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Philemon – Text and Notes
Vv.1‑3 ‑ Salutation
1 Paul, a prisoner [Paul does not assert his apostolicity as is his practice (see Intro. Style). He does not want to overbear Philemon with authority. This is a personal letter and Paul is reaching for the element that is stronger than authority – Love and fellowship. Is there also an allusion to another type of bonds – slavery? Consider Paul’s purpose and style in writing.] of Christ Jesus [Could this be a play on words, that Paul was not only a prisoner because of preaching Jesus, he was also a prisoner to Jesus?], and Timothy [out of 13 Pauline epistles, 2 are written to him and 8 others mention his name. That Timothy is so named here, and considering the personal nature of the letter, Philemon probably knew Timothy personally.] our [lit., the] brother [“the brother” – Quartus, Sosthenes and Apollos are the only others so‑called (Rom.16:23; 1 Cor.1:1; 1 Cor.16:12); phrased such as to request respect; but not a respect which belongs to God (Mt.23:8‑10). How different is this from today exalted titles?], To Philemon [According to Grotius, Philemon was an elder at Ephesus; but according to Beausobre he was an elder at Colossae. Over time, he could have served both places via moving, but of course not simultaneously. Noting is certain about any role he played other than he opened his house for assembly use.] our beloved [(agapao) – here is a play on words as the name “Philemon” is based upon another Greek Word for love – phileo] brother and fellow worker [must have been a good worker in the Lord],
2 [Extended Notes] and to Apphia our [lit., the] sister [not in all mss.], and to Archippus our fellow [his labor is equal to Paul’s] soldier [“fellow soldier” occurs only here and Phil.2:25.], and to the church in your house: [Extended Notes]
3 Grace to you and peace [Extended Notes] from God our Father and the Lord Jesus Christ. [The title “Lord Jesus Christ” comprises almost every role that Christ plays ‑ He is Master (Lord), Savior (Jesus) and Anointed One (Christ). If He is called Master then He is Judge (Jn.5:22). If He is our Savior then He is our Sacrifice (2 Cor.5:14). And if He is the Christ (Messiah in Hebrew), then He is prophet, priest and king (1 Sam.15:1; Ex.30:30; Lev.16:32; 1 Kgs.19:15,16).]
Vv.4‑7 – Prayer of Thanksgiving
4 I thank my God always [Extended Notes], making mention of you [The salutation included three named Christians plus the church. The public address has shifted to private with the use of the singular “you.” Paul, by shifting to the singular, shows his intent is personal. The plural is not used again until v.22. (Unless v.6, see discussion.)] in my prayers,
5 [Extended Notes] because I hear [Paul probably heard of these good qualities through Epaphras, not Onesimus (Col.1:7; 4:12).] of your love and of the faith which you have toward the Lord Jesus and toward all the saints [“hagios” (saints) means holy, or separated. It is applied to the Christians then living. To be a saint requires only that the person be a Christian. This is not a term for special (i.e., dead) people who have attained a higher level of holiness.];
- Paul had heard of philemon giving love to others. Love that is kept to oneself is not love but merely fantasy. Love becomes reality when it is shared.
- Love is heard the loudest when it’s deeds are done in silence.
- Paul found true joy in hearing of the good of others (1 Thess.3:5‑8). Good news about other christians needs to be heard and shared. If we listened more to good news than gossip, the church would be more edified.
6 [Extended Notes] and I pray [The fact that Paul prayed is in v.4; why he prayed is in v.5; and what is in v.6.] that the fellowship of your faith may become effective through the knowledge [epiginosko (1921) – “to know adequately; to come to a ‘fuller, clearer, and more thorough knowledge’ (Berry); an adequate or valid knowledge; an intensified form of ginosko (1097).” (The Discovery Bible, p.536)] of every good [agathos (18) – “inwardly good; ‘ of a good constitution or nature’ (Thayer); hence, that which produces benefit and genuinely good effects and results; (agathos has its focus on the inward character and thus carries the idea of ‘morally’ or ‘inherently’ virtuous or brave; worthy of admiration and respect.” (The Discovery Bible, p.533)] thing which is in you for Christ’s sake.
- Evangelism and edification come not from staying in our rooms. We must get out and share our good works among Christians and nonchristians alike for the sake of Christ.
- A good work not done is not a good work.
