in order that your good deed might be voluntary and not something forced.
15Perhaps this is the reason he was separated from you for a while, so that you might have him back forever,
16no longer as a slave but more than a slave, a beloved brother — especially to me but how much more to you, both in the flesh and in the Lord.
17So if you consider me your partner, welcome him as you would welcome me.
18If he has wronged you in any way, or owes you anything, charge that to my account.
19I, Paul, am writing this with my own hand: I will repay it. I say nothing about your owing me even your own self.
20Yes, brother, let me have this benefit from you in the Lord! Refresh my heart in Christ.
21Confident of your obedience, I am writing to you, knowing that you will do even more than I say.
22One thing more — prepare a guest room for me, for I am hoping through your prayers to be restored to you. Greetings and concluding benediction
23Epaphras, my fellow prisoner in Christ Jesus, sends greetings to you,
24and so do Mark, Aristarchus, Demas, and Luke, my fellow workers.
25The grace of the Lord Jesus Christ be with your spirit. HEBREWS
470HEBREWS Introduction Traditionally known as "The Epistle of Paul to the Hebrews," this New Testament writing can best be understood as an anonymous sermon written to encourage an early Christian community to continued faith and hope in the face of hardship. In a manner unique among New Testament books, the sermon develops the image of Christ as the great high priest who fulfills and complete the Jewish system of sacrifice. In a sophisticated rhetorical style, the author alternates argument and exhortation. Although it concludes with greetings and other features of a letter (13.22-25), the work has not opening greeting and no identification of the author or of those addressed. Rather, the author refers to it as a "word of exhortation" (13.22) a phrase used in Acts 13.15 to describe a synagogue sermon of Paul. When the New Testament was being formed, this anonymous sermon was attributed to Paul, presumably because of the growing authority of Paul's name and reputation as a letter writer. The early church leaders Origen, Clement, and Tertullian, however, recognized the differences in style and theology between Hebrews and Paul's letters. Clement argued that Luke translated Paul's Hebrew original into Greek and Origen suggested that a disciple of Paul wrote the letter based on Paul's notes. Modern interpreters have suggested other authors, including Apollos and Prisca (Priscilla). There is not sufficient historical evidence, however, to prove that any person named in the New Testament was the author of Hebrews. Like the name of the author, the precise date of Hebrews cannot be determined. Because the argument depends on description of the Temple sacrifice, some scholars argue that it must originate before the destruction of the Temple in
70CE. Because the work deals with the exegesis of scriptural texts, however, the literal existence of Temple HEBREWS
471sacrifice is not necessary for the argument to be persuasive. The probably date of the work therefore falls somewhere in the range of
60to
100CE. Despite the title "to the Hebrews," the audience probably consists of people of both Jewish and Gentile background. Evidence within the sermon for the identity of its audience suggests that the community has suffered hardship and persecution (10.32) and that some may have renounced their faith (2.3; 6.4-6; 12.25). The central role of interpretation of the Jewish scriptures (used by the author in their ancient Greek translation, the Septuagint ) in the argument of the sermon shows the continued importance of the Bible and of Jewish tradition for those who believed in Christ. The author seeks both to ground the argument in scripture and to argue that Jesus is superior to Jewish traditions. Within the audience were both Jewish Christians well versed in scripture and Gentile Christians who also would have found such arguments persuasive. Because so many of the standard historical introductory questions about Hebrews are uncertain, Hebrews can best be read by leaving those questions open and exploring the work as a distinctive Christian writing. The work attempts to interpret the significance of Jesus Christ and his death in categories familiar to the author and audience. Its readers could appreciate the sophisticated rhetorical style, follow the repetition and development of images and vocabulary, and understand the logic of the author's argument in the context of Platonic and allegorical interpretation and of other early Christian language. Hebrews is a document in which themes and motifs anticipate and reinforce each other. The sermon is organized into four main sections. Heb 1.1-4.13 explores the word of God spoken through the Son. Heb 4.14-10.31 interprets Jesus as the eternal high priest against the background of the Israelite priesthood. The third part, 10.32-12.29, describes faith as insight into a heavenly world of reality. Finally, chapter
13gives practical advice and greetings. HEBREWS 472