Notes on

Philemon
2 0 2 3 E d i t i o n
Dr. Thomas L. Constable

RECIPIENT

Philemon appears to have been a comparatively wealthy Colossian who

owned slaves, as did most of the rich in his day. As many as a third of the
inhabitants of most large urban centers, including Rome, would have been
slaves, who, in the Roman Empire, were more like household servants in
Victorian Britain than like slaves in antebellum North America.1 One writer
claimed that about one third of the populations of Greece and Italy were
slaves.2

Philemon evidently came to faith in Christ as a result of Paul's influence (v.

19), perhaps when Paul was residing at Ephesus. Onesimus was one of
Philemon's slaves, and he was probably a native Phrygian. He ran away from
his master, perhaps not because Philemon treated him cruelly but because
he dealt with him graciously by giving him unusual freedom. Onesimus may
have been a runaway slave, or he may simply have been involved in some
domestic trouble with Philemon.3 He eventually made his way to Rome
where he could have hidden in the crowd. There, as a result of divine
providence, he came into contact with Paul and became a Christian (v. 10).4

1James D. G. Dunn, The Epistles to the Colossians and to Philemon: A Commentary on the
Greek Text, pp. 252 and 302; G. W. Barker, W. L. Lane, and J. R. Michaels, The New
Testament Speaks, p. 211.
2See Joseph A. Fitzmyer, The Letter to Philemon: A New Translation with Introduction and

Commentary, pp. 25-33, for an excursus on slavery in antiquity.

3Ibid., pp. 17-19.
4Providence refers to the working of God through the normal circumstances of life.

Copyright Ó 2023 by Thomas L. Constable

2 Dr. Constable's Notes on Philemon 2023 Edition

PURPOSE

Following his conversion Onesimus became a valuable helper of the apostle

(v. 11). Paul desired to keep Onesimus with him, but he felt a greater
responsibility to return the slave to his Christian master (vv. 13-14).
Onesimus needed to make things right with Philemon, whom he had
wronged. Paul and Onesimus both knew the danger that the slave faced in
returning, since slave owners had absolute authority over their slaves and
often treated them like property rather than as people.1

Paul wrote this brief 25-verse appeal in order to pacify Philemon and to
promote reconciliation between the slave and his master. His other
purposes were to commend Philemon for showing compassion to other
believers (vv. 1-7), to announce his plans to visit Philemon following his
anticipated release (vv. 8-22), and to send greetings from his associates

1See Arthur A. Rupprecht, " Philemon," in Ephesians-Philemon, vol. 11 of The Expositor's

Bible Commentary, p. 460.
2023 Edition Dr. Constable's Notes on Philemon 3

(vv. 23-25). The only disputers of Pauline authorship have been members
of the Tübingen School.1

"… Philemon provides insight both into the social realities of

ancient society, in this case the relations between master and
slave, which is surpassed only by 1 Corinthians, and into the
way in which influence was brought to bear within the earliest
churches between parties of differing social status."2

"Nowhere is the social influence of the Gospel more strikingly

exerted; nowhere does the nobility of the Apostle's character
receive a more vivid illustration than in this accidental pleading
on behalf of a runaway slave."3

Paul probably addressed the epistle to Apphia, Archippus, and the church
that was meeting in Philemon's house in order to rally the support of other
Christians to encourage Philemon in his Christian responsibility.

"Written for the purpose of awakening in Philemon sentiments

which certain events had a tendency to extinguish in his heart,
this epistle is suited to produce those feelings in the reader
more than to be the object of explanation."4

DATE

When Paul sent Tychicus with his epistles to the Ephesians and Colossians,
Onesimus probably went with him. Paul intended that this letter, along with
Tychicus' personal entreaty for Onesimus, would secure the slave's
forgiveness and acceptance. Since Paul evidently sent this letter along with
the Epistle to the Colossians, as a comparison of the two documents
suggests, he probably wrote both of them in Rome at the same time (60-
62 A.D.). Furthermore, the same persons were with Paul when he wrote his
letter to the Colossians, namely, Epaphras, Mark, Aristarchus, Luke, and
Demas (vv. 23-24; cf. Col. 4:10, 12, 14).

1See Donald A. Carson and Douglas J. Moo, An Introduction to the New Testament, p.
589.
2Dunn, p. 299.
3J. B. Lightfoot, St. Paul's Epistles to the Colossians and to Philemon, p. 301.
4J. N. Darby, Synopsis of the Books of the Bible, 5:258.
4 Dr. Constable's Notes on Philemon 2023 Edition

E. J. Goodspeed suggested that this epistle to Philemon is the same

document as the lost letter to the Laodiceans that Paul mentioned in
Colossians 4:16.1 John Knox agreed with Goodspeed but believed that
Archippus lived in Colosse, owned Onesimus, and received this epistle.2 The
views of neither of these influential commentators have overthrown the
majority opinion that I have expressed above. Some commentators believed
that Paul wrote this epistle from Ephesus.3 But this too is a minority view.4

OUTLINE

I. Greeting VV. 1-3

II. Thanksgiving and prayer for Philemon VV. 4-7
III. Plea for Onesimus VV. 8-21

A. Paul's appeal vv. 8-11

B. Paul's motives vv. 12-16
C. Paul's request v. 17
D. Paul's offer vv. 18-20
E. Paul's confidence v. 21

IV. Concluding matters VV. 22-25

MESSAGE

As is true of so many of the shorter Bible books, this one too is an

illustration (cf. Ruth and Esther). Philemon illustrates the outworking in life
of the great doctrines taught in the other Pauline writings, especially the
other Prison Epistles: Ephesians, Philippians, and Colossians. In Philemon
there are pictures of individuals, pictures of social relationships, pictures of
Christian doctrine, and pictures of ethical obedience.

