Philemon

÷÷PHILEMON 1

PHILEMON

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS*

UBS⁴	NKJV	NRSV	TEV	NJB
Salutation Phlm. 1:1-3 v. 3	Greeting v. 1a v. 1b v. 2 v. 3	Salutation v. 1a v. 1b-2 v. 3	Salutation v. 1a vv. 1b-2 v. 3	Address vv. 1-3
Philemon’s Love and Faith vv. 4-7	Philemon’s Love and Faith vv. 4-7	Thanksgiving vv.4-7	Philemon’s Love and Faith vv. 4-7	Thanksgiving and Prayer vv. 4-7
Paul Pleads for Onesimus vv. 8-16 vv. 17-20	The Plea for Onesimus vv. 8-16 Philemon’s Obedience Encouraged vv. 17-22	Paul’s Plea for Onesimus vv. 8-16 vv. 17-21	A Request for Onesimus vv. 8-11 vv. 12-14 vv. 15-16 vv. 17-20 vv. 21-22	The Request about Onesimus Phlm. 1:8-21
v. 21-22		Concluding Hopes and Greetings v. 22		A Personal Request. Good Wishes v. 22
Final Greetings vv. 23-25	Farewell vv. 23-25	vv. 23-24 v. 25	Final Greetings vv. 23-24 v. 25	vv. 23-24 v. 25

* Although they are not inspired, paragraph divisions are the key to understanding and following the original author’s intent. Each modern translation has divided and summarized the paragraphs. Every paragraph has one central topic, truth, or thought. Each version encapsulates that topic in its own distinct way. As you read the text, ask yourself which translation fits your understanding of the subject and verse divisions.
In every chapter we must read the Bible first and try to identify its subjects (paragraphs), then compare our understanding with the modern versions. Only when we understand the original author’s intent by following his logic and presentation can we truly understand the Bible. Only the original author is inspired—readers have no right to change or modify the message. Bible readers do have the responsibility of applying the inspired truth to their day and their lives.
Note that all technical terms and abbreviations are explained fully in the following documents: Brief Definitions of Greek Grammatical Structure, Textual Criticism, and Glossary.

READING CYCLE THREE (see
“Bible
Interpretation Seminar”)

FOLLOWING THE ORIGINAL AUTHOR’S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary, which
means that you are responsible for your own interpretation of the Bible. Each of us must walk in the
light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not
relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare
your subject divisions with the five translations above. Paragraphing is not inspired, but it is
the key to following the original author’s intent, which is the heart of interpretation. Every
paragraph has one and only one subject.

WORD AND PHRASE STUDY

÷PHILEMON 1:1

NASB (UPDATED) TEXT: PHILEMON 1:1a
^1a a prisoner of Christ Jesus, and Timothy our brother,

1:1 “Paul” The Greek name Paulos meant “little.” Several theories have been advanced
about the origin of his Greek name.

a nickname describing his physical height, from a second century tradition that Paul was short, fat,
bald, bowlegged, bushy eyebrowed, and had protruding eyes, which came from a non-canonical book from
Thessalonica called Paul and Thekla, is a possible source of the name
Paul’s personal spiritual evaluation, he often called himself the “least of the saints” because he
persecuted the Church as in Acts 9:1-2 (cf. 1 Cor. 15:9; Eph. 3:8; 1 Tim. 1:15)
most Jews of the diaspora (Jews living outside of Palestine) were given two names at birth; one
Hebrew (Saul) and one Hellenistic (Paul)

▣ “a prisoner” The NT specifically states that Paul was in prison three times:

in Caesarea
in Philippi
in Rome (with a possible allusion to imprisonment at Ephesus, cf. 1 Cor. 15:32; 2 Cor. 1:8)

This writer assumes a Roman imprisonment in the early 60’s.

Because of the loving pastoral nature of this brief letter, many commentators have assumed
that Paul chose this title instead of his usual opening affirmation of his apostleship.

