Senders, Recipients and Blessing
[Verse 1] As it is remarked in the introduction Paul doesn’t take the position of an apostle here. If he had done that, he would have taken his authority as a starting point for what he is going to write. He could have done that, as he later says in [Verse 8]. Still he does not do that on this occasion. The point is that he is not intending to make known or to defend the truth, but it is about something else. He wants to reach the heart of Philemon; he wants to have a heart-to-heart contact with him. Therefore he doesn’t look at the different positions they have in the church, but what they possess together. Paul wants to talk with Philemon from the grace they both have received from God. Actually Paul takes still a lower step by adopting the attitude of somebody who is asking Philemon for a favor.
From that attitude he intends to express his feelings and wants to appeal to those of Philemon about someone they both know and that is Onesimus. But each of them knows him differently. Philemon knows Onesimus from the past, Paul knows him from the present. Between the past and present lies the conversion of Onesimus. Paul knows the good consequences of his conversion. Philemon only knows his past life and its adverse results. Paul knows about that. Therefore he doesn’t wipe Onesimus’ past clean or try to pretend that it was not that bad. The only thing he wants is to persuade Philemon to forgive Onesimus and accept him back. That’s why he adopts this humble attitude.
In that way he shows Philemon how he desires that Philemon, the master, deals with Onesimus, the runaway slave. In this way Philemon can show the grace of the apostle, or better said the grace of the Lord. The Lord has humbled Himself more than anyone ever did. Not that He sacrificed anything of what He Himself is. But He was able to do something in His humiliation that absolutely could not be done in any other way. That is to impress the heart of His own by His graceful dealings [John 13:13-15]. In the same way Paul could not deny his apostleship, but he could bypass it for this moment and give an example of a loving approach. In that humble attitude he can plea instead of command.
So Paul doesn’t present himself as an apostle, but as a “prisoner of Christ Jesus”. That must have already directly touched the heart of Philemon. The sender of the letter is someone who endures that pain for the sake of Christ. You can also tell the difference between a letter of someone for whom everything is going very well and a letter of someone who has (had) to go through many hardships. I assume that the one of the latter impresses you more.
Paul also says in other words that he is not a prisoner of men. People are just instruments in the hand of the Lord. Paul knows perfectly well to be in the hand of the Lord. He is not a plaything of destiny with the result to be a prisoner now. No, the Lord has brought him there, in order to have fellowship with this ‘elected vessel’ and to share the deepest thoughts of His heart with the apostle. Due to that we now have three letters that inform us about the richest blessings of the Christian: the letter to the Ephesians, the letter to the Philippians and the letter to the Colossians.
In a special way Paul in his imprisonment also has fellowship with a brother like Epaphras, who shares in his imprisonment [Verse 23]; [Col 4:12]. And in this letter we also see how his heart is related with Onesimus, who serves him in his imprisonment.
There is another sender, Timothy. Timothy is not an apostle, but he nevertheless has a special position in the church. But here also there is no mention of that special position. Timothy is presented as a “brother”, an indication which you may see as a title, which also applies to Philemon. It is a title of great significance. In a general sense the sisters are also meant with ‘brothers’. You see that actually when you know that the Lord Jesus is not ashamed to call us His brothers [Heb 2:11-12]. In that way He relates Himself to all the believers.
Paul uses this title several times in order to appeal to the heart of Philemon [Verse 7], [Verse 20]. This is how Paul was addressed by Ananias directly after his conversion [Acts 9:17]. And during the time of his service the heart of the apostle always sought rest in the fellowship of the brothers and sisters.
We are each other’s brothers through all eternity. It is an eternal family relationship that has arisen through the work of the Lord Jesus. His first expression of joy after He fulfilled the work of redemption is: “Go to My brethren.” The fellowship of the believers with their Father and God is that of the Lord Jesus with His Father and God [John 20:17].
Paul addresses Philemon. That name means ‘one who loves’ or ‘rich in love’. He is worthy of that name, as it appears from verse 5. He is rich in love and has shown his love to others. Therefore it is inevitable for others to love him. He who loves is also loved himself. Paul has experienced his love (verse 7) and calls him “beloved”. Philemon is loved by God, by Paul and Timothy and by all who have noticed the love of Philemon.