Note first the pictures of individuals.

1E. J. Goodspeed, The Key to Ephesians, pp. xiv-xvi.

2John Knox, Philemon among the Letters of Paul, pp. 91-108.
3E.g., Fitzmyer, p. 11.
4For refutation of this view, see Ben Witherington III, "The Case of the Imprisonment That

Did Not Happen: Paul at Ephesus," Journal of the Evangelical Theological Society 60:3
(September 2017):525-32.
2023 Edition Dr. Constable's Notes on Philemon 5

Paul is the first individual named in Philemon. This letter reveals much about
Paul's character. We see him here as a man triumphing over circumstances
(vv. 1, 9). Paul behaved supernaturally by Christ's power in him. He was a
prisoner in Rome. He may have felt frustrated as he sought to fulfill his
calling as a pioneer missionary. But he viewed himself as Christ's prisoner.
He was where he was by Christ's appointment. Fellowship with Christ
enables one to triumph over his or her circumstances.

We also see Paul triumphing over the temptation to flaunt his personal
authority (vv. 8-9). Paul had the authority to command as an apostle, but
he chose instead to appeal in love. This is how God deals with us (cf. Rom.
12:1-2; 2 Cor. 5:20). This is how love behaves.

Paul also triumphed over his personal wishes. Paul's personal preference
was to keep Onesimus with him (v. 13). Nevertheless, he let what he knew
to be right overrule his preference (v. 14). He did what was best for all
concerned, not just what he wanted. Paul's great intellect and extreme
devotion to the Lord often come to mind when we think of him. But the
qualities of character that are illustrated in Philemon are most profound.
They show the supernatural work of Christ in Paul's life. So all in all, Paul's
life illustrated the triumph of Christianity in these three ways.

Onesimus is the another individual pictured in Philemon. His name literally

means Useful (v. 11). In his behavior we see the radical change that God
works in any life that He regenerates. What was unprofitable became
profitable. What was waste God made valuable. God can so change any life
that it becomes something far different from what it was or what we might
expect it to become.

Philemon is the third major character pictured in this letter (vv. 5, 7). Two
principles governed Philemon: faith and love. Faith in the Lord should result
in love for the saints (Christians). This is what God desires to produce in
every Christian.

This epistle, which J. Sidlow Baxter called "a little masterpiece of

diplomacy,"1 also contains illustrations of social relationships.

1J. Sidlow Baxter, Explore the Book, 6:251.

6 Dr. Constable's Notes on Philemon 2023 Edition

Paul's relationship with Philemon illustrates what "does not seek its own
benefit" (1 Cor. 13:5) means (v. 14).1 If Philemon had responded out of
necessity it would have been good, but if he responded out of his own free
will it would be better. Paul desired the best for Philemon. Paul was always
seeking to develop the best in others, and so should we.

Paul's relationship with Onesimus pictures what love "endures all things" (1
Cor. 13:7) means (v. 18). Paul acted like a roof over Onesimus' head
sheltering his friend beneath. That is the relationship that Christ desires to
create between people (cf. Gal. 6:2; 1 Pet. 4:8).

The relationship between Onesimus and Philemon shows what "love is

patient, love is kind" (1 Cor. 13:4) means (vv. 16-17). Onesimus was willing
to go back to Philemon to accept the consequences for his actions and to
fulfill his obligations because of Christ's work in him. Furthermore, Philemon
was able to receive the runaway slave kindly and graciously because of
Christ's work in him. Reconciliation is a painful process sometimes, but it is
very important.

The relationship between the Christians in the church that met in

Philemon's house demonstrates what "love never fails" (1 Cor. 13:8)
means (v. 2). When one member suffers, all suffer. When one rejoices, all
rejoice. When one repents, all repent and receive the erring one back. When
one forgives, all forgive and enter into greater unity than ever before. The
picture of this runaway slave being received back into the church, as a
brother and partner with all, is the ideal of the church. All walk together in
common life, common light, and common love. Acceptance after
repentance is also important. Love does not keep a record of offenses.
Unfortunately some Christians do.

This epistle also contains illustrations of Christian doctrine.

Paul's plan that Philemon would accept Onesimus, in the same way that he
would accept Paul, illustrates the doctrine of believers' acceptance in Christ
(v. 17). Even though we have offended God He accepts us like He accepts
His own Son, because Christ stands behind us. He is our Sponsor.

