Down to Earth But Heavenly Minded

What does Philemon Chapter 1 mean?

Philemon chapter 1 is the first and only chapter of Philemon, the shortest of the apostle Paul’s 13 letters. A large portion of the letter addresses the Roman practice of slavery, specifically in the life of a man named Onesimus. This man was a runaway slave of Philemon, a church leader in Colossae.

Paul’s letter to Philemon includes five main parts: An introduction (Philemon 1:1–3), encouragement to Philemon (Philemon 1:4–7), a request regarding the runaway slave Onesimus (Philemon 1:8–16), a pledge to Philemon from Paul (Philemon 1:17–22), and a brief conclusion (Philemon 1:23–25).

In the introduction, Paul clearly identifies himself as the letter’s author, calling himself a prisoner. This letter was written during Paul’s two-year house arrest in Rome and is considered one of four Prison Epistles. It seems to have been co-written with Timothy (Philemon 1:1). The main recipient was Philemon, but it is also meant for Apphia and Archippus, probably Philemon’s wife and son. It also mentions the house church in their home in Colossae. It includes Paul’s standard greeting, “Grace and peace to you.”

Philemon 1:4–7 encourages Philemon in many ways. Paul confesses his regular prayers for Philemon, and compliments him on his love, faith, and willingness to share his faith. This section also suggests that Philemon had provided financial assistance to Paul in the past (Philemon 1:7).

Verses 8–16 address a special request of Philemon. Though Onesimus could have been punished or even put to death for running away, Paul urges forgiveness and freedom. He explains that Onesimus had come to faith in Jesus during his time with Paul and wanted to be useful. This is an example of wordplay, as the name Onesimus itself means “useful.”

Verses 17–21 display how serious Paul is about his request. He strongly asks Philemon to treat any wrongs or debts of Onesimus as those of Paul himself. Paul essentially signs himself to an obligation to make up for anything Onesimus’ escape has cost Philemon. Paul also shares his plans to soon visit Colossae (Philemon 1:22).

Verses 23–25 conclude the brief letter to Philemon, mentioning five additional fellow workers in addition to Timothy, who was mentioned in verse 1. He then ends with, “The grace of the Lord Jesus Christ be with your spirit,” a common conclusion used by Paul.

Chapter Context
Philemon is short enough that it only contains a single chapter. Because Paul knows Philemon personally, and has only positive things to say about him, there is no need for a lengthy discussion. Paul appeals to Philemon to forgive and release his runaway slave, Onesimus. Onesimus, a convert to Christianity, seems be the one sent to deliver this letter to his former master.

Verse by Verse

Verse 1. Paul, a prisoner for Christ Jesus, and Timothy our brother, To Philemon our beloved fellow worker

Verses 1–3 introduce this letter, written to Philemon, regarding his runaway slave Onesimus. Verse 1 identifies the authors as Paul and Timothy, though Paul is traditionally considered the primary writer. Timothy was likely writing down Paul’s words, though Paul clearly put pen to paper with his own hands for part of it (Philemon 1:19).

Paul calls himself “a prisoner of Christ Jesus.” This refers to his period of house arrest around AD 60—62 in Rome (Acts 28:30–31). His reference to “Christ Jesus” rather than “Jesus Christ” is a feature Paul mostly uses in his letters.

Timothy was a convert of Paul and the recipient of Paul’s letters 1 Timothy and 2 Timothy. He served with Paul on many occasions and was clearly with Paul for part of his house arrest.

Philemon is referred to as a beloved brother and a fellow worker. Philemon was clearly a believer in Christ, but he was probably a Gentile—he lived in the city of Colossae and had a Greek name. And yet, in Christ, Paul—a Jewish man—sees him as an equal and a “brother.”

Context Summary
Philemon 1:1–3 introduces Paul’s letter written to Philemon, the owner of a runaway slave named Onesimus. Philemon was a member of the church in Colossae, which met in his home. Paul uses his customary greetings, which imply shared faith and a common Savior. The introduction also mentions Timothy, who is with Paul at the time the letter is written.

