ESSENTIAL INSIGHTS: PHILEMON

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Making the Complex Understandable

Nancy

Philemon-Preface-a

The Bible contains some of the most influential writings in human history, yet understanding those writings can sometimes be challenging. They were composed thousands of years ago, in languages most modern readers do not understand, and within historical and cultural settings quite different from our own. Even familiar passages may contain important details that are easily overlooked without some knowledge of the world in which they were written.

The Made Simple series was created to address that challenge. Its guiding purpose is straightforward: to make complex and important subjects understandable to ordinary readers without sacrificing accuracy, substance, or intellectual integrity.

The Essential Insights collection is part of that broader series. Modeled in some respects on the familiar CliffsNotes approach to literature, these books serve as companions to important biblical, theological, and historical works. Rather than replacing the original writings, they help readers understand what the authors were saying, why they were saying it, and what their words meant to their original audiences. Historical discoveries, linguistic research, cultural background, and centuries of scholarship are brought together and presented in clear, accessible language.

The objective is not to turn every reader into a biblical scholar, but to make the most valuable insights of biblical scholarship available to everyone.

Why Philemon?

Paul's letter to Philemon is one of the shortest books in the New Testament, consisting of only twenty-five verses. Yet within this brief personal letter are questions that have occupied biblical scholars, theologians, and historians for centuries.

What does it mean to be a brother in Christ when one person is legally the slave of another? How should Christian faith influence the exercise of authority, the pursuit of justice, and the obligation to forgive? And what can this ancient correspondence teach us about the transforming power of the gospel?

Understanding Paul's appeal requires some familiarity with slavery in the Roman Empire, the social relationships of the first-century Christian community, and the circumstances in which the letter was written. Even the meaning of a single Greek word or phrase can sometimes influence how we understand Paul's intentions.

Philemon also provides a remarkable opportunity to observe Christian theology operating in everyday life. Unlike Paul's more extensive letters, which often develop complex theological arguments, Philemon addresses a personal relationship involving two individuals whose circumstances have brought them into conflict. Paul does not simply explain Christian brotherhood as an abstract doctrine. He asks Philemon to put it into practice.

The letter therefore raises an important question that extends far beyond its immediate historical setting: What happens when the principles of Christian faith challenge the social conventions and personal interests of those who profess to believe them?

Understanding the Past Without Imposing the Present

One additional principle governs this study. Philemon was written in a world substantially different from our own. Roman slavery, household authority, social obligations, and the legal status of individuals cannot simply be equated with their modern counterparts.

At the same time, the moral and theological questions raised by the letter remain important today.

Our approach is therefore to understand Paul's words first within their original historical and cultural setting, distinguishing what he explicitly states from what later interpreters have inferred. Where scholars disagree, those disagreements are acknowledged rather than concealed. Where historical evidence is incomplete, possibilities are presented as possibilities rather than established facts.

Only after understanding the letter in its original context can we responsibly consider its wider theological implications and continuing relevance.

A Companion to the Biblical Text

Finally, it is important to understand what this book is—and what it is not. Essential Insights: Philemon is not intended to be a traditional biblical commentary. A commentary typically examines the text verse by verse, often exploring detailed questions of grammar, textual criticism, historical interpretation, and theological debate. Such works are valuable, but their technical detail can sometimes obscure the overall message for readers without specialized training.

This book takes a different approach. It is designed as a companion to the biblical text, helping readers follow the development of Paul's message, understand its historical and cultural setting, recognize its principal theological insights, and appreciate its significance. Rather than analyzing every word or verse, it concentrates on what readers need to know to understand the document as a whole. More technical matters are addressed selectively in explanatory footnotes for those who wish to explore them further.

The Objective

The ultimate goal of this book is simple. By the time readers reach the final verse of Philemon, they should understand not only what Paul said, but why and how he said it, how his original readers might have understood it, and why this remarkably short letter has remained part of the Christian Scriptures for nearly two thousand years.

Those who want a concise explanation should find it in the narrative. Those who want to examine the historical, linguistic, and theological questions more deeply should find that opportunity in the footnotes. Luke's video comments provide another way to engage with the historical setting and central ideas.

The objective is not to make the reader a biblical scholar, but to make the insights of biblical scholarship available to every reader.

That is the purpose of Essential Insights, and the guiding philosophy of the Made Simple series.

