The Grace Commentary – Your free verse-by-verse Bible commentary Philemon 1

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Philemon 1:1

Paul, a prisoner of Christ Jesus, and Timothy our brother,
To Philemon our beloved brother and fellow worker,

(en) Paul had two names. As a Jew, he went by his Hebrew name, Saul, and as an apostle to the Gentiles he went by his Roman name, Paul (Acts 13:9). Once a “Pharisee of Pharisees” and a persecutor of the church (Php. 3:5–6), Paul had a life-changing encounter with Christ on the road to Damascus. He became the “apostle of grace” and the author of many New Testament epistles.

Paul is one of the most well-known figures in the Bible, but in this short letter, we learn only a few things about him. We learn that he is a prisoner (see verses 1, 9, 10, 13, and 23), a pray-er (verses 4 and 6), and a partner with Philemon (verses 1 and 17). Notably, he is a peacemaker. He writes this letter to reconcile Philemon with a runaway slave named Onesimus.

(b) Prisoner. Paul wrote this letter while living under house arrest in Rome (Acts 28:16, 20, 30). (Some scholars believe Paul was imprisoned in Caesarea or Ephesus, but the evidence for this is weak.) The letter to Philemon was one of four so-called “prison letters” penned by Paul. The others are Ephesians, Philippians, and Colossians.

(c) A prisoner of Christ Jesus. Paul did not see himself as a prisoner of Rome or Caesar, but as a prisoner, or captive, of Christ (Eph. 3:1, 4:1, Phm. 1:9, 2 Tim. 1:8). He was the Lord’s “ambassador in chains” (Eph. 6:20).

In the natural realm, Paul was chained and without options. But Paul saw things differently. “My times are in the Lord’s hands, and in him, I will trust” (see Ps. 31:14–15). In the trials of life, we can see Caesar or we can trust Christ who is above all. We can see the storm or the Savior. We can see the injustice or “the Judge at the door” (Jas. 5:9). A mature believer looks beyond their temporary circumstances and sets their minds on things above (Col. 3:2).

(d) Christ; se indgang for Phm. 1:3.

(e) Timothy. Paul acknowledges Timothy as a co-sender of this letter. Paul considered Timothy a spiritual son, a brother in the Lord, and a true partner in the gospel (see indgang for 1 Tim. 1:2).

(f) Filemon was a wealthy Christian who hosted a church in his home (see next verse) in the vicinity of Colossae (in modern-day Turkey). Like many wealthy people, Philemon was a slave owner. Although slavery is repugnant, owning slaves in the Roman world was as natural as owning appliances. We should not be shocked that Paul had a friend who was a slave owner. We should be amazed that he spoke up for the rights of slaves (Eph. 6:9, Col. 4:1).

Philemon’s name means “affectionate” or “friendly”. The name is related to the Greek words for tender affection (phileō) and kiss (philema). If names are significant – and in this letter they surely are – Philemon is the beloved and affectionate friend. The strong friendship between Paul and Philemon is central to this story. Their friendship will be the saving grace of the slave Onesimus.

(g) Elskede. The original adjective agape means “dearly loved” and “esteemed.” The affection and warmth in Paul’s greeting tell us that Philemon was a dear friend.

(h) Brother. The word “brother” is italicized to show it is not in the original text, but it is implied. Paul refers to Philemon as a brother in two other verses (Phm. 1:7, 20).

(i) Fellow worker. Philemon and Paul were partners in the cause of the gospel (Phm. 1:17). They were kindred spirits and fellow ministers of grace.

Philemon is one of five people identified by Paul as a fellow minister of grace. The others are Timothy, Titus, Urbanus, and Epaphroditus (Rom. 16:9, 21, 2 Cor. 8:23, Php. 2:25).