7 For I have come to have much joy and comfort in your love [This is connected with v.5 ‑ “love” (agape). Even though in v.5 the love was felt directly by the saints involved, Paul is showing he received two benefits from an indirect association with Philemon’s love ‑ “joy and comfort“. Both of these are spiritual descendants of “love”; joy being pleasure, and comfort either exhortation and/or consolation. All these feelings are similar in idea. But they seem out of place in a prison. Paul did not let his personal circumstances stop him from reaping spiritual good. This is a good example of edification being done through indirect means.], because the hearts [The literal translation of “hearts” (splanchna) is “inward parts“, sometimes translated “bowels.” Ancients have always connected tender affections (Hebrews) or violent passions (Greeks) with the heart and/or bowels. (VINE’S EXPOSITORY DICTIONARY OF NEW TESTAMENT WORDS, p.38.) We have inherited this tendency by claiming to have love in our “heart.”] of the saints have been refreshed [The “why” of Paul’s “joy and comfort” is that Philemon has “refreshed” (anapauo) the saints. This same word is translated “rest” in Mt.11:28, which illuminates the meaning of having a burden lifted. Even though physical refreshment is probable, spiritual refreshment is the primary thought (v.20).] through you, brother [“Brother” (adelphos) is the last word before Paul’s psychological appeal. This is the only Pauline epistle in which Paul closes a section to an addressee with an emphatic “brother” ‑ this accents the whole section. Notice the reference to Onesimus as a “beloved brother” ‑ to both himself and Philemon (v.16). This puts Philemon and Onesimus on equal standing with Paul ‑ and each other.].
- Look at all the good that springs from spiritual love: joy, comfort and refreshment. The love of a Christian extends further than his deeds. Paul received joy and comfort, the results of love, even though Philemon’s deeds were not done for him.
- Paul is the type of Christian who found more pleasure in hearing of other’s good works, than his own; or other’s bad works. It appears Paul was a good listener.
- Unfortunately, there are areas in the world where Christians are lonely. There are simply are not many for fellowship. When we feel destitute and lonely, that is the time to search out good deeds that others have done so we can receive “joy and comfort.”
Vv.8‑20 ‑ The Appeal
This section begins the appeal. If Paul had asserted his apostolic authority, the whole tone of this letter would had been interrupted and irrevocably altered (cf. v.1).
8 Therefore, though I have enough confidence in Christ [Notice where his confidence is placed ‑ “in Christ,” not himself, nor Philemon. The point and the psychological edge is that Philemon now must admit that Christ agrees with Paul.] to order you to do that which is proper [present] [Extended Notes],
- Jesus said, “if anyone wishes to come after me, let him…take up his cross daily (Llk.9:23). If we only do that which is convenient, how much of a Christian can we be? We need a genuine conversion ‑ not a convenient convincing.
- Paul placed his authority in Christ. A man who speaks from his own initiative is a Pharisee and a scribe (Mt.7:29).
9 [This verse contains several terms that gain the psychological edge through sympathy ‑ “appeal,” “aged” and “prisoner.”] yet for love’s [Paul does not use his authority (v.8), he uses love (agape), hence the appeal.] sake I rather appeal [parakaleo (3870) – to call near, i.e. invite, invoke (by imploration, hortation or consolation)] to you ‑ since I am such a person as Paul, the aged [(presbutes); Extended Notes], and now [emphatic in Greek]also a prisoner [This is the second mention of his imprisonment in just nine verses. He is, of course, a prisoner for the sake of Christ, and a prisoner to Christ.] of Christ Jesus ‑
- Love can accomplish more than authority. If we can use more love and less adamant authority in our family and congregational relationships, then we can accomplish “more that what… (we) … say” (v.21).
10 I appeal [repetition – used in v.9] to you for my [emphatic in Greek] child [The term “child” is an endearing expression. Paul used it of Timothy and Titus.] Onesimus [“Onesimus” was a common slave name meaning “useful,” “profitable.”], whom I have begotten [The way that Paul helped “beget” Onesimus was by taking part in his rebirth. Paul was the instrument, not the “Father” (Mt.23:9; 1 Cor.4:15). No where in scriptures is “Father” given as a title to be worn by man. Paul, nor any man, is our authority or mediator.] in my imprisonment,
- It is apparent that Paul felt close to those whom he converted. If we feel unloved, we should go teach an unbeliever. We will then feel and know friendship, worth, and love.
