What is Philemon about?

December 13, 2025

What is Philemon about?

Philemon

Sarah Hamilton

Big Book Idea

Presenting Onesimus as a brother in Christ rather than a slave, Paul seeks to unite believers in love.

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

Chapter 1

Greeting

1 Paul, a prisoner for Christ Jesus, and Timothy our brother,

To Philemon our beloved fellow worker 2 and Apphia our sister and Archippus our fellow soldier, and the church in your house:

3 Grace to you and peace from God our Father and the Lord Jesus Christ.

Philemon's Love and Faith

4 I thank my God always when I remember you in my prayers, 5 because I hear of your love and of the faith that you have toward the Lord Jesus and for all the saints, 6 and I pray that the sharing of your faith may become effective for the full knowledge of every good thing that is in us for the sake of Christ.^{1

1:6
Or for Christ's service} 7 For I have derived much joy and comfort from your love, my brother, because the hearts of the saints have been refreshed through you.

Paul's Plea for Onesimus

8 Accordingly, though I am bold enough in Christ to command you to do what is required, 9 yet for love's sake I prefer to appeal to you—I, Paul, an old man and now a prisoner also for Christ Jesus— 10 I appeal to you for my child, Onesimus,^{2

1:10
Onesimus means useful (see verse 11) or beneficial (see verse 20)} whose father I became in my imprisonment. 11 (Formerly he was useless to you, but now he is indeed useful to you and to me.) 12 I am sending him back to you, sending my very heart. 13 I would have been glad to keep him with me, in order that he might serve me on your behalf during my imprisonment for the gospel, 14 but I preferred to do nothing without your consent in order that your goodness might not be by compulsion but of your own accord. 15 For this perhaps is why he was parted from you for a while, that you might have him back forever, 16 no longer as a bondservant^{3

1:16
For the contextual rendering of the Greek word doulos, see Preface; twice in this verse} but more than a bondservant, as a beloved brother—especially to me, but how much more to you, both in the flesh and in the Lord.

17 So if you consider me your partner, receive him as you would receive me. 18 If he has wronged you at all, or owes you anything, charge that to my account. 19 I, Paul, write this with my own hand: I will repay it—to say nothing of your owing me even your own self. 20 Yes, brother, I want some benefit from you in the Lord. Refresh my heart in Christ.

21 Confident of your obedience, I write to you, knowing that you will do even more than I say. 22 At the same time, prepare a guest room for me, for I am hoping that through your prayers I will be graciously given to you.

Final Greetings

23 Epaphras, my fellow prisoner in Christ Jesus, sends greetings to you, 24 and so do Mark, Aristarchus, Demas, and Luke, my fellow workers.

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

Footnotes

[1] 1:6 Or for Christ's service
[2] 1:10 Onesimus means useful (see verse 11) or beneficial (see verse 20)
[3] 1:16 For the contextual rendering of the Greek word doulos, see Preface; twice in this verse

Introduction to Philemon

Timeline

Author, Date, and Recipients

This is a personal letter from the apostle Paul to Philemon, a wealthy Christian from Colossae. It was also intended for reading to the entire church that met in Philemon’s home. It was probably written c. A.D. 62, while Paul was in prison following his voyage to Rome (Acts 27–28).

Theme

The theme of Paul’s letter is the power of the gospel to transform individual lives (v. 11) and human relationships (v. 16). Onesimus had experienced that transforming power in his life (“formerly he was useless” but “now he is indeed useful”; v. 11). Paul therefore urged his friend Philemon to form a new relationship with Onesimus, his runaway slave.

Purpose

Apparently, during Paul’s three-year ministry in Ephesus (A.D. 52–55), Philemon heard the gospel and was saved. He began serving Christ in the Colossian community. He opened his home for a group of Christians to meet there regularly.

At some point, Onesimus, one of Philemon’s bondservants, fled to Rome. Before he left, he possibly had stolen money or property from Philemon. While in Rome, Onesimus came into contact with Paul and became a Christian. As he grew in Christ, he was a great help to Paul during Paul’s imprisonment.

As much as Paul would like to have retained the services of Onesimus, Paul knew that Onesimus’s wrongdoing against his master Philemon needed to be addressed. He wrote this letter urging Philemon to appreciate the transformation that had occurred in Onesimus. Paul asked Philemon to receive Onesimus back not merely as a bondservant but as a “beloved brother” (v. 16).

It is difficult to know if Paul sought Onesimus’s full freedom. It is clear, however, that he was seeking a transformed relationship between bondservant and master. This new relationship would defy all of the ingrained status distinctions of the surrounding Greek and Roman culture. It would have been difficult for the kind of servitude practiced by Rome to survive in the atmosphere of Christian love exemplified by the letter. On first-century forms of servitude, see the ESV Preface.

This simplified letter is in the form of letters that people ordinarily write, in contrast to the more stylized and literary five-part format of most NT epistles. The letter is a masterpiece of persuasion as Paul seeks a favorable reception for the returning bondservant, where normally one might expect the master to be vindictive.

Paul’s strategy follows that prescribed by Greek and Roman rhetoricians of the day: begin by building rapport and goodwill with an audience (vv. 4–10), then lay out the facts in a way that will convince the mind or intellect (vv. 11–19), and finally appeal to the emotions of the audience (vv. 20–21).