How to Use This Book

Meet Luke — Our Guide to the New Testament

Throughout the Essential Insights studies of the Bible, readers will encounter a recurring guide. In the Old Testament books, the guide is Ezra. In the New Testament books, the guide is Luke. Luke is the traditional author of the Gospel of Luke and the Acts of the Apostles.

Luke occupies a distinctive place in early Christian literature. His Gospel presents the life and ministry of Jesus, while Acts traces the expansion of the early Church, including the missionary activities of Paul. These writings provide much of the historical background necessary for understanding the world in which Paul's letters were composed.

In this series, Luke serves as our historical and literary guide, introducing important subjects, explaining the world of the early Christians, and helping readers recognize connections between the biblical text and its broader historical setting.

Luke appears through short video presentations that accompany the written material. These presentations are a modern educational device, using a historically inspired portrayal of Luke to make the subject more engaging and accessible. They are not intended to represent actual recordings or previously preserved statements by the historical Luke. Keep in mind that the videos are based on Luke but they are dramatic recreations, not actual representations of recorded statements by Luke.

His role is to help readers enter the world of the New Testament, providing context and perspective without replacing the biblical text or the written analysis.

Luke Introduces Himself

Illustration of Luke, the New Testament guide

Greetings, fellow Christians in the 21st Century. I am Luke, known in your time as the "Luke the Evangelist." I am a physician by training, but after meeting the Apostle Paul at Troas, in about the year 50 AD by your current reckoning of years, I became his personal physician and traveling companion.

You may know me as the traditional author of the Gospel that bears my name as well as the Acts of the Apostles. In those writings I sought to provide an orderly account of the life of Jesus Christ and the remarkable spread of His message throughout the Roman world.

In the book of Acts, I recorded much of the story of the Apostle Paul—his journeys, his preaching, his encounters with opposition, and his determination to carry the gospel to the nations.

Now, in these books, I will serve as your guide to the writings of the New Testament. Our purpose is simple. The books of the New Testament were written in a world very different from yours. Their authors spoke and wrote in Greek, lived under Roman rule, and addressed people whose customs, institutions, and everyday experiences may seem unfamiliar today. Yet their message continues to speak across the centuries.

My role will be to help you understand that ancient world, to explain the historical circumstances surrounding these writings, and to draw your attention to details that might otherwise escape notice. You need no special knowledge of Greek, Roman history, or theology. That is precisely why I am here.

So join me as we explore the books in the New Testament.

Our goal is not merely to learn about the New Testament, but to understand it.

Welcome to the "Made Simple" series of books.

https://alphachipublishing.com/Philemon.html

Nancy

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Two Levels of Understanding

This book is deliberately organized to serve two kinds of readers, or perhaps the same reader at different times.

The first level is the main narrative. It presents Paul's letter in clear, accessible language, following the sequence of the biblical text and explaining its historical setting, principal arguments, and theological significance. The emphasis is on understanding rather than technical analysis. Readers should be able to move through the narrative comfortably, without being interrupted by lengthy discussions of Greek grammar, manuscript evidence, Roman law, or competing scholarly theories.

The second level is found at the end of each segment in the Companion. At the end of each segment, comments are assembled that address parts of that segment in more depth or detail. These may explain the meaning of an important Greek expression, describe a Roman legal custom, examine a disputed historical question, or present alternative interpretations advanced by biblical scholars. Where appropriate, they also identify the sources supporting the discussion. In the audio recordings, the second level is not included as the audio recordings are intended to be a fast, flowing, listening experience and the second level content does not lend itself to that, requiring a more contemplative approach.

This second level is not essential to following the main narrative. A reader who simply wants to understand Philemon can ignore that level without losing the thread of the discussion. But for readers who encounter a particularly interesting question and want to investigate it more deeply, the second level provides an additional explanation.

This two-level approach is intentional. The main narrative makes the subject accessible; the footnotes provide the scholarly foundation for those who want to explore further. Neither simplicity nor scholarly depth needs to come at the expense of the other.

Finally, at the end of each segment is a brief section titled Textual Notes, identifying any significant textual variants that may affect translation or interpretation. A textual variant is a difference in wording among the surviving ancient manuscripts of the biblical text, usually arising during centuries of handwritten copying. By comparing these manuscripts, scholars seek to determine the earliest recoverable wording of the original text. These notes briefly identify significant differences, explain their possible effect on meaning, and indicate which reading is followed in the Greek text underlying our FIT Version.

