Philemon 1-21 - EXEGESIS
CONTEXT: This is a story that includes a (more than likely) runaway slave, Onesimus, who has come to know Paul in Rome, was converted by Paul to the Christian faith by Paul, and rendered voluntary service to Paul in his Roman imprisonment. Paul encourages Onesimus to return to Philemon, his former master, which will make this a difficult story for many people.
However, Paul encourages Philemon to receive Onesimus as a beloved brother in the faith rather than a slave-and he asks Philemon to return Onesimus to Rome so that he might help Paul. While Paul doesn't explicitly request that Philemon set Onesimus free, he does elevate Onesimus' status to one of brother rather than menial servant.
Slavery was permitted in most countries at that time, including Israel. Various circumstances could lead to slavery, including being born of a slave, captured in battle, unable to pay one's debt, or breaking into someone's home. Slaves could be bought, sold, and beaten.
However, Jewish law provided certain protections for slaves that were not common in most nations of that day. A master who beat a slave to death was subject to punishment (Exodus 21:20). A master who permanently injured a slave was required to release that slave (Exodus 21-26-27). A man who married a woman who was taken captivity in war and then became dissatisfied with her was not permitted to sell her, but was required to set her free (Deuteronomy 21:10-14). An Israelite who became a slave of another Israelite could be enslaved for no more than six years (Exodus 21:2).
Paul doesn't question the validity of slavery, but he does call Philemon to greet Onesimus as a Christian brother-and to allow that relationship to supersede that of master and slave.
In this letter, Paul may have been practicing "The Art of the Possible." He couldn't abolish slavery, but he could persuade Philemon to treat Onesimus with brotherly love. Rather than asserting his apostolic authority, he entreats Philemon to tread lightly-lovingly-with Onesimus.
Based on Colossians 4:7-9, it seems likely that Paul wrote the letters to Philemon and Colossae at about the same time and had them delivered by the same person at the same place.
PHILEMON 1-3. PAUL AND TIMOTHY TO PHILEMON
1 Paul, a prisoner of Christ Jesus, and Timothy our brother, To Philemon our beloved brother and fellow worker, 2 and to Apphia our sister, and to Archippus our fellow soldier, and to the church in your house: 3 Grace to you and peace from God our Father and the Lord Jesus Christ.
"Paul, a prisoner of Christ Jesus" (v. 1a). Paul describes himself, not as a prisoner of Rome, but as a prisoner of Christ Jesus. Following his Damascus road experience with Christ, he had devoted his life to Christ. He had enjoyed considerable status as a Pharisee, but said: "However, what things were gain to me, these have I counted loss for Christ. Yes most certainly, and I count all things to be loss for the excellency of the knowledge of Christ Jesus, my Lord, for whom I suffered the loss of all things, and count them nothing but refuse, that I may gain Christ, and be found in him" (Philippians 3:7-9).
• Paul had suffered many things for Christ (Acts 9:28; 13:50; 14:4, 19; 16:22; 21:30; 22:22; 23:1-10; 1 Corinthians 4:9; 2 Corinthians 4:8-12; 11:16-28; 2 Timothy 2:9; 3:10-13).
So it is no wonder that he speaks of being a prisoner of Christ. Any hardship or imprisonment that he might suffer is simply the natural consequence of his servitude to Christ.
• Paul was imprisoned on several occasions-initially in Philippi by the high priest and other Jewish leaders (Acts 5:17-18; 21:27-30), but later (at the instigation of Jews) by the Romans (Acts 16:19ff; 21:31ff). He may have been imprisoned in Ephesus. The Romans took him via Caesarea (Acts 24:1ff) to Rome (Acts 28:11ff). Paul described himself as "an ambassador in chains" (Ephesians 6:20).
This letter to Philemon was probably written from Rome-although it could have been written from Ephesus.
"and Timothy our brother" (v. 1b). Timothy was Paul's faithful co-worker. He was raised in Lystra by a Greek father and a Jewish-Christian mother, and became an important leader in the Lystran church. He accompanied Paul from Lystra to Macedonia. Paul sent him to visit churches, both to assess the pastoral needs of those churches and to teach and encourage them. Paul wrote two pastoral letters to Timothy (1-2 Timothy) as a spiritual father to a spiritual son. His letters to Timothy include both instruction and encouragement.
