Philemon
Introduction to the Book of Philemon
Authorship and Date
The Epistle to Philemon was written by the Apostle Paul during his first Roman imprisonment, around A.D. 60–62. This date aligns with Paul’s authorship of the so-called “Prison Epistles” (Ephesians, Philippians, Colossians, and Philemon), all of which were likely written around the same time.
Recipient
The letter is addressed primarily to Philemon, a wealthy Christian who lived in Colosse. He was a prominent member of the church there and hosted the church in his house (Philemon 2). Paul also greets Apphia (likely Philemon’s wife), Archippus (possibly his son or a church leader), and “the church in your house,” indicating this was also intended to be read within the household congregation.
Occasion and Context
The letter concerns a runaway slave named Onesimus, who had fled from Philemon—possibly after stealing from him (Philemon 18). In the course of his flight, Onesimus encountered Paul in Rome, where Paul was under house arrest. Through Paul's ministry, Onesimus came to saving faith in Jesus Christ (Philemon 10). Paul referred to him as “my son” and described him as formerly “unprofitable,” but now “profitable” both to Paul and to Philemon (Philemon 11).
Paul sent Onesimus back to Philemon, accompanied by this personal letter. Roman law gave slave owners the legal right to punish runaway slaves severely, even with death. But Paul does not appeal to Philemon based on law or justice—he appeals to him on the basis of love, grace, and Christian brotherhood. Paul urges Philemon to receive Onesimus not as a slave, but as a beloved brother in Christ (Philemon 16). He even offers to repay any financial debt Onesimus may have incurred (Philemon 18–19), showing a deep sense of personal responsibility and intercession.
Themes and Purpose
Though it is the shortest of Paul’s letters, Philemon powerfully illustrates several core theological themes:
Christian Forgiveness and Reconciliation
Philemon is a living case study in how the gospel transforms relationships. Onesimus had wronged Philemon, but now as a fellow believer, he was to be forgiven and welcomed.The Power of the Gospel to Transform Social Structures
Paul does not call for the abolition of slavery outright, but his letter plants the seeds that eventually undermined slavery from within. In Christ, master and slave are equals (Galatians 3:28; Colossians 3:11).Love Over Law
Paul appeals “for love’s sake” rather than demanding obedience as an apostle (Philemon 8–9). This reflects how grace governs the New Covenant.Substitutionary Advocacy
Paul tells Philemon to “charge it to my account” if Onesimus owes anything—a vivid picture of Christ’s substitution for us (Philemon 18).Christian Brotherhood Transcending Class or Status
Onesimus, once a runaway slave, is now part of the family of God. The church must no longer relate to people based on status but on their identity in Christ.
Conclusion
Philemon is more than a private letter—it is a Christ-centered manifesto of gospel transformation in the social and personal lives of believers. It highlights how a true understanding of grace leads not merely to changed doctrine, but to radically altered relationships. It also showcases Paul's pastoral heart, his gospel logic, and his confidence in the power of love to move the hearts of God’s people.
Paul’s Plea to a Friend, on Behalf of a Slave (Philemon 1:1–3)
“This is a notable Epistle, and full of worth; each word having its weight, each syllable its substance. From an abject subject, the receiving of a runaway servant, St. Paul soars like a heavenly eagle, and flies a high pitch of heavenly discourse.” —John Trapp
A. Greeting and Introduction (Philemon 1:1–3)
1. The Writer and the Recipient (1:1)
"Paul, a prisoner of Jesus Christ, and Timothy our brother, to Philemon our beloved friend and fellow laborer,"
The Apostle Paul opens this short, personal letter not by emphasizing his apostolic authority, but by presenting himself as a "prisoner of Christ Jesus." Paul was writing during his first Roman imprisonment (Acts 28:30–31), around A.D. 60–62. Though bound by Roman chains, he viewed himself not as Rome’s prisoner, but as one under divine appointment — a prisoner of Christ. His imprisonment was not for crime, but for the cause of the gospel.
Joining Paul in the greeting is Timothy, his trusted son in the faith. Timothy’s name often appears alongside Paul’s in his letters (e.g., Philippians, Colossians, 1 & 2 Thessalonians), underscoring their ministry partnership.
Paul addresses this letter to Philemon, described as a “beloved friend and fellow laborer.” Though this is the only New Testament mention of Philemon by name, he was clearly dear to Paul. The absence of any reference to Paul's apostolic office here shows Paul was making a plea of love, not a command. Unlike the stronger tone Paul uses in Galatians or Corinthians, here Paul appeals from friendship and shared labor in the gospel.
2. The Household and Church Community (1:2–3)
"To the beloved Apphia, Archippus our fellow soldier, and to the church in your house: Grace to you and peace from God our Father and the Lord Jesus Christ."