▣ “Christ Jesus” The variety of the titles for Jesus used in this short letter is amazing.
Notice:

“Christ Jesus,” Phlm. 1:1
“the Lord Jesus, Christ,” Phlm. 1:3
“the Lord Jesus,” Phlm. 1:5
“Christ,” Phlm. 1:8
“Christ Jesus,” Phlm. 1:9
“the Lord, and Christ,” Phlm. 1:20
“Christ Jesus,” Phlm. 1:23
“the Lord Jesus Christ,” Phlm. 1:25

“Christ” is the Greek equivalent to the Hebrew term “messiah,” which means “an
anointed one” (see SPECIAL
TOPIC: MESSIAH). It implied “one called and equipped by God for a specific task.” In the OT three
groups of leaders were anointed: priests, kings, and prophets. Jesus fulfilled all three of these anointed
offices (cf. Heb. 1:2-3).

The Aramaic name “Jesus” meant “YHWH saves” or “salvation is of YHWH” (cf. Matt. 1:21). It was equivalent to the
OT name, “Joshua.” “Jesus” is derived from the Hebrew word for salvation, “hosea,” suffixed to the
covenant name for God, “YHWH.”

SPECIAL TOPIC: NAMES FOR DEITY, D.

▣ “Timothy” His name meant “honored by God” or “honorer of God.” He was converted through Paul’s
witness on the first missionary journey to Derbe/Lystra (cf. Acts 26:1). Paul invited him to join the
missionary team on the second missionary journey, possibly to replace John Mark (cf. Acts 15:36-41). He had
a Jewish mother and a Greek father (Acts 16:1; 2 Tim. 1:5). Paul circumcised him to facilitate his work among
the Jews (cf. Acts. 16:3). He became Paul’s faithful representative, disciple and troubleshooter
(cf. Acts 16:1-17:14; 18:5-19:22; 20:4; Rom. 16:21; 1 Cor. 4:17; 16:10; 2 Cor. 1:1, 19; Phil 1:2; 2:19;
Gal. 1:1; Phlm. 1:4; and the two books 1 Timothy and 2 Timothy).

He is mentioned with Paul in several letters (cf. 1 Cor. 4:12; 16:10; 2 Cor. 1:1; Phil. 1:1;
Col. 1:1; 1 Thess. 1:1; 2 Thess. 1:1; 1 Tim. 1:2; 2 Tim. 1:2). This does not imply co-authorship, but
Timothy’s presence and greetings. Timothy may have functioned as Paul’s secretary, or scribe, as did Silas,
Tertius, and Tychicus.

SPECIAL TOPIC: TIMOTHY

÷PHILEMON 1:1-3

NASB (UPDATED) TEXT: PHILEMON 1:1b-3
^1bTo Philemon our beloved brother and fellow worker, ² and to Apphia our sister, and to Archippus our fellow soldier, and to the church in your house: ³ Grace to you and peace from God our Father and the Lord Jesus Christ.

▣ “Philemon” an active member of the church of Colossae. This person is only mentioned in this
letter. Apparently the local church at Colossae met in his home. Paul’s comments to him imply that he
personally knew this man. Epaphras, not Paul, started the church in Colossae (cf. Col. 1:6-7), therefore,
Paul must have met him earlier, possibly in Ephesus (Phlm. 1:10, 19). However, it is remotely possible that
Paul did not know him personally (cf. Phlm. 1:5) and that Epaphras informed him about this man’s ministry.

1:2 “Apphia” This is possibly Philemon’s wife, because her name appears second.

▣ “Archippus” Some think that this was Philemon’s son, but he could have been the pastor of
the church that met in Philemon’s home (cf. Col. 4:17) or someone else unknown to us. E. J. Goodspeed and
J. Knox postulate that Archippus was the owner of Onesimus, and that Philemon was the local pastor enlisted
to help encourage Archippus to have mercy on his runaway slave.

▣ “fellow soldier” Paul envisioned the Christian life as a military struggle (cf. Eph. 6:10-18).
He uses this characterization several times (cf. Phil. 2:25; 2 Tim. 3:2).

▣ “the church” Ekklēsia is from two Greek words, “out of” (ek) and “to call”
(kalaō). It was used in Koine Greek (200 B.C.‒A.D. 200) to
describe any kind of assembly, such as a town assembly (cf. Acts 19:32). The Church chose this term because
it was used in the Septuagint, the Greek translation of the Old Testament, written as early as
250 B.C. for the library at Alexandria, Egypt. This term translated the Hebrew term
qahal which was used in the covenant phrase “the assembly of Israel” (cf. Num. 20:4). The NT writers
asserted that they were the “divinely called out ones” who were to be the People of God in their day. They
saw no radical break between the OT People of God and themselves, the NT People of God. Christians assert
that the Church of Jesus Christ, not modern rabbinical Judaism, is the true interpreter and fulfillment of
the OT Scriptures.