11 who formerly was useless [How can a slave be useless? This could be a hint into the unconverted character of Onesimus.] to you, but now [emphatic in Greek] is useful both to you and to me [The answer as to how Onesimus could benefit Philemon and Paul is in the hands of Philemon. If he keeps him in slavery then benefit would come from having a slave working as it were for the Lord (Col.3:22‑23). Onesimus had already benefited Paul by the joy of conversion (v.10). If, however, Philemon sets him free, then the answer is found in v.13. The psychological edge is again sought ‑ how could Philemon harm (he had the right under Roman law) a man whom Paul deemed useful spiritually? After all, isn’t the purpose of destroying a slave indicative that he is worthless?]. [Extended Notes]
- Conversion bring repentance: “fruits of repentance” (Acts 26:20)
- Christians should be more useful than nonchristians in everything they do. Nonchristians only have to work for men; Christians have to work “as for the lord” (Col.4:23).
- Our new birth should change our moral consciousness which transforms us from useless to useful. We are indeed a new creature (2 Cor.5:17).
12 [lit., And I] I have sent [Vv.12 and 14 prove that Onesimus was still the responsibility of Philemon. This is strengthened by the verb “anapempo” (send) because it means, “to send to a higher authority”. (ibid., p.1026, cf. Lk.23:7,11,15.) Being a Christian did not change his social status.]
him back to you in person, that is, sending my [emphatic in Greek] very heart [Here again Paul (as in most every verse) searches for the psychological heart of Philemon so that he might strum the strings. Paul is not simply sending back a runaway slave, but his “very heart”.], [Extended Notes]
- The lesson of true repentance is here learned ‑ restitution for our wrongs. We must “right” what we have “wronged.” Repentance does not remove the physical consequences of our actions. This restitution is not penance, it is repentance. It does not earn us forgiveness, it shows we truly want forgiveness, and have already had it.
13 whom I wished [imperfect] to keep [present] with me, so that on your behalf he might minister [present] to me in my imprisonment [This is the fourth time Paul mentions his imprisonment, and every time it is mentioned, the cause is mentioned. This is not a self‑inflicted prison. This is not the due suffering of a criminal. This is for Christ and the gospel. This is therefore for Philemon!] for the gospel; [Here is the answer to v.11, “useful both to you and to me” (if set free). By sending Onesimus back, Paul is not benefiting as he could and should. Onesimus’ duty, so Paul is asking indirectly, was to be an ambassador of Philemon to Paul. The slave would serve in Philemon’s place.]
- Social status should not supersede Christianity. Paul was a prisoner, but Onesiphorus “was not ashamed of (Paul’s)…chains” (2 Tim.1:16). Neither did Paul let society lessen his view of a runaway slave who repented.
14 but without your [emphatic in Greek] consent I did not want to do [aorist]anything [Paul had already stated his need for Onesimus, but here he shows that nothing could be done without Philemon’s consent. This makes it apparent that Onesimus is still enslaved physically (though not spiritually).], so that your goodness would not be, in effect, by compulsion but of your own free will. [Again psychology is being practiced by stating everything is dependent upon Philemon, and that this goodness will be out of his own free‑will, not under compulsion. Just as Onesimus is under the authority of Philemon, Paul places himself in the same situation. The apostle has the authority (v.8) but subjects his will to that of his friend. Paul practices what he preaches; for now he wants Philemon, who has authority over the slave, to subject his will to Paul’s.]
- Our “good‑will” is lost when our “free‑ will” is lost.
- Just as Onesimus was the property of Philemon, and Philemon’s consent was needed; we are the property of ourselves, and God needs our consent to save us. God does not save any who are not first willing (2 Pet.3:9).
15 For perhaps he was for this reason [While only conjecture, seeing Paul’s reasoning, and considering that somehow in the vast Roman Empire that Onesimus had located Paul, could he have purposely sought out Paul for spiritual reasons?] separated [middle] from you for a while, that you would have [present]him back forever, [Gen.45:5] [Extended Notes]
- “Set your mind on the things above” (Col.3:2). Always look for providence in what happens. We will never know for sure if God intervenes, but if we investigate the “why” of things we will be better able to understand and learn, thereby profiting.
