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  • PARALLEL BIBLE - Philemon 1:8

    CHAPTERS: 1     

    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25




    King James Bible - Philemon 1:8

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

    World English Bible

    Therefore, though I have all boldness in Christ to command you that which is appropriate,

    Douay-Rheims - Philemon 1:8

    Wherefore though I have much confidence in Christ Jesus, to command thee that which is to the purpose:

    Webster's Bible Translation

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

    Greek Textus Receptus

    1352 πολλην 4183 εν 1722 χριστω 5547 παρρησιαν 3954 εχων 2192 5723 επιτασσειν 2004 5721 σοι 4671 το 3588 ανηκον 433 5723

    Treasury of Scriptural Knowledge

    VERSE (8) -
    2Co 3:12; 10:1,2; 11:21 1Th 2:2,6

    SEV Biblia, Chapter 1:8

    ¶ Por lo cual, aunque tengo mucha resolucin en Cristo de mandarte en lo que te conviene,

    Clarke's Bible Commentary - Philemon 1:8

    Verse 8. Wherefore, though I might be much
    bold] It would be better to read: Wherefore, although I have much authority through Christ, to command thee to do what is proper; yet, on account of my love to thee, I entreat thee.

    The tenderness and delicacy of this epistle, says Dr. Paley, have long been admired: "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 a one as Paul the aged, and now also a prisoner of Christ Jesus, I beseech thee for my son Onesimus, whom I have begotten in my bonds." There is something certainly very melting and persuasive in this and every part of the epistle. Yet, in my opinion, the character of St. Paul prevails in it throughout. The warm, affectionate, authoritative teacher is interceding with an absent friend for a beloved convert. He urges his suit with an earnestness befitting, perhaps, not so much the occasion as the ardour and sensibility of his own mind. Here also, as everywhere, he shows himself conscious of the weight and dignity of his mission; nor does he suffer Philemon, for a moment, to forget it: "I might be much bold in Christ, to enjoin thee that which is convenient." He is careful also to recall, though obliquely, to Philemon's memory, the sacred obligation under which he had laid him, by bringing him to the knowledge of Christ: "I do not say to thee, how thou owest to me even thine own self besides." Without laying aside, therefore, the apostolic character, our author softens the imperative style of his address, by mixing with it every sentiment and consideration that could move the heart of his correspondent. Aged, and in prison, he is content to supplicate and entreat. Onesimus was rendered dear to him by his conversation and his services; the child of his affliction, and "ministering unto him in the bonds of the Gospel." This ought to recommend him, whatever had been his fault, to Philemon's forgiveness: "Receive him as myself, as my own bowels." Every thing, however, should be voluntary. St. Paul was determined that Philemon's compliance should flow from his own bounty; "Without thy mind would I do nothing, that thy benefit should not be as it were of necessity, but willingly;" trusting, nevertheless, to his gratitude and attachment for the performance of all that he requested, and for more: "Having confidence in thy obedience, I wrote unto thee, knowing that thou wilt also do more than I say." St. Paul's discourse at Miletus; his speech before Agrippa; his Epistle to the Romans; that to the Galatians, Gal. iv. 11-20; to the Philippians, Phil. i. 29; ii. 2; the second to the Corinthians, 2 Cor. vi. 1-13; and indeed some part or other of almost every epistle, exhibit examples of a similar application to the feelings and affections of the persons whom he addresses. And it is observable that these pathetic effusions, drawn for the most part from his own sufferings and situation, usually precede a command, soften a rebuke, or mitigate the harshness of some disagreeable truth. Horae Paulinae, p. 334.

    John Gill's Bible Commentary

    Ver. 8. Wherefore, though I might be much bold in Christ , &c.] Or use much freedom of speech in the name of Christ, as an ambassador of his, and great authority as his apostle, which was given him for edification: to enjoin thee that which is convenient ; which became him as a believer in Christ, and a minister of the Gospel; which was his duty, and was obligatory upon him, agreeable to the doctrines of Christ; who taught men to love their enemies, to be reconciled to their brethren, that had offended them, especially when they repented; and therefore it was fit and proper that he should receive his servant again, since God had called him by his grace, and given him repentance for his sins: upon this foot the apostle could have commanded him, as he did in other cases, ( 2 Thessalonians 3:6,12), but he chose not to address him in an authoritative way, but by way of entreaty, as follows.

    Matthew Henry Commentary

    Verses 8-14 - It does not lower any one to
    condescend, and sometimes even to beseech where, in strictness of right, we might command: the apostle argue from love, rather than authority, in behalf of one converted throug his means; and this was Onesimus. In allusion to that name, whic signifies "profitable," the apostle allows that in time past he ha been unprofitable to Philemon, but hastens to mention the change by which he had become profitable. Unholy persons are unprofitable; the answer not the great end of their being. But what happy change conversion makes! of evil, good; of unprofitable, useful. Religiou servants are treasures in a family. Such will make conscience of their time and trusts, and manage all they can for the best. No prospect of usefulness should lead any to neglect their obligations, or to fail in obedience to superiors. One great evidence of true repentance consist in returning to practise the duties which have been neglected. In his unconverted state, Onesimus had withdrawn, to his master's injury; but now he had seen his sin and repented, he was willing and desirous to return to his duty. Little do men know for what purposes the Lor leaves some to change their situations, or engage in undertakings perhaps from evil motives. Had not the Lord overruled some of ou ungodly projects, we may reflect upon cases, in which our destructio must have been sure.

    Greek Textus Receptus

    1352 πολλην 4183 εν 1722 χριστω 5547 παρρησιαν 3954 εχων 2192 5723 επιτασσειν 2004 5721 σοι 4671 το 3588 ανηκον 433 5723

    Vincent's NT Word Studies

    8. Wherefore. Seeing that I have these
    proofs of thy love. Connect with I rather beseech (ver. 9).

    I might be much bold (pollhn parrhsian ecwn). Better, as Rev., I have all boldness. ParjrJhsia boldness is opposed to fear, John vii. 13; to ambiguity or reserve, John xi. 14. The idea of publicity may attach to it as subsidiary, John vii. 4.

    In Christ. As holding apostolic authority from Christ.

    That which is convenient (to anhkon). Rev., befitting. Convenient is used in A.V., in the earlier and stricter sense of suitable. Compare Eph. v. 4. Thus Latimer: "Works which are good and convenient to be done." Applied to persons, as Hooper: "Apt and convenient persons." The modern sense merges the idea of essential fitness. The verb ajnhkw originally means to come up to; hence of that which comes up to the mark; fitting. Compare Col. iii. 18; Eph. v. 4. It conveys here a delicate hint that the kindly reception of Onesimus will be a becoming thing.

    Robertson's NT Word Studies

    1:8 {Though I have} (ecwn). Concessive participle (present active). {That which is befitting} (to ankon). Neuter singular accusative of the articular participle (present active) of ank", to come up to requirements and so to be befitting. For idea in ank", see #Col 3:18; Eph 5:4. this idiom is in later writers. {I rather beseech} (mallon parakalw). Rather than command (epitassw) which he has a perfect right to do.

    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25


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