Paul’s letter to Philemon is his shortest and most personal. It contains no doctrinal statements, no warnings about false teachers, and no mention of apostolic titles. The reason for writing was extraordinary: Onesimus, a runaway slave, had met Paul in Rome and become a believer. But under the merciless law of Rome, Onesimus was a fugitive who lived under the sentence of death. To live free from fear, he needed to return to his master. To smooth the way, Paul wrote a letter: “Dear Philemon, I am returning your slave. Receive him as a brother and charge any wrongdoing to me.” It was an audacious request. Forgive the runaway? Didn’t Paul know that the Roman Empire ran on slavery? Forgive one slave and what message would that send to the others? It’s as if Paul had no interest in the rules of Rome. He had a higher purpose. In promising to undo the harm Onesimus has done, Paul is saying, “He is my friend. Treat him as such.” With a friend like Paul, Onesimus has nothing to fear, and that’s the heart of the story.

What does this letter mean for us? Some say it’s about love and reconciliation: “Show Christian love and forgive those who wrong you.” Others say it challenges slavery and trafficking: “Treat others with equality and fairness.” But the story of Onesimus goes deeper—it is humanity’s story. Like Onesimus, we are the runaway, the rebel who defied God and found ourselves under the sentence of death.

Ultimately, this letter reveals the power of a friend in high places. What Paul was to Onesimus, Jesus is to us. He is the Friend who has settled all claims against us and made the way for us to return to our true Master. It’s the gospel story but from a different perspective. Instead of being told from the perspective of the penitent sinner (e.g., the prodigal son, the tax collector at the temple), the story is from the mediator’s standpoint: Paul (representing God the Son) to Philemon the master (representing God the Father). What Paul says to Philemon – “forgive him, receive him, accept him” – is what Jesus says to God on our behalf. This story is not about what we do for others; it’s about what God has done for us. It’s the good news of Christ our Friend who speaks on our behalf.

Filemon 1:2

og til Apphia, vores søster, og til Arippus, vores medsoldat, og til kirken i dit hus:

(en) Apphia was Philemon’s wife.

(b) Archippus was Philemon’s son. According to church tradition, Archippus was the first bishop of the church of Laodicea (Apostolic Constitutions, 7.46).

(c) Fellow soldier. Living under guard meant soldiers were never far from Paul’s mind (Acts 28:16, 20). Along with Archippus, Epaphroditus of Philippi was also recognized as a fellow soldier (Php. 2:25).

(d) The church in your house. In the New Testament, churches met in people’s homes (e.g., 1 Cor. 16:19, Col. 4:15). Since Onesimus was from Colossae (Col. 4:9), we can conclude that Philemon lived in or near Colossae. Philemon’s church was a house of healing and grace. People came bearing heavy loads and were set at ease; see indgang for Phm. 1:7.

Philemon 1:3

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

(en) Grace to you and peace. As is his habit, Paul opens his letter with a gracious salutation (see entry for Rom. 1:7). Grace encompasses all of God’s blessings, while peace is the fruit of receiving God’s grace. We trust God to meet our needs, and the result is peace.

(b) God our Father. Like Jesus before him, Paul reveals a God who loves you like a Father (John 17:23).

(c) Lord. The original noun kyrios means “the One who is supreme above all rule, authority, power, and dominion” (Eph. 1:19). Paul introduces the Lord Jesus Christ at the start of all his letters, and he encourages his readers to confess Jesus as Lord (Rom. 10:9, Php. 2:11). True preachers reveal Jesus as Lord of all. Jesus is not merely a teacher or historical figure. He is the exalted Son of God and his Name is above all names (Php. 2:9).

(d) Christ. The original word for Christ, Christos, is the Greek word for “Messiah” (John 1:41). It means “anointed one.” By referring to Christ eight times in this short letter, Paul emphasizes that Jesus is the anointed King foretold by the prophets.

Philemon 1:4

I thank my God always, making mention of you in my prayers,

(en) I thank my God always. Paul was grateful for Philemon’s friendship and partnership in the gospel.

(b) Prayers. Paul was in the habit of praying regularly for the Colossians (Col. 1:3, 9), and when he prayed he mentioned his dear friend Philemon.

Filemon 1:5

fordi jeg hører om din kærlighed og om den tro, som du har til Herren Jesus og til alle de hellige;

(en) I hear. Although Philemon was far away, Paul had heard good reports about him from visitors such as Epaphras (Col. 1:7–8). These updates brought joy and comfort to Paul (Phm. 1:7). As the proverb says, “Good news from a distant land is like cold water to a weary soul” (Pro. 25:25).

