Chapter One
Opening Greeting
1:1 Paul, a prisoner for Christ Jesus, and Timothy our brother, To Philemon our beloved fellow worker 2 and Apphia our sister and Archippus our fellow soldier, and the church in your house: 3 Grace to you and peace from God our Father and the Lord Jesus Christ.
In this what might be best described as a personal epistle, Paul does not refer to himself as an apostle, as he is not writing with the authority of an apostle but as a friend writing to a friend. But he does include the fact that he is a prisoner. While some commentators like to interpret that being “a prisoner” for Jesus means he preached the gospel for Jesus, that is not what Paul is inferring. It’s simple, at the time of this writing he was in jail, making this one of Paul’s “prison epistles” like Colossians, Ephesians, and Philippians. He also notes that he is joined with Timothy, although Paul is the primary ‘voice’ in this epistle. It is addressed to Philemon a beloved (Greek agapēto, only used to express love between believers) fellow worker, and to Apphia their sister in faith, Archippus who he identifies as a fellow soldier, and to the church in Philemon’s house (remember the early church met in people’s homes, the concept of a dedicated building won’t be seen for several hundred years, click here to read more).
The names of Philemon and Apphia only appear in the Bible here. The name Archippus is mentioned one other time in Colossians 4:17. Very little is known about these three individuals. Apphia is believed to be Philemon’s wife and many believe that Archippus is their son. Likely each were led to Jesus by Paul.
Paul greets them in his usual epistle opening of grace and peace from God the Father and the Lord Jesus Christ.
Philemon’s Love and Faith
1:4 I thank my God always when I remember you in my prayers, 5 because I hear of your love and of the faith that you have toward the Lord Jesus and for all the saints,
As the wording now shifts to be a singular voice, that of Paul’s, he notes, as he often did in his epistles, that he gives thanks to God every time he remembers them in his prayers. His reference to being “my God” is not an implication that they do not believe in the same God, Paul often used the pronoun ‘my’ as an expression of his personal reconciliation and love of God (see Romans 1:8; 1 Corinthians 1:4; 1 Thessalonians 1:2; 2 Thessalonians 1:3). He offers the reason for remembering them in his prayers is that he had heard of their love and faith of Jesus and for all believers.
1:6 and I pray that the sharing of your faith may become effective for the full knowledge of every good thing that is in us for the sake of Christ.
This prayer can be somewhat confusing (as demonstrated by the variance of translations), Paul is asking God to make Philemon’s witness to be effective so that others can come to accept the gospel message. He also prays that Philemon would have a deeper understanding of all that he had in Jesus. He is not pointing out a weakness in Philemon’s witness, but Paul understood that the better a believer understands Jesus and the Word of God, the more they will want to share with others.
The Greek word that is translated here as “sharing” is ‘koinonia’, a word that is most often translated as ‘fellowship’ (a close association, participation, having in common), which would allow the verse to be translated, “My prayer is that our fellowship with you as believers will bring about a deeper understanding of every blessing which we have in our life in union with Christ.” (Philemon 1:6, GNT)[1]
1:7 For I have derived much joy and comfort from your love, my brother, because the hearts of the saints have been refreshed through you.
Paul expresses his joy and the comfort (Greek paraklēsin, encouragement) that he received from Philemon’s love because the hearts of the believers who have been refreshed through him.
Many ministries can appear to be successful but have, in fact, only a superficial and therefore very temporary impact on believers. Philemon’s influence was not like that.[2]
Paul’s Plea for Onesimus
1:8 Accordingly, though I am bold enough in Christ to command you to do what is required, 9 yet for love’s sake I prefer to appeal to you—I, Paul, an old man and now a prisoner also for Christ Jesus—
Paul notes that even though in his position as apostle he could have been audacious and commanded Philemon to do as he asks here. But as pointed out in the lack of calling himself an apostle in the opening greeting, he is refusing to assert any authority in this matter. Instead he would prefer to appeal to him because of their mutual love and care for each other. Paul sets up the appeal by first stating that he is an old man who is also a prisoner for Christ Jesus.
1:10 I appeal to you for my child, Onesimus, whose father I became in my imprisonment.
Here we read that the subject of the appeal is Onesimus, a slave who ran away from his master, Philemon. Paul had become a spiritual father to Onesimus while he was imprisoned. Paul is indirectly saying that he led Onesimus to Jesus, but it is interesting to note that Paul also waited several sentences into the letter before mentioning his name. Some believe that this hesitation was to foster a favorable impression with Philemon before the appeal.
It appears that Onesimus escaped Philemon and fled to Rome and providentially met up with Paul who, though under house arrest, led Onesimus to faith in Jesus.
1:11 (Formerly he was useless to you, but now he is indeed useful to you and to me.) 12 I am sending him back to you, sending my very heart.
Paul parenthetically notes that in the past Onesimus was useless (perhaps not minding his duties, it is also interesting to note that the name Onesimus means ‘useful’, possibly a play on words) to Philemon, but now, without explanation (it is understood that after becoming a believer Onesimus was no longer a dissident or troublemaker), states that he is useful to both Philemon and to himself. He then announces to Philemon that he is sending Onesimus back to him, and with him goes Paul’s heart. Due to the Greek construct of verse twelve, some argue it should read, “I have sent…,” versus the preferred “I am sending…” Some believe that Paul was waiting to hear a response before sending Onesimus to him. If Onesimus was a fugitive slave, Roman law would have required him to be returned to his master.