1Quotations from the English Bible in these notes are from the New American Standard
Bible (NASB), 2020 edition, unless otherwise indicated.
2023 Edition Dr. Constable's Notes on Philemon 7

Paul's offer to Philemon to charge Onesimus' debt to Paul's account

illustrates the doctrine of God imputing our guilt to Christ (v. 18). Christ
volunteered to pay our debt of sin in our place. He is our Substitute.

Paul's reminder of what Philemon owed him, because God's grace had
reached Philemon through Paul, illustrates the doctrine of the obligation
imposed on every recipient of Christ's grace (v. 19). Because Christ has
brought us God's grace, we have an obligation to obey Christ (Rom. 12:1-
2). He is our Sovereign.

How does Philemon illustrate the great ethical obedience emphases of

Ephesians, Philippians, and Colossians?

This epistle illustrates what it means to be filled with the Spirit, the great
command in Ephesians (5:18). It also illustrates what it means to be
controlled by the mind of Christ, the great command in Philippians (2:5).
Furthermore it illustrates what it means to let the word of Christ dwell in
you richly, the great command in Colossians (3:16). Paul, Philemon, and
Onesimus illustrated all these actions in this short epistle. All the necessary
resources are in Christ.

Philemon teaches us that life in Christ changes every relationship. It also

teaches us that our relationships to others test and demonstrate our
relationship to Christ. It further teaches us that the transformation of the
hearts of individuals can overcome social evils, such as slavery. We need
this reminder today in view of rising crime rates, overcrowded prisons, and
increasing lawlessness.

In view of this revelation I would state the message of the book as follows:
Life in Christ can and should change every relationship. The purpose of this
book is to provide instruction regarding basic Christian conduct in
interpersonal relationships.1

"The power of the Gospel and the noble character of St. Paul
are the two notes sounded throughout [this epistle] …"2

1Adapted from G. Campbell Morgan, Living Messages of the Books of the Bible, [Link]-
104.
2W. E. Oesterley, "The Epistle to Philemon," in The Expositor's Greek Testament, 4:07.
8 Dr. Constable's Notes on Philemon 2023 Edition

I. GREETING 1-3

Paul began this letter by introducing himself and Timothy, by naming the
recipients, and by wishing them God's grace and peace. He did so in order
to clarify these essential matters and to set the tone for his following
remarks.

v. 1 Paul described himself simply as "a prisoner of Christ Jesus."

He was in prison because he served Christ, and it was God's
will for him to be there (cf. Rev. 1:9).

"As himself the Lord's bondsman he will plead for

another bondsman whose story is the burden of
this letter. In begging mercy for this bondsman he
points to his own bonds. No less than six times in
this brief letter does Paul make reference to his
imprisonment (vv. 1, 9, 10, 13, 22, 23)."1

"He is not asking for a measure of sacrifice from

Philemon, as one who knows nothing of sacrifice.
He has forfeited his freedom for Christ's sake and
so has a ground for appealing. This is a principle
involved in any true pastoral work. The pastor can
only appeal to his people for self-sacrifice and
discipline if he himself knows the meaning of
discipline in his own life. Otherwise his call is
empty and lifeless."2

Paul probably did not refer to his apostleship in this letter

because of the personal nature of the appeal contained in it.
Philemon undoubtedly knew Timothy by reputation if not
personally. The mention of his name implies that Timothy
agreed with Paul concerning what follows in the letter.
Philemon's name does not appear elsewhere in Scripture.

1D. Edmond Hiebert, Titus and Philemon, p. 88.

2Herbert M. Carson, The Epistles of Paul to the Colossians and Philemon, p. 104.
2023 Edition Dr. Constable's Notes on Philemon 9

v. 2 Apphia was evidently a family member, probably Philemon's

wife. Paul may have addressed her specifically because
normally the wife had the day-to-day responsibility for the
household slaves.1

Archippus may have been their son,2 or perhaps Philemon's

physical brother, or his friend. He seems to have been old
enough to have been responsible for some kind of ministry
(Col. 4:17). He may have been the leading man in the church
that met in Philemon's house.3 Paul also addressed the letter
to the other Christians meeting with Philemon's family in their
Colossian house-church (Col. 4:17).

"Christian congregations were dependent upon

the hospitality of wealthy members who could
furnish their own houses for this purpose. This
note then contains an indication of the social
status of Philemon. In a large city there would be
several such assemblies. (Cf. Rom. 16:5, 10, 11,
14, 15.) Whether the church at Colossae had
more than one place of assembly is not known.
Probably they did."4

v. 3 Paul's benediction is the same as the one in the Colossian

epistle, except that he added the name of the Lord Jesus
Christ here (cf. Col. 1:2). Perhaps Paul intended that this
addition would remind the recipients (plural "you" in Greek) of
their union in Christ and of God's grace to them in Christ.