(b) Of your love. Some have said that Philemon was a generous man who fed and clothed the poor, and perhaps he did. But Paul says he refreshed the hearts of the saints (Phm. 1:7). Philemon was a minister of God’s grace.

(c) Tro. The original noun pistis is derived from the word peitho, meaning “to convince, win over, or persuade.” Faith is being persuaded or convinced that God loves you (Acts 28:24). Philemon was not a religious man who trusted in his good works. He was a faithful man who trusted in the Lord Jesus.

(d) Lord Jesus; se indgang for Phm. 1:3.

(e) All the saints. Like the Ephesians and the Colossians, Philemon was known for his love for “all the saints” (Eph. 1:15, Col. 1:4). He loved his Christian brothers and sisters regardless of their race or status. As a New Testament believer, he was part of a growing countercultural movement. The church of Christ accepted people from all races, circumcised or uncircumcised, claiming all were equal in grace (Gal. 3:28, Col. 3:11). Such a thing had never been seen before.

(f) Saints. Christians. The word “saint” in popular culture is often used to describe a certain kind of person (e.g., a kind person, or a miracle worker). But in the New Testament, the word “saint” describes a new kind of species, namely the new creation (2 Cor. 5:17, Gal. 3:28). A saint is someone who has died, been buried, and raised to new life with Christ (Rom. 6:3–5, Eph. 2:5–6). A saint is no longer part of Adam’s family but has become a member of God’s family and a co-heir with Christ (Rom. 8:17, Eph. 2:19, 3:6). Throughout the New Testament, Christians are consistently referred to as saints (see indgang for Acts 9:13).

Filemon 1:6

og jeg beder om, at jeres tros fællesskab må blive virksomt ved viden om alt godt, som er i jer for Kristi skyld.

(en) The fellowship of your faith. “This common faith we share.” The original noun koinonia, which is rendered here as “fellowship”, is sometimes translated as “partnership” or “participation” (e.g., Php. 1:5). In the West, we talk about personal faith, but Biblical faith is communal. It is a shared faith that unites us into one family (Eph. 4:5).

From time to time we find ourselves facing difficult decisions. “What do I do now? Which way should I go? How do I handle this?” These were the questions Philemon would have been asking after the return of his runaway slave. Paul prayed that this situation would be an opportunity for Philemon’s faith to shine in a way that brought glory to the Lord.

(b) Effective. Put into action.

(c) Knowledge. Before we can walk by faith, we must know the mind of Christ. What does the Lord say on this matter? How does he want me to act? In Philemon’s case, these questions were not hard to answer. Paul essentially tells him to “do the thing that brings glory to Christ” and then he spells out what that thing is (receive and forgive Onesimus; see verses 16–18).

(d) Every good thing which is in you is a catch-all phrase for the indwelling Spirit of Christ and all the blessings that flow from our union with the Lord. Jesus is the Good Thing who lives in you (Gal. 2:20).

(e) For Christ’s sake. For his glory. Every blessing we have been given – salvation, righteousness, provision, gifts, talents – is meant to bring glory to the Giver.

The resolution to most of our dilemmas is this: which choice will bring God the most glory? In Philemon’s case, the answer was obvious. Beating or killing a slave would not bring God glory. But receiving him as a brother would reveal the heart of the One who receives all who come to him.

Philemon 1:7

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.

(en) Joy and comfort. In his confinement, Paul would have wondered whether his spiritual children were maturing in the faith. Hearing about Philemon’s thriving ministry brought him much joy and encouragement.

(b) Hearts. The original noun splagchnon (here and in verse 12) means “bowels” or “intestines” (see Acts 1:18). Both the Hebrews and the Greeks viewed the bowels as the seat of our deepest emotions and affections.

(c) Refreshed. The original verb anapauō means to “relieve” or “give rest.” Philemon did not place heavy burdens on people; he removed them. Where there was stress, he brought peace; where there was hurt, he brought healing; where there was guilt and condemnation, he released grace and forgiveness. He was a true minister of the One who said, “Come to me, all who are heavy laden and I will give you rest” (Matt. 11:29).