Key Themes

Reconciliation is the theme of this letter. Onesimus is reconciled to God. He is in the process of being reconciled to a fellow believer.
The basis for Paul’s appeal to Philemon is the supreme Christian virtue of love. Paul praises Philemon for the love he has shown not just to him but to all the believers in that area.

Outline

Greetings (vv. 1–3)
Thanksgiving and Prayer (vv. 4–7)
Paul’s Appeal to Philemon for Onesimus (vv. 8–20)
Personal Remarks and Greetings (vv. 21–25)

The Global Message of Philemon

The heart of Paul’s letter to Philemon is the fellowship that comes from reconciliation. Philemon the slave-owner and Onesimus the runaway slave (or bondservant) had both been reconciled to God through Paul’s ministry. Paul’s letter to Philemon is a plea that the slave-owner and the slave be reconciled with one another. In light of their restored relationships with God, fellowship should and must flourish between the two of them.

In dealing with fellowship and reconciliation in the context of the socially charged issue of slavery, this brief letter has much to say to the global church today.

Philemon and Redemptive History

There is not the space in this brief letter for Paul to say much specifically about the Bible’s story line of creation, fall, redemption, and consummation. Even so, Paul clearly is thinking about the coming of Christ and the saving purposes of God as he writes. Paul greets Philemon with a familiar and theologically rich greeting: “Grace to you and peace from God our Father and the Lord Jesus Christ” (Philem. 3). “Christ” here as elsewhere refers to the Messiah, the anointed coming king who would restore the people of God (see also vv. 6, 8, 9, 20, 23, 25). The central hope of the Old Testament is therefore brought to mind right from the start of Philemon. Paul then appeals to Philemon throughout the rest of letter by employing language and ideas that are given their significance from the Old Testament and its unfolding story of redemption—words such as “saints” (vv. 5, 7), “gospel” (v. 13), and “grace” (vv. 3, 25).

In short, Paul addresses Philemon against the backdrop of the history of redemption that has come to its climax in the gospel of grace manifested in the coming of Christ.

The Global Implications of Philemon

Because Paul’s letter to Philemon deals with the issue of slavery, it is at once both exceedingly relevant for the contemporary global church as well as requiring delicacy and care in applying its teachings. Several implications emerge.

Fellowship among Christians. Through Paul’s ministry, Philemon has come to know Christ (Philem. 19), as has his former bondservant Onesimus (v. 10). Consequently, Philemon the slave-owner and Onesimus the slave/bondservant are now brothers in Christ. Onesimus had apparently stolen money and run away; nonetheless, Paul now pleads with Philemon to receive Onesimus “no longer as a bondservant but more than a bondservant, as a beloved brother” (v. 16). Philemon’s most important relationship to Onesimus was no longer as owner but as brother. The warmth and tenderness with which Paul writes to Philemon is to be extended to Onesimus. Philemon is to welcome him back, and forgive him, and let Paul pay back the equivalent of the stolen money. This should remind the church today that the fundamental relationship between believers is that of forgiven sinners who are now brothers and sisters “in the Lord” (v. 16). Economic status, wealth, ethnicity, family background, and other social distinctions are all secondary to our new identity in Christ as God’s sons and daughters.

The gospel and the social order. Bondservitude in the ancient world ought not to be equated with any of the forms of slavery found in the modern world. In Colossae, where Philemon lived, perhaps one third of the people were bondservants. Bondservants, while belonging to their owner, had a status deriving from this relationship. Indeed, for many bondservants in those days, freedom would have been a disadvantage rather than an advantage—similar to the situation of a person today who loses his or her job. Moreover, while treatment of bondservants varied widely, some bondservants were entrusted by their owners with significant responsibilities. Social advancement was possible; for example, the governor Felix, mentioned in Acts 24, was a former bondservant. We might also note that, in New Testament times, bondservants did not come from just one particular ethnic group. People of all races might end up in this form of servitude.

Unity in mind and action. Philemon is a fairly private letter from one individual to another. Yet it is addressed not only to Philemon but also to Apphia, Archippus, and, indeed, the whole church that met in Philemon’s home (Philem. 2). And while the verbs are singular throughout most of the letter, toward the end Paul begins to address the church more widely: “your prayers” (v. 22) and “your spirit” (v. 25) are plural. In all this we see that believers in Christ are bound to one another in mind and action. While Philemon’s response to Paul’s letter would be his own, the entire church that met in his home would be represented by that decision. Members of the Christian church never act strictly “on their own”; in all things they represent Christ and Christ’s body, the organism of fellow believers that we call the church.

The Global Message of Philemon for Today

It is unclear whether Paul was advocating that Philemon should free Onesimus from servitude. He may have been suggesting this when he expressed his confidence that Philemon would do “even more than I say” for Onesimus (Philem. 21). Whatever the case, it is clear that Paul is appealing to Philemon’s heart and seeking an act of willing love on Philemon’s part. Paul does not command that Philemon cooperate, despite the fact that Paul has the right to do so (vv. 8, 19). The apostle is therefore going beneath the letter of the law to the spirit of the law. In so doing he reminds believers around the world today that it is freely chosen love, not forced demand, that transforms hearts.

The deepest truth that emerges from Philemon is that what matters most amid all our varying social circumstances is the new realm into which believers have been swept up. By the gracious saving initiative of God, believers have been granted a new citizenship (note Phil. 3:20). Our union with Christ, and thus with all those who are also in him, transcends all cultural and social barriers. We must work diligently to end all modern forms of unjust social institutions such as slavery. But we do so in the knowledge that even the best social systems cannot deliver true peace if Christ is not present, and even the worst social systems cannot take away our joy, if Christ is present.