Reading Along with the Biblical Text

This volume is also designed to be used alongside the FIT Version (Functional Idiomatic Translation) of Philemon, prepared as a companion to this study.

The FIT version is based on the Lexham Greek text and seeks to communicate the meaning of the original language, consistent with the grammatical and syntactical elements of the language, while using contemporary American English idiom terms and phrases. Rather than reproducing the entire biblical text within this book, we provide links to the online FIT Version. That version has a hover feature which brings up comments about the underlying Greek word or phrase when it is significant in understanding and interpreting the text.

We also provide links to the actual Koine Greek text online web page which has a Greek / English interlinear version. Using a hover feature, each word in the Greek text is explained with the grammatical structure, and interpretation in its context. The hover notes also often contain additional exegetical insights and teaching/preaching suggestions on significant words or phrases. In this way, the actual Greek text is made "transparent" to even those who have no training in the biblical Greek language.

Readers using the digital edition can follow these links directly to the relevant passages. The links open the translation at the precise verse or section being discussed, making it convenient to move easily between the narrative discussion and the relevant FIT version and Greek text. Readers with the print versions will have access to a PDF portal online that will provide the same links shown in their proper sequence.

The FIT version and Greek text web pages are available through the Alpha Chi Publishing website:

Readers are encouraged to consult the biblical text as they move through this book. The purpose of Essential Insights is not merely to tell readers what Paul wrote, but to help them discover and understand his message for themselves. That requires actually reading his words as well as reading about his words.

The purpose of this companion is to help readers understand the biblical text, not to replace reading it. Readers are encouraged to read the biblical passage first, then follow the accompanying Essential Insights discussion, returning to the original text whenever helpful.

In this way, the biblical text and its companion are intended to be read together, allowing readers to encounter Paul's actual words while gaining the historical, linguistic, and theological understanding needed to appreciate their meaning.

So read the biblical text, then read this companion, then read the text again with greater understanding.

Listen: Nancy-Philemon-Intro

Introduction

A Personal Letter with a Public Challenge

Philemon is the shortest surviving letter attributed to the Apostle Paul addressed primarily to an individual. Its twenty-five verses concern a man named Onesimus, his relationship to Philemon, and Paul’s request that Philemon welcome him. The letter is brief, but the social and moral questions it raises are substantial. What happens when a society recognizes one person as another’s slave, while the Christian community is asked to recognize both as brothers? How does persuasion work when a spiritual leader could claim the right to command?

Paul does not present a formal treatise on slavery or a comprehensive political program. Instead, he addresses a concrete relationship. His argument draws on affection, obligation, shared faith, and the expectation that Christian fellowship changes the way believers treat one another. Readers should neither erase the realities of ancient slavery nor claim that Paul explicitly demands an emancipation that the letter does not state.

Author, Recipients, and Setting

The letter identifies Paul and Timothy in its opening, but Paul speaks in the first person throughout the appeal. Philemon is addressed alongside Apphia, Archippus, and a congregation meeting in a home. That public audience matters: a personal request is also heard within a community that must live with its consequences. The association with Colossians is often discussed because Onesimus and several coworkers appear in both letters (compare Colossians 4:7–9, 4:10–14).

Paul describes himself as imprisoned, but the letter does not name the place of confinement. Rome, Caesarea, and Ephesus have all been proposed. The date and precise location should therefore remain provisional rather than being asserted as facts.

Location and Date

The Location and Date of Paul's Imprisonment. Paul wrote Philemon while imprisoned, but the letter does not identify his location. Traditionally, it is associated with his imprisonment in Rome (approximately AD 60–62), described in Acts 28. Other possibilities include Caesarea (AD 57–59), where Acts also records his imprisonment, and Ephesus (mid-50s AD), which was much closer to Philemon's probable home in Colossae. Although an Ephesian imprisonment is not explicitly recorded in the New Testament, some scholars consider it plausible. The precise location and date remain uncertain.

The Question of Onesimus

Onesimus had been separated from Philemon and is now with Paul, where he has become a believer. Paul sends him back and offers to assume responsibility for any injury or debt. A traditional reconstruction describes Onesimus as a runaway slave who stole money. This is possible, but the letter never explicitly says he fled or stole. Other reconstructions exist, and the evidence does not settle the details of his departure. What is clear is that Paul asks Philemon to receive him in a fundamentally changed relationship.

Important Greek Expressions

Several expressions guide interpretation.

