Philemon

The letter states that the author was Paul the apostle (1:1). Pauline authorship has not been seriously contested.

There is no reference to Philemon’s location in the letter addressed to him. Someone named Onesimus (a name of central importance in the letter to Philemon) is mentioned in Colossians 4:9, where Paul describes him as “one of you” (referring to the Christians in Colossae). Assuming that the same person is named in both documents, it is reasonable to conclude that Philemon was located in or around Colossae in Asia Minor. We do know that a Christian congregation (ekklesia) met in Philemon’s home, which suggests that he was a man of some means who had a home that would accommodate such a gathering. Archippus, who is one of the addressees of the letter to Philemon, is given instructions from Paul (indirectly, through the Colossians) in Colossians 4:17, suggesting that both he and Philemon are located near to each other.

Paul wrote to Philemon and to the church community to which Philemon belonged in order to make an appeal on behalf of Onesimus (vv. 8–10), who had become Paul’s “child” (that is, a believer in Jesus) while Paul was imprisoned (v. 10). Onesimus had formerly been Philemon’s slave, but Paul urges Philemon to receive Onesimus as a “beloved brother” (v. 16).

“So if you consider me a partner, welcome him as you would me.”

— Philemon 1:17 CSB

I. Prescript (1–3)

II. Thanksgiving and Prayer (4–7)

III. Paul’s Narrative of the Circumstances (8–16)

IV. Paul’s Requests (17–22)

V. Greetings and Blessing (23–25)

Paul begins this short letter in his typical manner (see my comments on Colossians 1:1–2). As in Colossians and Philippians (but not Ephesians), Paul both identifies himself as the author of the letter and also associates Timothy. The precise nature of Timothy’s association is not stated. Are we to understand that Timothy is, in some way, a co-author of the letter? This seems unlikely, as the letter is mainly (though not entirely) written using first-person singular verb forms and pronouns. Following Paul’s frequent habit, Timothy is probably mentioned as one of Paul’s associates whom he values as part of his community of fellow workers (cf. Philippians 2).

Paul states that he is “a prisoner of Christ Jesus” (v. 1). The term “prisoner” should be understood in a non-figurative sense, as Paul repeats this description in verse 9 (indicating that it is a new circumstance) and also speaks of his “chains” (a related term) in verse 10. The genitive expression “of Christ Jesus” might suggest “on account of” (meaning that Paul is a prisoner because of his faithful testimony).

Paul’s use of the term “brother” to describe Timothy highlights not only Paul’s affection for Timothy but also his understanding of the Christian community as those who have been adopted by God the Father and who, therefore, relate to one another as family members. This is a particularly important principle for Paul as he writes on behalf of Onesimus (see v. 16).

Paul identifies Philemon as the (primary) recipient of the letter, again adding a description to his name. The description has two elements: Philemon is “our dear friend” (CSB; ESV, “beloved”) and “coworker.” The first phrase might be interpreted either as “loved by God” or “loved by Paul.” Perhaps Paul intends both senses. Paul frequently recognises those who work along with him. He makes every effort to acknowledge publicly the contributions of others. We may (and should) regard Paul’s positive words as entirely sincere, while also recognising that Paul chooses his words carefully so that they might be as persuasive as possible (see Te-Li Lau, Defending Shame).

While it is soon evident that Paul writes to Philemon in a remarkably personal manner, readers should not overlook the fact that Paul identifies two further individuals as recipients: Apphia and Archippos (traditionally, Archippus). These individuals are also commended: Apphia is “the sister,” and Archippos is “our fellow soldier.” They may be members of Philemon’s family as some have suggested (perhaps his wife and son?), but we do not have evidence to confirm that supposition. We simply do not know why these individuals are identified by name at this point in the letter. Archippus is also mentioned by name in Colossians 4:17 (assuming it is the same individual)`.

Paul also identifies “the church that meets in your home” (v. 2) as a recipient of the letter. This is not, therefore, a private letter to be read only by Philemon. Paul addresses Philemon in the context of a Christian community. The final prayer or wish for “grace and peace” (v. 3) uses plural pronouns. It follows Paul’s pattern elsewhere (cf. Rom 1:7; 1Cor 1:3; etc.).

