PHILEMON—NOTE ON 1–3 Greetings. The beginning of this letter follows Paul’s typical style, but it is addressed to a person rather than an entire community of believers.
PHILEMON—NOTE ON 1 On Timothy, see Introduction to 1 Timothy.
PHILEMON—NOTE ON 2 Apphia may have been Philemon’s wife; Archippus may have been Philemon’s son and may have had a significant ministry in Colossae (see Col. 4:17). the church in your house. Because of the political status of Christianity, there were no buildings dedicated to church services. The early Christians met in private homes. Philemon opened his home in Colossae, and someone named Nympha hosted the church in Laodicea (Col. 4:15; see note on 1 Cor. 16:19).
PHILEMON—NOTE ON 4–7 Thanksgiving and Prayer. Before Paul makes his appeal, he graciously and tactfully expresses his thanksgiving for Philemon (vv. 4–5) and describes how he prays for him (vv. 6–7).
PHILEMON—NOTE ON 6 Sharing (Gk. koinōnia) as used here would seem to carry a wide range of meaning, including the ideas of generosity, partnership, and fellowship that result from the common faith and common life that believers have in Christ. This usage of koinōnia is similar to the way Paul commends the Philippians for their tangible generosity (“partnership,” see note on v. 17) in supporting the cause of the gospel (Phil. 1:5). Paul is laying the groundwork for his appeal to Philemon on behalf of Onesimus. Philemon’s sharing will result in his own deeper knowledge of every good thing in Christ, that is, a deeper awareness and experience of the blessings that Christ has for him.
PHILEMON—NOTE ON 7 the hearts of the saints have been refreshed through you. Philemon was well known for his love for his fellow believers, which brought Paul great joy. He had been actively involved in ministering to other Christians in a way that had profoundly encouraged them. On “hearts” (Gk. splagchna), see note on v. 12.
PHILEMON—NOTE ON 8–20 Paul’s Appeal to Philemon for Onesimus. Paul makes his appeal by first describing the remarkable change that has happened to Onesimus (vv. 8–12) and then suggesting how helpful Onesimus would be to him in his imprisonment (vv. 13–14). Paul then wonders if God has been sovereignly involved in this situation so that Philemon may receive Onesimus back now as a fellow Christian (vv. 15–16) who will therefore be all the more useful to Philemon. He concludes with a direct appeal that Philemon take Onesimus back as he would receive Paul himself (vv. 17–20).
PHILEMON—NOTE ON 8–9 to command you. Paul chooses not to demand anything of Philemon but to appeal to him on the basis of love. Bold (Gk. parrēsia) suggests “frankness” or “openness” to speak freely about difficult matters. an old man. Paul may have been 60 years old, or older; he was a “young man” 30 years earlier when, as Saul of Tarsus, he supported the persecution of Stephen and the other Christians (Acts 7:58).
PHILEMON—NOTE ON 10 The name Onesimus means “useful” or “profitable” and was frequently given to bondservants. He is also mentioned in Col. 4:9 as accompanying Tychicus with the letter to the Colossians. Whose father I became (lit., “I gave birth to him”; cf. 1 Cor. 4:15 and Gal. 4:19, where Paul employs the image of labor pains) describes the “spiritual birthing” of Onesimus.
PHILEMON—NOTE ON 11 useless … useful (Gk. achrēstos … euchrēstos). The play on words describes the before and after of Onesimus’s conversion. By stealing from Philemon and running away, Onesimus had become “useless,” but having repented and become obedient to Christ, Onesimus had now become “useful” both to Paul and to Philemon. This change particularly highlights the transforming power of the gospel.
PHILEMON—NOTE ON 12 my very heart. Not the common word for heart (Gk. kardia) but splagchna, literally “internal organs” (esp. the stomach and intestines). It connotes affection, intimacy, and a deep love (cf. vv. 7, 20; Phil. 2:1; Col. 3:12). Paul is not handling this situation as a detached arbitrator but as one who has developed a fond affection for Onesimus.
PHILEMON—NOTE ON 13–14 not … by compulsion. Paul does not want to compel Philemon but to persuade him, so that his love is authentic and not coerced.
