New Spirit-Filled Life Bible

Background

This letter is Paul’s personal appeal to Philemon, a wealthy Christian slaveowner. It appears that Philemon had been converted under Paul’s ministry (v. 19), that he resided in Colosse, and that the Colossian church met in his house (v. 2). Onesimus, one of his slaves, had fled to Rome, apparently after damaging or stealing his master’s property (vv. 11, 18). In Rome, Onesimus came in contact with the imprisoned Paul, who led him to Christ (v. 10).

Paul eventually wrote to the church in Colosse and evidently included this letter on Onesimus’s behalf. Tychicus and Onesimus apparently delivered both letters. See Colossians 4:7–9; Philemon 12. The close relationship between Paul and Philemon is evidenced by their mutual prayers (vv. 4, 22) and an “open door” hospitality (v. 22). Love, trust, and respect characterized their friendship (vv. 1, 14, 21).

Slavery was an accepted economic and social reality in the Roman world. A slave was his master’s property, without rights. Under Roman law, runaway slaves could be severely punished and even condemned to death. Slave uprisings in the first century resulted in fearful and suspicious owners. While the early Christian church did not directly attack the institution of slavery, it reordered the relationship between master and slave. Both were equal before God (Gal. 3:28), and both were accountable for their behavior (Eph. 6:5–9).

Occasion and Date

Paul wrote this letter during his first Roman imprisonment about A.D. 61. He desired a genuine Christian reconciliation between a wronged slaveowner and a forgiven slave. Paul tactfully, yet urgently, interceded for Onesimus and expressed complete confidence that Philemon’s faith and love would result in restoration (vv. 5, 21).

Purpose

Paul’s primary goal was to see Philemon freely embrace the fugitive Onesimus as a brother in Christ. He also expressed joy in Philemon’s ministry and encouraged him to continue (vv. 4–7). The apostle made clear his desire for Onesimus to stay with him, but insisted on reconciliation first (vv. 13, 14).

Characteristics

While the shortest of Paul’s epistles, Philemon is a deep revelation of Christ at work in the lives of Paul and those around him. The tone is one of warm, personal friendship rather than apostolic authority. It reveals how Paul politely yet firmly addressed a central issue of the Christian life, namely love through forgiveness, in a very sensitive situation. It presents Paul’s persuasion in action.

Content

The epistle is a hallmark expression of true Christian relationships. After personally greeting Philemon and his fellow believers, Paul expresses thanksgiving for their love and faith toward Christ and their fellow believers.

Brotherly love often requires practical grace and mercy, and Paul soon comes to this point. He explains the conversion of Onesimus and the slave’s new value in the ministry and family of Jesus Christ (vv. 12–16). This transformation, along with Paul’s deep friendship with both men, is the basis for a new beginning.

This is no shallow appeal by Paul, for he writes a “blank check” on behalf of Onesimus for any outstanding debts (vv. 17–19). He brings the petition to a close knowing that Philemon’s love and character will prevail. As he concludes, one can sense the unity of the Spirit among all the saints involved.

Personal Application

This work presents the incredible power of Christ to bring healing to broken lives. It includes the personal reunion between Jesus Christ and the runaway sinner, as well as the wonderful restoration of two believers who were formerly separated. Only with Christ’s example of forgiveness through the Cross are we able to overcome our hurts and mistakes and be reconciled to our brothers and sisters in Christ.

Christ Revealed

This epistle powerfully applies the message of the gospel. Once an estranged slave, Onesimus is now “a beloved brother” in Christ as well (v. 16). Philemon is challenged to show the same unconditional pardon that he received through the grace and love of Jesus. Paul’s offer to pay a debt that was not his own on behalf of a repentant slave is a clear picture of the work of Calvary. Paul’s intercession is furthermore analogous to Christ’s ongoing intercession with the Father on our behalf.

The Holy Spirit at Work

While not specifically mentioned in Philemon, the Holy Spirit was definitely active in Paul’s ministry and in the life of the church. It is the Holy Spirit who baptizes all believers, whether slave or free, into the body of Christ (1 Cor. 12:13); and Paul applies this truth to the lives of Philemon and Onesimus. Love, a fruit of the Spirit, is evident throughout the letter.

Outline of Philemon

I. Salutation 1–3

II. Thanksgiving concerning Philemon 4–7

A. Personal praise 4

B. Praiseworthy characteristics 5–7

III. Paul’s petition for Onesimus 8–21

A. A plea for acceptance 8–16

B. A pledge to repay 17–19

C. A confidence in obedience 20, 21

IV. Personal concerns 22–25

A. Hope for release 22

B. Greetings 23, 24

C. Benediction 25

Greeting

1 PAUL, a ^aprisoner of Christ Jesus, and Timothy our brother,

To Philemon our beloved friend and fellow laborer,

2 to ¹the beloved Apphia, ^aArchippus our fellow soldier, and to the church in your house:

3 Grace to you and peace from God our Father and the Lord Jesus Christ.

Philemon’s Love and Faith

4 ^aI thank my God, making mention of you always in my prayers,

5 ^ahearing of your love and faith which you have toward the Lord Jesus and toward all the saints,

6 that the ^*sharing of your faith may become ^*effective ^aby the acknowledgment of ^bevery good thing which is in ¹you in Christ Jesus.