16 no longer as a slave [This is the first declaration of Onesimus’ previous status, a “doulous” (slave) (1401); slave/doulos (1401); bonds/imprisonment/desmon (v.10) (1199) are all related etymologically to deo (1210) meaning, “to bind”; Extended Notes], but more than a slave [Extended Notes], a beloved brother [Extended Notes], especially to me, but how much more to you, both in the flesh and in the Lord.
- The Bible warns against looking upon man’s worth by considering his social status and comparing it with ours (1 Cor.7:22; Gal.3:28; Col.3:11; Jms.2:2‑4). If a man’s value is based on societal values, Jesus would be worthless. He had not permanent home, education, nor much money ‑ and he died a criminal’s death.
17 If then you regard me a partner [(koinonos) – a sharer or partaker (cf.v.6). To coin a word, Philemon is a “fellowshipper“.], accept [aorist imperative] him as you would me. [Extended Notes]
- All Christians are partners and equal although having different functions. Paul was an apostle and yet he claimed equality with the carrier of his apostolic letters (Col.4:7‑9). The Corinthians put men on pedestals (1Cor.1:12,14). If we could accept all men alike, then there would be less factions and squabbles, and more love and humility.
18 But if he has wronged you in any way or owes you anything, charge that to my [emphatic in Greek] account; [Extended Notes]
- For all sin there is payment. Even God’s infinite wisdom chose a sacrifice as payment. The payment was one who was innocent but assumed our role as the sacrifice.
19 I, Paul, am writing this with my own hand [Whether He wrote the whole letter or just this section is uncertain. The emphasis is on what follows: “I will repay.”], I will repay it (not to mention to you that you owe to me even your own self as well). [Extended Notes]
- Jesus told a parable related to the subject of debt in Lk.7:36ff. A major lesson is that both were unable to pay, but both were forgiven. Greater love comes from a greater sense of humility.
20 Yes, brother [This is the second time Paul calls Philemon “brother” (v.7).], let me benefit [The meaning of “Onesimus” is again played upon. However, this time it is more than just meaning, it is the actual word. Compare “Oneesimos” (Onesimus) with “oninemi” (benefit). It is as if Paul is saying, “He was `Onesimus’ to me, now you be `Onesimus’ to me.”] from you in the Lord; refresh my heart in Christ. [Extended Notes]
- When brethren can benefit from each other, we should. Convenience should not be the motivating factor, but love.
The Conclusion
21 Having confidence [perfect] in your obedience [Not obedience to a command, but to an appeal.], I write to you, since I know that you will do even more than what I say. [Extended Notes]
- We should not be afraid to openly pronounce our confidence in a person. What we need to be careful of is that we do not embarrass or assign a task too difficult. If we are not careful, and if they fail their task, it might take a lot of time to rebuild their own confidence in themselves, let alone, others’.
22 At the same time also prepare me a lodging, for I hope that through your [back to plural] prayers I will be given to you [plural.]. [Extended Notes]
- Follow‑up is very important whether it be with babes in Christ, or in simple requests. If we truly want something done, we must not stop at step one; we must always go the extra mile to see the job through.
23 Epaphras [Epaphras is “one of their number” (Col.4:12 ‑ if Colossae was Philemon’s home). It was through him that Paul had his report of Philemon (Col.1:7).], my fellow prisoner [This is the fourth mention of Paul’s imprisonment.] in Christ Jesus greets you [The “you” is singular because the personal address from Epaphras was to Philemon. This seems to intimate they were close friends.],
24 As do Mark, Aristarchus, Demas, Luke my fellow workers. [All these men are sending greeting to Philemon ‑ not the church. Philemon must have been acquainted with each. Mark is the author of the second gospel account; Aristarchus receives the title “fellow prisoner” in Col.4:10; Demas left the faith (2 Tim.4:10). Luke, like Mark, was a traveling companion of Paul. He wrote the third gospel.]
25 The grace [cf., v.3] of the Lord Jesus Christ be with your spirit [“Be with your spirit” is Paul’s final statement. Our spirit (pneuma) is the immortal part of man. This is the highest degree of man ‑ and this is where Paul places the grace of Christ.].
Let me ask you a question: Could you have rejected Paul’s request?
The section at the end of the KJV, “To Philemon written from Rome, by Onesimus a servant” is not part of the inspired text.
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