The love of Philemon also goes out to the work of the Lord. He is a “fellow worker” of Paul and Timothy in the service for the Lord. This is again a proof that Paul mentions everything by which he can relate himself with Philemon.
[Verse 2] It doesn’t seem farfetched to me to assume that Apphia is the wife of Philemon. It is the only time that the apostle mentions the name of a woman in the salutation of his letters. That would be not appropriate on other occasions, but here it is very appropriate. Apphia has also been a victim, maybe the greatest victim. She lost a servant. Paul also adds something to her name. He calls her “sister”, with which he indicates the precious bond of faith in the Lord Jesus through which they are related to one another. There is also nothing here that indicates that Paul has a higher position in the church.
Archippus was probably a housemate, otherwise he would not have been mentioned together with the heads of the family in the salutation. It has been assumed that he was their son. There are no indications of that. He might have stayed with them in their house for some time, maybe because he needed some rest and recovery of strength. After all he is a partaker of the fight for the gospel. It may even be the case that he had difficulty with taking part again in the fight. He actually had to be exhorted to fulfill his task [Col 4:17].
By mentioning these names he expresses that they have fellowship with each other, that they share a common possession together. Through Christ they are related to one another and have interest in one another. This fellowship goes right through all differences that may be in social positions, in gender, in language. In the light of the cross all differences are resolved. In the new creation God is all things in all. In Christ there is no Jew (Paul), nor Greek (Philemon) and nor slave (Onesimus) nor free (Philemon) [Gal 3:28].
The church in the house of Philemon is also involved with this matter. They undoubtedly had knowledge of what had happened. When Onesimus comes back they should also know how that happened. They will also know that a new brother has been added to them. The whole church must welcome this runaway slave in the mind of Christ.
In the letter to the Colossians Paul writes nothing about Onesimus as a runaway slave. There he only presents him as a faithful and beloved brother [Col 4:9]. The problem between Onesimus and Philemon should be made known to the ones who are directly involved.
The church in the house of Philemon is not what is called today in the Western world, a ‘house church’. A house church can arise because of several reasons. It consists of a number of believers who regularly gather in a house, in order to share something with one another about the faith in Christ. Each house church stands by itself. People especially appreciate the small scale and therefore experience the personal attention more.
It is certainly not unbiblical to form a house church, but it is not being a church as you encounter it in the Bible. A church in the biblical sense considers the regulations that are particularly given in the letter to the Corinthians on the gathering of the church. That also happened in the house of Philemon and in other cases where there is mention of a ‘church in a house’ (cf. [Rom 16:5]; [1Cor 16:19]; [Col 4:15]).
In the Bible there is mention of the church at a certain place. In that place believers may come together in different locations, but that doesn’t mean that there are more churches in that place. This is how the first Christians gathered together to break bread in many locations in Jerusalem [Acts 2:46]. It was indeed not possible to gather together with those other thousands of believers at one place in Jerusalem. Nevertheless the Scripture always speaks about the church in Jerusalem and not about the churches in Jerusalem.
The house of Philemon is situated at Colossae. There is the church. The fact that people gather together at two places in Colossae doesn’t mean that at one place (a certain building) there is a large ‘real’ church and at the other place (in that house) there is a house church. Both places together are the one church at Colossae.
[Verse 3] Paul concludes his salutation with the well-known greeting. “Grace” is the unmerited favor with which God and the Lord Jesus have saved us and with which They stand beside us. "Peace” is the result of it. It is the rest in view of all circumstances, due to the awareness that everything is in the hand of “God our Father”, that makes you aware of His love for His children. The same goes for “the Lord Jesus Christ” Who is the Lord of His servants.
From that attitude he intends to express his feelings and wants to appeal to those of Philemon about someone they both know and that is Onesimus. But each of them knows him differently. Philemon knows Onesimus from the past, Paul knows him from the present. Between the past and present lies the conversion of Onesimus. Paul knows the good consequences of his conversion. Philemon only knows his past life and its adverse results. Paul knows about that. Therefore he doesn’t wipe Onesimus’ past clean or try to pretend that it was not that bad. The only thing he wants is to persuade Philemon to forgive Onesimus and accept him back. That’s why he adopts this humble attitude.