PHILEMON—NOTE ON 15 why he was parted from you. The Greek verb is passive, without indicating any agent of the action explicitly expressed. It is best seen as a “divine passive,” where God is understood to be sovereignly behind the events. It is thus reminiscent of Joseph’s betrayal by his brothers, which resulted in his long sojourn in Egypt. After Joseph reveals himself to his brothers, he remarks, “it was not you who sent me here, but God” (Gen. 45:8).
PHILEMON—NOTE ON 16 no longer as a bondservant. Paul could have said more explicitly, “no longer a bondservant,” which would make it clear that he expected Onesimus’s emancipation. On the Gk. word doulos, see the esv Preface. The particle “as” (Gk. hōs) allowed more freedom for Philemon to ponder and then choose to do what was right, rather than having Paul command him directly. Clearly, however, Paul expected an entirely transformed relationship between the two of them based on the fact that Onesimus was now Philemon’s beloved brother.
PHILEMON—NOTE ON 17 Partner (Gk. koinōnos) is from the same root as “sharing” (Gk. koinōnia) in v. 6. The good that is in Philemon should now be expressed in his new relationship with Onesimus. As God has received his people for the sake of Christ, they are to receive one another (see Rom. 5:6–11; 2 Cor. 5:16–21; note on 2 Cor. 2:10).
PHILEMON—NOTE ON 18–19 If he has wronged you suggests that Onesimus not only ran away from Philemon but probably took money from him as well. This would have provided him the means to purchase passage to Rome and to live there for a time. Roman society expected brutal punishment of fugitive slaves and bondservants, at times resulting in death. Thus Paul is asking Philemon to do something quite extraordinary by forgiving Onesimus’s debt. (Regarding servitude in Roman society, see notes on 1 Cor. 7:21 and Eph. 6:5; and esv Preface.) I, Paul, write this with my own hand. Although Paul was probably dictating the letter to Timothy (see Philem. 1), Paul takes the stylus at this juncture and signs his own name. This action underlines his personal guarantee that he will repay any loss Philemon has incurred—a remarkable offer considering the fact that Paul, an impoverished prisoner, is accepting full financial liability for anything that Onesimus might owe to Philemon, a person of considerable wealth. owing me even your own self. A reference to the fact that Philemon was converted through Paul’s ministry, so that Philemon “owed” Paul something far greater, namely, his eternal life. The debt that Onesimus owed to Philemon, therefore, is insignificant by comparison.
PHILEMON—NOTE ON 20 In v. 7 Paul had rejoiced because “the hearts of the saints have been refreshed through [Philemon]”, and in v. 12 he said, “I am … sending my very heart.” Now in v. 20 Paul picks up this language again, using the Greek splagchna (“heart”) for the third time, and commands Philemon to refresh my heart in Christ. What the Lord has already worked into Philemon’s life is now to become a reality in his relationship with Onesimus.
PHILEMON—NOTE ON 21–25 Personal Remarks and Greetings. Paul concludes the letter by indicating that he plans to travel to Colossae (vv. 21–22) and by extending greetings from various coworkers in Rome (vv. 23–25).
PHILEMON—NOTE ON 21 Some think that even more could suggest freeing Onesimus. Others think Paul was hinting that Philemon should send Onesimus back to minister to Paul (cf. vv. 13–14). Paul may have deliberately not given specific instructions to Philemon, giving him the freedom to decide which course of action would be best.
PHILEMON—NOTE ON 22 prepare a guest room for me. Paul expects to be released from prison and come to Colossae for a visit. It is uncertain if this indicates that Paul has abandoned (or at least delayed) his previous plans to go further west to Spain.
PHILEMON—NOTE ON 23 Epaphras is one of Philemon’s fellow Colossians, whom God had used to plant the church in that city (Col. 1:7; 4:12). He is now in Rome as Paul’s fellow prisoner in Christ Jesus. The circumstances of his arrest are unknown.
PHILEMON—NOTE ON 24 Mark, Aristarchus, Demas, and Luke are also named in Col. 4:10, 14. For Mark, see Acts 12:12. For Aristarchus, see Acts 19:29. Luke is almost certainly the one who authored the Gospel of Luke as well as Acts (see also Col. 4:14; 2 Tim. 4:11). Luke was apparently with Paul throughout his two-year imprisonment in Caesarea and then in his two-year Roman imprisonment. Lamentably, Demas later followed worldly pursuits and deserted Paul (2 Tim. 4:10).