Luke Fact #1: Who wrote Luke?

Fact: Who wrote Luke?

Who wrote Luke? Luke wrote both this Gospel account and Acts. He probably traveled with Paul and participated in his ministry (see Col. 4:14; 2 Tim. 4:11; Philem. 24). Luke was also a physician (Col. 4:14).

Philemon Fact #1: How did a person become a bondservant?

Fact: How did a person become a bondservant?

How did a person become a bondservant? Being a “bondservant” in NT times (v. 16) was different from many of the more recent kinds of slavery. Bondservants were bound to serve their master for a specific period of time. People did not necessarily become slaves because of their race, nor were they completely without legal rights. A person might become a slave as punishment for a crime or as a way to pay off a debt.

New Testament Timeline

The following chart provides a detailed New Testament timeline. Most of the dates can be determined precisely by correlating biblical events with extensive historical documents and archaeological evidence. Dates with an asterisk denote approximate or alternative dates. The extensive external confirmation of New Testament dates and events encourages great confidence in the truth and historicity of both the Old and New Testaments.

5 B.C.*	Jesus is born in Bethlehem.
4 B.C.	Jesus’ family flees to Egypt to escape from Herod’s plan to kill Jesus (Matt. 2:13–18); Herod dies; Judas (of Sepphoris) and others rebel, requiring the Syrian Governor Varus to intervene throughout Palestine; Sepphoris, a city four miles from Nazareth, is destroyed by Roman soldiers; Judea, Samaria, and Idumea are given to Herod’s son, Archelaus; Galilee and Perea are given to his son Antipas; Jesus’ family, after returning from Egypt, resides in Nazareth (Matt. 2:19–23), a small village in southern Galilee.
A.D. 6	Archelaus is exiled for incompetence; Judea becomes a Roman province; Judas the Galilean (of Gamla) leads a revolt against the tax census; the governor of Syria, Quirinius (A.D. 6–7), appoints Annas high priest (6–15).
8*	Jesus (age 12) interacts with the teachers in the temple (Luke 2:41–50).
8*–28/30	Jesus works as a carpenter in Nazareth (Matt. 13:55; Mark 6:3) and probably in neighboring villages and Sepphoris, which was being rebuilt.
28–29*	John the Baptist begins his ministry around the Jordan River (John 1:19).
28–30*	Jesus begins his ministry in Judea, but soon focuses his efforts in Galilee. In Jerusalem, Pharisees (like Gamaliel) train disciples (like Paul) in their tradition. They send a delegation to Galilee, but the delegation rejects Jesus’ teaching. In Alexandria, Philo (20 B.C.–A.D. 50) attempts to unify Greek philosophy with Hebrew Scripture.
33 (or 30)	Jesus returns to Judea, is crucified, and resurrected. James the brother of Jesus becomes a believer after witnessing the resurrected Jesus (1 Cor. 15:7; Acts 12:17). Jesus ascends to the Father’s right hand (Acts 1). Jesus’ first followers receive the Holy Spirit at Pentecost and begin to proclaim the gospel (Acts 2).
33/34*	Paul witnesses the resurrected Lord on the way to Damascus and is commissioned as an apostle to the nations (Acts 9; Gal. 1:15–16).
34–37	Paul ministers in Damascus and Arabia (Acts 9:19–22; 26:20; Gal. 1:16–18).
36	Pilate loses his position for incompetence.
36/37*	Paul meets with Peter in Jerusalem (Acts 9:26–30; Gal. 1:18).
37–45	Paul ministers in Syria, Tarsus, and Cilicia (Acts 9:30; Gal. 1:21).
38*	Peter witnesses to Cornelius (Acts 10).
39	Antipas is exiled.
40–45*	James writes his letter to believers outside Palestine (see James 1:1).
41–44	Agrippa, Herod the Great’s grandson, rules Palestine; he kills James the brother of John (Acts 12:2) and imprisons Peter (Acts 12:3).
42–44	Paul receives his “thorn in the flesh” (2 Cor. 12:7).
44	Peter leaves Jerusalem; Agrippa is killed by an “angel of the Lord” (Acts 12:23).
44–46	Theudas persuades many Jews to sell their possessions and follow him into the wilderness where he claimed he would miraculously divide the Jordan River; Roman procurator Fadus dispatches his cavalry and beheads the would-be messiah.
44–47*	Paul’s Second Visit to Jerusalem; time of famine (Acts 11:27–30; Gal. 2:1–10).
46–47	Paul’s First Missionary Journey (with Barnabas) from Antioch to Cyprus, Antioch in Pisidia, Iconium, and Lystra (Acts 13:4–14:26).
46–48	Roman procurator Tiberius Alexander crucifies two sons (Jacob and Simon) of Judas the Galilean.
48*	Paul writes Galatians, perhaps from Antioch (see Acts 14:26–28).
48–49*	Paul and Peter return to Jerusalem for the Apostolic Council, which, with the assistance of James, frees Gentile believers from the requirement of circumcision in opposition to Pharisaic believers (Acts 15:1–29); Paul and Barnabas return to Antioch (Acts 15:30) but split over a dispute about John Mark (Acts 15:36–40).
48/49–51*	Paul’s Second Missionary Journey (with Silas) from Antioch to Syria, Cilicia, southern Galatia, Macedonia, notably Philippi, Thessalonica, and Berea; and then on to Achaia, notably Athens and Corinth (Acts 15:36–18:22).
49	Claudius expels Jews from Rome because of conflicts about Jesus (Acts 18:2); Paul befriends two refugees, Priscilla and Aquila, in Corinth (Acts 18:2–3).
49–51*	Paul writes 1–2 Thessalonians from Corinth (Acts 18:1, 11; also compare Acts 18:5 with 1 Thess. 1:8).
51	Paul appears before Gallio, proconsul of Achaia (Acts 18:12–17).
50–54*	Peter comes to Rome.
52–57*	Paul’s Third Missionary Journey from Antioch to Galatia, Phrygia, Ephesus, Macedonia, Greece (Acts 18:23–21:17).
52–55	Paul ministers in Ephesus (Acts 19:1–20).
53–55*	Mark writes his Gospel, containing Peter’s memories of Jesus; perhaps within a decade, Matthew publishes his Gospel, which relies on Mark and other sources. Paul writes 1 Corinthians from Ephesus (Acts 19:10).

