Annotations for Philemon

1–3 Paul’s Greeting. Paul’s brief letter to Philemon follows the standard letter form found throughout antiquity: name of the writer, names of the addressees, and a greeting.

1 a prisoner of Christ Jesus. Paul identifies himself as such only here in a salutation. It may mean that he belongs to Christ Jesus. In that case, he was Christ’s captive long before he became a captive of Rome. It may also mean that he is a prisoner for the sake of Christ or because of his service for Christ. Mentioning his imprisonment could only arouse Philemon’s sympathy for his “dear friend” and spur him to grant Paul a favor. As Paul’s “fellow worker,” however, the issue encompasses their work for Christ.

2 Apphia. Probably Philemon’s wife. Since wives were charged with running household affairs, she would have a stake in the matter concerning their slave. Archippus. Either a member of Philemon’s household or a distinguished member of the church. The special mention of his ministry in Col 4:17 suggests that he is a church leader. fellow soldier. The image evokes ideas of discipline, dedication, and willingness to risk one’s life in the gospel campaign (Phil 2:25). to the church that meets in your home. The early Christians did not have special buildings for their church services but met in the homes of Christians (Rom 16:3–5, 23; 1 Cor 16:19; Col 4:15). Philemon is wealthy enough to have a church meet in his house and to offer aid to other Christians. Paul addresses the entire church since Christians act out of a communal context. He permits Philemon to decide for himself what he will do, but he expects Philemon to consider its impact on the whole church.

3 Grace and peace. Philemon has experienced grace from God through Jesus Christ, and peace has come through Christ’s death (Rom 5:1; Eph 2:14–17). Grace brings the forgiveness of sin, and peace brings reconciliation with God and others (see note on Gal 1:3). Paul places Jesus Christ on the same level with God the Father as the source of grace and peace, and Paul expects Philemon to extend the same grace and reconciliation he has received from Christ to a fellow Christian who has wronged him.

4–7 Paul’s Prayer and Thanksgiving. 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). This thanksgiving previews themes in the letter: love (v. 9), sharing or partnership (v. 17), doing good (v. 14), heart (vv. 12, 20), and refreshing (v. 20). Because of Philemon’s Christian love and partnership with him in the gospel, Paul hopes that he will do a good deed and refresh Paul’s heart.

4 remember you in my prayers. Implies more than simply calling persons to mind; he also appeals to God on their behalf.

5–6 love . . . faith. Paul highlights Philemon’s love and faith rather than the church’s (cf. Col 1:4). One’s love toward others and faith in God should be evidence of Christ’s reconcilation of the world to God.

7 refreshed the hearts of the Lord’s people. “Hearts” is figurative language for the emotions of pity and love (see vv. 12, 20; see also Ps 7:9 and note). Philemon’s generosity prepares for Paul’s request that Philemon now refresh Paul’s heart. This request makes a play on words since Paul describes Onesimus as his “very heart” in v. 12.

8–22 Paul’s Appeal. Paul identifies Onesimus as the object of his appeal and gently brings up how Onesimus had injured Philemon without going into any details (vv. 8–12). The first half of the petition begins and ends with an appeal to love (v. 9). The second half states what he wants Philemon to do and connects Onesimus’s waywardness to divine providence. Paul requests that Philemon receive Onesimus back, not as a slave, but as a brother in Christ (vv. 15–16), and Paul buttresses his entreaty with a pledge to pay any damages Philemon might have suffered (vv. 17–20).

Forgiving slaves for serious wrongs was extremely rare in Greco-Roman culture, but Christians live by a higher standard. Paul hints at the more forceful pressure he could apply in getting Philemon to do what is right (vv. 8–9, 13–14), but he avoids demands and threats. Instead, he appeals to Philemon’s love (v. 9), his sympathy (vv. 9, 13), their personal bond (vv. 17, 19), and the mutual duties binding on those in a spiritual family (vv. 10, 16, 20). He leaves the final decision to Philemon to do what is “fitting in the Lord” (Col 3:18).

8–9 Paul does not apply authoritarian pressure as an apostle. That would yield only grudging compliance.