In that way he shows Philemon how he desires that Philemon, the master, deals with Onesimus, the runaway slave. In this way Philemon can show the grace of the apostle, or better said the grace of the Lord. The Lord has humbled Himself more than anyone ever did. Not that He sacrificed anything of what He Himself is. But He was able to do something in His humiliation that absolutely could not be done in any other way. That is to impress the heart of His own by His graceful dealings [John 13:13-15]. In the same way Paul could not deny his apostleship, but he could bypass it for this moment and give an example of a loving approach. In that humble attitude he can plea instead of command.
So Paul doesn’t present himself as an apostle, but as a “prisoner of Christ Jesus”. That must have already directly touched the heart of Philemon. The sender of the letter is someone who endures that pain for the sake of Christ. You can also tell the difference between a letter of someone for whom everything is going very well and a letter of someone who has (had) to go through many hardships. I assume that the one of the latter impresses you more.
Paul also says in other words that he is not a prisoner of men. People are just instruments in the hand of the Lord. Paul knows perfectly well to be in the hand of the Lord. He is not a plaything of destiny with the result to be a prisoner now. No, the Lord has brought him there, in order to have fellowship with this ‘elected vessel’ and to share the deepest thoughts of His heart with the apostle. Due to that we now have three letters that inform us about the richest blessings of the Christian: the letter to the Ephesians, the letter to the Philippians and the letter to the Colossians.
In a special way Paul in his imprisonment also has fellowship with a brother like Epaphras, who shares in his imprisonment [Verse 23]; [Col 4:12]. And in this letter we also see how his heart is related with Onesimus, who serves him in his imprisonment.
There is another sender, Timothy. Timothy is not an apostle, but he nevertheless has a special position in the church. But here also there is no mention of that special position. Timothy is presented as a “brother”, an indication which you may see as a title, which also applies to Philemon. It is a title of great significance. In a general sense the sisters are also meant with ‘brothers’. You see that actually when you know that the Lord Jesus is not ashamed to call us His brothers [Heb 2:11-12]. In that way He relates Himself to all the believers.
Paul uses this title several times in order to appeal to the heart of Philemon [Verse 7], [Verse 20]. This is how Paul was addressed by Ananias directly after his conversion [Acts 9:17]. And during the time of his service the heart of the apostle always sought rest in the fellowship of the brothers and sisters.
We are each other’s brothers through all eternity. It is an eternal family relationship that has arisen through the work of the Lord Jesus. His first expression of joy after He fulfilled the work of redemption is: “Go to My brethren.” The fellowship of the believers with their Father and God is that of the Lord Jesus with His Father and God [John 20:17].
Paul addresses Philemon. That name means ‘one who loves’ or ‘rich in love’. He is worthy of that name, as it appears from verse 5. He is rich in love and has shown his love to others. Therefore it is inevitable for others to love him. He who loves is also loved himself. Paul has experienced his love (verse 7) and calls him “beloved”. Philemon is loved by God, by Paul and Timothy and by all who have noticed the love of Philemon.
The love of Philemon also goes out to the work of the Lord. He is a “fellow worker” of Paul and Timothy in the service for the Lord. This is again a proof that Paul mentions everything by which he can relate himself with Philemon.
[Verse 2] It doesn’t seem farfetched to me to assume that Apphia is the wife of Philemon. It is the only time that the apostle mentions the name of a woman in the salutation of his letters. That would be not appropriate on other occasions, but here it is very appropriate. Apphia has also been a victim, maybe the greatest victim. She lost a servant. Paul also adds something to her name. He calls her “sister”, with which he indicates the precious bond of faith in the Lord Jesus through which they are related to one another. There is also nothing here that indicates that Paul has a higher position in the church.
Archippus was probably a housemate, otherwise he would not have been mentioned together with the heads of the family in the salutation. It has been assumed that he was their son. There are no indications of that. He might have stayed with them in their house for some time, maybe because he needed some rest and recovery of strength. After all he is a partaker of the fight for the gospel. It may even be the case that he had difficulty with taking part again in the fight. He actually had to be exhorted to fulfill his task [Col 4:17].
By mentioning these names he expresses that they have fellowship with each other, that they share a common possession together. Through Christ they are related to one another and have interest in one another. This fellowship goes right through all differences that may be in social positions, in gender, in language. In the light of the cross all differences are resolved. In the new creation God is all things in all. In Christ there is no Jew (Paul), nor Greek (Philemon) and nor slave (Onesimus) nor free (Philemon) [Gal 3:28].