II. THANKSGIVING AND PRAYER FOR PHILEMON 4-7

Paul commended Philemon for the fruit of the Spirit that the Spirit had
manifested in his life. Paul could commend Philemon for this because
Philemon had not quenched or grieved the Spirit but had followed the

1Rupprecht, p. 458.
2Jacobus J. Müller, The Epistles of Paul to the Philippians and to Philemon, p. 174; William
Hendriksen, New Testament Commentary: Exposition of Colossians and Philemon, p. 210.
3Oesterley, 4:211. Cf. Matthew Henry, Commentary on the Whole Bible, p. 1907.
4Hiebert, p. 94.
10 Dr. Constable's Notes on Philemon 2023 Edition

Spirit's leading in his life. Paul also prayed that Philemon's demonstration
of love and faith would continue to abound. He said this so that Philemon
would be encouraged to respond to the request that follows in a manner
consistent with God's will.

vv. 4-5 "When Paul states he gave thanks 'continually' he

means that he did not forget Philemon in his
regular prayers …"1

"Again we should not regard this as mere literary

flourish. … Paul must have had an extensive
prayer list and presumably spent some time each
day naming before God all his churches,
colleagues, and supporters. This would help
maintain and strengthen the sense of a faith
shared with 'all the saints' (5-6)."2

Whenever Paul remembered Philemon in prayer he gave thanks

for Philemon's ongoing faith. Evidently his testimony had been
consistently honoring to the Lord. The basis of this
thanksgiving was Philemon's love and faith. Reports of these
qualities had undoubtedly reached Paul through Epaphras (Col.
1:7-8) and probably others as well. The object of Philemon's
love was all the saints, and the object of his love was the Lord
Jesus (v. 5). The Greek construction is chiastic (cf. Eph. 1:15;
Col. 1:4).3 That is, the first and fourth elements in verse 5 go
together, as do the second and third. This construction
emphasizes the unity of the entire thought: love for the saints
grows out of faith in Christ.

v. 6 We should probably understand Paul's prayer petition for

Philemon to be that his sharing with others, which was an
outgrowth of his faith, would become even more energetic (cf.
Phil. 1:5; 2 Cor. 8:4). Paul would give him an opportunity to
demonstrate fellowship shortly. This interpretation includes
another possible interpretation, namely, that Christ might be
increasingly visible through his life. As Philemon's appreciation

1Peter T. O'Brien, Colossians, Philemon, p. 277.

2Dunn, p. 316.
3A chiasmus is a rhetorical or literary figure in which words, grammatical constructions, or

concepts are repeated in reverse order, in the same of a modified form.

2023 Edition Dr. Constable's Notes on Philemon 11

of God's grace toward him grew he would naturally want to

demonstrate more grace toward others in his interpersonal
relationships.1 Paul had in mind Onesimus, particularly, as the
special recipient of Philemon's demonstration of grace.

"In the present context epignosis [knowledge]

conveys both the ideas of understanding and
experience. The apostle's prayer was not simply
that Philemon might understand or appreciate the
treasures that belonged to him, but that he might
also experience them."2

"In all the epistles of the Roman captivity St Paul's

prayer for his correspondents culminates in this
word epignosis … This epignosis is the result and
the reward of faith manifesting itself in deeds of
love …"3

v. 7 Paul felt great joy and comfort as he heard of Philemon's love.

The Greek word translated hearts (splagchna) designates total
personality at the deepest level.4 Philemon had already
demonstrated the kind of behavior that Paul was going to call
on him to manifest again. Paul's request of Philemon would test
his response. However Paul was confident of Philemon's
cooperation. He appealed to him on an equal level of authority
as a brother (cf. v. 2 where Paul called Apphia a sister).

"Paul must have put Philemon in a precarious

position indeed. In pleading for forgiveness and
restitution for Onesimus without a punishment
that was obvious to all, he was confronting the
social and economic order head on. While he does
not ask for manumission [release from slavery],
even his request for clemency [leniency, mercy]
for Onesimus and hint of his assignment to Paul

1See Homer A. Kent Jr., Treasures of Wisdom: Studies in Colossians & Philemon, pp. 163-
64.
2O'Brien, pp. 280-81.
3Lightfoot, p. 334.
4Theological Dictionary of the New Testament, s.v. splagchnon, et al., by H. Köster,

7(1971):555.
12 Dr. Constable's Notes on Philemon 2023 Edition

defied Roman tradition. By this plea Paul is also

giving new dignity to the slave class."1

III. PLEA FOR ONESIMUS 8-21

Paul appealed to Philemon to receive Onesimus back and to forgive him.

The reason for this appeal was to enable Onesimus to fulfill his obligations
to Philemon and to encourage Philemon to benefit from Onesimus'
conversion rather than to be stumbled by it.

A. PAUL'S APPEAL 8-11

v. 8 Paul's confidence (Gr. parresia) was his assurance that if he

commanded Philemon to do as he requested, since Paul had
the authority of an apostle, Philemon would do it.

"The term parresia which literally means 'all

speech' was used originally in the sphere of
politics to signify the democratic right of a full
citizen of a Greek city-state to speak out one's
opinion freely. Later it was found as a
characteristic of the relations between true
friends in opposition to the feigned compliments
of flatterers …"2

Paul's confidence was "in Christ" in that it rested on his

relationship to the Savior. For Paul the essence of being a
Christian was being "in Christ" (cf. vv. 20, 23).3 Paul declined
to appeal to Philemon with a command or order. Rather he
appealed on the basis of love (v. 9), namely, the love of Christ
that bound all the parties involved in this situation together.