(d) Brother. Philemon and Paul were brothers in arms standing side by side for the cause of the gospel. Paul called him a brother, a fellow worker, and a true partner in grace (Phm. 1:1, 17).

This begs the question: if Philemon was a pillar of grace and his home a refuge, why did Onesimus run away? He ran for the same reason the prodigal son left his father and Adam turned from God. He thought he could do better on his own. Onesimus didn’t know a good thing when he saw it. He traded the blessings of Philemon’s home for the false freedom of a lawless and restless life. Like Adam and the prodigal, he had been seduced by the siren song of self.

Philemon 1:8

Therefore, though I have enough confidence in Christ to order you to do what is proper,

(en) I have enough confidence. “Even though I am bold enough to tell you what to do.”

It would have been easy for Paul to tell Philemon to forgive Onesimus. Paul was arguably the most influential man in the New Testament church. Who could say no to him? He was also Philemon’s spiritual father (Phm. 1:19). But love does not force itself on others. Love woos and invites, and then it waits to see how the other chooses.

(b) Order you to do what is proper. “I could tell you what to do, but I won’t” (see next verse).

Paul had some influence over Philemon (see verse 19), but he chose not to use it. The followers of Christ don’t order people around (Matt. 20:25-26). Instead, they inspire and lead by example (1 Cor. 11:1).

Philemon 1:9

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—

(en) For love’s sake. “Don’t do what I am about to ask because I told you to. Do it for love.” Love is the best reason for doing anything.

(b) I rather appeal to you. An old covenant preacher issues commands and makes threats, but a new covenant preacher inspires and appeals.

(c) Paul, the aged. Paul plays the age card. “Show kindness to this old man who is also a prisoner.” Paul was an older man, in his late fifties or early sixties, and a grey-haired veteran of the gospel.

(d) A prisoner of Christ Jesus; se indgang for Phm. 1:1.

Philemon 1:10

I appeal to you for my child Onesimus, whom I have begotten in my imprisonment,

(en) I appeal. The law of Rome condemned Onesimus as a runaway, deserving of punishment. But taking the role of an advocate, Paul calls for forgiveness and freedom.

The Roman Empire had zero tolerance for runaway slaves and punishments were severe: flogging, forced gladiator fights, being branded as a “fugitive,” or execution. Onesimus’ future is bleak, and Paul’s appeal could mean the difference between life and death. In advocating for Onesimus, Paul reminds us of Christ, who mediates on our behalf (Rom. 8:34, Heb. 7:25). Like Onesimus, we were under the law, condemned as sinners and deserving of death (Rom. 3:19–20, 6:23). But the good news is we have an Advocate in Christ Jesus, who defends us (1 John 2:1).

(b) My child. Paul had led Onesimus to the Lord. Paul often referred to his converts as spiritual children (e.g., 1 Cor. 4:14, Gal. 4:19, 1 Th. 2:7. Tit. 1:4). He referred to Timothy as “my true child in the faith” (1 Tim. 1:2).

(d) Onesimus the runaway slave met Paul and became a Christian. What was it that drew Onesimus to Paul? Perhaps he had heard how the apostle spoke of a new creation where slaves and free men were treated as equals (Gal. 3:28, Col. 3:11). Rome was built with the blood of slaves, but in the kingdom that Paul proclaimed there were no slaves. In Christ, all are free (Gal. 5:1, 1 Pet. 2:16).

(e) Imprisonment. While Paul was under house arrest, he was able to receive visitors and preach the gospel without hindrance (Acts 28:30–31). Onesimus was one of Paul’s visitors. He heard the good news and turned to God in faith.

Philemon 1:11

who formerly was useless to you, but now is useful both to you and to me.

(en) Formerly useless. The name Onesimus means “profitable” and is derived from the word onēsimos, meaning “useful.” Paul is enjoying some wordplay. “Mr. Useful was useless to you but has become useful to both of us.” Onesimus had become a helpful friend.

(b) Useful. The original adjective euchrēstos is the same word Paul uses when describing how a believer is useful to the Master (2 Tim. 2:15, 21).

Paul is essentially saying, “Onesimus is not the man you knew. He is a new person. He has become a believer and a brother in the faith (Phm. 1:16). Receive him as such.” The same could be said of a new believer. “They are not who they once were. They have become a new person, a member of God’s family, dearly loved and accepted in grace.”

