Bible Commentaries

A prisoner of Christ Jesus (δεσμιος Χριστου Ιησου — desmios Christou Iēsou). As Philemon 1:9 and in Ephesians 3:1; Ephesians 4:1. Old adjective from δεσμος — desmos (bond, δεω — deō to bind). Apparently used here on purpose rather than αποστολος — apostolos as more effective with Philemon and a more touching occasion of pride as Paul writes with his manacled right hand.

Timothy (Τιμοτεος — Timotheos). With Paul in Ephesus (Acts 19:22) and probably known to Philemon. Associated with Paul also in I and II Thess., II Cor., Philipp., Colossians.

To Philemon (Πιλημονι — Philēmoni). A resident of Colossae and a convert of Paul‘s (Philemon 1:19), perhaps coming to Ephesus while Paul was there when his ministry had so much influence over the province of Asia (Acts 19:9., 26; 1 Corinthians 16:19). The name Philemon occurs in the legend of Baucis and Philemon (Ovid‘s Metamorphoses), but with no connection with the brother here. He was active in the church in Colossae (“our Corinthians-worker,” συνεργωι ημων — sunergōi hēmōn) and was beloved (αγαπητωι — agapētōi) by Paul.

To Apphia our sister (Αππιαι τηι αδελπηι — Apphiāi tēi adelphēi). Dative case in address. A common name in Phrygian inscriptions and apparently the wife of Philemon. “Sister” is in the Christian sense.

To Archippus (Αρχιππωι — Archippōi). Dative case in address. It is uncertain whether he is the son of Philemon or not. Apparently he is prominent in the church in Colossae, possibly even pastor, probably not in Laodicea as some understand Colossians 4:17 to imply.

Fellow-soldier (συνστρατιωτηι — sunstratiōtēi). Old word, only here and Philemon 2:25 in N.T. In metaphorical sense. Perhaps while Paul was in Ephesus.

To the church in thy house (τηι κατ οικον σου εκκλησιαι — tēi kat' oikon sou ekklēsiāi). The church that met in the house of Philemon. In large cities there would be several meeting-places. Before the third century there is no certain evidence of special church buildings for worship (White, Exp. Grk. T.). See note on Acts 12:12 for Mary‘s house in Jerusalem, 1 Corinthians 16:19 for the house of Aquila and Prisca in Ephesus, Romans 16:5 for the house of Prisca and Aquila in Rome, Colossians 4:15 for the house of Nympha in Laodicea.

Always (παντοτε — pantote). Goes with ευχαριστω — eucharistō though so far away in the Greek sentence.

Making mention of thee (μνειαν σου ποιουμενος — mneian sou poioumenos). See note on 1 Thessalonians 1:2 for this phrase.

In (επι — epi). Upon the occasion of.

Hearing (ακουων — akouōn). Through Epaphras (Colossians 1:7, Colossians 1:8; Colossians 4:12), possibly from Onesimus also.

And towards all the saints (και εις παντας τους αγιους — kai eis pantas tous hagious). He spoke of “thy love and faith” (σου την αγαπην και την πιστιν — sou tēn agapēn kai tēn pistin) “towards the Lord Jesus” (προς τον Κυριον Ιησουν — pros ton Kurion Iēsoun) and by a sort of momentum (Vincent) he carries both words over to the saints, though it can be explained as chiasm (Galatians 4:4) also.

That (οπως — hopōs). Rather than the more common final particle ινα — hina Connected with μνειαν ποιουμενος — mneian poioumenos

The fellowship of thy faith (η κοινωνια της πιστεως σου — hē Koinéōnia tēs pisteōs sou). Partnership like Philemon 1:5 in (objective genitive, πιστεως — pisteōs).

Effectual (ενεργης — energēs). Common adjective, like ενεργος — energos (at work), in N.T. only here, 1 Corinthians 16:9; Hebrews 4:12. Papyri use ενεργος — energos of a mill in working order, of ploughed land, etc.