SPECIAL TOPIC: CHURCH (EKKLĒSIA)

▣ “in your house” There were no church buildings until the third century (cf. Acts 2:40; 5:42;
20:20; Rom. 16:5; 1 Cor. 16:19; Col. 4:15). These “house churches” followed the Jewish pattern of local
synagogues (scripture readings, prayers, songs, etc.). The Greek text is ambiguous as to which of the two
men mentioned in Phlm. 1:1-2 owned the home where the church met.

1:3 “Grace to you and peace” See
SPECIAL TOPIC: GRACE, MERCY,
AND PEACE IN PAUL

▣ “Father” This term is not used in the sense of sexual generation or chronological sequence, but
of intimate family relationship. God chose family terms to reveal Himself to fallen humanity (cf. Hosea 2-3
as passionate, faithful lover, Hosea 11 as loving father and mother).

SPECIAL TOPIC: FATHERHOOD
OF GOD

÷PHILEMON 1:4-7

NASB (UPDATED) TEXT: PHILEMON 1:4-7
⁴I thank my God always, making mention of you in my prayers, ⁵ because I hear of your love and of the faith which you have toward the Lord Jesus and toward all the saints; ⁶ and I pray that the fellowship of your faith may become effective through the knowledge of every good thing which is in you for Christ’s sake. ⁷ For I have come to have much joy and comfort in your love, because the hearts of the saints have been refreshed through you, brother.

1:4 “I thank my God” It was traditional in the Greco-Roman world to begin a letter with a standard
form:

from whom
to whom
a blessing or thanksgiving

Paul followed this pattern (thanksgiving for readers, cf. Rom. 1:8; 1 Cor. 1:4; Phil. 1:3;
Col. 1:3; 1 Thess. 1:2; 2 Thess. 1:3; blessing of God, cf. 2 Cor. 1:3; Eph. 1:3; thanksgiving to God,
cf. 1 Tim. 1:12; 2 Tim. 1:3).

SPECIAL TOPIC: PAUL’S PRAISE,
PRAYER, AND THANKSGIVING TO GOD

▣ “making mention of you in my prayers” See
SPECIAL TOPIC: INTERCESSORY
PRAYER

1:5 “I hear of your love” Paul did not start the church at Colossae. Apparently Epaphras had brought
him information about the developing heresy at Colossae (cf. Col. 1:4) and of Philemon’s ministry to the
saints (cf. Phlm. 1:7).

▣ “the faith” (cf. Col. 1:4). The Greek term (pistis) is translated into English in
three ways: “faith,” “believe,” and “trust.” The Greek term had three distinct connotations.

its OT background meant “faithfulness” or “trustworthiness,” therefore, it was used of believers
trusting in the trustworthiness of God
it was used in the NT of accepting or receiving God’s free offer of forgiveness in Christ
it was used in the collective sense of the Christian doctrine or truth about Jesus (cf. Acts 6:7
and Jude 1:3, 20)

In several passages it is difficult to determine which is meant (cf. 2 Thess. 3:3).

SPECIAL TOPIC: FAITH, BELIEVE, OR
TRUST (NT)

SPECIAL TOPIC: BELIEVE,
TRUST, FAITH AND FAITHFULNESS (OT)

▣ “toward all the saints” This is literally “holy ones,” those set apart exclusively for God’s
service. This is not a reference to a sinless lifestyle, but to believers’ forensic (legal) position in
Christ. It is always PLURAL except in Phil. 4:21, but even there it is used in a corporate
context. To be saved is to be part of a family. This term reflects an OT usage for corporate Israel as a
holy people (cf. Exod. 13:5; 19:5-6; Deut. 7:6; 1 Pet. 2:9; and Rev. 1:6).

Although the term “saints” relates to the believers’ standing in Christ, it is not incidental
that the root word is “holy.” Believers are called not only to salvation but to a progressive sanctification
(cf. Gal. 2:15-18,19-20). Believers are predestined to “holiness” (cf. Matt. 5:48; Rom. 8:28-29; Gal. 4:19;
Eph. 1:4), not just heaven; to service, not privilege.