(c) To me. Paul provides another reason for receiving Onesimus: “He has been a help and a friend to me.” Any friend of Paul’s was surely a friend of Philemon’s.

Philemon 1:12

I have sent him back to you in person, that is, sending my very heart,

(en) Sent him back. Paul did not force Onesimus to return to his master. Onesimus went of his own free will because he trusted the one who spoke on his behalf. In the same way, we come without fear to God because Jesus speaks on our behalf (Rom. 8:34). Onesimus might have said, “If Paul is for me, who can be against me? If Paul speaks for me, who condemns me? If Paul has promised to clear all my debts (see verses 18–19), what won’t he give me?” (see Rom. 8:31–33).

(b) Sending my very heart. “I am sending my own heart and soul.”

Paul vouches for Onesimus three ways: He calls him “my child” (v.10), “my friend” (v.11), and “my heart” (v.12). In essence, Paul is saying, “Onesimus is part of me.” By wrapping his own reputation around the runaway slave, Paul makes it clear that Philemon cannot reject Onesimus without also rejecting Paul.

What a wonderful reminder of God’s radical acceptance. In Christ, you are his child, his friend, his very heart. Clothed with Christ, you are safe and secure (Gal. 3:27, Col. 3:3). Since God will never reject the Son, he will never reject you.

Filemon 1:13

som jeg vilde beholde hos mig, for at han for eders Vegne kunde tjene mig i mit Fængsel for Evangeliet;

(en) I wished to keep with me. Paul would have preferred that Onesimus stay with him in Rome, but that could not happen without Philemon’s knowledge or permission (see next verse).

(b) Minister to me. Assist me. Although Paul was under house arrest, he was a busy man. He had messages to preach, guests to entertain, and letters to write (see Acts 28:17, 23, 30–31). Onesimus could have served as an aide, a letter writer, or a messenger.

(c) Imprisonment. For the fourth time, Paul reminds Philemon that he is a prisoner (Phm. 1:1, 9, 10, 13). “Just sayin’, you know, if you feel like helping out a friend in need…”

(d) For the gospel. Paul was imprisoned because he told the Gentiles the good news that they were included in God’s redemption plan (Acts 21:27–28, 22:21–22). Paul preached that the Gentiles should turn to God, “and this is why the Jews seized me” (Acts 26:20–21).

While visiting Jerusalem, Paul had been arrested on trumped-up charges of inciting a riot (Acts 21:30–33). Paul spent the next two years (Acts 24:27) cooling his heels in a Judean prison. When it became apparent that the corrupt governor would not release him without a bribe (Acts 24:26), Paul exercised his right as a Roman citizen to appeal to Caesar (Acts 25:11). He was shipped off to Rome to await trial. For a further two years, Paul was subject to the custodia militaris, or military custody, whereby Roman citizens lived under the constant supervision of a Roman soldier. During this time Paul was chained to a guard (Acts 28:16, 20).

Under this arrangement, Paul lived in a rented house where he was able to receive visitors, preach the gospel, and write letters. In this way the gospel went out from his house to all corners of the world (Acts 28:31, Php. 1:12). What happened next remains a mystery, but it seems that Paul was set at liberty. Later he was arrested again, possibly at Troas (2 Tim. 4:13). Writing in Church History (2.22.8), Eusebius records that Paul was executed during the later years of Emperor Nero.

Philemon 1:14

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.

(en) Without your consent. It would have been unlawful for a Onesimus to remain with Paul without his master’s permission.

(b) Your goodness. Paul knows that Philemon would gladly allow Onesimus to remain in Rome (Phm. 1:21). But Paul does not want to presume upon his friend’s generosity.

(d) Your own free will. “You alone must decide what happens to Onesimus.”

Philemon 1:15

For perhaps he was for this reason separated from you for a while, that you would have him back forever,

(en) Perhaps. “Maybe God has a purpose in all this. Maybe Onesimus’ running away will turn out to be good for you.”

The redemptive aspect of Onesimus’ story is irresistibly attractive. The slave did wrong (see verse 18). But what man meant for evil, God turned around for good (Gen. 50:20).