Verse 2. and Apphia our sister and Archippus our fellow soldier, and the church in your house:

Two people and one important group are mentioned in this verse. Apphia was likely the wife of Philemon, and a convert to Christianity, as she is called “sister.” Archippus was probably Philemon and Apphia’s son, and also a strong Christian, whom Paul calls a “fellow soldier.” This is not a reference to serving in the military, since Paul and Timothy were not members of an earthly army. Rather, this is a spiritual description. In Colossians 4:17 Archippus is told to fulfill the ministry he had been given by God. So, he clearly had some calling as a Christian leader among his peers.

The group mentioned is the church which met in Philemon’s home. This is a reference to the Colossians’ church, a group which also received a Prison Epistle from Paul. The fact that this church met in Philemon’s home implies that his house was fairly large. This also says something about Philemon’s hospitality. The church in Colossae consisted of Gentiles (Colossians 1:27) who likely used Greek as their main language. Some false teachings were promoted in their area (Colossians 2:16–23). The Colossian Christians had been trapped in sinful lives prior to coming to faith in Jesus (Colossians 3:5–11), but were now changed. Their fellowship time included singing (Colossians 3:16), and a diverse group of young and old, freedmen and slaves, men and women (Colossians 3:18–22).

Verse 3. This verse begins with Paul’s typical greeting, referring to grace and peace. These are said to be from “God our Father,” which emphasizes their common faith. This is also said to be from “the Lord Jesus Christ.” Using both of these titles, together, implies that Jesus is divine. This also challenges social norms. To traditional Jews, calling Jesus “Christ,” or Anointed One, and equal to God, was blasphemy. To Gentiles, calling Jesus “Lord” meant giving allegiance to a leader above the Roman Emperor. Jesus was God to both Jew and Gentile, and this phrasing is used more than 60 times in the New Testament, mostly by Paul.

“Lord Jesus Christ” serves as Jesus’ title in the opening of all for of Paul’s Prison Epistles. It is used in every letter by Paul except 2 Timothy. The title “Lord Jesus Christ” was first used in Acts 11:17, when Peter explained that Gentiles had come to faith in Jesus just as Jews had. The term became popular even in the earliest churches, used by James (James 1:1; 2:1) and Jude (Jude 1:17) as well as by the apostle Peter in both of his letters.

Verse 4. I thank my God always when I remember you in my prayers,

This verse mentions thanking God for the faith of the recipient, Philemon. This parallels verses such as Philippians 1:3 and Romans 1:8, which say something similar. Verse 4, however, adds the additional detail of Paul mentioning Philemon in his prayers. Perhaps the highest praise Paul could have given a Christian leader was claiming to personally thank God for him. Further, Paul is doing this on a regular basis. This is an excellent example of “building up” others, as described in Hebrews 10:24–25. This demonstrates that Paul was an encourager, as well as an author and apostle.

This letter to Philemon is short, yet it mentions prayer on two other occasions, showing how important the topic is. Verse 6 again mentions Paul’s prayers for Philemon. Verse 22 speaks of Philemon’s prayers for Paul’s release from Roman house arrest, so he could return to stay with the Colossian Christians.

Context Summary
Philemon 1:4–7 describes Paul’s positive views of Philemon. Paul says he not only thanks God for Philemon, but does so always. Paul praises Philemon’s selfless acts of love and generosity, especially those towards fellow Christians. This is meant to set the stage for Paul’s upcoming request: that Philemon forgive and free his runaway slave, Onesimus.

Verse 5. because I hear of your love and of the faith that you have toward the Lord Jesus and for all the saints,

Verse 5 gives two traits Paul considered especially important in Philemon. Paul had heard all the way from Rome about Philemon’s love and faith. This “love” is agape, a Greek word for selfless love focused on others.

The second half of the verse reveals that Philemon’s love and faith focused on two main areas: “the Lord Jesus” and “all the saints.” This is the third mention of Jesus in just five verses, one of six times Jesus is mentioned in just 25 verses of this short letter. In all six cases, Jesus is called “Christ,” or “Lord,” or both. Paul repeatedly emphasized the divine nature of Jesus.