The second section of the letter (vv. 4–7) is composed of thanksgiving and (apparently) prayer. Paul informs Philemon that he consistently gives thanks for Philemon (the personal pronoun “you” is singular here) in his prayers on the basis of reports he has heard. Two particular reasons are identified: Philemon’s faith in Jesus Christ, and his love for God’s people, identified here as “all the saints.” The inclusive use of the term “all” provides further support for Paul’s intention in writing to Philemon. Verse 6 is not at all clear in various ways. The introductory word (hopos) may be understood as “that” and be connected with an implied “I pray” on the basis of verse 4 (so BDAG). Although the word koinōnia is often translated “fellowship,” BDAG suggests “participation, sharing.” The CSB translates the term as “participation,” and the NIV suggests “partnership,” giving (in my own rather wooden rendering), “so that the partnership of your faith . . .”

The remaining section of Greek in verse 6 is difficult. The subjunctive verb with the adjective gives “might be effective.” There follows a prepositional phrase along the lines of (again, woodenly) “in knowledge of every good thing which is in us for Christ.” The meaning of this phrase is by no means transparent! Readers should consult a detailed commentary for further discussion. The CSB translates the verse as “I pray that your participation in the faith may become effective through knowing every good thing that is in us for the glory of Christ.” The NIV offers, “I pray that your partnership with us in the faith may be effective in deepening your understanding of every good thing we share for the sake of Christ.” The ESV suggests, “and I pray that the sharing of your faith may become effective for the full knowledge of every good thing that is in us for the sake of Christ.” These translations appear to agree that Paul prays that the common faith he and Philemon share will be seen in growing appreciation of the remarkable nature of what God has accomplished for those who are united to Jesus by faith. The ESV’s translation “the sharing of your faith” should not be interpreted as a reference to evangelism.

Verse 7 contains a particularly tender expression of Paul’s appreciation for the way in which Philemon has given joy and encouragement to Paul and has also “refreshed” the “hearts” (using a term that typically refers to the “intestines,” “guts,” or—as in older translations—“bowels,” understood to be the center of human emotion) of the saints. Similar language is also used in verse 20. Paul concludes this statement with the direct address “brother,” thus reinforcing the familial nature of Christian relationships.

Paul prefaces the details of his request by indicating the manner in which he makes the request (vv. 8–9). First, he states the approach he might have taken, which would be to command Philemon to follow the appropriate course of action. This is not due to Paul’s strength of character, but “in Christ” (v. 8). That is to say, although Paul does not draw explicit attention to his status as an “apostle,” that is nonetheless what he is. This short statement is significant, both pastorally and rhetorically. Paul’s words leave Philemon in no doubt about what Paul considers an “appropriate” response on Philemon’s part and also suggests that Paul retains the authority to ensure that this is accomplished. Yet Paul immediately indicates that he chooses to “appeal” to Philemon on the basis of love (v. 9). The Greek verb parakaleo, translated here as “appeal,” has a range of possible connotations, including stronger terms such as “exhort” (see BDAG). Paul refers to himself in terms that suggest vulnerability rather than power (“an elderly man,” “a prisoner”), yet both of these terms in fact add moral weight to his appeal since they speak of his seniority and faithful service.

Paul is writing on behalf of “my son, Onesimus.” This familial language is clearly of the same kind as the reference to Apphia as “sister” in verse 2. This is the language of the Christian family.

One of the puzzles of this short letter is that Paul does not state particularly clearly what the nature of his appeal is to Philemon on behalf of Onesimus. Verses 10–12 are a narration of the course of events with a few interpretative comments inserted along the way. Paul evidently played a significant role in Onesimus becoming a Christian. He says, “I became his father while I was in chains” (v. 10). Verse 11 contains a play on the meaning of Onesimus’s name (“useful,” BDAG) through using other vocabulary. The Greek terms Paul uses are the adjectives achrestos (“useless”) and euchrestos (“very useful”). This wordplay is intriguing in terms of its function in the rhetorical framing of the letter. Was it intended to bring a little humour to the discussion? The term Paul uses to characterise Philemon’s previous experience of Onesimus suggests that some aspect of the relationship was not positive from Philemon’s perspective (perhaps because Onesimus had run away or had stolen some of Philemon’s property), although there is no specific evidence to confirm this.

It may be that Paul simply chooses the term to allow the play on words. The emphasis certainly lands on the new status of Onesimus as “helpful or beneficial” (BDAG; the adjective chrestos already means useful, so the compound adjective with the prefix eu suggests an even more positive evaluation). Paul makes a point of disrupting the balance of the wordplay by adding the phrase “and to me” with reference to Onesimus’s “useful” new status (v. 11). In verse 14, Paul shows deference to Philemon, stating that he did not want to do anything without Philemon’s consent (though not stating explicitly what he might have considered doing), yet he also (ironically) adds further pressure on Philemon to do a “good deed” freely rather than as a result of obligation. In verses 15–16, Paul engages in speculation, suggesting an overall purpose being worked out, presumably—though not explicitly stated—by God to the effect that Philemon would receive Onesimus into a new relationship as part of the Christian family. Paul then suggests that Philemon will consider Onesimus to be a “dearly loved brother” even more than Paul does.

