Philemon

Paul wrote his short letter to Philemon, a resident of Colossae, probably at the same time as he wrote to the churches in Ephesus and Colossae while he was in prison in Rome about AD 60 and sent it to him with the same travellers, Onesimus and Tychicus. Onesimus, slave of Philemon, had run away, met Paul and become saved, and was willing to return to his master. Paul appeals to Philemon to accept Onesimus as a Christian brother. The passage can be outlined thus: greetings (1-3), thanksgiving and prayer (4-7), request (verses 8-20), and conclusion (verses 21-25).

1 Paul, a prisoner of Jesus Christ, and Timothy [our] brother, unto Philemon our dearly beloved, and fellowlabourer, 2 And to [our] beloved Apphia, and Archippus our fellowsoldier, and to the church in thy house: 3 Grace to you, and peace, from God our Father and the Lord Jesus Christ. 4 I thank my God, making mention of thee always in my prayers, 5 Hearing of thy love and faith, which thou hast toward the Lord Jesus, and toward all saints; 6 That the communication of thy faith may become effectual by the acknowledging of every good thing which is in you in Christ Jesus. 7 For we have great joy and consolation in thy love, because the bowels of the saints are refreshed by thee, brother. 8 Wherefore, though I might be much bold in Christ to enjoin thee that which is convenient, 9 Yet for love’s sake I rather beseech [thee], being such an one as Paul the aged, and now also a prisoner of Jesus Christ. 10 I beseech thee for my son Onesimus, whom I have begotten in my bonds: 11 Which in time past was to thee unprofitable, but now profitable to thee and to me: 12 Whom I have sent again: thou therefore receive him, that is, mine own bowels: 13 Whom I would have retained with me, that in thy stead he might have ministered unto me in the bonds of the gospel: 14 But without thy mind would I do nothing; that thy benefit should not be as it were of necessity, but willingly. 15 For perhaps he therefore departed for a season, that thou shouldest receive him for ever; 16 Not now as a servant, but above a servant, a brother beloved, specially to me, but how much more unto thee, both in the flesh, and in the Lord? 17 If thou count me therefore a partner, receive him as myself. 18 If he hath wronged thee, or oweth [thee] ought, put that on mine account; 19 I Paul have written [it] with mine own hand, I will repay [it]: albeit I do not say to thee how thou owest unto me even thine own self besides. 20 Yea, brother, let me have joy of thee in the Lord: refresh my bowels in the Lord. 21 Having confidence in thy obedience I wrote unto thee, knowing that thou wilt also do more than I say. 22 But withal prepare me also a lodging: for I trust that through your prayers I shall be given unto you. 23 There salute thee Epaphras, my fellowprisoner in Christ Jesus; 24 Marcus, Aristarchus, Demas, Lucas, my fellowlabourers. 25 The grace of our Lord Jesus Christ [be] with your spirit. Amen. (KJV; for other versions, see https://www.blueletterbible.org/)

Greetings (1-3)
1 Paul, a prisoner of Jesus Christ, and Timothy [our] brother, unto Philemon our dearly beloved, and fellowlabourer. In the other two letters that he wrote at this time (Ephesians and Colossians), Paul describes himself as “an apostle of Jesus Christ by the will of God,” but he doesn’t do so here because of his desire to entreat rather than to command (verses 8-9). Instead he describes himself as “a prisoner of Jesus Christ,” his being in prison because of his labours as an apostle of Christ. Timothy joined Paul in Lystra on his second missionary journey (Acts 16:1-3) and apparently travelled with him from then until Paul’s death. Although Timothy shared in writing the letter, Paul uses “I” rather than “we” throughout the letter because, even though it was to be read to the church that met in Philemon’s home (verse 2), it was primarily a personal letter to him. Verse 19 suggests that Philemon had been converted by Paul, probably during Paul’s long ministry in Ephesus (Acts 19). Paul regards him as a “fellowlabourer,” a title that he bestows on those also engaged in evangelistic work (see verse 24).
2 And to [our] beloved Apphia, and Archippus our fellowsoldier, and to the church in thy house. Apphia was probably the wife of Philemon, and Archippus was possibly their son. In Colossians 4:17 Archippus is told, “Take heed to the ministry which thou hast received in the Lord, that thou fulfil it,” from which it may be inferred that he was an office-bearer in the Church.
3 Grace to you, and peace, from God our Father and the Lord Jesus Christ are not just words of greeting. “They remind Philemon that he has already experienced God’s grace through Jesus Christ. He is now expected to extend grace to a slave, now a brother, who has wronged him. If he does so, he will know more fully the peace of God and of the Lord Jesus Christ.” (David E. Garland, Colossians and Philemon in The NIV Application Commentary, Grand Rapids, Michigan: Zondervan, 1998, page 318).

Thanksgiving and Prayer (4-7)
4 I thank my God, making mention of thee always in my prayers. By “always” Paul doesn’t mean he is always praying for Philemon but that he always includes Philemon in his regular prayers.
5 Hearing of thy love and faith, which thou hast toward the Lord Jesus, and toward all saints. Compare Colossians 1:4, “Since we heard of your faith in Christ Jesus, and of the love [which ye have] to all the saints.”
6 That the communication of thy faith may become effectual by the acknowledging of every good thing which is in you in Christ Jesus. Arthur A. Rupprecht comments, “The prayer is in Greek that is unusually difficult to understand. With equal certainty one might suggest that 1) Paul prays that Philemon’s participation in the faith will be made effective because of his full understanding of God’s goodness to both of them; or, 2) he prays that Philemon will be active in the faith so that he will develop a full understanding of God’s goodness to both of them” (Philemon in The Expositor’s Bible Commentary, Grand Rapids, Michigan: Zondervan, 1978, volume 11, page 459). Rupprecht favours 1), but most other commentators that I consulted seem to prefer 2). My not being able to read Greek, I’ll accept their guidance.
7 For we have great joy and consolation in thy love, because the bowels of the saints are refreshed by thee, brother. R. C. H. Lenski comments, “That is why Paul lets Philemon know what he asks God for him. Philemon has in the past shown his love by kindly acts of fellowship also toward slaves…. Philemon had refreshed and stimulated … the tender compassions of the saints by the Christian love he exercised in fellowshiping slaves as brethern. That brought Paul much joy when he heard it from Onesimus and from Epaphrase, it also brought him … ‘comfort or encouragement,’ so that he now sends Onesimus back to him a slave but now a brother” (The Interpretation of St. Paul’s Epistles to the Colossians … and to Philemon, Minneapolis, Minnesota: Augsburg Publishing House, 1937).