Onesimos (Ὀνήσιμος , “useful” or “beneficial”) is echoed by Paul’s contrast between the man’s former and present usefulness (verse 11).

Koinōnia (κοινωνία, “fellowship,” “sharing,” or “partnership”) appears in the thanksgiving and helps explain Paul’s later appeal to Philemon as a partner.

Splanchna (σπλάγχνα, literally “inward parts,” figuratively “deep affection” or “heart”) links the refreshed hearts of believers with Paul’s personal appeal.

Adelphos (ἀδελφός, “brother”) is central to the new status Paul urges Philemon to recognize.

The precise nuance of some Greek expressions remains debated. In verse 9, presbytēs (πρεσβύτης, “old man”) is sometimes discussed alongside the similar word for “ambassador”; the textual and lexical issues warrant a concise note rather than a confident claim that Paul is identifying himself as an ambassador. In verse 16, the phrase often rendered “in the flesh and in the Lord” concerns the relationship in ordinary social life as well as within the Christian community; it should not be flattened into an exclusively spiritual claim.

Did Onesimus Become a Bishop?

There is an intriguing early Christian connection about a bishop named Onesimus. Around the beginning of the second century, Ignatius, bishop of Antioch, addressed the Christians at Ephesus and referred to their bishop, Onesimus (Letter to the Ephesians 1:3). Some interpreters have proposed that this bishop was the same Onesimus for whom Paul appealed in Philemon. If so, the story would offer a remarkable example of an enslaved man becoming a leader in the church. But the identification cannot be firmly established: Onesimus was a name commonly given to enslaved people, and Ignatius does not connect the bishop to Paul or Philemon. Later Christian traditions likewise describe an Onesimus as a bishop and martyr, but their details are too uncertain to clearly establish his identity with the man in Paul’s letter. The possibility is worth remembering, provided it remains a possibility rather than a historical conclusion.

Slavery, Ethics, and the Wider New Testament

Roman slavery was a legal and social institution encompassing a range of conditions, but it fundamentally denied enslaved people independent legal standing and exposed them to coercion. Philemon should be read in that historical setting. Compare 1 Corinthians 7:21–23, Galatians 3:28, Colossians 3:22–4:1, and Ephesians 6:5–9, while attending to each passage’s distinct argument. Later Christian appeals both against slavery and in defense of slavery drew on these texts; those later uses must be distinguished from what this particular letter explicitly says.

Reading This Companion

We recommend that you move through the book in this manner. First, read the corresponding passage in the online FIT version linked at the top of the companion segment. Then read the narrative abstract which explains the "big picture" of that segment; Next watch or listen to Luke as he provides brief historical or linguistic orientation; Finally, read through the Essential Insights section which follows Paul’s argument and explains why it matters. Any technical linguistic or manuscript detail is included in footnotes unless clearly necessary to the main point of that segment.

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1. Salutation (Philemon 1–3)

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Paul introduces himself as a prisoner of Christ Jesus and names Timothy alongside him. He addresses Philemon, Apphia, Archippus, and the church gathering in their home, then extends the familiar Christian greeting of grace and peace. The opening establishes a network of relationships before the letter reveals the difficult request at its center.

Luke — Historical Introduction

Luke on Pauls Greeting

Notice how Paul begins this letter—not with a command, but with relationships. He identifies himself as a prisoner of Christ Jesus, rather than invoking his authority as an apostle. He addresses Philemon as a beloved fellow worker, but also includes Apphia, Archippus, and the congregation meeting in Philemon’s home.

Although this is a deeply personal letter, Paul clearly intends for others in the Christian community to hear it.

I have often wondered whether that was deliberate. By including the congregation, was Paul creating a little friendly peer pressure on Philemon? After all, the request he is about to make concerns Onesimus, an enslaved man whose legal status was very different from that of his master. Paul is asking Philemon to consider what their shared faith in Christ means for that relationship.

Notice also how carefully Paul develops his appeal. He begins with affection, establishes their common Christian fellowship, and only later introduces his actual request. Rather than immediately exercising his apostolic authority, Paul appeals to Philemon’s love and conscience.

And he does all this knowing that the congregation may be listening!

As we read this short letter, watch how Paul builds his argument. He is not simply asking for a favor. He is skillfully persuading Philemon to do what is right because of who they both are in Christ. Paul was a remarkably persuasive communicator, and this little letter is one of our finest examples of that ability. Very persuasive!