"to Philemon, our beloved fellow worker" (v. 1c). We have reason to believe that Philemon was from Colossae. We know that he was one of Paul's converts (v. 19). Philemon hosted a church in his home (v. 2). Paul addresses him as "our beloved fellow worker" (v. 1c). He says, "We have much joy and comfort in your love, because the hearts of the saints have been refreshed through you, brother"-high praise (v. 7).
"to the beloved Apphia" (v. 2a). The Greek text that I consulted reads, Apphia ho adelphe ("to Apphia our sister"). This has led some people to assume that Apphia is Philemon's wife, but that is far from certain.
"to Archippus, our fellow soldier" (v. 2b). Paul also mentions Archippus in the closing verses of his letter to Colossae, saying, "Tell Archippus, 'Take heed to the ministry which you have received in the Lord, that you fulfill it'" (Colossians 4:17). We don't know the nature of that ministry.
We know little more about Archippus except for two traditions-the first that he was one of the 72 disciples appointed by Jesus (Luke 10:1)-and the second that he was the first bishop of Laodicea.
"and to the assembly (Greek: ekklesia) in your house" (v. 2c). The Greek word ekklesia (assembly or church) is comprised of two words, ek (out) and kalein (to call)-so it means "to call out"-or "those who are called out."
• We usually use the word "church" to translate ekklesia, although the World English Bible uses the word "assembly."
This verse tells us that Philemon hosted the Colossian church in his home. However, this letter is addressed to Philemon rather than to the church at large.
"Grace (Greek: charis) to you and peace (Greek: eirene) from God our Father and the Lord Jesus Christ" (v. 3). Paul characteristically links grace and peace as a special form of blessing in the opening of his letters (Romans 1:7; 1 Corinthians 1:3; 2 Corinthians 1:2; Galatians 1:3; Philippians 1:2; Colossians 1:2; 1 Thessalonians 1:1; 2 Thessalonians 1:2; 1 Timothy 1:2; 2 Timothy 1:2; Titus 1:4)
• Grace (charis) involves the giving and receiving of something that has the potential to bless both giver and receiver. The classic definition of grace is "the free gift of salvation through Jesus Christ." However, grace can take many forms. When used in the salutation of a letter, as it is here, I would imagine that Paul would intend charis to embrace those many forms.
• Peace (Greek: eirene) has its roots in the Hebrew word shalom-which speaks of an inner kind of peace-the kind of well-being that is derived from a deep relationship with God.
But notice that, unlike most of his letters, Paul doesn't mention his apostolic authority in these introductory verses-and he mentions it only very lightly in verse 8. As noted above, that is probably because he is taking a soft approach to Philemon, who might take offense at a stronger approach.
PHILEMON 4-7. I THANK MY GOD ALWAYS FOR YOUR LOVE AND FAITH
4 I thank my God always, making mention of you in my prayers, 5 because I hear of your love and of the faith which you have toward the Lord Jesus and toward all the saints; 6 and I pray that the fellowship of your faith may become effective through the knowledge of every good thing which is in you [e]for the sake of Christ. 7 For I have had great joy and comfort in your love, because the ]hearts of the ]saints have been refreshed through you, brother.
"I thank my God always" (v. 4a). Paul often includes thanksgiving in his letters. In verse 5, he will tell Philemon that for which he is thankful.
"making mention of you in my prayers" (v. 4b). Paul includes Philemon in his prayers. In verse 6, he will give Philemon an idea of the content of those prayers.
"hearing of your love (Greek: agape), and of the faith (Greek: pistis) which you have toward the Lord Jesus, and toward all the saints" (Greek: hagios) (v. 5). Paul doesn't specify how he learned of Philemon's love and faith. Of course, he would have observed Philemon in Colossae, but it seems likely that Epaphras, "a faithful servant of Christ on our behalf" (Colossians 1:7; see also Colossians 4:12) was the messenger. Paul mentions Epaphras in the closing verses of this letter as "my fellow prisoner in Christ Jesus" (v. 23).
• "Love." Agape love is more a "doing" than a "feeling" word. It doesn't require that we approve of the actions of the person whom we love-or even that we enjoy their company. It does require that we act in behalf of that person-to demonstrate our love in some practical fashion.
• "Faith." In the New Testament, pistis (faith) has to do with the person's response to the kerygma (the proclamation of the Good News of Jesus Christ). In other words, Christian faith is faith in the Lord Jesus-steering the ship of our lives by Jesus' star.