The term “saints” in the New Testament is not referring to a special group of exceptional people, but to every person with true faith in Jesus Christ. This term is sometimes translated as “holy people.” Paul considered all Christians saints (Philemon 1:7), referring to the Christians of Colossae as saints four times in Colossians chapter 1 (Colossians 1:2–4, 12, 26).

This means the “saints” mentioned here in verse 5 are the believers of the Colossian church, who met in Philemon’s house (Philemon 1:3). Philemon was also known for generosity toward Paul and other believers.

Verse 6. 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.

Paul again mentions prayer (Philemon 1:4), asking for effective evangelism by Philemon. This was an important early emphasis in this letter. Paul’s grounds for asking Philemon to free his runaway slave Onesimus is the fact that Onesimus had become a Christian, and could fulfill his God-given purpose even more effectively as a free man.

The “full knowledge” Paul mentions is a reference to spiritual maturity. This maturity is said to be in regards to “every good thing,” stressing a mature knowledge about all areas of life. In particular, this requires growth and development in one’s Christian walk. This is an important point from Paul—he is about to ask Philemon to perform an enormous act of forgiveness and free his runaway slave. The slave, Onesimus, had actually returned along with the letter.

The reference to Christ can be translated as “for the sake of Christ,” “for Christ’s service,” or even “for the glory of Christ.” This highlights Paul and Philemon’s mutual role in serving Christ together, both in personal growth and evangelism. Every believer is called to grow in the Lord and to share Him with others. Paul and Philemon had different spiritual gifts, but were part of the same “body” committed to serving the Lord (1 Corinthians 12) and fulfilling the Great Commission (Matthew 28:18–20).

Verse 7. For I have derived much joy and comfort from your love, my brother, because the hearts of the saints have been refreshed through you.

In verse 7, Paul refers to the same love he mentioned in verse 5. This is from the Greek agape, a love focused on others, which Philemon had previously shared with Paul by supporting him and other believers. This genuine concern gave Paul joy, comfort, and encouragement.

Paul’s mention of refreshing the hearts of the saints probably included both spiritual encouragement and financial generosity. Philemon hosted the Colossian church in his home (Philemon 1:2) and had helped Paul in the past. Philemon had also influenced his own family, as his wife and son were considered faithful followers of Christ (Philemon 1:2). Though Philemon was unlikely an elder or deacon in the church, his faithful service to God and to others was highly commendable.

Verse 7 is the end of Paul’s early praise of Philemon. In the next verses, he will make his plea for Onesimus to be forgiven and freed from slavery. Just as Philemon had blessed Paul and the church, Paul anticipated that Philemon would bless Onesimus in a similar way.

Verse 8. Accordingly, though I am bold enough in Christ to command you to do what is required,

The New Testament refers to all Christian as “saints” (Philemon 1:7). Paul also refers to the believers in Colossae as “saints” four times in Colossians chapter 1 (Colossians 1:2–4, 12, 26).

Verse 8 shifts Paul’s focus to Onesimus, Philemon’s runaway slave. Rather than start with Philemon’s authority over his slave, Paul begins with his own authority. Paul not only has a mandate given to him by God as an apostle, he also has the boldness to use it, when appropriate. Paul could have directly commanded Philemon to forgive and release Onesimus. However, as the following verses show, Paul’s preference is to appeal to Philemon’s positive qualities, mentioned in verses 4–7.

Paul’s reference to doing “what is proper,” or “what is required,” is a general statement, yet Paul has something specific in mind. In verse 13 he will express willingness to keep Onesimus with him, to serve Paul in prison on Philemon’s behalf. Paul will also ask Philemon to receive Onesimus the same way he would receive Paul (Philemon 1:17). This means treating him as an honored guest (Philemon 1:22), and as a brother (Philemon 1:16).