The church in the house of Philemon is also involved with this matter. They undoubtedly had knowledge of what had happened. When Onesimus comes back they should also know how that happened. They will also know that a new brother has been added to them. The whole church must welcome this runaway slave in the mind of Christ.
In the letter to the Colossians Paul writes nothing about Onesimus as a runaway slave. There he only presents him as a faithful and beloved brother [Col 4:9]. The problem between Onesimus and Philemon should be made known to the ones who are directly involved.
The church in the house of Philemon is not what is called today in the Western world, a ‘house church’. A house church can arise because of several reasons. It consists of a number of believers who regularly gather in a house, in order to share something with one another about the faith in Christ. Each house church stands by itself. People especially appreciate the small scale and therefore experience the personal attention more.
It is certainly not unbiblical to form a house church, but it is not being a church as you encounter it in the Bible. A church in the biblical sense considers the regulations that are particularly given in the letter to the Corinthians on the gathering of the church. That also happened in the house of Philemon and in other cases where there is mention of a ‘church in a house’ (cf. [Rom 16:5]; [1Cor 16:19]; [Col 4:15]).
In the Bible there is mention of the church at a certain place. In that place believers may come together in different locations, but that doesn’t mean that there are more churches in that place. This is how the first Christians gathered together to break bread in many locations in Jerusalem [Acts 2:46]. It was indeed not possible to gather together with those other thousands of believers at one place in Jerusalem. Nevertheless the Scripture always speaks about the church in Jerusalem and not about the churches in Jerusalem.
The house of Philemon is situated at Colossae. There is the church. The fact that people gather together at two places in Colossae doesn’t mean that at one place (a certain building) there is a large ‘real’ church and at the other place (in that house) there is a house church. Both places together are the one church at Colossae.
[Verse 3] Paul concludes his salutation with the well-known greeting. “Grace” is the unmerited favor with which God and the Lord Jesus have saved us and with which They stand beside us. "Peace” is the result of it. It is the rest in view of all circumstances, due to the awareness that everything is in the hand of “God our Father”, that makes you aware of His love for His children. The same goes for “the Lord Jesus Christ” Who is the Lord of His servants.
Verses that belong to this explanation: 1-3
1 Paul, a prisoner of Jesus Christ, and Timothy [our] brother, unto Philemon our dearly beloved, and fellowlabourer, 2 And to [our] beloved Apphia, and Archippus our fellowsoldier, and to the church in thy house: 3 Grace to you, and peace, from God our Father and the Lord Jesus Christ.
 | Author: Ger de Koning Rank: Author Posted on: 2023-09-17 Source: Title: Philemon Author: Ger de Koning Copyright: kingcomments.com Note General: All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form, by any means, electronic, mechanical, photocopying, recording or otherwise without the prior permission of the author or the publisher. |
Our….fellow-labourer, or coadjutor. He calls him so, because of the charity and zeal with which he promoted the gospel. (Witham)
 | Author: George Leo Haydock Rank: Author AD: 1849 Source: Title: Haydock's Catholic Family Bible and Commentary Year (original): 1859 Number of pages: 571 Print: Edward Dunigan and Brother, New York, New York |
Now concerning those bishops which have been ordained in our lifetime....Of Colossæ, Philemon. Of Borea in Macedonia, Onesimus, once the servant of Philemon. (7.4)
 | Author: The Apostolic Constitutions AD: 375 |
First, it is necessary to state the argument of the Epistle, then also the matters that are questioned respecting it. What then is the argument? Philemon was a man of admirable and noble character. That he was an admirable man is evident from the fact, that his whole household was of believers, and of such believers as even to be called a Church: therefore he says in this Epistle, And to the Church that is in your house. Philemon 2 He bears witness also to his great obedience, and that the bowels of the Saints are refreshed in him. Philemon 7 And he himself in this Epistle commanded him to prepare him a lodging. Philemon 22 It seems to me therefore that his house was altogether a lodging for the Saints. This excellent man, then, had a certain slave named Onesimus. This Onesimus, having stolen something from his master, had run away. For that he had stolen, hear what he says: If he has wronged you, or owes you anything, I will repay you. (v. 18, 19.) Coming therefore to Paul at Rome, and having found him in prison, and having enjoyed the benefit of his teaching, he there also received Baptism. For that he obtained there the gift of Baptism is manifest from his saying, Whom I have begotten in my bonds. Philemon 10 Paul therefore writes, recommending him to his master, that on every account he should forgive him, and receive him as one now regenerate.