• "Saints." The Greek word hagios literally means "holy one." While we usually reserve the word "saints" to refer to those who have been canonized by the church as saints, the New Testament uses hagios to mean ordinary Christians (Acts 9:13, 41; Romans 1:7; 12:13; 15:26; 1 Corinthians 1:2; Philippians 1:1, etc.). By that standard, the people who sit in the pews alongside us are saints-and so are we.
The word "saints" comes from the Latin sanctus, which means "sacred." The concept of canonized saints as a separate category of especially virtuous Christians is not found in the New Testament, but was established nearly a thousand years later when Pope John XV canonized the first Roman Catholic saint in January 993 A.D.
"that the fellowship (Greek: koinonia) of your faith may become effective, in the knowledge of every good thing which is in us in Christ Jesus" (v. 6). This is Paul's prayer for Philemon.
• Just as the word agape (love, v. 5) implies some sort of action in behalf of the beloved, so also does koinonia, which can be translated fellowship or sharing. Although Philemon is apparently more affluent than most, Paul's prayer in this verse emphasizes sharing his faith rather than his money-although sharing financially is certainly in keeping with agape love (v. 5).
• As Philemon shares his faith, he will understand more deeply "the knowledge of every good thing which is in us in Christ Jesus."
"For we have much joy and comfort in your love, because the hearts of the saints have been refreshed (Greek: anapauo) through you, brother" (v. 7). Paul takes comfort in the fact that Philemon's love has helped his fellow believers to find anapauo-rest or refreshment. That was especially important in that day, when the church was still small and subject to harassment on many fronts.
Rest and refreshment are still important today. Joseph Parker advised, "Preach to the suffering, and you will never lack a congregation. There is a broken heart in every pew." And so there is.
PHILEMON 8-11. FOR LOVE'S SAKE
8 Therefore, though I have enough confidence in Christ to order you to do what is proper, 9 yet for love's sake I rather appeal to you-since I am such a person as Paul, an old man, and now also a prisoner of Christ Jesus-10 I appeal to you for my son Onesimus, whom I fathered in my imprisonment, 11 who previously was useless to you, but now is useful both to you and to me.
"Therefore, though I have all boldness in Christ to command you that which is appropriate" (v. 8). For the first time in this letter, Paul mentions his authority as an apostle and the one who brought Philemon to Christ.
"yet for love's sake I rather beg (Greek: parakaleo), being such a one as Paul, the aged (Greek: presbutes), but also a prisoner of Jesus Christ" (v. 9). But Paul doesn't lean on his authority, but rather comes to Philemon with a plea. He mentioned Philemon's love earlier (v. 4). Now he bases his appeal on love.
The Greek word parakaleo combines two Greek words-para (to the side of) and kaleo (to call). It means to call, exhort, or urge. Beg is too strong a word-too groveling. Paul is capable of using various strategies to influence people, but he never grovels.
But in this verse Paul leans on his own vulnerability to persuade Philemon. Paul is both an old man and a prisoner. Paul is Philemon's spiritual father, so Philemon can hardly fail to be touched by Paul's current circumstances. Paul is pulling out all the stops-using everything at his disposal-to get Philemon to honor his plea. However, he stops short of groveling. Paul isn't feeling sorry for himself, and Philemon surely understands that.
• But note the similarity between presbutes (old or aged) and presbuteros (an old man, an elder, or an ambassador). The two words are not only similar, but are closely related. It would be quite appropriate to translate this as "Paul the elder" or "Paul the ambassador" rather than "Paul the aged."
"I beg (parakaleo) you for my child, whom I have become the father of in my chains, Onesimus"(v. 10). Just as Paul is Philemon's spiritual father, so he is also Onesimus' spiritual father. While Paul won't mention this until verse 16, the fact that he is both men's father makes Philemon and Onesimus brothers-brothers in Christ.
"who once was useless to you, but now is useful to you and to me" (v. 11).
The name Onesimus means "useful," and was a common name for a slave who proved himself useful. However, he became useless to Philemon when he left Philemon's service. He has proven useful to Paul in his imprisonment. Now Paul is returning him to Philemon, who can once again find Onesimus useful-although verses 12-14 seem to constitute a veiled plea that Philemon will send Onesimus back to serve Paul in prison.