SPECIAL TOPIC: SAINTS

1:6
NASB	”that the fellowship of your faith”
NKJV, NRSV	”that the sharing of your faith”
TEV	”that our fellowship with you as believers”
NJB	”that your fellowship in faith”
Peshitta	”that the participation of your faith”

This verse has been interpreted in several senses.

the fellowship of believers with each other (cf. 2 Cor. 8:4; Phil. 2:1-5)
the sharing of the gospel with unbelievers (cf. Phil. 1:5)
the sharing of good things with others

SPECIAL
TOPIC: KOINŌNIA

▣
NASB	”through the knowledge of every good thing”
NKJV	”by the acknowledgment of every good thing”
NRSV	”when you perceive all the good that we may do”
TEV	”will bring about a deeper understanding of every blessing”
NJB	”may come to expression in full knowledge of all the good”
Peshitta	”in knowledge of everything that is good”

There are some questions involved in interpreting this phrase:

to whom does this knowledge refer-Philemon, the church in his house, Onesimus, or Paul
to what does this knowledge (epignōskō, cf. Phil. 1:10; Col. 1:9; 3:10)
refer—forgiveness, slavery, apostolic authority, or the gospel?

In Paul’s writings wisdom and knowledge are not separated from ethical living, but form a
unified whole (cf. Phil. 1:9; Col. 1:9-10).

▣
NASB	”which is in you for Christ’s sake”
NKJV	”which is in you in Christ Jesus”
NRSV	”that we may do for Christ”
TEV	”which we have in our life in union with Christ”
NJB	”we can do for Christ”
Peshitta	”which you have in Jesus Christ”

There are two clear options of interpretation in these translations:

things we do as believers for Christ
things we have as believers in Christ

1:7 “love” Paul uses this term (agapē) three times in this small book. He had heard of
their love and faith for Jesus and His followers (Phlm. 1:5); he had much joy and comfort in their love
(Phlm. 1:7); and he appealed to this God-inspired love to motivate Philemon (Phlm. 1:9).

▣ “hearts” This is literally the term for “bowels” (splagchna, cf. Acts 1:18). This is
possibly related to the OT sacrifice of these specific body parts on the altar (cf. Exod. 29:13;
Lev. 3:3-4,10, 15; 4:8-9; 7:3-4; 8:16, 25; 9:10,16). The ancients located the emotions in the lower viscera
or abdomen (cf. Isa. 63:15; Jer. 4:19). For Paul it relates to Christian love (cf. 2:1; 2 Cor. 6:12; 7:15;
Phil. 1:8; 2:1; Col. 3:12; Philemon 1:7,12,20).

▣ “saints” See SPECIAL
TOPIC: SAINTS

÷PHILEMON 1:8-16

NASB (UPDATED) TEXT: PHILEMON 1:8-16
⁸Therefore, though I have enough confidence in Christ to order you to do what is proper, ⁹ yet for love’s sake I rather appeal to you since I am such a person as Paul, the aged, and now also a prisoner of Christ Jesus ¹⁰ I appeal to you for my child Onesimus, whom I have begotten in my imprisonment, ¹¹ who formerly was useless to you, but now is useful both to you and to me. ¹² I have sent him back to you in person, that is, sending my very heart, ¹³ whom I wished to keep with me, so that on your behalf he might minister to me in my imprisonment for the gospel; ¹⁴ but without your consent I did not want to do anything, so that your goodness would not be, in effect, by compulsion but of your own free will. ¹⁵ For perhaps he was for this reason separated from you for a while, that you would have him back forever, ¹⁶ no longer as a slave, but more than a slave, a beloved brother, especially to me, but how much more to you, both in the flesh and in the Lord.

1:8
NASB	”to order you to do what is proper”
NKJV	”to command you what is fitting”
NRSV	”to command you to do your duty”
TEV	”to order you to do what should be done”
NJB	”telling you what your duty is”
Peshitta	”to command to you those things which are right”

This reflects Paul’s apostolic authority. However, Paul preferred to use encouragement and
tactfulness (Phlm. 1:9,10,17,20).

1:9
NASB, NKJV	”Paul, the aged”
NRSV	”I, Paul, do this as an old man”
TEV	”the ambassador”
NJB	”I am Paul, an old man”
Peshitta	”I, Paul, an old man”

This is not a Greek manuscript problem, for all Greek manuscripts have “the aged”
(presbutēs). Scholars have pointed out that in Koine Greek the term “the aged” and “ambassador”
(presbeutēs) may have been spelled the same or at least often confused (cf. MSS of LXX;
2 Chr. 32:31). The English translations TEV, RSV, and NEB have “ambassador,” while NJB and NIV have “an old
man.”