"If a slave ran away, the master would register the

name and description with the officials, and the
slave would be on the 'wanted' list. Any free
citizen who found a runaway slave could assume

1Rupprecht,p. 460.
2O'Brien,
p. 287.
3See James S. Stewart, A Man in Christ.
2023 Edition Dr. Constable's Notes on Philemon 13

custody and even intercede with the owner. The

slave was not automatically returned to the
owner, nor was he automatically sentenced to
death. While it is true that some masters were
cruel (one man threw his slave into a pool of man-
eating fish!), many of them were reasonable and
humane. After all, a slave was an expensive and
useful piece of personal property, and it would
cost the owner to lose him."1

v. 9 Paul perhaps referred to his aged condition in order to remind

Philemon of the many years of affliction that he had undergone
for the sake of the gospel, which probably aged him
prematurely. Several commentators pointed out that "old
man" (Gr. presbytes) may have originally read "ambassador"
(presbeutes, cf. Eph. 6:20), but there does not seem to be
sufficient reason to accept this view. At this time Paul would
have been about 55 years old, which in his day was older than
it is in ours, because life expectancies were shorter then. He
appealed as a father for his son in the faith. His reference to
his present imprisonment, also, would have encouraged
Philemon to grant his request.

"… Paul knew Philemon as modern commentators

cannot and no doubt had a good idea of how
Philemon was likely to react to such sentiments
being read in public in the church of which he was
a member as well as leader."2

This type of appeal would have had much greater force in the
honor-shame culture in which these people lived than it does
in our modern western power-weakness culture.

vv. 10-11 Onesimus' name means Useful. Paul mentioned Onesimus'

name here (v. 10) for the first time having prepared Philemon
for the unpleasant memories associated with his formerly
unfaithful servant. Paul called Onesimus his 'son." The
figurative parent-child relationship was common in both

1Warren W. Wiersbe, The Bible Exposition Commentary, 2:270-71.

2Dunn, p. 328.
14 Dr. Constable's Notes on Philemon 2023 Edition

Judaism and the pagan mystery religions as an illustration of

the teacher-pupil relationship or the leader-convert
relationship.1

"In addition to the tender love that is contained in

this expression there lies in it the thought of
immaturity: Onesimus is only a child as yet and in
this condition needs much tender care lest his
young spiritual life suffer or die."2

"This is the one-time self-righteous Pharisee, the

heir of Jewish exclusiveness, and he is speaking of
a Gentile, and a Gentile slave at that, from the
very dregs of Roman society—yet he can refer to
him as a son. So his statement (Col. iii. 11) that
'there is neither Greek nor Jew … bond or free'
[Gal. 3:28] is no empty formula but reflects the
attitude of heart to which he himself had been
brought by God."3

"Scripture does not sanction slavery, but at the

same time does not begin a political crusade
against it. It sets forth principles of love to our
fellow men which were sure (as they have done)
in due time to undermine and overthrow it,
without violently convulsing the then existing
political fabric, by stirring up slaves against their
masters."4

Paul had led Onesimus to Christ while Paul was in confinement.

The apostle apparently softened the unpleasantness that the
mention of Onesimus' name would have produced by making a
pun.5 "Useful" had been "useless" to Philemon, but now he was
living up to his name. He had proved useful to Paul, and he

1Eduard Lohse, "Colossians and Philemon," in Hermeneia, p. 200.

2Richard C. H. Lenski, The Interpretation of St. Paul's Epistles to the Colossians, to the
Thessalonians, to Timothy, to Titus and to Philemon, p. 962. Cf. Gal. 4:19; 1 Thess. 2:7.
3Carson, p. 108.
4Robert Jamieson, A. R. Fausset, and David Brown, Commentary Practical and Explanatory

on the Whole Bible, p. 1392.

5Some scholars, such as Lenski, pp. 962-63, reject the idea of a pun here.
2023 Edition Dr. Constable's Notes on Philemon 15

could be useful to Philemon too. There was no need for Paul to

identify exactly what sin Onesimus had committed against
Philemon. Instead of magnifying it he minimized it (cf. 1 Pet.
4:8).

"Achrestos [useless] designates Onesimus with

reference to his flight and the time before his
conversion. Apparently he was useless even
before he ran away. He was a Phrygian slave and
as such 'had confirmed the popular estimate of his
class and nation by his own conduct'1 since
Phrygian slaves were proverbial for being
unreliable and unfaithful."2

"(The name Philemon means 'affectionate' or 'one

who is kind.' If the slave was expected to live up
to his name, then what about the master?)"3

B. PAUL'S MOTIVES 12-16

vv. 12-14 Onesimus had so endeared himself to Paul that his departure
was an extremely painful prospect for the apostle. Paul could
have justified keeping the slave with him, but he judged that
Onesimus' obligation to return to his owner was more
important. Furthermore, Paul did not really have authority over
the slave. That rested with his master.

