Philemon1
New Living Translation
1This letter is from Paul, a prisoner for preaching the Good News about Christ Jesus, and from our brother Timothy. I am writing to Philemon, our beloved co-worker,
2and to our sister Apphia, and to our fellow soldier Archippus, and to the church that meets in your house.
3May God our Father and the Lord Jesus Christ give you grace and peace.
4I always thank my God when I pray for you, Philemon,
5because I keep hearing about your faith in the Lord Jesus and your love for all of God’s people.
6And I am praying that you will put into action the generosity that comes from your faith as you understand and experience all the good things we have in Christ.
7Your love has given me much joy and comfort, my brother, for your kindness has often refreshed the hearts of God’s people.
8That is why I am boldly asking a favor of you. I could demand it in the name of Christ because it is the right thing for you to do.
9But because of our love, I prefer simply to ask you. Consider this as a request from me—Paul, an old man and now also a prisoner for the sake of Christ Jesus.
10I appeal to you to show kindness to my child, Onesimus. I became his father in the faith while here in prison.
11Onesimus hasn’t been of much use to you in the past, but now he is very useful to both of us.
12I am sending him back to you, and with him comes my own heart.
13I wanted to keep him here with me while I am in these chains for preaching the Good News, and he would have helped me on your behalf.
14But I didn’t want to do anything without your consent. I wanted you to help because you were willing, not because you were forced.
15It seems you lost Onesimus for a little while so that you could have him back forever.
16He is no longer like a slave to you. He is more than a slave, for he is a beloved brother, especially to me. Now he will mean much more to you, both as a man and as a brother in the Lord.
17So if you consider me your partner, welcome him as you would welcome me.
18If he has wronged you in any way or owes you anything, charge it to me.
19I, PAUL, WRITE THIS WITH MY OWN HAND: I WILL REPAY IT. AND I WON’T MENTION THAT YOU OWE ME YOUR VERY SOUL!
20Yes, my brother, please do me this favor for the Lord’s sake. Give me this encouragement in Christ.
21I am confident as I write this letter that you will do what I ask and even more!
22One more thing—please prepare a guest room for me, for I am hoping that God will answer your prayers and let me return to you soon.
23Epaphras, my fellow prisoner in Christ Jesus, sends you his greetings.
24So do Mark, Aristarchus, Demas, and Luke, my co-workers.
25May the grace of the Lord Jesus Christ be with your spirit.
Study Guide
Public-domain commentary and original-language notes for Philemon 1.
Chapter Summary
In this chapter: The apostle's joy and praise for Philemon's steady faith in the Lord Jesus, and love to all the saints. (1–7). He recommends Onesimus as one who would make rich amends for the misconduct of which he had been guilty; and on behalf of whom the apostle promises to make up any loss Philemon had sustained. (8–22). Salutations and a blessing. (23–25).
vv1-7
Faith in Christ, and love to him, should unite saints more closely than any outward relation can unite the people of the world. Paul in his private prayers was particular in remembering his friends. We must remember Christian friends much and often, as their cases may need, bearing them in our thoughts, and upon our hearts, before our God. Different sentiments and ways in what is not essential, must not make difference of affection, as to the truth. He inquired concerning his friends, as to the truth, growth, and fruitfulness of their graces, their faith in Christ, and love to him, and to all the saints. The good which Philemon did, was matter of joy and comfort to him and others, who therefore desired that he would continue and abound in good fruits, more and more, to God's honour.
vv8-14
It does not lower any one to condescend, and sometimes even to beseech, where, in strictness of right, we might command: the apostle argues from love, rather than authority, in behalf of one converted through his means; and this was Onesimus. In allusion to that name, which signifies “profitable,” the apostle allows that in time past he had been unprofitable to Philemon, but hastens to mention the change by which he had become profitable. Unholy persons are unprofitable; they answer not the great end of their being. But what happy changes conversion makes! of evil, good; of unprofitable, useful. Religious servants are treasures in a family. Such will make conscience of their time and trusts, and manage all they can for the best. No prospect of usefulness should lead any to neglect their obligations, or to fail in obedience to superiors. One great evidence of true repentance consists in returning to practise the duties which have been neglected. In his unconverted state, Onesimus had withdrawn, to his master's injury; but now he had seen his sin and repented, he was willing and desirous to return to his duty. Little do men know for what purposes the Lord leaves some to change their situations, or engage in undertakings, perhaps from evil motives. Had not the Lord overruled some of our ungodly projects, we may reflect upon cases, in which our destruction must have been sure.