Apphia is likely Philemon’s wife. In Greco-Roman homes, the wife would have had authority over the household, especially slaves, making her inclusion in the greeting vital given the topic of Onesimus’ return. Archippus, possibly their son or at least a prominent church leader (see Colossians 4:17), is called a “fellow soldier,” which implies Christian steadfastness under persecution or hardship. Paul was reminding Archippus of the shared fight for the faith.
The letter also greets “the church in your house.” In the early church period, believers typically met in the homes of wealthy patrons. Philemon evidently hosted such a group in Colosse. These gatherings were small, familial, and intimate — and often interwoven with the household's rhythm. Paul's inclusion of the church community is not incidental. Though the letter is personal, it carried weight for the entire church. The way Philemon responded to Paul's plea would reflect and model the gospel before the watching eyes of his church family.
Paul’s signature greeting — “Grace to you and peace” — appears in all his epistles. Grace (Greek: charis) and peace (Hebrew: shalom) were more than a kind salutation; they were a theological blessing rooted in the gospel. Grace is God’s unmerited favor extended to the sinner; peace is the resulting spiritual rest and reconciliation that comes through Jesus Christ. Both come "from God our Father and the Lord Jesus Christ," and are essential in the context of forgiveness and reconciliation that this letter will expound.
Summary:
In just these opening verses, we see Paul masterfully setting the tone for what is to follow — a heartfelt plea rooted in love, grace, and fellowship, not law or authority. Paul affirms his bonds (both literal and spiritual), his affection for Philemon, and his recognition of the shared Christian community that will witness the outcome of this deeply personal appeal. The gospel is not merely a doctrinal truth but a relational one, shaping how believers forgive, reconcile, and honor one another in Christ.
B. Paul’s Thanksgiving and His Plea Begins (Philemon 1:4–11)
Paul’s Thanks for Philemon’s Character (1:4–7)
"I thank my God, making mention of you always in my prayers, hearing of your love and faith which you have toward the Lord Jesus and toward all the saints, that the sharing of your faith may become effective by the acknowledgment of every good thing which is in you in Christ Jesus. For we have great joy and consolation in your love, because the hearts of the saints have been refreshed by you, brother."
Paul’s relationship with Philemon was more than professional—it was deeply personal and spiritual. This thanksgiving section functions as both genuine gratitude and a strategic lead-in to Paul’s request.
Paul assures Philemon that he prays for him often, and with thankfulness. As in Romans 1:9, Ephesians 1:16, and 1 Thessalonians 1:2, Paul makes mention of Philemon in his prayers. This phrase indicates not merely lengthy prayers, but frequent and heartfelt mention, affirming Paul’s affection and high regard.
Paul’s thanksgiving is rooted in Philemon’s spiritual fruit: "your love and faith which you have toward the Lord Jesus and toward all the saints." These two virtues — love and faith — characterize Philemon’s walk. And like all true Christian love, it did not terminate in sentiment; it translated into tangible encouragement for other believers. Paul rejoices because Philemon’s hospitality and generosity had refreshed the saints — like spiritual water to parched souls.
Paul prays that this spiritual vitality would overflow into effective witness: "that the sharing (koinonia) of your faith may become effective by the acknowledgment of every good thing which is in you in Christ Jesus." Here, “sharing” may carry both the sense of evangelistic witness and generous giving, as Paul uses this same word for financial generosity elsewhere (Romans 15:26; 2 Corinthians 8:4). The key to effective gospel ministry lies not in strategies or systems, but in recognizing and declaring what Christ has done in us. Paul knew that as Philemon came to appreciate more deeply “every good thing” Christ had worked in him, his witness would flourish.
Paul concludes with a heartfelt affirmation: "the hearts of the saints have been refreshed by you, brother." The word “refreshed” (Greek: anapauo) evokes the picture of weary soldiers finding rest on the battlefield. Philemon had been such a refuge — a balm of grace and encouragement in the early church.
Paul’s Plea on Behalf of Onesimus (1:8–11)
"Therefore, though I might be very bold in Christ to command you what is fitting, yet for love’s sake I rather appeal to you — being such a one as Paul, the aged, and now also a prisoner of Jesus Christ — I appeal to you for my son Onesimus, whom I have begotten while in my chains, who once was unprofitable to you, but now is profitable to you and to me."
Paul transitions from thanksgiving to intercession. With pastoral tact, he opens with a gentle preface: though he could command Philemon authoritatively as an apostle (“what is fitting”), he chooses instead the path of love and appeal. Paul’s tone shifts from formal authority to familial warmth, modeling how spiritual leaders should often lead by persuasion, not pressure.
Paul reminds Philemon of his condition — not his apostolic credentials, but his chains. Twice now he has identified himself as a prisoner of Jesus Christ (Philemon 1:1, 9), underscoring that his imprisonment is part of the appeal. And he adds that he is “Paul the aged” — not just physically, but spiritually seasoned and weathered from decades of ministry and suffering.