"By returning he [Onesimus] would place himself

entirely at the mercy of the master whom he had
wronged. Roman law, more cruel than Athenian,
practically imposed no limits to the power of the
master over his slave. The alternative of life or
death rested solely with Philemon, and slaves were
constantly crucified for far lighter offences than
his."4

1Lightfoot, p. 310.
2O'Brien,p. 292.
3Wiersbe, 2:271.
4Lightfoot, p. 312.
16 Dr. Constable's Notes on Philemon 2023 Edition

If Paul had kept Onesimus with him Philemon would have felt
obligated by his regard for Paul to let his slave stay with the
apostle. The service that Paul probably had in mind for
Onesimus was to proclaim the gospel, not to perform menial
prison duties for Paul.1 Nevertheless, Paul wanted Philemon to
respond to his slave freely.

"The principle of consideration for others here

manifested by Paul is a factor of vital importance
today for effective Christian leadership. Many are
the difficulties which might be avoided if those in
places of authority in Christian work would follow
Paul's example in this."2

"In the eastern part of the Roman Empire

[including Asia Minor] during this period, fugitive
slaves who sought sanctuary in a household were
likely to be given temporary protection by the
householder until either a reconciliation with the
master had been effected or else the slave had
been put up for sale in the market and the
resulting price paid to the owner …"3

vv. 15-16 Paul suggested that God may have permitted the events that
had taken place so that they would result in greater good
(Rom. 8:28), and he urged Philemon to view them in that light.
The master should now regard his slave no longer as a slave
but as a beloved brother in Christ, which he was.4 This does
not mean that he would necessarily give Onesimus his
freedom, though he might, but that he would treat him lovingly
at least—like a brother. It is possible that when Paul wrote
verse 15 he had in mind the Jewish law of the slave's voluntary
return to his master in order to remain his servant forever (i.e.,
for the rest of his life; Deut. 15:16-17).5

1O'Brien, p. 294.
2Hiebert, p. 113.
3O'Brien, p. 292.
4Cf. Lightfoot, p. 341; Hendriksen, p. 220. See also the appendix in ibid.: "Scripture on

Slavery," pp. 233-37.

5Oesterley, 4:208.
2023 Edition Dr. Constable's Notes on Philemon 17

"Lest Philemon should dislike Onesimus being

called 'brother,' Paul first recognizes him as a
brother, being the spiritual son of the same God."1

There is evidence that, long before Christianity, a slave who

became an initiate into a mystery religion ceased to be
regarded as a slave but lived with his former owner as a free
man.2 In Onesimus, Philemon would receive one with whom he
could share the fellowship of Christ and one who would render
him more conscientious service than he could expect from a
non-Christian.

Though it is a minority view, G. Campbell Morgan believed that

Onesimus was Philemon's physical brother, on the basis of
verse 16.3 Most commentators have understood the phrase
"in the flesh" to mean something like "on the physical level,"
and "in the Lord" to mean "on the spiritual level."

"The supreme work of Christianity is to transform

men, so that out of their transformed lives shall
come the transformation of all social conditions,
and the victories of righteousness and of love."4

"The principles of the gospel worked into the

conscience of a nation destroy slavery."5

"Christianity is not out to help a man to escape

his past and to run away from it; it is out to enable
a man to face his past and to rise above it."6

"It is quite clear that in this letter Paul is not really

dealing with the question of slavery as such or the
resolution of a particular instance of slavery. In
this verse, at least, he treats the question of
brotherly love. Although Onesimus' earthly

1Jamieson, et al., p. 1392.

2C. F. D. Moule, The Epistles of Paul the Apostle to the Colossians and to Philemon, p. 147.
3G. Campbell Morgan, The Unfolding Message of the Bible, p. 374.
4Idem, Living Messages …, [Link]. Cf. Müller, p. 168.
5Alexander Maclaren, The Expositor's Bible, 6:301. Cf. Lightfoot, p. 323; Lenski, p. 951.
6William Barclay, The Letters to Timothy, Titus, and Philemon, p. 321.
18 Dr. Constable's Notes on Philemon 2023 Edition

freedom may be of positive value, in the last

analysis it is of no ultimate significance to him as
a Christian as to whether he is slave or free. Finally
what matters is to have accepted God's call and
to follow him …"1

C. PAUL'S REQUEST 17

Finally Paul articulated his request. He based it on his relationship with

Philemon as a Christian brother, a partner in union with Christ.

"Paul's term 'partner' must not be weakened to mean merely

an intimate friend or companion. It suggests the fellowship or
partnership of those who have common interests, common
feelings, common work. It is a spiritual fellowship and has a
double aspect, Godward as well as brotherward. It is the
partnership of mutual Christian faith and life. It is upon
Philemon's acceptance of this fellowship that Paul bases his
appeal. The form of the conditional sentence assumes the
reality of that fact. Philemon's refusal of Paul's request would
be inconsistent with his acknowledgment of this partnership."2

One writer believed that fellowship is the major concept in this epistle.3

"Onesimus, in the lowest social status in the Roman world—a

slave with no rights—was on a spiritual plane equal with his
owner Philemon and with the leading apostle!"4

D. PAUL'S OFFER 18-20

v. 18 Paul then hastened to remove a possible obstacle to the

reconciliation that he had requested. Pilfering was common
among slaves (cf. Titus 2:10). Paul was apparently unaware of
anything specific that Onesimus owed Philemon, but he offered

1O'Brien, p. 298. Cf. 1 Cor. 7:20, 24.