Listen: Nancy-Philemon-1-b

Essential Insights

Paul identifies himself as a prisoner rather than opening with an explicit claim to apostolic office. The choice anticipates an appeal grounded in suffering, affection, and moral persuasion. By describing himself as a prisoner, Paul also establishes a parallel between his own circumstances and those of Onesimus. Just as Onesimus is subject to the authority of his master, Philemon, Paul is subject to the authority of his Roman captors. Although imprisonment and slavery were legally distinct conditions, both men experience the loss of personal freedom and subjection to the authority of others. This shared experience lends additional force to Paul's appeal on behalf of Onesimus. His apostolic authority is not absent, but the way he exercises it becomes part of the message.

The congregation meeting in Philemon’s home means that the issue is not merely private. Paul addresses a household and its worshiping community. Their shared allegiance to Christ creates a setting in which Philemon’s treatment of Onesimus will be visible to others.

Grace and peace are more than a routine greeting here. The letter will test whether the community’s professed peace can shape a relationship marked by power and vulnerability.

Although addressed principally to Philemon, Paul's letter also greets Apphia, Archippus, and the church that meets in Philemon's house (v. 2). This indicates that the letter, while dealing with a personal matter between Philemon and Onesimus, was also intended to be heard within the wider Christian community. The precise relationships among Philemon, Apphia, and Archippus are not stated, although they may have belonged to the same household.

Level II Study

(1) The Nature of Paul's Imprisonment. The Greek designation desmios (δέσμιος, “prisoner” or “one in bonds”) indicates actual confinement, not merely a metaphor for spiritual devotion. In verses 10 and 13, Paul refers to his desmoi (δεσμοί, “bonds” or “chains”), reinforcing the literal character of his imprisonment. However, imprisonment in the Roman world did not always mean incarceration in a conventional prison cell. Depending on a prisoner's legal status, circumstances, and the authorities involved, detention could range from confinement in a common prison to military custody in private accommodations.

The traditional Roman setting corresponds to Acts 28:16, 20, 30–31, which describes Paul living in rented quarters under military supervision. Although Acts does not specify the exact restraints imposed throughout this period, Paul refers to being bound by a chain (Acts 28:20), consistent with the Roman practice of securing prisoners to guards. Such custody restricted physical liberty but did not necessarily prevent visitors, correspondence, or intellectual activity. Indeed, Acts reports that Paul received people who came to him and continued proclaiming the gospel. His confinement therefore should not be imagined as solitary imprisonment without outside contact. Visitors could bring supplies, convey information, serve as messengers, and assist with correspondence, including the physical writing and delivery of letters. Paul's references to coworkers, Onesimus, and anticipated lodging in Philemon 1:10–24 demonstrate that he maintained meaningful personal relationships and communication despite his imprisonment.

Scholars continue to debate whether Philemon was written from Rome, Caesarea, or Ephesus. Each proposed location suggests potentially different conditions of confinement. The letter itself establishes that Paul was imprisoned, maintained contact with associates, and could communicate beyond his place of detention, but it does not establish whether he was continuously chained, confined in a prison cell, or living under guarded house arrest. Thus, the familiar image of Paul chained to a Roman soldier while dictating a letter in rented quarters is historically plausible under the Roman hypothesis, but remains a reconstruction rather than a documented description of the circumstances in which Philemon was written.

(2) Voluntary Slavery and Onesimus's Status. Not all slaves in the first-century Roman world became enslaved through warfare or birth. Some individuals, particularly those facing poverty or economic insecurity, entered slavery voluntarily in hopes of obtaining food, shelter, financial support, or eventual advancement and (formal release from slavery). Roman law restricted the circumstances under which a free person could legally sell himself into slavery, so voluntary servitude was not necessarily equivalent to legally recognized enslavement. Once legally enslaved, however, a person's freedom of movement and legal rights were substantially restricted, regardless of how that status originated.

Philemon does not tell us how Onesimus became a slave. He may have been born into Philemon's household, purchased from another owner, acquired through circumstances beyond his control, or conceivably entered servitude voluntarily because of economic necessity. Nor does the letter conclusively establish that Onesimus was a runaway slave. Some scholars propose that he had fled, while others suggest that he may have approached Paul as an intermediary in a dispute with Philemon. These possibilities remind us that Onesimus's original circumstances and the reasons for his separation from Philemon remain uncertain. What is clear is that Paul appeals for him to be received as “more than a slave, a beloved brother” (Philemon 16), transforming the discussion from legal status to the obligations of Christian fellowship.