Paul lists several reasons why Philemon should honor his request.

Paul’s apostleship (Phlm. 1:8)
Paul’s age (Phlm. 1:9)
Paul’s imprisonment (Phlm. 1:9)
Paul’s ministry in Onesimus’ life (Phlm. 1:10)
Onesimus’ possible ministry to Paul (Phlm. 1:11,13)
Paul’s love for him (Phlm. 1:12)
Onesimus has been changed from a slave to a brother in Christ (Phlm. 1:15-16)
Philemon’s attitude toward Paul (Phlm. 1:17)
Philemon’s salvation at Paul’s witness (Phlm. 1:19)
Philemon’s ministry to Paul (Phlm. 1:20)

▣ “a prisoner of Christ Jesus” See note at Phlm. 1:1.

1:10 “my child” Rabbis use this phrase to describe their students, but in this context it refers to
Onesimus’ salvation through Paul’s witness (cf. 1 Cor. 4:14-15; 2 Cor. 6:13; 12:14; Gal. 4:19,
1 Thess. 2:11; 1 Tim. 1:2; 2 Tim. 1:2; 2:1; and Titus 1:4).

▣ “in my imprisonment” This is literally “in my bonds.” It is uncertain how Onesimus met Paul
in prison:

Onesimus was imprisoned with Paul
Onesimus had been sent on an errand to Paul in prison
he came to Paul because he knew that Philemon was a friend of his

1:10-11 “Onesimus” The name meant “useful” or “profitable” (cf. Phlm. 1:20). Paul uses this
wordplay to appeal to Philemon. This converted slave was formerly useless (achrēstos), but is
now “useful” (euchrētos cf. 2 Tim. 4:11) to both Paul and Philemon.

F. F. Bruce’s translation of this section in Paul: Apostle of the Heart Set Free, is
very helpful in seeing the word play:

“His name is Onesimus – profitable by name and profitable by nature. I know that in former
days you found him quite unprofitable, but now, I assure you, he has learned to be true to his
name—profitable to you, and profitable to me” (p. 393).

1:12 “I have sent him back to you” This phrase had a legal connotation of “referring his case to you.”
This also shows that believers must face the consequences of their actions even if they were committed before
salvation. It also affirmed the legal rights of slave owners (cf. Phlm. 1:14,18).

▣ “that is, sending my very heart” This is such a strong statement! Paul felt deeply for
his converts. This surely reveals the pastoral heart of Paul, as does his tender yet firm treatment of
Philemon.

1:13 Paul was apparently a financially independent person. He often refused help from those he preached
to because false teachers accused him of financial exploitation. Yet as the years went by he was able to
receive help from some of the churches he ministered to. This help was in two specific ways.

the church of Philippi (cf. Phil. 1:5,7; 4:15) and possibly the church of Thessalonica
(cf. 2 Cor. 11:9) sent him money to help with his expenses in prison
the church at Philippi sent a representative, Epaphroditus, to help Paul, (cf. Phil. 2:25)

In a similar sense Paul saw Onesimus as a gift from Philemon and the church at Colossae.

1:14 God looks at the heart, the motives, first (cf. 1 Sam. 16:7; 1 Kgs. 8:39; 1 Chr. 28:9; Jer. 17:10;
Luke 16:15; Acts 1:24). Paul wanted Philemon to be blessed for his generosity and love for Christ
(cf. 2 Cor. 8-9), not just for his obedience to Paul’s command (cf. Phlm. 1:8).

1:15 “For perhaps he was for this reason separated from you for a while” This is a
PASSIVE VOICE VERB. This phrase can be understood in two ways:

in the sense of God’s predestined plan (NASB marginal has the Scriptural parallel of Gen 45:5,8)
that God used the inappropriate behavior of Onesimus as an opportunity for his salvation and for
Philemon’s service to Christ and friendship with Paul (cf. Phlm. 1:16)

1:16 “no longer as a slave. . .a beloved brother” Christianity did not attack slavery openly
(cf. Eph. 6:5-9), but destroyed it through its view of the dignity and worth of human beings
(cf. Gal. 3:28; Col. 3:11).