vv15-22
When we speak of the nature of any sin or offence against God, the evil of it is not to be lessened; but in a penitent sinner, as God covers it, so must we. Such changed characters often become a blessing to all among whom they reside. Christianity does not do away our duties to others, but directs to the right doing of them. True penitents will be open in owning their faults, as doubtless Onesimus had been to Paul, upon his being awakened and brought to repentance; especially in cases of injury done to others. The communion of saints does not destroy distinction of property. This passage is an instance of that being imputed to one, which is contracted by another; and of one becoming answerable for another, by a voluntary engagement, that he might be freed from the punishment due to his crimes, according to the doctrine that Christ of his own will bore the punishment of our sins, that we might receive the reward of his righteousness. Philemon was Paul's son in the faith, yet he entreated him as a brother. Onesimus was a poor slave, yet Paul besought for him as if seeking some great thing for himself. Christians should do what may give joy to the hearts of one another. From the world they expect trouble; they should find comfort and joy in one another. When any of our mercies are taken away, our trust and hope must be in God. We must diligently use the means, and if no other should be at hand, abound in prayer. Yet, though prayer prevails, it does not merit the things obtained. And if Christians do not meet on earth, still the grace of the Lord Jesus will be with their spirits, and they will soon meet before the throne to join for ever in admiring the riches of redeeming love. The example of Onesimus may encourage the vilest sinners to return to God, but it is shamefully prevented, if any are made bold thereby to persist in evil courses. Are not many taken away in their sins, while others become more hardened? Resist not present convictions, lest they return no more.
Key Words
Παῦλος (Paûlos): (little; but remotely from a derivative of G3973 (παύω), meaning the same); Paulus, the name of a Roman and of an apostle
δέσμιος (désmios): a captive (as bound)
Χριστός (Christós): anointed, i.e. the Messiah, an epithet of Jesus
Ἰησοῦς (Iēsoûs): Jesus (i.e. Jehoshua), the name of our Lord and two (three) other Israelites
καί (kaí): and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
Τιμόθεος (Timótheos): dear to God; Timotheus, a Christian
ἀδελφός (adelphós): a brother (literally or figuratively) near or remote (much like G1 (Α))
Φιλήμων (Philḗmōn): friendly; Philemon, a Christian
ἡμῶν (hēmōn): of (or from) us
συνεργός (synergós): a co-laborer, i.e. coadjutor
Cross References
Philemon 1Identifies Archippus as a minister in Colossae, establishing the geographical and pastoral context.
Supported by Matthew Poole, JFB
Epaphras is identified here and in Colossians as a key minister from Colosse.
Supported by Matthew Poole, JFB
Directly identifies Onesimus as a Colossian and a faithful brother accompanying Tychicus.
Supported by Matthew Poole
Parallel in God's providence overruling human departure/wrongdoing for a greater, eternal preservation.
Supported by Matthew Henry
Groups Demas and Luke together as Paul's fellow laborers, mirroring the salutations here.
Supported by Matthew Poole, JFB
Lists Mark and Aristarchus as Paul's fellow prisoners and companions in Rome.
Supported by Matthew Poole, JFB
Parallel greeting to a 'church in thy house' in the Colossian context.
Supported by Matthew Poole
Echoes thanksgiving for Colossian faith in Christ and love to all saints.
Supported by JFB
Paul uses the same imagery of 'begetting' spiritual children while in bonds.
Supported by Matthew Henry, JFB
Stresses giving willingly rather than out of necessity/grudging constraint.
Supported by JFB
Parallels the distinct benediction format praying for grace to be with thy spirit.
Supported by Matthew Poole
Illustrates the title 'fellow soldier' used of Christian workers in warfare.
Supported by JFB
Illuminates 'communication' (koinonia) as liberal sharing and practical distribution of faith.
Supported by JFB
Reflects the maternal/paternal labor of Paul in converting his spiritual offspring.
Supported by Matthew Henry, JFB
Theological parallel of evil intentions being transformed by God's sovereignty into good.
Supported by Matthew Henry
Uses the word 'partner' (koinonos) for apostolic coworkers in Christ.
Supported by JFB
Parallels the theme of God granting deliverance and blessings through the prayers of many.
Supported by Matthew Henry
Contrasts Mark, who became profitable, with Demas, who later forsook Paul.
Supported by Matthew Henry
Verbal echo of a local congregation meeting in a domestic residence.
Supported by Matthew Poole
Parallels the motif of refreshing the souls/bowels of the weary saints.
Supported by JFB
Paul's authentication of his letters by writing with his own hand.
Supported by Matthew Henry
An exact verbal parallel for the benediction of grace being with your spirit.