PHILEMON 12-16. I AM SENDING ONESIMUS BACK
12 I have sent him back to you in person, that is, sending my very heart, 13 whom I wanted to keep with me, so that in your behalf he might be at my service in my imprisonment for the gospel; 14 but I did not want to do anything without your consent, so that your goodness would not be, in effect, by compulsion, but of your own free will. 15 For perhaps it was for this reason that he was separated from you for a while, that you would have him back forever, 16 no longer as a slave, but more than a slave, a beloved brother, especially to me, but how much more to you, both in the flesh and in the Lord.
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"I am sending him back. Therefore receive him, that is, my own heart" (Greek: splanchnon-the seat of one's emotions) (v. 12).
• I consulted two Greek texts and don't find the words "Therefore receive him." A better translation would be "I am sending him back to you as a part of my heart." Paul is telling Philemon how emotionally invested he is in Onesimus so that Philemon will feel obligated to treat Onesimus in a kindly fashion.
By the time Philemon reads Paul's letter, Onesimus will be present with him once again.
"whom I desired to keep with me, that on your behalf he might serve me in my chains for the Good News" (v. 13). Paul wanted to keep Onesimus with him so that Onesimus might serve Paul in his chains. Paul reminds Philemon that he is in chains because of the Gospel. He is being punished for his faithfulness rather than any misbehavior.
• We aren't told what service Philemon might render Paul-or what restrictions they might labor under. However, Paul would clearly benefit by having someone to deliver a message-or to obtain paper and pens-or to perform any number of tasks, great or small. When a person has lost the option of moving about, any help would be highly significant.
• Paul tells Philemon that he had thought of keeping Onesimus to serve him on Philemon's behalf. In saying this, Paul assumes that Philemon would have been there to help him if that were possible. He has learned that Onesimus can serve as a good stand-in for Philemon.
"But I was willing to do nothing without your consent, that your goodness would not be as of necessity, but of free will" (v. 14). While Paul might like to assume that Philemon would allow Onesimus to stay at Paul's side, Philemon might misinterpret any failure on Paul's part to encourage Onesimus to stay with him. If Onesimus is, indeed, a runaway slave, Paul would be guilty of aiding and abetting a fugitive from the law if he kept Onesimus without permission. Paul is anxious to deal with Philemon considerately, which requires getting Philemon's voluntary consent for Onesimus to stay with Paul.
"For perhaps he was therefore separated from you for a while, that you would have him forever"(v. 15). It is as if God has designed a plan that would benefit everyone-Paul, Onesimus, and Philemon.
• The benefit to Paul is that Onesimus has been able to help Paul in his imprisonment.
• The benefit to Onesimus is that he has found Christ as savior-and Paul and Philemon as brothers.
• The benefit to Philemon is that, while he lost Onesimus for a period of time, he stands to regain him permanently.
"no longer as a slave, but more than a slave, a beloved brother, especially to me, but how much rather to you, both in the flesh and in the Lord" (v. 16). But the person who returns to Philemon will be in a very different relationship than before. Where he was once only a slave, and not a very happy one, he is now a brother in Christ both to Paul and to Philemon.
This verse falls short of asking Philemon to emancipate Onesimus, but it does require him to consider Paul's deep affection for Onesimus when deciding how to treat his returned slave. It also requires him to reflect on the fact that Onesimus is now a Christian, and is therefore Philemon's brother. How can Philemon require a brother to also serve as a slave? It won't be impossible, but their relationship will certainly be altered in a positive and permanent way.
PHILEMON 17-21. RECEIVE HIM AS YOU WOULD RECEIVE ME
17 If then you regard me as a partner, accept him as you would me. 18 But if he has wronged you in any way or owes you anything, charge that to my account; 19 I, Paul, have written this with my own hand, I will repay it (not to mention to you that you owe to me even your own self as well). 20 Yes, brother, let me benefit from you in the Lord; refresh my heart in Christ. 21 Having confidence in your obedience, I write to you, since I know that you will do even more than what I say.
"If then you count me a partner" (Greek: koinonos) (v. 17a). Note the similarity between koinonos (partner or companion) with koinonia (fellowship or sharing). Both words suggest an intimacy that evolves from a deep personal relationship.
"receive him as you would receive me" (v. 17b). Paul is not asking that Philemon treat Onesimus as a partner, although he has already identified Onesimus as Philemon's brother, an even closer relationship.