SPECIAL TOPIC: PAUL’S
ADMONITION TO SLAVES

▣
NASB, NKJV, NRSV	”both in the flesh and in the Lord”
TEV	”both as a slave and as a brother in the Lord”
NJB	”both on the natural plane and in the Lord”
Peshitta	”both in the flesh and in our Lord”

This phrase states that the benefit of Onesimus’ return was on two planes, one natural
(physical) and one supernatural (spiritual). Philemon would benefit as a man and a Christian.

÷PHILEMON 1:17-20

NASB (UPDATED) TEXT: PHILEMON 1:17-20
¹⁷If then you regard me a partner, accept him as you would me. ¹⁸ But if he has wronged you in any way or owes you anything, charge that to my account; ¹⁹ I, Paul, am writing this with my own hand, I will repay it (not to mention to you that you owe to me even your own self as well). ²⁰ Yes, brother, let me benefit from you in the Lord; refresh my heart in Christ.

1:17-18 “If. . .if” There are two FIRST CLASS CONDITIONAL SENTENCES which are assumed
to be true from the author’s perspective or for his literary purposes. Philemon was Paul’s friend and
Onesimus did wrong him (cf. Phlm. 1:18).

▣ “a partner” This is the term koinōnus, which is a form of the term
koinōnia “to share in common with,” “to be associated with” or “to be party to.” Paul uses it
to refer to a financial contribution (cf. Phil. 4:15). Therefore it may be a wordplay relating to Paul’s
friendship (Phlm. 1:17) and Onesimus’ bill (Phlm. 1:19).

SPECIAL TOPIC: KOINONIA
(FELLOWSHIP)

▣ “accept him as you would me” Paul’s statement may have derived from Jesus’ words in
Matt. 25:44-45 or Paul’s experience with Jesus on the road to Damascus (cf. Acts 9:4). By persecuting
Christians, Paul was persecuting Christ. By accepting Onesimus, Philemon was accepting Paul. True love is
wonderfully corporate and reciprocal. We show our love for God by how we love one another
(cf. 1 John 2:9,11; 4:20).

1:18 The implication of the grammar of verse 18 is that Onesimus did steal from Philemon
(FIRST CLASS CONDITIONAL SENTENCE), that Onesimus did owe Philemon (PRESENT ACTIVE
INDICATIVE), and that Paul pled with Philemon to put the charge to Paul’s account (PRESENT
ACTIVE IMPERATIVE).

1:19 “I, Paul, am writing this with my own hand” Apparently Paul used scribes to write for him
(cf. Tertius in Rom. 16:22), probably because of his eye problems (cf. Gal. 4:15; 6:11), possibly caused
at his conversion experience (cf. Acts 9:8,18; 22:11; 26:13). However there may have been some forged
letters claiming to be written by Paul which circulated among the churches (cf. 2 Thess. 3:17). Therefore,
Paul took the pen and wrote the last few verses himself (cf. 1 Cor. 16:21; Gal. 6:11; Col. 4:18;
2 Thess. 3:17; Philemon 1:19).

▣ “you owe to me even your own self as well” This strongly implies that Paul led Philemon to
faith in Christ. When and where is uncertain, for Paul did not start the church at Colossae. The best guess
is that Philemon, like Epaphras, was saved during Paul’s two-year revival at Ephesus (cf. Acts 19:10,20).

1:20 This verse is similar to Rom. 1:12. How we live as Christians encourages and refreshes other
believers.

÷PHILEMON 1:21

NASB (UPDATED) TEXT: PHILEMON 1:21
²¹ Having confidence in your obedience, I write to you, since I know that you will do even more than what I say.

1:21 This was Paul’s tactful way of assuring Philemon’s compliance.

÷PHILEMON 1:22

NASB (UPDATED) TEXT: PHILEMON 1:22
²² At the same time also prepare me a lodging, for I hope that through your prayers I will be given to you.

1:22 “prepare me a lodging” Paul was expecting to be released (cf. Phil. 1:25; 2:24). The Pastoral
Letters (1 and 2 Timothy and Titus) record this fourth missionary journey, while Acts ends with Paul still
in prison after his third missionary journey.