Putting these together implies that Paul wants Philemon to forgive his runaway slave, and then free him from slavery, so he can serve in ministry. This was a remarkably bold request in that culture. It would require a large expression of the love Paul had just praised Philemon for having towards all the saints (Philemon 1:7).

Context Summary
Philemon 1:8–16 is Paul’s plea to Philemon that he would forgive and free the runaway slave Onesimus. Onesimus seems to have known Paul from his visits to Colossae, then encountered him in Rome after running away. After becoming a Christian, he returns to Philemon with this letter from Paul. Paul reminds Philemon that the three of them, including Onesimus, are brothers, and should be treated the same way.

Verse 9. yet for love ‘s sake I prefer to appeal to you — I, Paul, an old man and now a prisoner also for Christ Jesus —

In verse 8, Paul said he had the authority to command Philemon. Verse 9 expresses Paul’s preference to make a request instead. Paul then defines himself as elderly, and a prisoner for the sake of Jesus. At the time this letter was written, Paul would have been in his 60s, considered “aged” in his culture. Because he was preaching about Jesus, Paul was currently living under house arrest in Rome (Acts 28:30–31).

Prior to his conversion to Christianity, Paul had arrested and imprisoned believers. Afterwards, Paul spent long stretches incarcerated for that same faith. In addition to his house arrest, Paul had been imprisoned in Philippi (Acts 16:16–40) and spent two years in jail in Caesarea (Acts 24:26–27). In fact, Paul’s life ended in jail (2 Timothy). All told, he probably spent between five and six years of his Christian ministry incarcerated. He certainly qualified as a “prisoner” for the sake of Christ.

Verse 10. I appeal to you for my child, Onesimus, whose father I became in my imprisonment.

Paul repeats the term used in verse 9, “appeal,” regarding Onesimus. Paul prefers to make a request of Philemon, rather than commanding him. Paul refers to Onesimus as his own child, implying that Paul had led Onesimus to faith in Christ during his imprisonment. This took place sometime around AD 60—62 while Paul was living under house arrest in Rome.

During these two years of confinement, Paul lived in his own apartment and preached to both Jews and Gentiles who came to him (Acts 28:30–31). According to Acts 28:30, Paul was open to anyone who visited him. Onesimus likely knew of Paul prior to being converted. Epaphras had taken the gospel to Colossae, where Onesimus was a slave of Philemon, during Paul’s three years of ministry in Ephesus (Acts 19:10; Colossians 1:7–8). Onesimus probably escaped to Rome because the massive city was the ideal place for a runaway slave to disappear. While there, it seems he visited Paul, heard the gospel, and accepted it.

Verse 11. (Formerly he was useless to you, but now he is indeed useful to you and to me.)

According to Paul, Onesimus had been useless to Philemon, as a runaway, but was now useful to both Philemon and Paul. The Greek term for “useless” is archreston, which rhymes with euchreston, meaning “useful.” These rhymes also make a play on words, based around the meaning of Onesimus’ name: “useful.”

Interestingly, Paul mentions “useful” twice in his letter to 2 Timothy. First, he used the spiritual analogy of a person’s value to the master of the house (2 Timothy 2:21). Second, this same term for usefulness or value is applied to Mark, who served with Paul on a mission trip and wrote the Gospel of Mark. Paul told Timothy to bring Mark along on account of this usefulness in ministry (2 Timothy 4:11).

Onesimus is now useful both to Paul and to Philemon. Onesimus had been helpful to Paul in his imprisonment, by delivering the letter to the Colossian church and this letter to Philemon. He may have assisted Paul in other ways as well. Onesimus obviously could have been useful to Philemon as a slave, but would now be more useful since he was a fellow believer. In the next verses, Paul makes a request of Philemon to make Onesimus even more useful—expecting him to be forgiven, freed, and able to serve in ministry.

Verse 12. I am sending him back to you, sending my very heart.

Verse 12 continues Paul’s description of his relationship to Onesimus. First, he says that he is sending Onesimus back to Philemon. This was a major risk for Onesimus, since a runaway slave could be punished with death. Therefore, Paul wanted to emphasize that the return was something he had arranged personally.