• But Paul is telling Philemon that, if he counts Paul as his partner, he should receive Onesimus back into his home as he would receive Paul. If it were Paul returning to Philemon's home, he would find a warm welcome, an affectionate greeting, a sumptuous dinner, and a comfortable bed. He is telling Philemon to welcome Onesimus in the same manner.
"But if he has wronged you at all, or owes you anything, put that to my account" (v. 18). If Onesimus was, indeed, a runaway slave, Philemon suffered a loss at his departure. If Onesimus stole money or property from Philemon as he was leaving-or even prior to his leaving-Philemon would have suffered an additional loss. In any event, Philemon could claim financial and personal injury based on Onesimus' behavior.
• Paul acknowledges that Onesimus has wronged Philemon, but he asks Philemon to put it to his (Paul's) account-to let Paul carry the debt.
"I, Paul, write this with my own hand: I will repay it (not to mention to you that you owe to me even your own self besides)" (v. 19). It is possible that Paul has written this entire letter with his own hand, but it seems more likely that he has followed his usual practice of using a secretary, and has taken the pen for emphasis to write this verse.
• Paul promises to repay whatever injury that Onesimus has caused Philemon. While it seems unlikely that a prisoner could raise the money to repay any significant debt, Paul could appeal to Christians of churches he has founded to donate money for that purpose. No doubt, if Philemon requested payment, Paul would do everything in his power to comply.
• But Paul makes it unlikely that Philemon would make such a request, saying, "not to mention to you that you owe to me even your own self besides." It was by Paul's ministry that Philemon became a Christian. Philemon owes Paul for the person he has become. He owes Paul for the salvation he has received. If Paul might find it difficult to repay Philemon for any debt that Onesimus has incurred, Philemon would find it impossible to repay Paul for what Paul has done for him.
"Yes, brother, let me have joy (Greek: oninemi) from you in the Lord. Refresh my heart in the Lord"(Greek: Christos-Christ) (v. 20). The Greek word oninemi has more to do with usefulness or profitability or gratification than with joy. Paul is appealing to Philemon to give him some sort of profit or gratification-in other words, some sort of payback for Philemon's spiritual debt to Paul.
• Furthermore, there is a wordplay in this verse that you can't see by reading an English translation. Note the similarity between the name of the returning slave, Onesimus, and the Greek word oninemi (gratification). Paul was a highly educated man, so we be sure that this play on words was intentional.
"Having confidence in your obedience (Greek: hupakoe), I write to you, knowing that you will do even beyond what I say" (v. 21). The Greek word hupakoe is softer than our word obedience. Paul hasn't issued orders to Philemon, but has only pled the case that Philemon should receive Onesimus as a brother and a beloved friend of Paul's. Now, in this verse, Paul is saying that he is confident that Philemon will comply with his request. Compliance with a request is different from obedience to an order-softer, less demanding-easier for Philemon to accept.
• Paul further expresses his confidence that Philemon will not only comply with his request, but will go even beyond what Paul has requested.
C. H. Spurgeon Commentary on Philemon
Philemon 1:1. Paul, a prisoner of Jesus Christ, -
This is one of Paul's private letters, though it has the stamp of inspiration upon it. It was not written concerning church business, nor to teach some great doctrinal truth, but there was a runaway slave who had come to Rome, and who had been converted under Paul's ministry, and Paul was sending him back to his master; and this was the letter which he was to take with him, to make some sort of apology for him, and to ask his master to receive him with kindness, and to forgive his fault. Every word of this Epistle is very wisely put. Paul begins by calling himself "a prisoner of Jesus Christ." Who would not grant him his desire when he was wearing a chain for Christ's sake? If a letter were to come to you from some beloved minister, whom you knew to be lying in a dungeon and likely soon to die, you would be greatly touched if you noticed the traces of the rust of his fetters on the letter. "Paul, a prisoner of Jesus Christ," -
Philemon 1:1-2. And Timothy our brother, unto Philemon our dearly beloved, and fellowlabourer, and to our beloved Apphia, and Archippus our fellowsoldier, and to the church in thy house:
He joins Timothy with himself, to give double weight to the message. Probably Timothy was well known to Philemon, and much respected by him, so he puts Timothy's name that there might be two to plead with him. Then, notice the loving titles with which Paul addresses Philemon: "our dearly beloved, and fellow labourer." Probably the person whom Paul called "beloved Apphia" was Philemon's wife, so he writes to her also. Perhaps the wife was the more tender-hearted of the two, and might put in a good word for Onesimus, and her husband would all the more readily grant Paul's request. He also mentions Archippus, who was either the pastor of the church at Colosse, or an evangelist who stayed occasionally at the house of Philemon. So he mentions him with all the rest of the household who met there for worship, and so made up the church in the house.