(3) The House Church and Paul's Public Appeal. In his greeting, Paul addresses not only Philemon but also Apphia, Archippus, and “the church in your house.” Before Christians constructed dedicated church buildings, believers commonly gathered for worship, prayer, instruction, and fellowship in private homes. Philemon evidently hosted such a congregation, suggesting that he possessed a residence sufficiently spacious for Christian gatherings and occupied a position of some prominence within the community. Although the letter's central appeal concerns Philemon's treatment of Onesimus, its opening greeting indicates that Paul intended the wider congregation to hear his message. Early Christian letters were commonly read aloud when believers assembled, making it likely that Philemon's fellow Christians heard Paul's appeal alongside him.

This public setting adds an important dimension to Paul's persuasive strategy. Rather than confronting Philemon privately, Paul places his appeal within the hearing of a community that shares the Christian convictions on which his argument rests. When Paul asks Philemon to receive Onesimus “not now as a servant, but above a servant, a brother beloved” (v. 16), the congregation becomes a witness to the implications of that request. Paul's expression of confidence that Philemon will do “even more than I say” (v. 21) may likewise carry additional persuasive force when heard publicly. This creates a form of communal accountability, perhaps even social pressure, while allowing Philemon to respond voluntarily and honorably rather than under an explicit apostolic command. The letter therefore operates on two levels: a personal appeal to Philemon and a public demonstration of how Christian brotherhood should influence relationships within the household and the church. Although the text does not explicitly state that the letter was read aloud to the congregation, its collective greeting makes that reconstruction historically plausible and rhetorically significant.

(4) Exegetical observation: The tension between Philemon 8–9 and 14 is particularly important. Paul deliberately chooses persuasion over command and insists that Philemon's goodness should be voluntary rather than compelled. Yet he frames that voluntary decision before the Christian community. The resulting tension between personal freedom and communal expectations is one of the letter's most significant rhetorical features.

(5) Philemon's Conversion. Although the New Testament does not describe Philemon's conversion, Paul reminds him that he owes Paul “even your own self besides” (v. 19), suggesting that Philemon became a Christian through Paul's ministry. He may have encountered Paul during his extended ministry in Ephesus (Acts 19:8–10), or possibly received the gospel through one of Paul's associates, such as Epaphras (Col. 1:7–8). The circumstances remain uncertain, but Paul's reference to Philemon's spiritual indebtedness becomes an important element of his persuasive appeal on behalf of Onesimus.

(6) Apphia, Archippus, and the House Church. Paul addresses not only Philemon but also Apphia, Archippus, and the congregation meeting in Philemon's home (vv. 1–2). Apphia is traditionally regarded as Philemon's wife, although Scripture does not establish their relationship. Archippus was a fellow Christian worker, also mentioned in Colossians 4:17, and may have held a leadership role. Early Christian congregations commonly met in private homes rather than dedicated church buildings. By including the entire congregation, Paul gives his appeal concerning Onesimus a broader significance: the treatment of a fellow believer is a matter of concern to the Christian community, not merely a private household affair.

(4) The Close Relationship Between Colossians and Philemon. The letters to the Colossians and Philemon are closely connected through their geographical setting, shared individuals, and circumstances of composition. Both concern Christian communities associated with the in the Roman province of Asia (modern western Turkey). Colossae was located approximately 10–12 miles southeast of Laodicea, with Hierapolis another few miles to the north. These neighboring cities maintained close commercial and social relationships, and their Christian congregations were evidently connected (Colossians 4:13–16). Philemon is traditionally understood to have lived in Colossae, where a congregation met in his home (Philemon 2), although the letter does not explicitly identify his city.

The strongest evidence connecting the two letters is their shared personnel. Both mention Timothy, Epaphras, Mark, Aristarchus, Demas, Luke, and Archippus (Colossians 1:1; 4:10–17; Philemon 1–2, 23–24). Most significantly, Colossians 4:7–9 identifies Tychicus and Onesimus as traveling to Colossae, describing Onesimus as a “faithful and beloved brother, who is one of you” (KJV). This strongly suggests that Onesimus was returning to his home community and that both letters may have been delivered on the same journey. Although their precise dates and place of composition remain debated, the traditional understanding is that they were written during the same imprisonment.