Second, Paul indicates that he and Onesimus had become very close in a short amount of time. He describes Onesimus as a part of himself, as his “very heart.” Paul had led him to faith in Christ, becoming his spiritual father (Philemon 1:10). Onesimus had been so helpful to Paul that he wanted to keep him in Rome to assist him while imprisoned (Philemon 1:13).

Philemon had refreshed the hearts of the saints (Philemon 1:7), and Paul would later ask him to “refresh my heart in Christ” (Philemon 1:20). Paul uses the same term for “heart” to express his great love for Onesimus. Again, this is Paul pleading with Philemon to choose forgiveness for the runaway slave, rather than having it commanded to him.

Verse 13. I would have been glad to keep him with me, in order that he might serve me on your behalf during my imprisonment for the gospel,

The opening phrase of this verse reveals important information about the context of this letter. Onesimus was with Paul in Rome, during Paul’s house arrest, and was of value to him. The second phrase in this verse explains why: so he could help Paul in some of the ways Philemon had. Onesimus had been a runaway slave, but was now voluntarily serving Paul’s needs.

Paul is once again imprisoned for the gospel, something he endured often for his missionary work. Paul is writing to Philemon under house arrest, waiting to appeal his court case to Emperor Caesar. The Bible does not say whether or not this appeal ever took place. According to Roman law, a person would be released if accusers did not appear within two years. This may have been Paul’s case (Acts 28:30–31). This partly explains the suggestion in verse 22 that Paul may soon visit Philemon in Colossae. Paul’s activity after this house arrest is partly described in the letters 1 Timothy, 2 Timothy, and Titus.

Verse 14. but I preferred to do nothing without your consent in order that your goodness might not be by compulsion but of your own accord.

Paul once again makes a request to Philemon, rather than giving him a command. Onesimus, Philemon’s runaway slave, was helping Paul, and Paul would have liked him to stay (Philemon 1:13). And yet, Paul chooses to follow proper legal procedures, to help Onesimus gain forgiveness and legitimate freedom. In addition, Paul has Philemon’s well-being in mind. He offers Philemon an opportunity to respond favorably to Paul’s request, which would allow him to “save face,” or keep his dignity, while also granting help to his runaway slave.

The “goodness” Paul associates with Philemon uses the same Greek word translated “good thing” in verse 6. Philemon had received “every good thing,” and Paul was asking him to show this goodness to Onesimus. This goodness was not forced, or commanded, but voluntary. The Greek word translated “free will,” or “accord,” is ekousiov, meaning a willingness.

Verse 15. For this perhaps is why he was parted from you for a while, that you might have him back forever,

Verse 15 continues Paul’s plea to Philemon to forgive Onesimus and set him free. It also adds a possible explanation behind Onesimus’ escape. Paul chooses to say that Onesimus “separated,” or “parted,” from Philemon, rather than saying he “ran away.” This was probably to soften the fact that Philemon was a runaway slave subject to legal punishment. These words reflect Paul’s teaching that God has a positive purpose for everything that happens in the life of the believer (Romans 8:28). Though Paul does not say so with certainty, he suggests the bad event that had happened (Onesimus’ running away) has led to a positive outcome (his return as a believer).

The comment that Philemon could get Onesimus “back forever” has been interpreted in two ways. First, it could be taken to mean Onesimus would return to Philemon as a slave, and remain so for the rest of his life. However, another interpretation is more likely: that Onesimus would return as a brother in Christ. This was made clear already (Philemon 1:10) and will be stated again in verse 16. As a fellow Christian, Philemon and Onesimus would be together forever, both in this life and in the next.

Verse 16. no longer as a bondservant but more than a bondservant, as a beloved brother — especially to me, but how much more to you, both in the flesh and in the Lord.