(b) Separated from you. Paul tactfully avoids mentioning that Onesimus broke the law by running away. The “how” and “why” don’t matter—only the fact that he was separated from his master. Similarly, we were once separated from God. How we became lost is irrelevant; what matters is that we were “alienated from God,” “separated from Christ,” and “without God in the world” (Eph. 2:12, Col. 1:21).

(c) Have him back forever. “You see, Philemon, this has worked out quite well. A slave can only serve during his time on earth, but a brother in the Lord is a brother for eternity.”

Filemon 1:16

ikke længere som en træl, men mere end en træl, en elsket broder, især for mig, men hvor meget mere for dig, både i kødet og i Herren.

(en) No longer as a slave. Onesimus had been a slave and nothing more, but now he is a free son of God and nothing less.

Again, it is hard to miss the spiritual parallels. When you came to Christ, you were transferred out of Adam’s enslaved family and adopted into God’s family. You were born again and given a new identity and a new life. You are no longer a slave of sin (Rom. 6:6–7), but a dearly loved child of God (1 John 3:1). When your old master sin comes knocking, you don’t have to respond (Rom. 6:11).

(b) More than a slave. By all outward appearances, Onesimus remains a slave and Philemon’s personal property. But he is also “more than a slave.” He has become his master’s brother in the Lord. Paul does not come right out and ask Philemon to release Onesimus from slavery. Instead, he asks him to treat Onesimus as family. “Don’t judge him according to (Roman) law. Receive him in grace.”

(d) A beloved brother. Like the prodigal son, Onesimus can’t hope for more than being taken on as a hired hand. But Paul expects to see Onesimus robed and received into the family. He wants Philemon to kill the fattened calf and celebrate the runaway’s return.

(e) How much more to you. Onesimus had become a brother to Paul, but he would be even more of a brother to Philemon because they knew each other. They had lived in the same household.

(f) I kødet og i Herren. Receive him as a brother in every sense of the word, natural and spiritual.

Paul asks for mercy (forgive him) and grace (receive him). Mercy is not getting what you deserve, while grace is getting what you don’t deserve. Mercy forgave the prodigal son; grace threw him a party. Mercy fed Ruth the refugee; grace gave her a husband. Mercy forgives Onesimus for his wrongdoing; grace receives him as a brother.

Se indgang for Mercy.

Philemon 1:17

If then you regard me a partner, accept him as you would me.

(en) Partner. Paul lays all his cards on the table. “If we are partners, trust my judgment. Accept him as though he was me.” And just like that, Onesimus is saved. He will not receive the punishment he deserves. He will not be flogged, branded, or executed. Instead, he will be received with open arms as though he was Paul himself.

What is the basis for Onesimus’ salvation? It is not his good works (he is a lawbreaker) or his promises (who would trust him?). He is saved because Paul and Philemon are friends, and Paul has vouched for him. If Paul calls Onesimus a beloved brother, Philemon will receive him as such. It’s a done deal, because of their partnership. To reject Onesimus would be to jeopardize the partnership, something Philemon would never do.

Similarly, your salvation does not depend on your works or promises to God but on the partnership of the Father and the Son. When Jesus says, “This one is mine,” the Father responds, “then he is mine too.” If the Son accepts you (and he accepts all who come to him, Matt. 11:28; John 6:37), you can be sure the Father does too. It’s a done deal, rooted in the partnership between the Father and the Son.

(b) Accept him. Receive him. Note the absence of qualifiers. There’s no suggestion that Onesimus must prove himself through a period of probation. There are no calls for restitution. (Paul will get to that in the next verse.) There is just radical acceptance of the kind that Jesus offers to all.

The gospel of grace is not an invitation to clean yourself up and make yourself presentable. It is the stunning declaration that God accepts you just as you are (Rom. 5:8). There is nothing you can do to make yourself more or less pleasing to him. All this is to the glory of his grace.

Philemon 1:18

But if he has wronged you in any way or owes you anything, charge that to my account;

(en) If he has wronged you. There is no “if” about it. Onesimus has wronged his master.