The letters also complement each other theologically. Colossians presents the broader implications of Christian identity, instructing believers to put on compassion, kindness, humility, and love (3:12–14), while addressing the responsibilities of slaves and masters (3:22–4:1). Philemon applies these principles to a particular personal relationship. Paul asks Philemon to receive Onesimus not merely as a slave but as a beloved brother (Philemon 16). Colossians expresses the principles of Christian fellowship within the household; Philemon demonstrates how those principles should operate in an actual relationship between a master and his slave. Read together, the letters reveal the practical consequences of Paul's teaching

Textual Notes

Verse 2 — “Sister” or “Beloved.” Some Greek manuscripts describe Apphia as agapētē (ἀγαπητῇ), “beloved,” the reading reflected in the KJV and Textus Receptus. Earlier manuscripts support adelphē (ἀδελφῇ), “sister,” the reading adopted in modern critical Greek editions and the Lexham Greek New Testament used for the FIT Version. The difference emphasizes either personal affection or Apphia's standing as a fellow believer, without materially changing the meaning of the greeting.

Listen: Nancy-Philemon-2-Full

2. Thanksgiving (Philemon 4–7)

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FIT passage: 4–7 |

Abstract

Paul thanks God for Philemon’s love and faith. He prays that their shared participation in faith will produce a fuller recognition of the good found in Christ. Philemon has already refreshed the hearts of fellow believers, and Paul’s praise prepares him for a new opportunity to show that same love.

Luke — Historical Introduction

Luke on Pauls use of S planchna

Before Paul introduces the difficult matter of Onesimus, he begins with something remarkable: gratitude. He tells Philemon that he regularly remembers him in his prayers, thanking God for his faith in the Lord Jesus and his love for fellow believers.

But Paul's words are more than a friendly greeting. They establish the moral and spiritual foundation for the appeal that will follow. Paul is reminding Philemon of the kind of Christian he has already demonstrated himself to be.

In verse 6, Paul speaks of the partnership of faith. The Greek word is koinōnia, a term describing fellowship, participation, and the sharing of a common life. For Paul, Christian faith is not merely a private conviction. It creates obligations toward others who belong to Christ.

Those who share the same Lord must learn to treat one another as members of the same spiritual family.

Then, in verse 7, Paul makes a particularly important observation. He tells Philemon that the hearts of the saints have been refreshed through him. The Greek word translated "hearts" is splanchna, literally referring to the inward parts of the body, but commonly used to describe deep affection and compassion. The Gospels use that term describing Jesus' compassion. Paul is praising Philemon for bringing encouragement and relief to fellow Christians.

Remember that expression: refreshing the hearts. It will return later in the letter, when Paul asks Philemon to refresh his own heart by receiving Onesimus.

And here is the subtle brilliance of Paul's approach. He does not begin by commanding Philemon to do something contrary to his character. Instead, he invites him to act consistently with the character he has already displayed.

Philemon has demonstrated love - agape - toward the saints. But will that love extend to Onesimus, a man whose return may challenge Philemon's expectations, social standing, and legal rights as a master?

Paul has not yet asked the question directly. But he has already prepared the ground.

Notice, also, the contrast he sets up between agape - a self giving volitional commitment to another - and splanchna - a deep emotional response of affection towards another.

As we continue, watch how Paul transforms the familiar Christian virtues of agape love and splanchna compassion, into a very practical test of what it means to follow Christ.

Now, let's continue and see how the Apostle develops his appeal. Consider how you would have responded if someone made a similar appeal to you.

Listen: Nancy-Philemon-2-b

Essential Insights

The thanksgiving is not detachable politeness. It prepares the argument by identifying love as an existing commitment that Philemon must now put into practice. Paul’s later request will be measured against the conduct he has just praised.

The Greek word koinōnia (κοινωνία, "partnership," “sharing” or “fellowship”) in verse 6 can suggest active participation in a common faith. The details of the sentence are debated, but the broad point is practical: faith should become effective in how believers recognize and enact the good they share in Christ.

Paul says Philemon has refreshed the hearts of the saints. Later he will ask Philemon to refresh his own heart (verse 20), linking past generosity with the specific response now required.

Nancy

Nancy-Philemon-Note

A Personal Note from the Author — The Meaning of Splanchna

Sometimes a Greek word communicates something that is difficult to capture fully in English. One of my favorites is splanchna (σπλάγχνα), literally referring to the inward parts of the body, but used figuratively to describe deep affection, compassion, or heartfelt emotion.