54	Claudius dies (edict exiling Jews repealed); Priscilla and Aquila return to Rome and host a church in their home (see Rom. 16:3–5).
54–68	Nero reigns.
55–56*	Paul writes 2 Corinthians from Macedonia (Acts 20:1, 3; 2 Cor. 1:16; 2:13; 7:5; 8:1; 9:2, 4; see 1 Cor. 16:5).
57*	Paul winters in Corinth and writes Romans (Acts 20:3; see Rom. 16:1–2; also see Rom. 16:23 with 1 Cor. 1:14); travels to Jerusalem (Acts 21:1–16), visits with James the brother of Jesus (Acts 21:17–26), and is arrested (Acts 21:27–36; 22:22–29).
57–59	Paul is imprisoned and transferred to Caesarea (Acts 23:23–24, 33–34).
60	Paul begins voyage to Rome (Acts 27:1–2); he is shipwrecked for three months on the island of Malta (Acts 27:39–28:10).
60–70*	Letter to the Hebrews is written.
62	James the brother of the Lord is executed by the Sadducean high priest Ananus.
62–63*	Peter writes his first letter (1 Peter) from Rome (1 Pet. 5:13).
62*	Paul arrives in Rome and remains under house arrest (Acts 28:16–31); he writes Ephesians (see verses for Colossians), Philippians (Phil. 1:7, 13, 17; 4:22), Colossians (Col. 4:3, 10, 18; see Acts 27:2 with Col. 4:10), Philemon (see Philem. 23 with Col. 1:7; Philem. 2 with Col. 4:17; Philem. 24 with Col. 4:10; also see Col. 4:9). Luke, Paul’s physician and companion (see Col. 4:14), writes Luke and Acts.
62–64	Paul is released, extends his mission (probably reaching Spain), writes 1 Timothy from Macedonia (see 1 Tim. 1:3) and Titus from Nicopolis (Titus 3:12); he is rearrested in Rome (2 Tim. 1:16–17).
63–64	Work on the temple complex is completed.
64 (July 19)	Fire in Rome; Nero blames and kills many Christians.
64–67*	Peter writes his second letter ( 2 Peter). Jude writes his letter. Paul writes 2 Timothy (see 2 Tim. 4:6–8). Paul and Peter are martyred in Rome.
66	First Jewish-Roman War begins with a riot between Greeks and Jews at Caesarea; Roman procurator Gesius Florus (A.D. 64–66) is murdered and a Roman garrison wiped out; Menahem, son or grandson of Judas the Galilean, murders the high priest Ananias and seizes control of the temple; Nero dispatches Vespasian with three legions.
67*	Romans destroy the Qumran community, who beforehand hid the so-called Dead Sea Scrolls in nearby caves; the church in Jerusalem flees to Pella (Matt. 24:15–16; Mark 13:14; Luke 21:20–22); John migrates to Ephesus with Mary, Jesus’ mother.
68	Nero commits suicide; year of the three emperors.
69	Rebellion quelled in Galilee and Samaria; Vespasian summoned back to Rome to become emperor.
70 (Aug. 30)	Titus, Vespasian’s son, after a five-month siege of Jerusalem, destroys the temple after desecrating it; the temple’s menorah, Torah, and veil are removed and later put on display in a victory parade in Rome; the influence of the Sadducees ends; the Pharisee Johanan ben Zakkai escapes and convinces the Romans to allow him and others to settle in Jamnia, where they found a school.
73 (May 2)*	Before Roman general Silva breaches the fortress atop Masada following a two-year siege, 936 Jewish rebels commit suicide.
75	Titus has an affair with the Jewish princess Berenice, sister of Agrippa II (Acts 25:13, 23), whom he later abandons because of the scandal.
77	Pliny the Elder writes Natural History.
77–78	Josephus publishes Jewish War in Rome.
79	Pompeii and Herculaneum are destroyed by eruption of Vesuvius; Pliny the Elder dies attempting to investigate.
81	The Arch of Titus, celebrating his destruction of the temple, is erected in Rome.
81–96	Domitian, Titus’s brother, persecutes Christians among the Roman nobility, including his own relatives Clemens and Domitilla.
85–95*	John writes his letters (1–3 John), probably in Ephesus.
89–95*	John writes his Gospel, probably in Ephesus.
93–94	Josephus publishes Jewish Antiquities in Rome.
94	Domitian exiles philosophers from Rome.
95*	Amidst persecution, Clement, a leader in the Roman church, writes his Letter to the Corinthians (1 Clement) appealing for peace between the young men and elders.
95–96*	Exiled by Domitian to Patmos, John writes Revelation (Rev. 1:9).
96–98	Nerva, the first of five “good” emperors, ends official persecution.