Philemon 1:3-7. Grace to you, and peace, from God our Father and the Lord Jesus Christ. I thank my God, making mention of thee always in my prayers, hearing of thy love and faith, which thou hast toward the Lord Jesus, and toward all saints; that the communication of thy faith may become effectual by the acknowledging of every good thing which is in you in Christ Jesus. For we have great joy and consolation in thy love, because the bowels of the saints are refreshed by thee, brother.
Paul recalls how much Philemon had done in the comforting of persecuted and poor saints. And when you are about to ask a favor of anyone, it is well to show your gratitude for what you or others have already received from him.
Philemon 1:8-9. Therefore, though I might be much bold in Christ to enjoin thee that which is convenient, yet for love's sake I rather beseech thee, being such an one as Paul the aged, and now also a prisoner of Jesus Christ.
He says in effect, "I am an apostle, and I am your spiritual father, so I might have spoken with authority to you, and have said, 'It is your duty to do this;' but I am not going to do anything of the kind. I am going to plead with you, and beseech it of you as a kindness and a favor. Pay a loving tribute to my old age; and beside that, I am a prisoner shut up in the dungeon for Christ's sake; hear the clanking of my chains, and grant my request for love's sake."
Philemon 1:10. I beseech thee for my son Onesimus, whom I have begotten in my bonds:
"He came to hear me preach in the prison. He has been listening to me while I am still a captive, and he has been given to me, as another son in the gospel, to be a comfort to me in my bonds. I beseech you for him."
Philemon 1:11-12. Which in time past was to thee unprofitable, but now profitable to thee and to me: whom I have sent again:
"He was thy slave, and therefore I have sent him back to thee."
Philemon 1:12. Thou therefore receive him, that is, mine own bowels:
"Look upon him as though he were my very heart, and receive him as you would receive me if I could go to you."
Philemon 1:13-14. Whom I would have retained with me, that in thy stead he might have ministered unto me in the bonds of the gospel: but without thy mind would I do nothing; that thy benefit should not be as it were of necessity, but willingly.
"I would have kept him," says Paul, "for I need someone to be my companion, to comfort me in my distress; but I would not do it without asking your leave, lest I should seem to take advantage of you. Though I know that you would willingly consent to it, yet, nevertheless, that it might be perfectly voluntary on your part, I have sent him back to you, that you may do as you will with him."
Philemon 1:15-17. For perhaps he therefore departed for a season, that thou shouldest receive him for ever; not now as a servant, but above a servant, a brother beloved, specially to me, but how much more unto thee, both in the flesh, and in the Lord? If thou count me therefore a partner,--
"If thou hast true fellowship and communion with me," -
Philemon 1:17. Receive him as myself.
How beautifully this is put all through! It very much reminds me of our Lord Jesus Christ, who seems to say to the Divine Father, "This poor child is in fellowship with me. Receive him, therefore, as myself;" and this is just what God does in the case of repenting and believing sinners; he receives them just as if he could see Christ in them.
Philemon 1:18. If he hath wronged thee, or oweth thee ought, put that on mine account;
How generously this is put by this poor prisoner at Rome, and how gloriously, in this, he is like our Master, who stands as Surety for us!
Philemon 1:19. I Paul have written it with mine own hand, I will repay it: albeit I do not say to thee how thou owest unto me even thine own self besides.
Paul had been the means of Philemon's conversion, so he was immeasurably in debt to the apostle; but Paul only gently reminds him of the fact as a reason why he should deal kindly with Onesimus for his sake.
Philemon 1:20. Yea, brother, let me have joy of thee in the Lord: refresh my bowels in the Lord.
"You have refreshed others, then, surely, you will not let me be without refreshment now You have been very kind to all sorts of saints; then you cannot be unkind to the man who is your own spiritual father."
Philemon 1:21. Having confidence in thy obedience I wrote unto thee, knowing that thou wilt also do more than I say.
This is delicately yet forcibly put, and we feel certain that Philemon must have done as Paul wished, even though we have no record of the fact.
BibleRef - What does Philemon chapter 1 mean?
OVERVIEW: 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. 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.
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.