By running away, Onesimus has disgraced his master. His actions imply that Philemon is harsh or abusive—which is far from true. To fund his flight, Onesimus likely stole from his master’s coffers. Finally, his absence has hurt his master’s estate. Work that Onesimus should have done wasn’t done and the cost must be borne by Philemon.

Onesimus’ wrongdoing reflects the harm of humanity’s rebellion. By turning our backs on God, we have portrayed him as an untrustworthy tyrant. To indulge our selfish desires we have pillaged his creation. Finally, we have abdicated our responsibility to steward his earthly estates. The consequences of our rebellion are great, yet they are all borne by him.

(b) Charge that to my account. “I will settle any and all debts he has incurred,” says Paul. Again, note the absence of qualifiers. There is no suggestion that Onesimus should work to restore what was lost. Paul simply hands Philemon a blank check saying, “I will pay for all.”

What a stunning picture of radical forgiveness! In the same way that Paul pays the debt of the slave, Christ takes on the debt of the sinner. He bears all our sins and settles all charges against us (John 1:29, Col. 2:14). This is good news indeed. You enter the kingdom free and clear “because all your sins have been forgiven on account of his name” (1 John 2:12).

Philemon 1:19

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).

(en) My own hand. “This is a legitimate request made by me, your partner in grace.”

Paul’s letters were usually written by an amanuensis or letter writer (e.g., Rom. 16:22) and signed off by him (e.g., 1 Cor. 16:21, Col. 4:18, 2 Th. 3:17). But here, there is no intermediary. The message is straight from Paul to Philemon. Paul wanted to communicate personally lest there be any misunderstanding.

(b) I will repay it. For a second time, Paul says he will repay any debt. He wants everyone to be absolutely certain about this. There is no more debt.

If Onesimus returns to Philemon with a sense of guilt and obligation, he will never be the brother or partner that Paul expects him to be. In the same way, a Christian who is not certain that they have been completely and eternally forgiven will never walk in the fullness of God’s grace. Conscious of their sins, they will be tempted towards dead works of penance and restitution.

Paul had led Philemon to the Lord. Since there is no record of Paul visiting Colossae, Philemon might have been one of the many who heard Paul preaching during his two-year stint in Ephesus (Acts 19:10).

Why does Paul say, “You owe me”? If he wants Philemon to act “for love’s sake” (Phm. 1:9), why mention an obligation? Paul isn’t imposing a quid pro quo or asserting ownership; he knows Philemon belongs to the Lord. He’s just having a bit of fun with his friend.

Thank God for spiritual mothers and fathers. How beautiful are the feet of those who told us the good news. But it would be a gross error to think we owe these people money or special favors. Your redemption price was paid by Jesus (1 Cor. 6:19). You belong to him alone.

Philemon 1:20

Yes, brother, let me benefit from you in the Lord; refresh my heart in Christ.

(en) Brother. “You and I are cut from the same cloth, so I am confident that you will do what I ask.”

(b) Let me benefit from you. “Make me happy. Say yes to my request.”

(c) Refresh my heart. “Put my mind at ease. It will bring me comfort to hear that you have forgiven and received my son Onesimus as a brother in the Lord.”

(d) Heart; se indgang for Phm. 1:7.

Philemon 1:21

Having confidence in your obedience, I write to you, since I know that you will do even more than what I say.

(en) Confidence. “I am sure you will do what I ask.”

Paul’s confidence is not based on his powers of persuasion but on Philemon’s good heart. Philemon is a true brother and friend. Of course, he will think as Paul does. And this is good news for Onesimus. The slave need not approach Philemon with fear wondering what may happen because the judgment has already been made. In the same way, we who know Christ can approach the Father with confidence (1 John 3:21). For the believer, Judgment Day is a day of celebration not condemnation (1 John 4:17).

(b) You will do even more. Paul has already asked much of Philemon—to forgive and accept Onesimus—yet he expects Philemon will do even more. What more is left to do? Perhaps Philemon will liberate Onesimus, maybe even adopt him as an heir. This anticipation mirrors God’s desire to do even more than we ask or imagine (Eph. 3:20). There is no limit to our Father’s grace. He pours out grace upon grace until we are overflowing in grace (Rom. 5:20, Eph. 2:7, 1 Pet. 5:10).