2Hiebert, p. 117.
3Darrell L. Bock, "A Theology of Paul's Prison Epistles," in A Biblical Theology of the New

Testament, p. 307.
4Edwin C. Deibler, "Philemon," in The Bible Knowledge Commentary: New Testament, p.

772.
2023 Edition Dr. Constable's Notes on Philemon 19

to pay whatever might be indebted if such a condition existed.

Onesimus may have stolen from Philemon ("if he … owes you
anything").1 Or he may simply have run away and so caused
his master inconvenience ("if he has wronged you in any
way").2 "Charge that to my account" means the same as
"impute it to me." Paul's offer is a beautiful illustration of
biblical forgiveness based on imputation (cf. Rom. 5:13; 2 Cor.
5:21).3

"It is of interest to note that Paul was able and

willing to pay Onesimus' debts. Every now and
again we get glimpses which show that Paul was
not without financial resources [sometimes; cf.
Phil. 4:12; Acts 24:26; 28:30]."4

v. 19 Evidently Paul wrote this whole epistle with his own hand rather
than by using a secretary as was his custom.5 Alternatively
Paul may have signed his name at this point and then
personally written out his following guarantee.6 Paul reminded
Philemon of his own debt to the apostle (v. 19). Apparently
Philemon had become a Christian through Paul's ministry either
directly or indirectly.

The parenthetical insertion "not to mention to you that you

owe to me even your own self as well" is a rhetorical device
called paraleipsis. By using it a writer states that he is reluctant
to say something ("not to mention to you that …") that he
does nevertheless say. This is a way of inserting information

1G. B. Caird, Paul's Letters from Prison, pp. 222-23; Lightfoot, p. 341.
2F. F. Bruce, Paul. Apostle of the Heart Set Free, p. 400; Ralph P. Martin, Colossians and
Philemon, p. 167; Lohse, p. 204.
3See Robert G. Gromacki, Stand Perfect in Wisdom: An Exposition of Colossians and

Philemon, pp. 200-201.

4Barclay, p. 323.
5Cf. Lightfoot, p. 342; Henry Alford, The Greek Testament, [Link]; Hiebert, p. 119; Kent,

p. 175.
6Dunn, p. 339.
20 Dr. Constable's Notes on Philemon 2023 Edition

delicately.1 "Not to mention to you that …" means "Not to

stress the fact that …"2

v. 20 By receiving and forgiving Onesimus, Philemon would be

repaying Paul and encouraging him. Another play on words
occurs with the Greek word translated benefit, which is the
root word for the name Onesimus. One writer rendered this
clause, "Let me get help as well as you get Helpful."3 As
Philemon had refreshed the hearts of the saints (v. 7), so Paul
asked him to refresh Paul's own heart by forgiving and
accepting Onesimus.

E. PAUL'S CONFIDENCE 21

Obedience is a strong word to use to describe consent to a request from a

friend. Perhaps by using it Paul delicately reminded Philemon of his apostolic
authority. Doing even more than Paul requested probably implied
Philemon's wholehearted enthusiastic acceptance of Onesimus rather than
just compliance with the letter of Paul's request.

"Freedom of slaves, like all freedom, must come from the heart
of Christ-inspired men. Under this compulsion, slavery must
ultimately wilt and die. That it took so long for it to do so, that
slavery was practiced by many Christians in America until the
Civil War ended it, that it is still, in one form or another, in the
world today—these humbling facts show the tenacity of
socially entrenched sin and the failure of Christendom to deal
with it. While all ethical behavior for Christians should arise out
of love, rather than regulation or constraint, yet it takes fully
committed disciples to put it into practice."4

"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

1Hiebert,p. 120. Cf. Marvin R. Vincent, A Critical and Exegetical Commentary on the Epistle
to the Philippians and to Philemon, p. 190.
2Hendriksen, p. 223.
3Handley C. G. Moule, Colossian and Philemon Studies, p. 311.
4Rupprecht, p. 457.
2023 Edition Dr. Constable's Notes on Philemon 21

than the one pursued here for the ultimate overthrow of

slavery."1

"As we read between the lines it seems best to interpret the

'more' as a desire of the apostle for Onesimus to be returned
to him for the service of the gospel …"2

Matthew Henry cited 14 arguments that Paul used in verses 8 through 21

in order to convince Philemon to receive and forgive Onesimus:3

• Philemon's love for all the saints (v. 8)

• Paul's authority (v. 8)
• The basis of Paul's appeal being love, rather than authority
(v. 9)
• Paul's age and his condition as a prisoner (v. 9)
• Paul's spiritual relationship to Onesimus (v. 10)
• Philemon's own interest (v. 11)
• Paul's love for Onesimus (v. 12)
• Paul's self-denial in parting with Onesimus (vv. 13-14)
• The assurance that Onesimus would not run away again (v. 15)
• Onesimus' relationship to Philemon as his spiritual brother
(v. 16)
• Onesimus' identification with Paul (v. 17)
• Paul's promise to pay Onesimus' debt to Philemon (vv. 18-19)
• The joy that Paul would receive by Philemon's compliance
(v. 20)
• Paul's good opinion of Philemon (v. 21)