In you (εν υμιν — en humin). Some MSS. have εν ημιν — en hēmin (in us), itacism and common.

I had (εσχον — eschon). Ingressive second aorist active indicative of εχω — echō not ειχομην — eichomēn as the Textus Receptus has it. Paul refers to his joy when he first heard the good news about Philemon‘s activity (Philemon 1:5).

The hearts (τα σπλαγχνα — ta splagchna). See note on Philemon 1:8 for this use of this word for the nobler viscera (heart, lungs, liver) and here for the emotional nature.

Have been refreshed (αναπεπαυται — anapepautai). Perfect passive indicative of old compound verb αναπαυω — anapauō as in Matthew 11:28, a relief and refreshment whether temporary (Mark 6:31) or eternal (Revelation 14:13).

Though I have (εχων — echōn). Concessive participle (present active).

That which is befitting (το ανηκον — to anēkon). Neuter singular accusative of the articular participle (present active) of ανηκω — anēkō to come up to requirements and so to be befitting. For idea in ανηκω — anēkō see note on Colossians 3:18; Ephesians 5:4. This idiom is in later writers.

I rather beseech (μαλλον παρακαλω — māllon parakalō). Rather than command (επιτασσω — epitassō) which he has a perfect right to do.

Paul the aged (Παυλος πρεσβυτης — Paulos presbutēs). Paul is called νεανιας — neanias (a young man) at the stoning of Stephen (Acts 7:58). He was perhaps a bit under sixty now. Hippocrates calls a man πρεσβυτης — presbutēs from 49 to 56 and γερων — gerōn after that. The papyri use πρεσβυτης — presbutēs for old man as in Luke 1:18 of Zacharias and in Titus 2:2. But in Ephesians 6:20 Paul says πρεσβευω εν αλυσει — presbeuō en halusei (I am an ambassador in a chain). Hence Lightfoot holds that here πρεσβυτης — presbutēs = πρεσβευτης — presbeutēs because of common confusion by the scribes between υ — u and ευ — eu In the lxx four times the two words are used interchangeably. There is some confusion also in the papyri and the inscriptions. Undoubtedly ambassador (πρεσβευτης — presbeutēs) is possible here as in Ephesians 6:20 (πρεσβευω — presbeuō) though there is no real reason why Paul should not term himself properly “Paul the aged.”

For my child (περι του εμου τεκνου — peri tou emou teknou). Tender and affectionate reference to Onesimus as his spiritual child.

Whom I have begotten in my bonds (ον εγεννησα εν τοις δεσμοις — hon egennēsa en tois desmois). First aorist active indicative of γενναω — gennaō to beget. See note on 1 Corinthians 4:15 for this figurative sense. Paul is evidently proud of winning Onesimus to Christ though a prisoner himself.

Onesimus (Ονησιμον — Onēsimon). A common name among slaves and made like Chresimus, Chrestus. The word is from ονησις — onēsis (profit) and that from ονινημι — oninēmi to profit, to help.

Who was aforetime unprofitable to thee (τον ποτε σοι αχρηστον — ton pote soi achrēston). “The once to thee useless one.” Play (pun) on the meaning of the name Onesimus (ονησιμος — onēsimos useful) as once “useless” (αχρηστος — achrēstos verbal adjective, α — a privative and χραομαι — chraomai to use).

But now is profitable to thee and to me (νυνι δε σοι και εμοι ευχρηστον — nuni de soi kai emoi euchrēston). “But now to thee and to me useful.” Still further play on the name Onesimus by ευχρηστον — euchrēston (verbal adjective from ευ — eu and χραομαι — chraomai to use). Ethical dative here (σοι εμοι — soiemoi).

I have sent back (ανεπεμπσα — anepempsa). Epistolary aorist. As it will look when Onesimus arrives.

In his own person (αυτον — auton). “Himself,” intensive pronoun with ον — hon (whom).

My very heart (τα εμα σπλαγχνα — ta ema splagchna). As in Philemon 1:7. He almost loves Onesimus as his own son.