* denotes approximate date; / signifies either/or

The Authentication of Paul’s Letters

In 2:2 Paul warns against letters that claim to come from him but do not. In 11 places in his letters Paul either identifies himself or gives his signature. This supports the conclusion that all of the NT letters attributed to Paul are in fact authentic, rather than having been written by someone else in Paul’s name.

1 Cor. 16:21	I, Paul, write this greeting with my own hand
2 Cor. 10:1	I, Paul, myself entreat you
Gal. 5:2	Look: I, Paul, say to you
Gal. 6:11	See with what large letters I am writing to you with my own hand
Eph. 3:1	I, Paul, a prisoner of Christ Jesus
Col. 1:23	of which I, Paul, became a minister
Col. 4:18	I, Paul, write this greeting with my own hand
1 Thess. 2:18	we wanted to come to you—I, Paul, again and again
2 Thess. 2:2	not to be . . . alarmed . . . by . . . a letter seeming to be from us
2 Thess. 3:17	I, Paul, write this greeting with my own hand. This is the sign of genuineness in every letter of mine; it is the way I write
Philem. 19	I, Paul, write this with my own hand

Study Notes

Philem. 1 On Timothy, see Introduction to 1 Timothy.

Philemon Fact #1: How did a person become a bondservant?

Fact: How did a person become a bondservant?

Study Notes

Philem. 2 Apphia may have been Philemon’s wife. Archippus may have been Philemon’s son. He may have had a significant ministry in Colossae (see Col. 4:17). the church in your house. The early Christians met in private homes. Philemon opened his home in Colossae (Col. 4:15; see note on 1 Cor. 16:19).

Study Notes

Philem. 1–3 Greetings. The beginning of this letter follows Paul’s typical style, but it is addressed to a person rather than an entire community of believers.

Study Notes

Philem. 6 Sharing as used here includes the ideas of generosity, partnership, and fellowship. These result from the common faith and common life that believers have in Christ. Paul lays the groundwork for his appeal to Philemon on behalf of Onesimus. knowledge of every good thing. That is, a deep awareness and experience of the blessings of Christ.

Study Notes

Philem. 4–7 Thanksgiving and Prayer. Before Paul makes his appeal, he expresses his gratitude for Philemon (vv. 4–5) and describes how he prays for him (vv. 6–7).

Philem. 7 hearts. See note on v. 12.

Study Notes

Philem. 8–9 Bold suggests a “frankness” or “openness” to speak freely about difficult matters. an old man. Paul may have been 60 or older.

Study Notes

Philem. 10 The name Onesimus means “useful” or “profitable.” This name was frequently given to bondservants. Onesimus is also mentioned in Col. 4:9 as accompanying Tychicus with the letter to the Colossians.

Study Notes

Philem. 11 useless . . . useful. The play on words describes the “before and after” of Onesimus’s conversion. By stealing from Philemon and running away, Onesimus had become “useless.” Having repented and become obedient to Christ, Onesimus had now become “useful” both to Paul and to Philemon.

Study Notes

Philem. 12 my very heart. Not the common word for heart, but literally “internal organs” (especially the stomach and intestines). The word indicates affection, intimacy, and deep love (see vv. 7, 20; Phil. 2:1; Col. 3:12).

Study Notes

Philem. 15 why he was parted from you. God is understood to be sovereignly behind the events. It is like Joseph’s remark to his brothers that “it was not you who sent me here, but God” (Gen. 45:8).

Study Notes

Philem. 16 no longer as a bondservant. Paul expects an entirely transformed relationship between Philemon and Onesimus based on the fact that Onesimus was now Philemon’s beloved brother.

Philemon Fact #1: How did a person become a bondservant?

Fact: How did a person become a bondservant?

Study Notes

Philem. 17 Partner is from the same root word as “sharing” in v. 6.

Study Notes

Philem. 18–19 If he has wronged you suggests that Onesimus probably took money from Philemon when he ran away. Roman society expected brutal punishment of runaway slaves or bondservants, at times resulting in death. (Regarding servitude in Roman society, see notes on 1 Cor. 7:21 and Eph. 6:5, and the ESV Preface.) I, Paul, write this with my own hand. Although Paul was probably dictating the letter to Timothy (see Philem. 1), Paul signs his own name. This action gives his personal guarantee that he will repay any loss Philemon has experienced because of Onesimus’s actions. This is a remarkable offer, considering that Paul was a prisoner at the time. owing me even your own self. A reference to the fact that Philemon was converted through Paul’s ministry. Philemon “owed” Paul his eternal life. The debt that Onesimus owed to Philemon, therefore, was tiny by comparison.