But because some say, that it was superfluous that this Epistle should be annexed, since he is making a request about a small matter in behalf of one man, let them learn who make these objections, that they are themselves deserving of very many censures. For it was not only proper that these small Epistles, in behalf of things so necessary, should have been inscribed, but I wish that it were possible to meet with one who could deliver to us the history of the Apostles, not only all they wrote and spoke of, but of the rest of their conversation, even what they ate, and when they ate, when they walked, and where they sat, what they did every day, in what parts they were, into what house they entered, and where they lodged — to relate everything with minute exactness, so replete with advantage is all that was done by them. But the greater part, not knowing the benefit that would result thence, proceed to censure it. For if only seeing those places where they sat or where they were imprisoned, mere lifeless spots, we often transport our minds there, and imagine their virtue, and are excited by it, and become more zealous, much more would this be the case, if we heard their words and their other actions. But concerning a friend a man enquires, where he lives, what he is doing, whither he is going: and say, should we not make these enquiries about these the general instructors of the world? For when a man leads a spiritual life, the habit, the walk, the words and the actions of such an one, in short, all that relates to him, profits the hearers, and nothing is a hindrance or impediment. But it is useful for you to learn that this Epistle was sent upon necessary matters. Observe therefore how many things are rectified thereby. We have this one thing first, that in all things it becomes one to be earnest. For if Paul bestows so much concern upon a runaway, a thief, and a robber, and does not refuse nor is ashamed to send him back with such commendations; much more does it become us not to be negligent in such matters. Secondly, that we ought not to abandon the race of slaves, even if they have proceeded to extreme wickedness. For if a thief and a runaway become so virtuous that Paul was willing to make him a companion, and says in this Epistle, that in your stead he might have ministered unto me Philemon 13, much more ought we not to abandon the free. Thirdly, that we ought not to withdraw slaves from the service of their masters. For if Paul, who had such confidence in Philemon, was unwilling to detain Onesimus, so useful and serviceable to minister to himself, without the consent of his master, much less ought we so to act. For if the servant is so excellent, he ought by all means to continue in that service, and to acknowledge the authority of his master, that he may be the occasion of benefit to all in that house. Why do you take the candle from the candlestick to place it in the bushel? I wish it were possible to bring into the cities those (servants) who are without. What, say you, if he also should become corrupt. And why should he, I beseech you? Because he has come into the city? But consider, that being without he will be much more corrupt. For he who is corrupt being within, will be much more so being without. For here he will be delivered from necessary care, his master taking that care upon himself; but there the concern about those things will draw him off perhaps even from things more necessary, and more spiritual. On this account the blessed Paul, when giving them the best counsel, said, Are you called, being a servant? Care not for it: but if even you may be made free, use it rather 1 Corinthians 7:21; that is, abide in slavery. But what is more important than all, that the word of God be not blasphemed, as he himself says in one of his Epistles. Let as many servants as are under the yoke count their own masters worthy of all honor, that the name of God and His doctrine be not blasphemed. 1 Timothy 6:1 For the Gentiles also will say, that even one who is a slave can be well pleasing to God. But now many are reduced to the necessity of blasphemy, and of saying Christianity has been introduced into life for the subversion of everything, masters having their servants taken from them, and it is a matter of violence. Let me also say one other thing. He teaches us not to be ashamed of our domestics, if they are virtuous. For if Paul, the most admirable of men, speaks thus much in favor of this one, much more should we speak favorably of ours. There being then so many good effects— and yet we have not mentioned all— does any one think it superfluous that this Epistle was inserted? And would not this be extreme folly? Let us then, I beseech you, apply to the Epistle written by the Apostle. For having gained already so many advantages from it, we shall gain more from the text.