Based on the mention of Onesimus in Paul’s epistle to the church in Colossae, most believe that Philemon’s home was where the Colossian believers met. In his epistle to that church (which was likely written concurrently with the epistle to Philemon) Paul mentions that Tychicus will be the one who will deliver the epistle and Onesimus will be with him (see Colossians 4:7-9). So it appears that Onesimus did not travel alone.
1:13 I would have been glad to keep him with me, in order that he might serve me on your behalf during my imprisonment for the gospel, 14 but I preferred to do nothing without your consent in order that your goodness might not be by compulsion but of your own accord.
Paul states that he would have been glad if Onesimus stayed with him, so that he could work with him and serve him especially during his imprisonment. But then notes that he didn’t want to do anything regarding Onesimus without discussing it with Philemon first. He seems to be implying that he will allow Onesimus freedom by referring to his response being something good. But he wanted his consent to be voluntary rather than something he was compelled to do.
1:15 For this perhaps is why he was parted from you for a while, that you might have him back forever, 16 no longer as a bondservant but more than a bondservant, as a beloved brother—especially to me, but how much more to you, both in the flesh and in the Lord.
Paul proposes the idea that perhaps why Onesimus escaped from Philemon (although “parted from” sounds better) for a while was that he could have him back forever. No longer as a slave but as a bondservant, someone who chooses to stay and serve as a fellow believer for both him and Paul. Serving man and God. The Greek word doulos (or doulon being the accusative) can be translated slaves, servant, or bondservant depending on context (click here to read more). Most English Bible versions translate the two appearances of the word in this verse as slaves, including AMP, CEB, CEV, CSB, GNB, GNT, GW, HCSB, ICB, ISV, KJV, LEB, MEV, MSG, NASB, NCV, NET, NIrV, NIV, NLB, NKJV, NLT, NRSV, RSV, TLV, TNIV, TS, UASV, and WMB, the ASV, D-R, EMPH, GB, KJV, TLB, and YLT translate it as servants, and the ESV translates it, as seen here, bondservant.
1:17 So if you consider me your partner, receive him as you would receive me. 18 If he has wronged you at all, or owes you anything, charge that to my account.
In his final plea for Philemon to consider accepting Onesimus back, Paul asks him if he considers him as a partner (Greek koinōnon, one who participates with another, in context kingdom work or perhaps more specifically evangelistic work) that he would also receive Onesimus as he would Paul. He adds that if Onesimus wronged him in any way or owes (Greek opheilei, under obligation to make payment) him money, to charge his account, that he (Paul) will pay him back.
This wonderfully gracious offer to assume the financial obligation of Onesimus is an altogether astonishing statement. We can only speculate how Paul came to have such warm feelings toward him. Yet we cannot be certain the slave had robbed his master, though this was a common act of runaway slaves. It may be that Onesimus had confessed this to Paul. Or the loss may have been the result of the departure of a highly skilled slave from whose activities Philemon derived great income. In fact, slave prices in the Greco-Roman world were directly proportional to the skill and economic value of the slave. A common drudge brought only 500 denarii (a denarius was a laborer’s ordinary daily wage), but skilled teachers, physicians, and actors were purchased for a hundred times as much.[3]
1:19 I, Paul, write this with my own hand: I will repay it—to say nothing of your owing me even your own self. 20 Yes, brother, I want some benefit from you in the Lord. Refresh my heart in Christ.
Paul offers assurance that he will repay Philemon and authenticates that promise by pointing out that the epistle was written by his own hand. He then adds, almost parenthetically, that he won’t mention that he owes him his own life. Paul had led Philemon to Christ and now he is asking Philemon to refresh his heart by giving him some benefit from that conversion. By using the Greek word onaimēn (translated here as ‘benefit’), a verb from which the name Onesimus derives, Paul may be making another word play. But by forgiving Onesimus, Philemon would benefit Paul in the Lord.
1:21 Confident of your obedience, I write to you, knowing that you will do even more than I say.
Paul had confidence that Philemon would do the right thing, that he would obey his request and do even more than he asked. Some believe that when Paul wrote that he expected Philemon to do even more was an indirect request that Onesimus would be returned to him.
1:22 At the same time, prepare a guest room for me, for I am hoping that through your prayers I will be graciously given to you.
Paul apparently thought he would be released from jail soon as he asks Philemon to prepare for him to visit soon. He is also asking Philemon to pray that he will be able to come for a visit (see also Philippians 2:23-24).
Final Greetings
1:23 Epaphras, my fellow prisoner in Christ Jesus, sends greetings to you, 24 and so do Mark, Aristarchus, Demas, and Luke, my fellow workers. 25 The grace of the Lord Jesus Christ be with your spirit.
Paul lists several people who send their greetings with this epistle. Beginning with Epaphras who in his epistle to the Colossians mentioned that he was a beloved fellow servant of Christ Jesus, who may be from Colossae (see Colossians 1:7; 4:12), but is now imprisoned with Paul. Next were Mark (see Colossians 4:10), Aristarchus (see Colossians 4:10), Demas (see Colossians 4:12; 2 Timothy 4:10-11) and Luke (see Colossians 4:14; 2 Timothy 4:10-11), each one considered a fellow worker.
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[1] American Bible Society. (1992). The Holy Bible: The Good News Translation (2nd ed., Phm 6). American Bible Society.
[2] Moo, D. J. (2008). The letters to the Colossians and to Philemon (p. 396). William B. Eerdmans Pub. Co.
[3] Rupprecht, A. A. (1981). Philemon. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Ephesians through Philemon (Vol. 11, p. 462). Zondervan Publishing House.