Philemon 1:22

At the same time also prepare me a lodging, for I hope that through your prayers I will be given to you.

(en) Prepare me a lodging. “I don’t expect to be under house arrest forever and I hope to visit you soon.”

(b) I hope. Paul was in the habit of praying for open doors (e.g., Col. 4:3), and that included prison doors. As he expressed in his letter to the Philippians, Paul was hopeful that he would soon be set free and able to travel (Php. 2:24).

(c) Your prayers. Paul valued the prayers of others (e.g., Eph. 6:19) and he valued Philemon’s prayers. He understood that God hears the prayers of all his children (1 John 5:14).

Philemon 1:23

Epaphras, my fellow prisoner in Christ Jesus, greets you,

(en) Epaphras was a preacher who brought the gospel of grace to his hometown of Colossae (Col. 1:7, 4:12).

(b) Fellow prisoner. Epaphras had gone to Rome to visit Paul and update him on the state of the Colossian church (Col. 1:4, 8). Since Epaphras chose to remain in Rome, Paul called him a fellow prisoner.

(c) Greets. “Epaphras says hi.” Epaphras and Philemon knew each other as they were both part of the Christian community in Colossae.

Philemon 1:24

as do Mark, Aristarchus, Demas, Luke, my fellow workers.

(en) Markus (also known as Marcus or John Mark) joined Paul and Barnabas on their mission to Pisidia only to abandon them at Perga (Acts 12:25, 13:13). Paul was unhappy about Mark’s departure and refused to take him on his next mission (Acts 15:37–38). However, the two eventually reconciled, as Mark was later with Paul in Rome. See also the indgang for Acts 12:12.

(b) Aristarchus, a Macedonian from Thessalonica, was one of Paul’s traveling companions (Acts 20:3–4). He was with Paul during the riot at Ephesus (Acts 19:29), and later accompanied Paul to Rome (Acts 27:2). Since he had remained in Rome during Paul’s imprisonment, Paul called him a fellow prisoner (Col. 4:10).

(c) Demas was another of Paul’s co-workers (Phm. 1:24). He was with Paul on this occasion, but years later, when Paul was imprisoned again, he deserted Paul in the name of self-preservation (2 Tim. 4:10).

(d) Lukas, the beloved physician, was another of Paul’s travel companions. Luke traveled regularly with Paul and was with him when this letter was written. He was a faithful companion who, in later years, remained with Paul when others left (2 Tim. 4:11).

Filemon 1:25

Herren Jesu Kristi nåde være med din ånd.

(en) The grace of the Lord Jesus Christ refers to the grace of God that comes to us through his Son (John 1:16–17).

Paul sometimes finishes his letters by saying “The Lord be with you” (2 Th. 3:16), and sometimes he closes by saying “Grace be with you” (Eph. 6:24; Col. 4:18; 1 Tim. 6:21). There is no difference (Phm. 1:25; 2 Tim 4:22). To have the Lord is to have his grace.

(b) nåde. Paul ends his letter the same way he starts it, with a gracious salutation (see Phm. 1:3). Everything Paul wrote was bracketed by the grace of Jesus. Grace is what makes the good news, gode nyheder. May the grace of God be upon you as you read these words.

(d) Be with your spirit. The grace of God is received in your spirit so that all of you – your spirit, soul, and body – may be sanctified and kept safe until the coming of our Lord Jesus Christ (1 Th. 5:23).

And so ends the story of the runaway slave. What happened next? Did Philemon forgive and receive him? We can be sure that he did, otherwise we would not have heard the story. If Philemon had rejected Paul’s counsel, his letter would have gone in the trash instead of the New Testament. Philemon welcomed Onesimus home with open arms and received him as a beloved brother in the Lord.

But what of Onesimus? Was he changed by the grace that was shown to him? History offers a tantalizing clue in the form of a letter written around AD 110. In his letter to the Ephesians, Ignatius of Antioch praises their bishop, “Onesimus, a man of inexpressible love.” If this is the same Onesimus, then the grace he received through Paul and Philemon bore lasting fruit. The rebel who ran away became a leader in the New Testament church and a living monument to the transforming grace of God.

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Filemon 1