See chart See chart

The Authentication of Paul’s Letters

1 Cor. 16:21	I, Paul, write this greeting with my own hand
2 Cor. 10:1	I, Paul, myself entreat you
Gal. 5:2	Look: I, Paul, say to you
Gal. 6:11	See with what large letters I am writing to you with my own hand
Eph. 3:1	I, Paul, a prisoner of Christ Jesus
Col. 1:23	of which I, Paul, became a minister
Col. 4:18	I, Paul, write this greeting with my own hand
1 Thess. 2:18	we wanted to come to you—I, Paul, again and again
2 Thess. 2:2	not to be . . . alarmed . . . by . . . a letter seeming to be from us
2 Thess. 3:17	I, Paul, write this greeting with my own hand. This is the sign of genuineness in every letter of mine; it is the way I write
Philem. 19	I, Paul, write this with my own hand

Study Notes

Philem. 8–20 Paul’s Appeal to Philemon for Onesimus. Paul makes his appeal by first describing the remarkable change that has happened to Onesimus (vv. 8–12). He explains how helpful Onesimus would be to him in his imprisonment (vv. 13–14). Paul then suggests that God has been sovereignly involved in this situation, so that Philemon may receive Onesimus back now as a fellow Christian (vv. 15–16). Onesimus will therefore be all the more useful to Philemon. He concludes with a direct appeal that Philemon receive Onesimus back as he would receive Paul himself (vv. 17–20).

Philem. 20 Refresh my heart in Christ. See note on v. 12.

Study Notes

Philem. 21 Even more could suggest freeing Onesimus or perhaps sending Onesimus back to minister to Paul (compare vv. 13–14). Paul may have deliberately given Philemon the freedom to decide which course of action would be best.

Study Notes

Philem. 22 prepare a guest room for me. Paul hopes to be released from prison and come to Colossae for a visit.

Study Notes

Philem. 23 Epaphras is one of Philemon’s fellow Colossians. God had used him to plant the church in Colossae (Col. 1:7; 4:12). fellow prisoner. The circumstances of Epaphras’s arrest are unknown.

Study Notes

Philem. 24 Mark, Aristarchus, Demas, and Luke are also named in Col. 4:10, 14. For Mark, see Acts 12:12. For Aristarchus, see Acts 19:29. Demas later was drawn away by worldly pursuits and deserted Paul (2 Tim. 4:10). Luke is almost certainly the one who authored the Gospel of Luke and Acts (see 2 Tim. 4:11). Luke was apparently with Paul throughout his two-year imprisonment in Caesarea and also during his two-year Roman imprisonment.

See chart See chart

New Testament Timeline

5 B.C.*	Jesus is born in Bethlehem.
4 B.C.	Jesus’ family flees to Egypt to escape from Herod’s plan to kill Jesus (Matt. 2:13–18); Herod dies; Judas (of Sepphoris) and others rebel, requiring the Syrian Governor Varus to intervene throughout Palestine; Sepphoris, a city four miles from Nazareth, is destroyed by Roman soldiers; Judea, Samaria, and Idumea are given to Herod’s son, Archelaus; Galilee and Perea are given to his son Antipas; Jesus’ family, after returning from Egypt, resides in Nazareth (Matt. 2:19–23), a small village in southern Galilee.
A.D. 6	Archelaus is exiled for incompetence; Judea becomes a Roman province; Judas the Galilean (of Gamla) leads a revolt against the tax census; the governor of Syria, Quirinius (A.D. 6–7), appoints Annas high priest (6–15).
8*	Jesus (age 12) interacts with the teachers in the temple (Luke 2:41–50).
8*–28/30	Jesus works as a carpenter in Nazareth (Matt. 13:55; Mark 6:3) and probably in neighboring villages and Sepphoris, which was being rebuilt.
28–29*	John the Baptist begins his ministry around the Jordan River (John 1:19).
28–30*	Jesus begins his ministry in Judea, but soon focuses his efforts in Galilee. In Jerusalem, Pharisees (like Gamaliel) train disciples (like Paul) in their tradition. They send a delegation to Galilee, but the delegation rejects Jesus’ teaching. In Alexandria, Philo (20 B.C.–A.D. 50) attempts to unify Greek philosophy with Hebrew Scripture.
33 (or 30)	Jesus returns to Judea, is crucified, and resurrected. James the brother of Jesus becomes a believer after witnessing the resurrected Jesus (1 Cor. 15:7; Acts 12:17). Jesus ascends to the Father’s right hand (Acts 1). Jesus’ first followers receive the Holy Spirit at Pentecost and begin to proclaim the gospel (Acts 2).
33/34*	Paul witnesses the resurrected Lord on the way to Damascus and is commissioned as an apostle to the nations (Acts 9; Gal. 1:15–16).
34–37	Paul ministers in Damascus and Arabia (Acts 9:19–22; 26:20; Gal. 1:16–18).
36	Pilate loses his position for incompetence.
36/37*	Paul meets with Peter in Jerusalem (Acts 9:26–30; Gal. 1:18).
37–45	Paul ministers in Syria, Tarsus, and Cilicia (Acts 9:30; Gal. 1:21).
38*	Peter witnesses to Cornelius (Acts 10).
39	Antipas is exiled.
40–45*	James writes his letter to believers outside Palestine (see James 1:1).
41–44	Agrippa, Herod the Great’s grandson, rules Palestine; he kills James the brother of John (Acts 12:2) and imprisons Peter (Acts 12:3).
42–44	Paul receives his “thorn in the flesh” (2 Cor. 12:7).
44	Peter leaves Jerusalem; Agrippa is killed by an “angel of the Lord” (Acts 12:23).
44–46	Theudas persuades many Jews to sell their possessions and follow him into the wilderness where he claimed he would miraculously divide the Jordan River; Roman procurator Fadus dispatches his cavalry and beheads the would-be messiah.
44–47*	Paul’s Second Visit to Jerusalem; time of famine (Acts 11:27–30; Gal. 2:1–10).
46–47	Paul’s First Missionary Journey (with Barnabas) from Antioch to Cyprus, Antioch in Pisidia, Iconium, and Lystra (Acts 13:4–14:26).
46–48	Roman procurator Tiberius Alexander crucifies two sons (Jacob and Simon) of Judas the Galilean.
48*	Paul writes Galatians, perhaps from Antioch (see Acts 14:26–28).
48–49*	Paul and Peter return to Jerusalem for the Apostolic Council, which, with the assistance of James, frees Gentile believers from the requirement of circumcision in opposition to Pharisaic believers (Acts 15:1–29); Paul and Barnabas return to Antioch (Acts 15:30) but split over a dispute about John Mark (Acts 15:36–40).
48/49–51*	Paul’s Second Missionary Journey (with Silas) from Antioch to Syria, Cilicia, southern Galatia, Macedonia, notably Philippi, Thessalonica, and Berea; and then on to Achaia, notably Athens and Corinth (Acts 15:36–18:22).
49	Claudius expels Jews from Rome because of conflicts about Jesus (Acts 18:2); Paul befriends two refugees, Priscilla and Aquila, in Corinth (Acts 18:2–3).
49–51*	Paul writes 1–2 Thessalonians from Corinth (Acts 18:1, 11; also compare Acts 18:5 with 1 Thess. 1:8).
51	Paul appears before Gallio, proconsul of Achaia (Acts 18:12–17).
50–54*	Peter comes to Rome.
52–57*	Paul’s Third Missionary Journey from Antioch to Galatia, Phrygia, Ephesus, Macedonia, Greece (Acts 18:23–21:17).
52–55	Paul ministers in Ephesus (Acts 19:1–20).
53–55*	Mark writes his Gospel, containing Peter’s memories of Jesus; perhaps within a decade, Matthew publishes his Gospel, which relies on Mark and other sources. Paul writes 1 Corinthians from Ephesus (Acts 19:10).