Request (8-20)
8 Wherefore, though I might be much bold in Christ to enjoin thee that which is convenient, 9 Yet for love’s sake I rather beseech [thee], being such an one as Paul the aged, and now also a prisoner of Jesus Christ. Paul could have exercised his authority as an apostle of Christ and directed Philemon to do what he wished, but instead he appeals to him as a friend. More recent versions have “ambassador” instead of “the aged.”
10 I beseech thee for my son Onesimus, whom I have begotten in my bonds. Paul was accustomed to speak of his converts as his children. F. F. Bruce comments, “So here Onesimus is described as the child whom he has … “begotten” in and despite his present detention. When Onesimus came to see him … in his place of custody, Paul helped him to receive the liberating grace of Christ and, in doing so, secured his grateful affection” (The Epistles to Colossians, Philemon, and Ephesians in The New International Commentary on the New Testament, Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1984, page 213).
11 Which in time past was to thee unprofitable, but now profitable to thee and to me. How would Onesimus be profitable or useful to Philemon if he were sent back to Paul, as Paul hints be done? By serving Paul as Philemon would serve him if he were with Paul.
12 Whom I have sent again: thou therefore receive him, that is, mine own bowels. Onesimus means so much to Paul that sending him back to Philemon is like sending part of himself.
13 Whom I would have retained with me, that in thy stead he might have ministered unto me in the bonds of the gospel. Paul would have liked to keep Onesimus with him because of his usefulness to Paul.
14 But without thy mind would I do nothing; that thy benefit should not be as it were of necessity, but willingly. However Paul sent Onesimus back to Philemon because he would no nothing without Philemon’s consent and because he wanted any good deed that Philemon did for Onesimus to be voluntarily done.
15 For perhaps he therefore departed for a season, that thou shouldest receive him for ever; 16 Not now as a servant, but above a servant, a brother beloved, specially to me, but how much more unto thee, both in the flesh, and in the Lord? “Departed” is in the passive voice, meaning “was parted,” perhaps indicating that God was behind Onesimus’s separation from Philemon. Verse 16 implies that God’s reason would be to change Onesimus from a slave to Philemon to a beloved brother to him and perhaps a helper to Paul.
17 If thou count me therefore a partner, receive him as myself. Albert Barnes comments: “The word rendered partner means a partaker, a companion. Here, the meaning is, that if Philemon regards Paul as … a brother in the gospel so that he would receive him, he ought to receive Onesimus in the same way. He was actuated by the same principles, and had the same hopes, and had a claim to be received as a Christian brother.”
18 If he hath wronged thee, or oweth [thee] ought, put that on mine account. This suggests that Onesimus had stolen from Philemon as well as running away from him.
19 I Paul have written [it] with mine own hand, I will repay [it]: albeit I do not say to thee how thou owest unto me even thine own self besides. Paul guarantees that he will repay whatever Onesimus had stolen. The last part of the verse suggests that Paul had led Philemon to the faith.

Conclusion (21-25)
21 Having confidence in thy obedience I wrote unto thee, knowing that thou wilt also do more than I say. Paul may be suggesting that Philemon not only accept Onesimus as a fellow Christian but also set him free.
23 There salute thee Epaphras, my fellowprisoner in Christ Jesus. Epaphras was possibly the founder of the church in Colossae. In Colossians 1:7 Paul describes him as his “dear fellowservant and a faithful minister of Christ.”
24 Marcus, Aristarchus, Demas, Lucas, my fellowlabourers. All four are also named in Colossians 4:10-14. Marcus and Lucas are the authors of the second and third Gospels. Aristarchus was possibly the son of Philemon (see verse 2). Demas later deserted Paul (2 Timothy 4:10).
25 The grace of our Lord Jesus Christ [be] with your spirit. Amen. The grace-benediction is addressed not only to Philemon but also to also to all those named in verses 1-2, including the church that meet in his house. The for of the benediction is identical with the one in Galatians 6:18 and Philippians 4:23 except that the former is introduced by “brethern.”

Paul is often criticised for condoning slavery. For example, in 1 Corinthians 7:21-24 he writes: “21 Art thou called [being] a servant? care not for it: but if thou mayest be made free, use [it] rather. 22 For he that is called in the Lord, [being] a servant, is the Lord’s freeman: likewise also he that is called, [being] free, is Christ’s servant. 23 Ye are bought with a price; be not ye the servants of men. 24 Brethren, let every man, wherein he is called, therein abide with God.” I agree that Paul’s driving concern was our relationship with God rather than our status in society. However, as the passage indicates, he was sympathetic towards slaves obtaining their freedom. Thus, although I can’t see him being involved in the efforts of abolitionists, I think that he would look favourably upon those efforts.

This completes my exposition of Paul’s prison epistles: Ephesians, Philippians, Colossian, and Philemon.