I would fain have kept (εβουλομην κατεχειν — eboulomēn katechein). Imperfect middle and present infinitive, “I was wishing to hold back.” Again from the standpoint of the arrival of Onesimus.

In thy behalf (υπερ σου — huper sou). So “in thy stead,” “in place of thee.”

He might minister (διακονηι — diakonēi). Present active subjunctive (retained after εβουλομην — eboulomēn) with ινα — hina purpose continued, “that he might keep on ministering.”

Without thy mind (χωρις της σης γνωμης — chōris tēs sēs gnōmēs). Judgment, purpose (1 Corinthians 1:10; 1 Corinthians 7:25). Ablative case with χωρις — chōris (apart from).

I would do nothing (ουδεν ητελησα ποιησαι — ouden ēthelēsa poiēsai). First aorist active indicative of τελω — thelō I decided, I wished, decision reached (cf. εβουλομην — eboulomēn in Philemon 1:13.

Thy goodness (το αγατον σου — to agathon sou). Neuter articular adjective (thy good deed).

As of necessity (ως κατα αναγκην — hōs kata anagkēn). “As if according to compulsion.” See note on 2 Corinthians 9:7.

But of free will (αλλα κατα εκουσιον — alla kata hekousion). According to what is voluntary (Numbers 15:3). Perhaps τροπον — tropon (way, manner) is to be understood with the adjective εκουσιος — hekousios (old word, here alone in N.T.), from εκων — hekōn (1 Corinthians 9:17; Romans 8:20).

Perhaps (ταχα — tacha). Old adverb, in N.T. only here and Romans 5:7.

That thou shouldst have him (ινα αυτον απεχηις — hina auton apechēis). Final clause with ινα — hina and present active subjunctive of απεχω — apechō to have back, “that thou might keep on having him back.”

For ever (αιωνιον — aiōnion). “Eternal,” here and hereafter. Surely a noble thing for Paul to say and a word that would touch the best in Philemon.

No longer as a servant (ουκετι ως δουλον — ouketi hōs doulon). “No longer as a slave.” So it has to be here. So it should be always. Paul sends Onesimus, the converted runaway slave, back to his legal master, but shows that he expects Philemon the Christian to treat Onesimus as a brother in Christ, not as a slave.

But more than a servant (αλλ υπερ δουλον — all' huper doulon). “But beyond a slave.”

A brother beloved (αδελπον αγαπητον — adelphon agapēton). A brother in Christ.

How much rather to thee (ποσωι δε μαλλον σοι — posōi de māllon soi). “By how much more to thee,” because of Philemon‘s legal ownership of this now Christian slave. “In the flesh Philemon had the brother for a slave; in the Lord he had the slave for a brother” (Meyer).

If then thou countest me a partner (ει ουν με εχεις κοινωνον — ei oun me echeis Koinéōnon). As I assume that you do, condition of the first class.

Receive him as myself (προσλαβου αυτον ως εμε — proslabou auton hōs eme). “Take him to thyself (indirect second aorist middle of προσλαμβανω — proslambanō as in Acts 18:26) as myself.” Surpassing delicacy and consummate tact. These words sound the death-knell of human slavery wherever the spirit of Christ is allowed to have its way. It has been a long and hard fight to break the shackles of human bondage even in Christian countries and there are still millions of slaves in pagan and Mohammedan lands. Paul wrote these words with wisdom and courage and sincerity.

But if he hath wronged thee at all (ει δε τι ηδικησε σε — ei de ti ēdikēse se). Condition of the first class, assumed to be true. Onesimus did wrong (ηδικησε — ēdikēse first aorist active indicative of αδικηο — adikēo to wrong, without justice). He had probably robbed Philemon before he ran away.

Or oweth (η οπειλει — ē opheilei). Delicate way of putting the stealing.