At the heart of the letter is Onesimus, Philemon’s runaway slave. At some point after his escape, Onesimus providentially encountered Paul in Rome, where he was converted: “my son…whom I have begotten while in my chains.” Paul applies familial language, calling Onesimus his child in the faith, as he does with Timothy (1 Corinthians 4:17) and Titus (Titus 1:4). Paul does not present Onesimus as a slave, a debtor, or a criminal — but as a new creation in Christ (2 Corinthians 5:17), worthy of spiritual family.
Paul acknowledges that Onesimus was once “unprofitable” (achrēstos) — a play on his name, which literally means “useful”. As a runaway, he had been unfaithful to his earthly master, but in Christ, Onesimus had now become genuinely useful — not only to Paul, but also to Philemon.
This is a profound theological picture: once we were unprofitable — slaves to sin, estranged from our Master — but now, having been born again by grace, we are useful in the service of the King.
Takeaway for Teaching or Preaching:
Philemon is a gospel microcosm. Paul intercedes for Onesimus before Philemon just as Christ intercedes for sinners before the Father. The entire letter rests on the doctrines of substitution, imputation, and reconciliation.
Conversion redefines identity. Onesimus the fugitive has become Onesimus the faithful. The cross removes guilt and assigns new purpose.
Authority bows to love. Though Paul could have commanded, he appeals. Grace does not push from behind; it draws from the front.
Christian community must model gospel grace. Philemon, who has refreshed many saints, is now asked to refresh his own former slave — by forgiving, restoring, and perhaps even freeing him.
Paul’s Appeal for Onesimus (Philemon 1:12–16)
Paul Sends Onesimus Back with a Gentle but Bold Request (vv. 12–14)
"I am sending him back. You therefore receive him, that is, my own heart, whom I wished to keep with me, that on your behalf he might minister to me in my chains for the gospel. But without your consent I wanted to do nothing, that your good deed might not be by compulsion, as it were, but voluntary."
Paul now reveals the core of his appeal: he is sending Onesimus back. Under Roman law, Onesimus had no rights. His return could have meant branding, torture, or death. Yet Paul speaks tenderly: “receive him, that is, my own heart.” This isn’t merely a request to overlook a transgression—it is a call for radical grace rooted in Christian love.
Rather than wielding authority, Paul appeals with affection and personal investment. Onesimus had become like Paul’s own spiritual son. To harm him would be to wound Paul himself. Notice the tender phrasing: “my own heart” — a phrase denoting deep, inner affection.
Paul even hints that he would have preferred to keep Onesimus with him to minister during his imprisonment, “on your behalf,” indicating that this slave, now a brother, had become a willing and useful co-laborer for the gospel. But Paul exercises restraint, making it clear that he would do nothing without Philemon’s consent. Any grace shown to Onesimus must come freely, not under pressure.
Here we see Paul’s deep understanding of Christian ethics. Love must be voluntary to reflect Christ. Forced obedience robs the act of sincerity. Just as salvation is not coerced but freely given and received, so too must this forgiveness be offered from the heart.
Paul Explains the Hand of Providence in Onesimus’ Story (vv. 15–16)
"For perhaps he departed for a while for this purpose, that you might receive him forever, 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."
Here Paul offers a gracious interpretation of a painful episode. Onesimus “departed for a while”—a soft, redemptive phrasing for what was, in reality, the criminal flight of a bondservant. Paul does not excuse the wrong, but he reframes it in light of divine providence. “Perhaps”—a word of humility and careful suggestion—opens Philemon’s heart to consider God’s unseen purposes.
In the sovereignty of God, Onesimus ran but was caught by grace. He departed temporarily, but God turned it into an opportunity to gain him back eternally. What had been a loss to Philemon as a master, God used to return to him a brother—“no longer as a slave, but more than a slave.”
This phrase was radical in Paul’s context. Roman society did not treat slaves as persons but as property. Here, the gospel elevates the lowly and collapses social categories. Onesimus, a criminal in the eyes of Rome, is now “a beloved brother” in the body of Christ. The vertical reconciliation with God produces horizontal reconciliation with fellow believers. Paul does not abolish slavery politically here—but he abolishes its moral and spiritual legitimacy in Christ.
This brotherhood was not only spiritual: “both in the flesh and in the Lord.” That is, Onesimus was now doubly bound to Philemon—by social obligation and spiritual unity. But it is that spiritual kinship that supersedes the old master-slave dynamic and calls Philemon to respond not with punishment, but with gospel-saturated love.
Application Points for Preaching or Class:
Redemptive framing matters. Paul does not minimize Onesimus’ failure, but neither does he define him by it. He offers a new lens through which Philemon is urged to see the work of God.
Grace calls us to voluntary obedience. Just as we are not saved by compulsion but by faith, so also must our relationships be governed by free expressions of love and reconciliation.
Providence often works through interruptions. What appears to be a setback (Onesimus’ escape) becomes the very path to salvation and transformation.
Spiritual identity redefines human relationships. The gospel obliterates the walls between social status and makes us one in Christ. A slave becomes a son. A fugitive becomes family.