IV. CONCLUDING MATTERS 22-25

v. 22 Paul expected release from his house arrest in Rome soon (cf.
Acts 23:29; 24:13; 25:25-27; 26:31-32; Phil. 2:24). This
happened, but we have no record that Paul did or did not fulfill
his desire to visit Philemon. The prospect of this visit would
have motivated Philemon even more to accept Onesimus. Paul

1A.T. Robertson, Word Pictures in the New Testament, 4:469. Cf. Barclay, pp. 311-12.
2O'Brien,p. 306. Cf. Bruce, p. 406.
3Henry, pp. 1907-8.
22 Dr. Constable's Notes on Philemon 2023 Edition

believed that the prayers of the Christians in Philemon's church

could result in his being released.

"Paul held that prayer had an objective as well as

a subjective value. He believed in prayer as a
mighty working force in the spiritual universe. As
such he sought and valued the prayers of others
on his behalf, and he himself faithfully exercised
such intercession for the saints."1

vv. 23-24 Epaphras was the evangelist of the Lycus Valley and a leading
man in the church at Colosse. He may have been the leading
pastor (Col. 1:7; cf. Phil. 2:25). He was probably not in prison
with Paul (Col. 1:8; cf. 4:10). The term fellow prisoner is more
likely a figurative expression referring to the Christian's
spiritual warfare.2 Another view is that Epaphras simply resided
in the same house in Rome with Paul who was the prisoner.3
Paul mentioned his other four companions—Mark, Aristarchus,
Demas, and Luke—also in Colossians 4:10 and 14.

v. 25 The final benediction is typical of Paul. The word translated

your is plural in the Greek text and refers to the whole church
in Philemon's house. This is the only occurrence of pneuma
(spirit) in the epistle, and it clearly refers to the human spirit.

What happened as a result of this letter? Did Philemon forgive Onesimus?

We have no direct record of his response to this letter. However the fact
that Philemon preserved this epistle and allowed it to circulate among the
churches strongly suggests that he did respond as Paul had requested. In
Colossians 4:9 Paul referred to Onesimus as "our faithful and beloved
brother, who is one of your own," which would have encouraged reception
of him in Colosse. According to Christian tradition Onesimus later became
bishop of Ephesus.4 However another Onesimus may have been this

1Hiebert, pp. 123-24.

2Lenski, p. 974.
3W. J. Conybeare, in The Life and Epistles of St. Paul, p. 687; E. M. Blaiklock, Today's

Handbook of Bible Characters, p. 582.

4O'Brien, p. 265.
2023 Edition Dr. Constable's Notes on Philemon 23

bishop.1 Later church legends also identified Philemon as bishop of Berea,2

and bishop of Colosse.3

The fact that Paul brought pressures of various kinds to bear on Philemon,
to respond as he requested, while verbally appealing in humble terms, has
created problems for some students of this epistle. Was Paul being
manipulative? Was he guilty of emotional blackmail? I do not think so. It
would have been obvious to Philemon, as it is to us, that Paul definitely
wanted a certain response to this letter. Nevertheless it would have been
equally clear that Paul was making his appeal on the basis of love rather
than apostolic authority. Motivation promotes the self-interest of the
hearer, but manipulation promotes the self-interest of the speaker.

"Those who see in Paul's earlier appeal a form of emotional

manipulation should also acknowledge here [in v. 14] that Paul
in effect confesses his vulnerability and complete dependence
on Philemon's goodwill. In the social relationships of a church
existing in an unequal society there is a particular responsibility
on the part of the powerful to act toward others in a spirit of
goodness rather than standing on their rights."4

It is not inconsistent with love to motivate by pointing out obligations,

opportunities, and consequences.5

1Fitzmyer, p. 15.
2See Jamieson, et al., p. 1391.
3Fitzmyer, p. 86.
4Dunn, p. 333.
5See the fine article by Charles L. Schenck Jr., "Paul's Epistle on Human Rights," His 26:8

(May 1966):1-4, which the author wrote during the civil rights movement in the United
States.
24 Dr. Constable's Notes on Philemon 2023 Edition

Alford, Henry. The Greek Testament. 4 vols. New ed. Cambridge: Deighton,
Bell, and Co., 1883, 1881, 1880, 1884.

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Baxter, J. Sidlow. Explore the Book. 1960. One vol. ed. Grand Rapids:
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Bock, Darrell L. "A Theology of Paul's Prison Epistles." In A Biblical Theology

of the New Testament, pp. 299-331. Edited by Roy B. Zuck. Chicago:
Moody Press, 1994.

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2023 Edition Dr. Constable's Notes on Philemon 25

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26 Dr. Constable's Notes on Philemon 2023 Edition

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2023 Edition Dr. Constable's Notes on Philemon 29

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