The opening phrase of this verse, “no longer as a slave,” is essential to the letter. Onesimus held the status of a doulos, translated “bondservant” or “slave.” He had run away and was now returning. Why should his status change? Onesimus had now become a follower of Jesus Christ (Philemon 1:10). Paul suggested that Philemon accept him back as more than a slave. What was “more than a slave” or “more than a bondservant”? Philemon was to accept Onesiumus as a brother in Christ. They were now brothers, not master and slave.

Paul’s Greek wordplay also stands out in this verse. Onesimus was no longer a doulon (bondservant); he was an adelphon (brother). Some see this only as a call to forgive Onesimus. However, the request certainly appears to involve more than forgiveness, as will be seen in verses 17–19. Paul called Philemon to free Onesimus, not just to forgive him. Onesimus was now a brother in Christ to both Paul and “much more to” Philemon, since they would be together in person when Philemon read this letter.

Verse 17. So if you consider me your partner, receive him as you would receive me.

In verse 17, Paul amplifies his request for Onesimus to be freed. He does this by offering himself in exchange for the runaway slave’s debts. He first appeals to his own friendship with Philemon, referring to him as a “partner.” Paul had also called Philemon his “beloved brother and fellow worker” in verse 2. He offers a conditional statement in this verse (“if then you regard me…”) but assumed Philemon would accept this condition as true.

Paul’s request is that Philemon receive Onesimus as if he were Paul himself. This phrase again supports the view that Paul is asking for Onesimus’ freedom, not just his forgiveness (Philemon 1:16). How else could Philemon accept Onesimus as he would accept Paul? The request is much more than merely accepting the return of a runaway slave. Paul intended for Onesimus to be granted a new status.

Though the New Testament writers did not explicitly urge the complete abolishment of slavery, they certainly supported freedom whenever possible (1 Corinthians 7:21) and commanded masters to treat servants well. Later generations of Christians would work to improve the rights of bondservants in society and eventually work to end slavery. Paul appeared to oppose slavery, yet did not make it his main work. He was called as a bond-servant of Christ Jesus and an apostle (Romans 1:1). History shows that Christian principles, correctly applied, corrode the practice of slavery.

Context Summary
Philemon 1:17–22 continues Paul’s request that Philemon free his runaway slave, Onesimus. Paul goes so far as to ask Philemon to treat Onesimus exactly as he would Paul himself. And, Paul pledges to repay any debts which Onesimus now owes to Philemon. Paul seems confident that Philemon will grant his request, and asks him make a room ready in anticipation of his release from imprisonment.

Verse 18. If he has wronged you at all, or owes you anything, charge that to my account.

This verse continues Paul’s request of Philemon to treat Onesimus like he would treat Paul. The phrase “has wronged you…or owes you…” offers two key insights. First, Onesimus had likely “wronged” Philemon. He had run away, a serious crime for a bondservant in Roman society. Second, Onesimus likely “owed” Philemon. This may refer to work lost during his absence, or even that Onesimus had stolen from his master when he left, though this is uncertain. Certainly, many entered slavery as a way to pay off debts, another way in which Onesimus might be obligated to Philemon.

And yet, Paul tells Philemon to “charge that to [his] account.” Paul personally committed to paying for the debt of Onesimus. As with verse 17, this commitment strengthens the case that Paul wanted Onesimus to be freed. He was even willing to pay the debt for his crimes, to help Onesimus escape slavery. Paul’s suggestion was much like the modern day “tab” which needs to be paid at a later date. This was a common practice in that time period.

Verse 19. I, Paul, write this with my own hand: I will repay it — to say nothing of your owing me even your own self.

This verse extends Paul’s focus on Onesimus’ freedom which began in verse 8, and shifted to a personal emphasis in verse 17. It is clear Paul was personally marking these words on paper, adding to the authenticity of his promise. Paul often used others to physically write down the words of his letters, a common practice in the first century. This is the same idea as a modern stenographer, or transcriber.

In this letter, Timothy may have been Paul’s assistant (Philemon 1:1), as was also likely the case in 2 Corinthians, Philippians, Colossians, 1 Thessalonians, and 2 Thessalonians. However, Paul often hand-wrote his own personal comments (1 Corinthians 16:21; Galatians 6:11; Colossians 4:18; 2 Thessalonians 3:17).