54	Claudius dies (edict exiling Jews repealed); Priscilla and Aquila return to Rome and host a church in their home (see Rom. 16:3–5).
54–68	Nero reigns.
55–56*	Paul writes 2 Corinthians from Macedonia (Acts 20:1, 3; 2 Cor. 1:16; 2:13; 7:5; 8:1; 9:2, 4; see 1 Cor. 16:5).
57*	Paul winters in Corinth and writes Romans (Acts 20:3; see Rom. 16:1–2; also see Rom. 16:23 with 1 Cor. 1:14); travels to Jerusalem (Acts 21:1–16), visits with James the brother of Jesus (Acts 21:17–26), and is arrested (Acts 21:27–36; 22:22–29).
57–59	Paul is imprisoned and transferred to Caesarea (Acts 23:23–24, 33–34).
60	Paul begins voyage to Rome (Acts 27:1–2); he is shipwrecked for three months on the island of Malta (Acts 27:39–28:10).
60–70*	Letter to the Hebrews is written.
62	James the brother of the Lord is executed by the Sadducean high priest Ananus.
62–63*	Peter writes his first letter (1 Peter) from Rome (1 Pet. 5:13).
62*	Paul arrives in Rome and remains under house arrest (Acts 28:16–31); he writes Ephesians (see verses for Colossians), Philippians (Phil. 1:7, 13, 17; 4:22), Colossians (Col. 4:3, 10, 18; see Acts 27:2 with Col. 4:10), Philemon (see Philem. 23 with Col. 1:7; Philem. 2 with Col. 4:17; Philem. 24 with Col. 4:10; also see Col. 4:9). Luke, Paul’s physician and companion (see Col. 4:14), writes Luke and Acts.
62–64	Paul is released, extends his mission (probably reaching Spain), writes 1 Timothy from Macedonia (see 1 Tim. 1:3) and Titus from Nicopolis (Titus 3:12); he is rearrested in Rome (2 Tim. 1:16–17).
63–64	Work on the temple complex is completed.
64 (July 19)	Fire in Rome; Nero blames and kills many Christians.
64–67*	Peter writes his second letter ( 2 Peter). Jude writes his letter. Paul writes 2 Timothy (see 2 Tim. 4:6–8). Paul and Peter are martyred in Rome.
66	First Jewish-Roman War begins with a riot between Greeks and Jews at Caesarea; Roman procurator Gesius Florus (A.D. 64–66) is murdered and a Roman garrison wiped out; Menahem, son or grandson of Judas the Galilean, murders the high priest Ananias and seizes control of the temple; Nero dispatches Vespasian with three legions.
67*	Romans destroy the Qumran community, who beforehand hid the so-called Dead Sea Scrolls in nearby caves; the church in Jerusalem flees to Pella (Matt. 24:15–16; Mark 13:14; Luke 21:20–22); John migrates to Ephesus with Mary, Jesus’ mother.
68	Nero commits suicide; year of the three emperors.
69	Rebellion quelled in Galilee and Samaria; Vespasian summoned back to Rome to become emperor.
70 (Aug. 30)	Titus, Vespasian’s son, after a five-month siege of Jerusalem, destroys the temple after desecrating it; the temple’s menorah, Torah, and veil are removed and later put on display in a victory parade in Rome; the influence of the Sadducees ends; the Pharisee Johanan ben Zakkai escapes and convinces the Romans to allow him and others to settle in Jamnia, where they found a school.
73 (May 2)*	Before Roman general Silva breaches the fortress atop Masada following a two-year siege, 936 Jewish rebels commit suicide.
75	Titus has an affair with the Jewish princess Berenice, sister of Agrippa II (Acts 25:13, 23), whom he later abandons because of the scandal.
77	Pliny the Elder writes Natural History.
77–78	Josephus publishes Jewish War in Rome.
79	Pompeii and Herculaneum are destroyed by eruption of Vesuvius; Pliny the Elder dies attempting to investigate.
81	The Arch of Titus, celebrating his destruction of the temple, is erected in Rome.
81–96	Domitian, Titus’s brother, persecutes Christians among the Roman nobility, including his own relatives Clemens and Domitilla.
85–95*	John writes his letters (1–3 John), probably in Ephesus.
89–95*	John writes his Gospel, probably in Ephesus.
93–94	Josephus publishes Jewish Antiquities in Rome.
94	Domitian exiles philosophers from Rome.
95*	Amidst persecution, Clement, a leader in the Roman church, writes his Letter to the Corinthians (1 Clement) appealing for peace between the young men and elders.
95–96*	Exiled by Domitian to Patmos, John writes Revelation (Rev. 1:9).
96–98	Nerva, the first of five “good” emperors, ends official persecution.