It is surprising that Philemon is thought to be grouped with Colossians and Ephesians,
occurring early in Paul’s imprisonment. In these books, Paul is uncertain of the outcome of his trial. In
Philippians, which was written towards the end of Paul’s imprisonment, he expected to be released. Therefore,
this comment in Phlm. 1:22 may have been

a way to remind Philemon that he would have to face Paul personally—and possibly
soon—about his request to forgive and accept Onesimus
an idiom for hospitality

▣ “through your prayers” Paul believed in the power of prayer (cf. Eph. 6:18-19). He also
practiced what he preached (note the different Greek terms used:

deomai, 2 Cor. 5:20; 8:4; 1 Thess. 3:10
proseuchomai, Acts 16:25; 20:36; 21:5; 22:17; 28:8; Phil. 1:9; Col. 1:3,9; 4:3;
1 Thess. 5:17,25; 2 Thess. 1:11; 3:1; 1 Tim. 2:8
proseuchē, Acts 16:13,16; Rom. 1:9; 12:12; 15:30; 1 Cor. 7:5; Eph. 1:16; Phil. 4:6;
Col. 4:2,12; 1 Thess. 1:2; 1 Tim. 2:1; 5:5; Philemon 4,22)

÷PHILEMON 1:23-24

NASB (UPDATED) TEXT: PHILEMON 1:23-24
²³ Epaphras, my fellow prisoner in Christ Jesus, greets you, ²⁴ as do Mark, Aristarchus, Demas, Luke, my fellow workers.

1:23-25 This is very similar to the close of Colossians. These books (Philemon and Colossians)
issue from the same historical setting.

1:23 “Epaphras” He was the founder of three of the churches (Colossae, Hierapolis, and Laodicea) in
the Lycus River Valley (cf. Col. 4:12-13; Philemon 1:23). He was probably converted during Paul’s revival
at Ephesus (cf. Acts 19:10). His name was a shortened form of Epaphroditus, which was etymologically related
to the goddess Aphrodite. Another man by this same name was mentioned in Phil. 2:25; 4:18. However, he was
from a different geographical area.

1:24 “Mark” He was also known as John Mark. His home may have been the site of the Lord’s Supper
and Upper Room appearances (cf. Acts 12:12). He was Barnabas’ cousin. He was the writer of the Gospel of
Mark and a scribe for Peter (cf. 1 Pet. 5:13). He was the cause of a great fight between Barnabas and Paul
(cf. Acts 12:25; 13:5; 15:36-39). Later, however, Paul forgave and affirmed him (cf. 2 Tim. 4:11).

▣ “Demas” Demas was one of Paul’s confidants and co-workers. He was mentioned along with
Epaphras, Luke, Aristarchus, and Mark in Col. 4:10-14. 2 Timothy 4:9 lists two of these same co-workers,
Luke and Mark. Scripture states that “Demas, having loved this present world, has deserted me.” Paul had
many helpers. Some, such as Luke, were always faithful. Others, such as John Mark, were once unfaithful but
returned to ministry. Demas apparently left Paul’s service for some unnamed temptation or opportunity. There
is no implication that he left Christ.

▣ “Luke” He was Paul’s faithful traveling friend, co-worker, and physician (cf. Col. 4:14;
2 Tim. 4:11). He was with Paul during many of his preaching stops in Acts. This is confirmed by the “we”
statements in Acts (cf. Acts 16:11,16; 20:6,7,13; 21:1,5, 7,10,12,15,17,25; 27:1,18,26,27). Luke may have
been the “man of Macedonia” in Acts 16:9.

÷PHILEMON 1:25

NASB (UPDATED) TEXT: PHILEMON 1:25
²⁵The grace of the Lord Jesus Christ be with your spirit.

Philemon 1:25 This is an example of a typical Pauline closing blessing. Note that the phrase “be
with your spirit” is a good example of the small “s” (spirit) which is used of man’s spirit, (or self,
cf. Acts 7:59; 2 Tim. 4:22) not the Holy Spirit (cf. Gal. 6:18; Phil. 4:23). However, in many instances
in the NT, it refers to man’s spirit which is energized by the Holy Spirit. This is probably the implication
here.

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are
responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You,
the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this
section of the book. They are meant to be thought-provoking, not definitive.

Where did the early church meet?
To whom was this letter addressed?
How does this letter reveal the pastoral techniques of Paul?
How does this book relate to the issue of slavery?
Why is Phlm. 1:22 surprising?
Why is the term “spirit” in small letters?