In contrast with Paul’s commitment to repay debt for Onesimus, he mentions that Philemon is deeply indebted to Paul in the first place. In other words, Paul believed he had been involved in a particularly powerful blessing on Philemon’s life. This was probably not financial, since Philemon appears to have been quite wealthy, and Paul was the missionary needing support. Paul likely had in mind the fact that his missionary work in the region where Philemon lived led to his conversion, a vital spiritual blessing.

Verse 20. Yes, brother, I want some benefit from you in the Lord. Refresh my heart in Christ.

Paul calls Philemon his “brother.” This same word is also used in this letter in reference to Timothy (Philemon 1:1), Onesimus (Philemon 1:16), and now twice of Philemon (Philemon 1:7, 20). All of these men were to be seen as equals, as brothers in Christ.

Paul is directly asking for a benefit from Philemon. Paul was not asking for money, but rather a “yes” to his request regarding Onesimus. Philemon was to both forgive Onesimus and free him from his role as bondservant. The “heart” was already mentioned in verse 7, which described how Philemon’s actions refreshed the hearts of the Christians of Colossae. Paul also called Onesimus his “very heart” (Philemon 1:12). Philemon now had the opportunity to personally refresh Paul’s heart, by granting his request.

Verse 21. Confident of your obedience, I write to you, knowing that you will do even more than I say.

Paul again affirms his authorship, as well as his confidence that Philemon will accept his request to free Onesimus. Though Paul phrases this a request, he also refers to Philemon’s expected response as “obedience.” The society of Paul’s day is sometimes described as an “honor / shame culture.” In this kind of environment, it was important for Philemon to have a way to agree to Paul’s request without receiving shame, while also honoring his obedience.

Paul also piles on his expectations for Philemon’s obedience, beyond what even he is suggesting. This further supports the interpretation that Paul expects Philemon to free Onesimus from slavery. This was strongly hinted earlier in the letter, but the reference to Philemon doing “even more” than was asked summarizes his expectations. Paul’s hope was for Philemon to accept Onesimus with enthusiasm, not a resentful obedience. Though uncertain, this may even indicate Paul’s hope that Philemon would allow Onesimus to return to Paul for ministry work. If so, the story would come full circle, from runaway slave to conversion, to the return of the slave, his freedom, and faithful service to the Lord.

Verse 22. At the same time, prepare a guest room for me, for I am hoping that through your prayers I will be graciously given to you.

Paul ends the main body of his letter with a somewhat surprising request: for Philemon to have a guest room ready for him. Paul expected to be released soon from his Roman house arrest. How he knew this, we are not certain. Paul may have received a spiritual answer from God regarding his future. It is also possible that this letter was written near the end of his two years under house arrest, and his accusers had not yet appeared for his court case. Under Roman law, a prisoner held for two years without being confronted by his accusers had to be released.

The final phrase in this verse offers other wonderful insights. First, Paul recognized Philemon’s prayers for his freedom. Undoubtedly, many Christians were praying for Paul’s release during this time, even though Paul had been in jail for two years in Caesarea and then two more years in Rome. Philemon and the other Christians in the Colossian church were faithful in prayer.

Second, Paul planned to visit Philemon after his release. This was a huge statement, as Paul had previously mentioned his desire to take the message of Jesus to Spain (Romans 15:24–28). Now he planned to visit Philemon, and apparently soon, since he requested a room prepared for him. The letters of 1 Timothy and Titus both indicate Paul did have further ministry in this region of the Roman Empire before his death. It is uncertain whether Paul ever traveled to Spain.

Verse 23. Epaphras, my fellow prisoner in Christ Jesus, sends greetings to you,

This verse begins the conclusion of Philemon, running through verse 25. Paul includes a greeting from Epaphras, described as Paul’s “fellow prisoner in Christ Jesus.” Like Paul, Epaphras was jailed for his faith. He was also mentioned twice in Colossians. Colossians 1:7 describes Epaphras as a faithful missionary who brought the gospel to Philemon and others in his city. He brought news about the church in Colossae to Paul. Colossians 4:12 suggests that Epaphras was from Colossae, as well. He was known for his faithful prayers for his fellow Colossian believers.