9 old man. Suggests that Paul is in the final stage of a normal lifespan. He is identified as a “young man” in Acts 7:58 when he supported the stoning of Stephen, and that was some 30 years prior to this time. That the younger should defer to an older member of a family (Lev 19:32) encourages Paul to make his delicate request.

10 my son. Onesimus has become precious to the imprisoned Paul. became my son. Translates a Greek verb that means “to give birth”; refers to Onesimus’s conversion (1 Cor 4:15).

11 useless . . . useful. Onesimus means “useful,” and Paul makes a pun on his name. Masters gave slaves names that expressed their hope for them. Onesimus was not useful before because he was without Christ. Now that he is in Christ, he has become truly useful—not just in some physical sense but in a spiritual sense.

12 If Onesimus was a fugitive slave, he could be subject to a variety of disciplinary actions meted out at his master’s discretion, from flogging to branding to manacles to execution. Paul hopes to avert such retribution by identifying Onesimus as his “very heart.” He emphasizes how dear this “son” (v. 10) has become to him in Christ.

13 Paul’s need for someone to assist him as a prisoner is greater than any need Philemon might have of his slave. He wants to keep Onesimus with him, but he wants Philemon to make the decision himself (2 Cor 9:7). In sending back Onesimus, Paul demonstrates the kind of unselfish love that he wants Philemon to show in response.

14 favor. Paul does not specify what he would have Philemon do: Keep Onesimus as his slave and send him back to serve Paul? Set Onesimus free and allow him to return as a freedman with greater independence to serve Paul and the gospel?

15 he was separated from you. Paul de-emphasizes the reason behind Onesimus’s absence by using the passive voice, which encourages Philemon to see God as the agent and to attribute the absence to God’s mysterious purposes. God intended this separation for good (Gen 50:20) so that they might be united forever.

16 no longer as a slave. Christians are no longer to regard others according to human categories (2 Cor 5:16). As brothers and sisters in Christ, Christians share a bond that transcends the legal master-slave relationship (Gal 3:28; Col 3:11). They become slaves to one another through love (Gal 5:13), and that tie lasts beyond death. When a master is expected to treat a slave as a brother in Christ and as the representative of the apostle Paul (Phlm 17), the institution of slavery is subverted. One can serve Christ as a slave of some earthly master, but Paul does not regard it as a desirable state (1 Cor 7:21).

17 as you would welcome me. Paul asks that Philemon accept Onesimus as Paul’s emissary. Theirs is not a business partnership but a spiritual alliance.

18 charge it to me. Paul makes no excuses for Onesimus. He takes for granted that Onesimus committed some offense, but he does not name it to avoid rubbing salt in the wound. Whatever it was, it cost Philemon financially and brought dishonor to him. Paul removes a barrier to forgiveness with his promise to repay any damages from theft or loss of services.

19 with my own hand. Paul took the stylus from the secretary’s hand to write this promissory note that legally assumes the debt. His offer models what Christ did for us on a far greater scale. Paul takes upon himself the charge of Onesimus’s legal indebtedness so that Philemon might forgive him (cf. Col 2:14). you owe me your very self. One last moving reason for Philemon to grant Paul’s request: Paul reminds Philemon either that he was converted under Paul’s ministry or that Paul brought the gospel to his area.

20 benefit. Greek oninēmi, another play on the name Onesimus. in the Lord. Paul is interested not in how he might benefit materially but in how the work of the Lord benefits.

21 Paul exudes confidence that Philemon will grant his request, not because Philemon is a good man, but because he is in the Lord. The Lord creates obedience. even more. May allude to freeing Onesimus, not just forgiving him.

22 Prepare a guest room. This is the only direct command in the letter. Hospitality was vital to traveling missionaries. answer to your prayers. Paul’s own release.

23–25 Paul’s Final Greeting and Blessing of Grace. Paul ends the letter with a greeting from his co-workers and another salutation.

23–24 Almost the same list of co-workers appears in Col 4:10–14 with more details.

25 grace. Brackets this letter. Paul expects Philemon to extend the same grace to Onesimus that the “Lord Jesus Christ” extended to him (v. 3). your spirit. Plural; Paul expects the spirit of the whole church to be infused with divine graciousness.