It is only in verse 17 that Paul finally expresses a specific request. In verses 17–21, Paul makes three specific requests.

The first request, “welcome him as you would me,” functions as the “apodosis” (the “then” clause) of a conditional (“if . . . then”) sentence. It is prefaced by the “protasis” (the “if” clause): “So if you consider me a partner.” The term “partner” (koinōnon) recalls the term “participation” or “partnership” (koinōnia) in verse 6. The conditional construction should not be regarded as an expression of doubt on Paul’s part; rather, it functions to strengthen the rhetorical force of Paul’s request. Paul is certain, it seems, that Philemon would wish to describe Paul in such terms. Thus, the course of action that Philemon must take with respect to Onesimus is clear.

Verse 18 is composed of a second conditional sentence: “And if he has wronged you in any way, or owes you anything, charge that to my account.” This sentence is the first reference in the whole letter to any possible wrongdoing on the part of Onesimus, but it is important to note that Paul’s conditional construction does not imply that Onesimus has done any actual wrong. The “first-class condition” has sometimes been understood to indicate a condition which is, in fact, true. This is not, however, always the case. A clear example where we cannot read the “first-class condition” construction in this way is Jesus’s statement in Matthew 12:27: “And if I drive out demons by Beelzebul, by whom do your sons drive them out?” Although the first-class condition is used here, Jesus clearly does not mean that he does indeed drive out demons by Beelzebul! For this reason, the construction should be read as accepting a condition “for the sake of argument.” Thus, Paul should be understood to say here, “If, let’s say, Onesimus has wronged you in any way . . .” without assuming that Onesimus has in fact done so. Onesimus may indeed have been guilty of wrongdoing, but we cannot deduce that from Paul’s grammatical construction.

Paul’s language in this instruction recalls (in attitude if not in specific vocabulary) the words of the Samaritan to the innkeeper in Jesus’s parable: “Take care of him. When I come back I’ll reimburse you for whatever extra you spend” (Luke 10:35). Paul emphasizes the assurance by stating, “I, Paul, write this with my own hand: I will repay it—not to mention to you that you owe me even your very self” (v. 19). This is one of numerous references in the Pauline letters that attest to Paul’s use of “secretaries” or “amanuenses” in the production of his letters (see also Rom 16 and Gal 6). Paul now takes the pen and adds his own handwriting. References to the recognizable nature of Paul’s added handwriting suggest that the amanuensis was writing the final form of the letter in Paul’s presence rather than taking notes to write up later. Paul’s reference to Philemon owing him his “very self” is probably an indication that Philemon, like Onesimus, came to trust in Jesus through the ministry of Paul. Paul speaks the truth, but he also adds (valid) emotional pressure on Philemon to do the right thing. Similarly, Paul’s expression of confidence that Philemon will do above and beyond what Paul asks (written in a letter that will be heard by Philemon’s church community) makes it very difficult for Onesimus to do otherwise!

Paul’s final request—that Philemon prepare a guest room for him—points to the true friendship that exists between the two men. It also, indirectly, suggests that Paul anticipated release following his current imprisonment. Paul implicitly invites Philemon to pray for his release so that he might be “restored” to his friend once again. If this is how one Christian brother should show love for another, will Philemon also delight in having Onesimus restored to him as a Christian brother?

Paul’s final greetings should not be regarded as an insignificant aspect of his letter. Rather, they demonstrate the character of Christian community in action. The names mentioned are all found in the greetings in Colossians 4. The greetings which Paul passes on to Philemon are expressions of new relationships formed through common bonds in Jesus Christ. Philemon, Onesimus, Paul, and all their brothers and sisters in Christ share in “the grace of the Lord Jesus Christ” (v. 25). Paul’s final words are a prayer for that experience to continue and to deepen.

Moo, Douglas J. The Letters to the Colossians and Philemon. Pillar New Testament Commentary. Grand Rapids, MI: Eerdmans, 2008.

Pao, David W. Colossians and Philemon. Zondervan Exegetical Commentary on the New Testament. Grand Rapids, MI: Zondervan, 2012.

Thompson, Marianne Meye. Colossians and Philemon. Two Horizons Commentary. Grand Rapids, MI: Wm. B. Eerdmans, 2005.

Wintle, Brian and Bruce Nicholls. Colossians and Philemon. Carlisle, Cumbria: Langham Global Library, 2019.

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