 | Author: John Chrysostom Rank: Bishop AD: 407 |
These things are said to a master in behalf of a servant. Immediately at the outset, he has pulled down his spirit, and not suffered him to be ashamed, he has quenched his anger; calling himself a prisoner, he strikes him with compunction, and makes him collect himself, and makes it appear that present things are nothing. For if a chain for Christ's sake is not a shame but a boast, much more is slavery not to be considered a reproach. And this he says, not exalting himself, but for a good purpose doing this, showing thence that he was worthy of credit; and this he does not for his own sake, but that he may more readily obtain the favor. As if he had said, It is on your account that I am invested with this chain. As he also has said elsewhere, there indeed showing his concern, but here his trustworthiness. Nothing is greater than this boast, to be called the stigmatized of Christ. For I bear in my body the marks of the Lord Jesus. Galatians 6:17 The prisoner of the Lord. For he had been bound on His account. Who would not be struck with awe, who would not be humbled when he hears of the chains of Christ? Who would not be ready to give up even his own life, much less one domestic? And Timothy our brother.
He joins another also with himself, that he, being entreated by many, may the more readily yield and grant the favor. Unto Philemon our dearly beloved, and fellow-laborer.
If beloved, then his confidence is not boldness nor forwardness, but a proof of much affection. If a fellow-laborer, then not only may he be instructed in such a matter, but he ought to acknowledge it as a favor. For he is gratifying himself, he is building up the same work. So that apart from any request, he says, you have another necessity for granting the favor. For if he is profitable to the Gospel, and you are anxious to promote the Gospel, then ought you not to be entreated, but to entreat.
| Author: John Chrysostom Rank: Bishop AD: 407 |
Great is Paul’s selfdesignation. He mentions no title of principality and power but speaks of bonds and chains! Truly great indeed! Although many other things made him illustrious … yet he sets down none of these but mentions the chain instead of all, for this made him more conspicuous and illustrious than these other things…. But it is customary with those who love, to glory more in the things which they suffer for those who are beloved, than in the benefits they receive from them. A king is not so proud of his diadem, as was Paul, who gloried in his chains.
| Author: John Chrysostom Rank: Bishop AD: 407 |
For if a chain for Christ’s sake is not a shame but a boast, much more is slavery not to be considered a reproach. And Paul says this not to exalt himself but for a merciful purpose. He believes his chains demonstrate he can be trusted. He does not mention his chains for his own sake but that he may more readily obtain the favor from Philemon.
| Author: John Chrysostom Rank: Bishop AD: 407 |
If “beloved,” then his confidence is not boldness nor conceit but proof of deep affection. If Philemon is a “fellow laborer,” then not only may he be instructed in such a matter, but he ought to acknowledge it as a favor. For Philemon is bringing blessing upon himself, and he is building up the same work [i.e., of spreading the gospel and bringing others to faith]. So that apart from any request, Paul says, you have another reason for granting the favor. For if he is profitable to the gospel and you are anxious to promote the gospel, then you should be the one pleading with me, rather than me with you.
| Author: John Chrysostom Rank: Bishop AD: 407 |
Paul has not used “prisoner of Jesus Christ” in any other epistle as a part of his name, though he has used it in Ephesians and in Philippians as a form of proclamation. Thus, I think it of more importance that he says he is a prisoner of Jesus Christ than an apostle. Indeed, the apostles gloried that they were worthy to suffer abuse for the name of Jesus Christ. Indeed, their chains carried an automatic authority. .
 | Author: Jerome Rank: Priest AD: 420 |
I think it is more important that he says he is a prisoner rather than an apostle. Chains carried an automatic authority indeed.
| Author: Jerome Rank: Priest AD: 420 |
to Philemon, our beloved and fellow labourer. Although Philemon was not a clergyman, he was nevertheless concerned with the deeds of the Church because of his devotion, which is why Paul says that he shared in his labors.
 | Author: Ambrosiaster Rank: Author AD: 400 |
Philemon was not ordained to any ecclesiastical office, but he was a worthy layman. Paul sends him a personal letter on behalf of his slave Onesimus, asking him not only to welcome Onesimus back but also to give thanks to God for him, because he would be recieving him not as a slave but as a most dear brother.
| Author: Ambrosiaster Rank: Author AD: 400 |
How many masters he has who runs from the one Lord. But let us not run from him. Who will run away from him whom they follow bound in chains, but willing chains, which loose and do not bind? Those who are bound with these chains boast and say: “Paul, a prisoner of Christ Jesus, and Timothy.” It is more glorious for us to be bound by him than to be set free and loosed from others.
 | Author: Ambrosius von Mailand Rank: Bishop AD: 397 |
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