We are not told in the Bible how or why Epaphras was arrested. However, he would have been in Rome either to share the gospel and/or to assist Paul. Presumably, at some point he was arrested for his Christian activities. Paul commended this work, clearly acknowledging that Epaphras’ imprisonment was due to his missionary efforts.

Context Summary
Philemon 1:23–25 closes Paul’s letter to Philemon. After asking Philemon to forgive and free the runaway slave Onesimus, Paul sends greetings from five of his companions: Epaphras, Mark, Aristarchus, Demas, and Luke. All of these men are referred to in other scriptures written by Paul. Mark and Luke are the authors of those gospels. According to 2 Timothy 4:10, however, Demas eventually dropped out of his ministry work.

Verse 24. and so do Mark, Aristarchus, Demas, and Luke, my fellow workers.

Paul mentioned one of his companions in verse 23: Epaphras. Here, he refers to four others: Mark, Aristarchus, Demas, and Luke. These men were not imprisoned like Paul and Epaphras, but were in Rome to help Paul with his ministry.

The “Mark” mentioned here is John Mark, a Christian related to Barnabas. The early church met in his mother’s home in Jerusalem (Acts 12). Mark later joined Paul and Barnabas but left during the trip. Paul and Barnabas later parted ways because Paul did not want to take Mark on another mission trip. Barnabas and Mark instead left for Cyprus. Mark was also mentioned in Colossians 4:10 and is also seen with Peter in 1 Peter 5:13 (likely in Rome) and 2 Timothy 4:11 (somewhere outside of Rome). At that point, Paul and Mark had reconciled and served together again.

Aristarchus had traveled with Paul in the past (Acts 19:29; Acts 20:4) and was mentioned as a fellow prisoner with Paul in Rome in Colossians 4:10.

Demas was also mentioned alongside Luke in Colossians 4:14. Unfortunately, according to 2 Timothy 4:10, he later abandoned Paul.

Luke is the author of the book of Acts and the Gospel of Luke. He worked as a missionary with Paul, and was with him in Rome during his imprisonment. It is significant that Mark and Luke were together during this time. Both of their gospels were likely written close to this time, with both writers in Rome. This suggests a date for both gospels prior to the first half of the AD 60s.

Verse 25. The grace of the Lord Jesus Christ be with your spirit.

The closing phrase, “The grace of the Lord Jesus Christ,” was also used by Paul in 2 Corinthians 13:14 and Philippians 4:23. In both other cases, Paul was close to those he wrote to. This is the only personal letter written by Paul in the New Testament where this same phrase is used, perhaps indicating a closer concern for Philemon.

The final phrase “be with your spirit” refers to Philemon’s spirit, not the Holy Spirit. The majority of later manuscripts end this letter with “Amen,” similar to other New Testament letters. However, this closing “Amen” was not a consistent part of the manuscript tradition until the New Testament letters began circulating as a collection and were used in churches; it is therefore likely a later addition.

Interestingly, Paul ends with “your” spirit using a plural “all of you” form in Greek. So, this refers not only to Philemon, but also to his family and the church that met in his house (Philemon 1:2).

The Bible does not record what happened to Philemon and Onesimus. However, the letter of Ignatius to the Ephesians, from the early second century, mentions a man named Onesimus as a bishop in Ephesus following Timothy. Later tradition adds that Onesimus was arrested in Rome and martyred, though this is less certain.

Book Summary
Philemon is one of the shorter books in the Bible, but it contains some important information. The Christian concept of slavery cannot be understood without a proper review of this letter. Paul recognizes the facts of slavery in his era, and does not command Philemon to release Onesimus. However, he does appeal to the unity we share in Christ as a reason for Philemon to set this man free.

End of Chapter 1, and the book of Philemon.

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