Philemon 1 Study Notes

1 On prisoner, see Introduction. In the phrase of Christ Jesus, “of” may mean “belonging to,” “for the sake of,” or “because of [my service for].” Or perhaps all three senses are involved. Timothy is associated with Paul as co-author or co-sender, but the letter is primarily Paul’s own intercession with Philemon on behalf of Onesimus, for only the singular “I” (not “we”) is found in vv. 4-22.

2 Apphia was probably Philemon’s wife and Archippus their son. There is no evidence of special buildings being used for church activities until the third century. Until that time houses served as meeting places. New Testament references to house churches and their hosts are probably Mary at Jerusalem (Ac 12:12); Philemon at Colossae (Phm 2); Nympha at Laodicea (Col 4:15); Aquila and Priscilla at Ephesus (1Co 16:19); Lydia at Philippi (Ac 16:15,40); Jason at Thessalonica (Ac 17:5-6); Gaius at Corinth (Rm 16:23); Aquila and Priscilla at Rome (Rm 16:3,5).

3 This was Paul’s standard greeting.

4 Paul’s letters usually begin with prayers of thanksgiving for his readers’ spiritual life and progress (e.g., Rm 1:8; 1Co 1:4-7; Php 1:3-5).

6-7 Verse 6 has many difficulties, which some scholars think renders the verse obscure. Essentially, Paul prays that Philemon’s faith would work out in his intuition of what is good and right. Paul goes on to outline what is good in the rest of the letter. Philemon’s actions would glorify Christ and confirm Paul’s favorable assessment of Philemon’s character.

8-10 Paul wants Philemon’s consent out of love rather than his obedience. That Paul became the father of Onesimus while in chains means somehow Onesimus had been converted during Paul’s prison sentence (1Co 4:15).

11 Through the conversion power of the gospel (see “my son” in v. 10), a person who had previously been useless (Gk achrestos) had become useful (Gk euchrestos), now living up to his name (Onesimus means “useful” in Greek).

12 A runaway slave who was returned to his rightful owner could face a variety of punishments, including flogging, branding, chains, or even crucifixion.

13-14 Paul’s statement here (he might serve me in your place) is based on the understanding that Philemon would be helping Paul if he could.

15-16 Whatever his personal hope (see vv. 11-12), Paul seriously reckons with the possibility that Philemon might decide to retain the services of Onesimus as a slave permanently. Paul implies (v. 15) that Onesimus’s separation from Philemon, which was caused by the slave’s unlawful departure, was encompassed within the gracious, providential will of God. Upon his return, Onesimus would be even dearer to Philemon than he was to Paul because their dual relation as slave and master (in the flesh) and as Christian brothers (in the Lord) would be experienced within the intimacy of a single household.

17 Here Paul finally specifies what he is asking Philemon. Partner translates the Greek koinonos. Paul is asking Philemon to treat Onesimus just as Paul would be treated, as a fellow Christian.

18 The wrong that Onesimus had done may have been some misconduct before he ran away, a theft when he disappeared, or the loss Philemon suffered by Onesimus’s unlawful absence.

19 Unlike his usual practice of dictating his letters to a scribe (see Rm 16:22), Paul may have written this short and intensely personal letter by his own hand (see also 1Co 16:21; Gl 6:11; Col 4:18; 2Th 3:17). In any case, Paul here is giving a promissory note, a signed statement of indebtedness (Gk cheirographon in Col 2:14), by which he formally and legally assumes all of Onesimus’s indebtedness toward Philemon. This is a remarkable promise when we remember that Paul was poor (2Co 6:10). That Philemon owed Paul his very self probably means Paul had led Philemon to the Lord.

20 Paul so identified himself with Onesimus that his freedom would bring Paul joy.

21 By your obedience, Paul could have meant obedience to God’s will, obedience to his own requests as a friend and “prisoner of Christ Jesus” (v. 1), or obedience to “what is right” (v. 8). The undefined and climactic you will do even more could refer to the forgiveness of Onesimus and his reinstatement as a slave in Philemon’s household. More probably it refers to the setting free (manumission) of Onesimus, allowing him to enter Christian service there at Colossae or at Rome with Paul.

22 The request for a guest room suggests Paul expected to be released from prison and pay Philemon a visit to see how his letter had impacted the relationship between Philemon and Onesimus.

23-24 For these names, see Col 4:10,12,14.

25 All of Paul’s letters begin and end with a reference to grace (Gk charis), God’s unsought and undeserved favor, his free and unmerited saving action. Salvation and all its associated blessings were brought by Christ (2Co 8:9; 12:9). Although in Paul’s benedictions Christ is the sole source of charis, in his salutations (as in Phm 3) God the Father and Christ are generally mentioned as the joint and unified source of charis.