Put that to mine account (τουτο εμοι ελλογα — touto emoi ellogā). Present active imperative of ελλογαω — ellogaō In the Koiné{[28928]}š verbs in εω — ̇eō often appear in αω — ̇aō like ελεεω ελεαω — eleeōελλογεω — eleaō So with ελλογαω — ellogeō as ellogaō late verb in inscriptions and papyri (Deissmann, Light, etc., p. 84), though in N.T. only here and Romans 5:13. It means to set to one‘s account.

Write (εγραπσα — egrapsa). Epistolary aorist.

With mine hand (τηι εμηι χειρι — tēi emēi cheiri). Instrumental case and a note of hand that can be collected. See note on 2 Thessalonians 3:17; 1 Corinthians 16:21; Colossians 4:18.

I will repay it (εγω αποτισω — egō apotisō). Future active indicative of αποτινω — apotinō (αποτιω — apotiō) to pay back, to pay off. The more usual word was αποδωσω — apodōsō This is Paul‘s promissory note. Deissmann (Light, etc., p. 331) notes how many of the papyri are concerning debts.

That I say not (ινα μη λεγω — hina mē legō). Neat idiom as in 2 Corinthians 9:4, delicately reminding Philemon that Paul had led him also to Christ.

Thou owest to me even thine own self besides (και σεαυτον μοι προσοπειλεις — kai seauton moi prosopheileis). Old verb, only here in N.T., Paul using the verb οπειλω — opheilō of Philemon 1:18 with προς — pros added. He used every available argument to bring Philemon to see the higher ground of brotherhood in Christ about Onesimus.

Let me have joy of thee (εγω σου οναιμην — egō sou onaimēn). Second aorist middle optative of ονινημι — oninēmi old verb, only here in N.T. Optative the regular construction for a wish about the future. “May I get profit from thee in the Lord.”

Refresh my heart in Christ (αναπαυσον μου τα σπλαγχνα εν Χριστωι — anapauson mou ta splagchna en Christōi). See Philemon 1:7 for αναπαυσον — anapauson (first aorist active imperative of αναπαυω — anapauō) and σπλαγχνα — splagchna (3 times in this letter, Philemon 1:7, Philemon 1:12; Philemon 1:20).

Obedience (υπακοηι — hupakoēi). “Compliance” seems less harsh to us in the light of Philemon 1:9.

I write (εγραπσα — egrapsa). Epistolary aorist again.

Even beyond what I say (και υπερ α λεγω — kai huper ha legō). That can only mean that Paul “knows” (ειδως — eidōs second perfect active participle of οιδα — oida) that Philemon will set Onesimus free. He prefers that it come as Philemon‘s idea and wish rather than as a command from Paul. Paul has been criticized for not denouncing slavery in plain terms. But, when one considers the actual conditions in the Roman empire, he is a wise man who can suggest a better plan than the one pursued here for the ultimate overthrow of slavery.

But withal (αμα δε — hama de). Along with your kindly reception of Onesimus. On αμα — hama see note on Acts 24:26 and note on Acts 27:40.

A lodging (χενιαν — xenian). Old word from χενος — xenos stranger. In N.T. only here and Acts 28:23.

I shall be granted unto you (χαριστησομαι υμιν — charisthēsomai humin). First future passive of χαριζομαι — charizomai Used either as a favour as here and Acts 3:14 or for destruction (Acts 25:11).

Epaphras (Επαπρας — Epaphrās). The Colossian preacher who apparently started the work in Colossae, Hierapolis, and Laodicea, and who had come to Rome to enlist Paul‘s help in the fight against incipient Gnosticism in the Lycus Valley.

My fellow-prisoner (ο συναιχμαλωτος μου — ho sunaichmalōtos mou). See note on Romans 16:7 for this word, also in Colossians 4:10. Used metaphorically like the verb aichmalōtizō in 2 Corinthians 10:5, though some hold that Epaphras became a prisoner with Paul in Rome.

The other “Corinthians-workers” (συνεργοι — sunergoi) here (Mark, Aristarchus, Demas, Luke) are all named in detail in Colossians 4:10-14 with kindly words.

Grace (η χαρις — hē charis). This great word occurred in the greeting (Philemon 1:3) as it does in the farewell.