7 For we ¹have great ²joy and ³consolation^* in your love, because the ⁴hearts of the saints have been ^*refreshed by you, brother.

The Plea for Onesimus

8 Therefore, though I might be very bold in Christ to command you what is fitting,

9 yet for love’s sake I rather appeal to you—being such a one as Paul, the aged, and now also a prisoner of Jesus Christ—

10 I appeal to you for my son ^aOnesimus, whom I have begotten while in my chains,

11 who once was unprofitable to you, but now is profitable to you and to me.

12 I am sending him ¹back. You therefore receive him, that is, my own ²heart,

13 whom I wished to keep with me, that on your behalf he might minister to me in my chains for the ^*gospel.

14 But without your consent I wanted to do nothing, ^athat your good deed might not be by compulsion, as it were, but voluntary.

15 For perhaps he departed for a while for this purpose, that you might receive him ^*forever,

16 no longer as a ^*slave but more than a slave—a beloved brother, especially to me but how much more to you, both in the ^aflesh and in the Lord.

Philemon’s Obedience Encouraged

17 If then you count me as a partner, receive him as you would me.

18 But if he has ^*wronged you or owes anything, put that on my account.

19 I, Paul, am writing with my own ^ahand. I will repay—not to mention to you that you owe me even your own self besides.

20 Yes, brother, let me have joy from you in the Lord; refresh my heart in the Lord.

21 ^aHaving ^*confidence in your ^*obedience, I write to you, knowing that you will do even more than I say.

22 But, meanwhile, also prepare a guest room for me, for ^aI trust that ^bthrough your prayers I shall be ^*granted to you.

Farewell

23 ^aEpaphras, my fellow prisoner in Christ Jesus, greets you,

24 as do ^aMark, ^bAristarchus, ^cDemas, ^dLuke, my fellow laborers.

25 ^aThe grace of our Lord Jesus Christ be with your spirit. Amen.

1 Paul sees his situation through the eyes of faith. He is a prisoner of Christ Jesus, not of Caesar. He is a captive ambassador. Though the epistle is primarily a personal letter between Paul and Philemon, the dynamics addressed call for personal accountability on behalf of both parties. Paul therefore notes Timothy’s presence with him and wants the letter read by Philemon’s church as well (v. 2).

2 Apphia and Archippus were, in all probability, a part of Philemon’s household. They could have been his wife and son respectively. The church in your house may be Paul’s way of stating that Philemon was the pastor or head elder of the church that met in his house. See notes on Rom. 16:5; Col. 4:15.

6 See section 1 of Truth-In-Action at the end of Philem.

6 Paul prays that Philemon’s faith will become productive in loving service and effective witness through a fullness in Christ. The acknowledgment of every good thing is both a reminder of our riches in Christ and resources in the Holy Spirit, and a directive to participatively receive and apply those benefits.

7 The position of brother in the Greek sentence is emphatic.

8–16 See section 1 of Truth-In-Action at the end of Philem.

8 Paul is confident that he could speak freely and be very bold in Christ, demanding as an apostle and friend the exercise of Philemon’s proper duty. A “frankness” between two believers is available in Christ.

9 Yet, love is the basis of Paul’s appeal, rather than an exercise of apostolic authority. Paul, about 60 years old, certainly had the right to call himself aged. The Greek word is also very close to the term “ambassador,” both having the same root and sometimes interchangeable. Thus, Paul might be affirming himself as “an ambassador in chains” (Eph. 6:20).

10 Paul, the instrument God used to bring Onesimus to conversion during his imprisonment, appeals on behalf of his son.

11 This is a play on words, since “Onesimus” means “Useful” or “Profitable.” In stark contrast to his past, Onesimus is now useful to both Paul and Philemon. He finally lives up to his name.

13 Paul subtly requests that Onesimus serve him by doing what Philemon also would do if he were given the opportunity. A parallel example is that of Epaphroditus in Phil. 2:25–30.

14 As an effective leader and good friend, Paul chooses not to force a good deed in violation of Philemon’s own free will, but desires that service be rendered with his genuine approval.

15 Paul suggests that God’s deeper providence was at work even in Onesimus’s initial act of running away. With Onesimus now belonging to Christ, there is a new and eternal relationship between slave and master.

16 The basis of Paul’s appeal is the fact that Onesimus is now a beloved brother. The new relationship is beyond the temporary master-to-slave in the earthly realm to the eternal brother-to-brother in the spiritual realm. While Paul does not overtly attack the institution of slavery, the principles he espouses lay the foundation for future reformation in abolishing it.

18 If he has wronged you or owes you anything seems to indicate Onesimus stole money before running away. Repentance often requires restitution, which Onesimus was likely unable to make or guarantee. Paul offers to pay it.

19 Paul intensifies his commitment to repay by personally writing his IOU on behalf of Onesimus. Yet, beyond this, Paul was counting on the appreciation and character of Philemon.

20 There is a suggested wordplay here since the verb let me have joy (which can also be translated “profit”) is the same verb from which Onesimus’s name is derived (see note on v. 11). Paul may be closing with a plea that Onesimus be allowed to join him.

22 See section 1 of Truth-In-Action at the end of Philem.

23, 24 Epaphras was active in ministering in and around Colosse, and he would personally be known by Philemon. The four other fellow laborers enjoyed an undefined relationship to Philemon as well.