* denotes approximate date; / signifies either/or

Luke Fact #1: Who wrote Luke?

Fact: Who wrote Luke?

Study Notes

Philem. 21–25 Personal Remarks and Greetings. Paul concludes the letter by sharing his plans to travel to Colossae (vv. 21–22). He also sends greetings from various coworkers in Rome (vv. 23–25).

Introduction to Philemon

Timeline

Author, Date, and Recipients

Theme

Purpose

Key Themes

Reconciliation is the theme of this letter. Onesimus is reconciled to God. He is in the process of being reconciled to a fellow believer.
The basis for Paul’s appeal to Philemon is the supreme Christian virtue of love. Paul praises Philemon for the love he has shown not just to him but to all the believers in that area.

Outline

Greetings (vv. 1–3)
Thanksgiving and Prayer (vv. 4–7)
Paul’s Appeal to Philemon for Onesimus (vv. 8–20)
Personal Remarks and Greetings (vv. 21–25)

The Global Message of Philemon

In dealing with fellowship and reconciliation in the context of the socially charged issue of slavery, this brief letter has much to say to the global church today.

Philemon and Redemptive History

In short, Paul addresses Philemon against the backdrop of the history of redemption that has come to its climax in the gospel of grace manifested in the coming of Christ.

The Global Implications of Philemon

The Global Message of Philemon for Today

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The appeal for reconciliation outlined in this short letter paints a picture of the transformative power of the gospel: Jesus doesn't just change our own lives, he transforms our relationships with others.

Philemon was a wealthy Christian living in Colossae who generously opened his home to host a local church community. The context suggests that Onesimus may have stolen money from Philemon and was in hiding, which was an offense punishable by death. Now that Onesimus is reconciled to God, Paul hopes for him to be reconciled to his former master.

Paul does not force Philemon's forgiveness, though Paul makes it clear that he has the authority to do so (Philemon 8). Instead, he appeals to him to do what is right by his own free will, because of love (Philemon 9). Sound familiar?

God loves us and pursues us in a similar way. Though we all have fallen short of the glory of God (Romans 3:23), and the wages of sin is death (Romans 6:23), God desires authentic worshipers (John 4:23) and gives us the freedom to reject or accept his grace in our lives.

Paul appeals to Philemon on the basis of love, even commending Philemon for the great love and encouragement he gives his church members (Philemon 5). This reminds me that there is always room to grow in our capacity to love others. We can have a reputation for encouragement and still have people in our lives from whom we withhold forgiveness and compassion.

Forgiveness is a decision to obey God and trust him to reconcile every sinful injustice committed against you. If you feel a hardness in your heart against someone else, listen to that plea from the Holy Spirit within you, and do not go another day without moving toward reconciliation. Do not mourn the past, but refresh your heart in Christ, rejoicing in the sovereign and just nature of our God (Isaiah 30:18). Accept his free gift of forgiveness and grow toward a full knowledge (Philemon 6) of Christ so that your life more fully reflects his love to a world that desperately needs it.

This month's memory verse

"And he who was seated on the throne said, 'Behold, I am making all things new.' Also he said, 'Write this down, for these words are trustworthy and true.'"

– Revelation 21:5

1. Do you struggle with believing that your sins have been forgiven by Christ?

2. How do these verses deepen our understanding of biblical forgiveness? How is Paul's treatment of Onesimus similar to Christ's treatment of believers?

3. Since the book of Philemon is a letter of appeal, we don't know if Philemon embraced Onesimus as a brother in Christ. If you were in Philemon's place, consider how you would respond to the letter. In what ways should God's grace toward you transform your relationships with those who've wronged you?

4. Are you harboring any unforgiveness in your heart today? If so, consider what it could look like to give those hurts to God and seek reconciliation if appropriate.

5. Spend some time praying about any next steps you need to take to move toward forgiveness and reconciliation. If forgiveness is something that you struggle with, I'd encourage you to consider Re:generation, which meets every Monday night here at Watermark. I went through the 12-step program in 2023, and I personally benefited greatly from the teachings on the theology of forgiveness included in the curriculum. May God bless your pursuit of a Christ-centered life!