I first encountered this word while studying New Testament Greek nearly sixty years ago, when I was courting the young woman who would become my wife. I explained to her that while agapē was a familiar Greek word for love, splanchna conveyed something particularly personal—affection felt in the deepest part of one's being.

I began telling her that I loved her with all my splanchna. It became our own private expression of affection. Fifty-nine years later, I need only say one word—splanchna—and she knows exactly what I mean.

That personal experience has always helped me appreciate Paul's language in Philemon. When he speaks of the splanchna of the believers being refreshed (verse 7), calls Onesimus his own splanchna (verse 12), and asks Philemon to refresh his splanchna (verse 20), he is speaking in the language of deeply felt personal affection.

Paul is not simply making a theological argument. He is appealing to the heart.

Level II Study

(1) Eucharisteō — Giving Thanks (Philemon 4). The Greek verb eucharisteō (εὐχαριστέω), “to give thanks” or “express gratitude,” combines the idea of eu (εὖ), “well” or “good,” with the word family of charis (χάρις), meaning “grace,” “favor,” or “gratitude.” Paul uses the present active indicative eucharistō (εὐχαριστῶ), “I give thanks,” expressing his continuing gratitude to God for Philemon's faith and love. This verb frequently appears in Paul's opening prayers (Romans 1:8; 1 Corinthians 1:4; Philippians 1:3; Colossians 1:3), establishing a characteristic pattern of thanksgiving before instruction or exhortation.

The relationship between eucharisteō and charis is particularly significant. Thanksgiving is the grateful acknowledgment of grace or favor received, ultimately recognizing God as the source of the blessings experienced through others. The same Greek word family eventually gave rise to the Christian term Eucharist, referring to the Lord's Supper as an act of thanksgiving, although that specialized meaning is not intended here.

In Philemon, Paul's thanksgiving also serves a persuasive purpose. By thanking God for Philemon's demonstrated faith and love, Paul affirms his Christian character before making his appeal concerning Onesimus. Rather than beginning with criticism or a command, Paul establishes his request upon the qualities of grace, generosity, and fellowship that Philemon has already demonstrated. His thanksgiving is therefore both a genuine expression of gratitude and an important part of the letter's carefully constructed argument.

(2) (κοινωνία, "partnership," “sharing” or “fellowship”). The Greek word koinōnia (κοινωνία), commonly translated “fellowship,” means considerably more than friendly association. Derived from koinos (κοινός), meaning “common” or “shared,” it describes participation in something held in common, involving mutual commitment, responsibility, and practical cooperation. In early Christianity, koinōnia expressed the shared life of believers in Christ, demonstrated through worship, generosity, service, and mutual support (Acts 2:42; Philippians 1:5; Romans 15:26).

In Philemon 6, Paul prays that “the communication of thy faith may become effectual” (KJV). The Greek expression hē tēs pisteōs sou (ἡ κοινωνία τῆς πίστεώς σου) may refer to sharing one's faith, participation in the common Christian faith, or the practical generosity arising from that fellowship. The immediate context, particularly Paul's praise of Philemon's love and care for fellow believers (vv. 5–7), favors an understanding of fellowship expressed through practical action. The phrase energēs genētai (ἐνεργὴς γένηται), “may become effective,” emphasizes faith producing tangible results rather than remaining merely theoretical.

This becomes especially significant in Paul's appeal concerning Onesimus. Philemon has already demonstrated Christian fellowship toward other believers. Paul now challenges him to extend that same fellowship to Onesimus, whom Roman society regards as a slave but whom Paul identifies as a beloved brother (v. 16). Their common participation in Christ creates obligations that transcend their differences in social and legal status.

A significant linguistic connection appears in verse 17, where Paul calls himself Philemon's koinōnos (κοινωνός), meaning “partner,” a word from the same family as . Paul begins by praising Philemon's Christian fellowship (v. 6) and later appeals to that partnership as the basis for receiving Onesimus (v. 17). The central message is that genuine Christian fellowship is not merely a shared belief but a relationship that must find expression in how believers treat one another.

(3) Kardia and — The Heart and the Emotions. The Greek words kardia (καρδία) and splanchna (σπλάγχνα) describe overlapping but distinguishable dimensions of the inner person. Kardia, usually translated “heart,” frequently refers to the center of thought, understanding, intention, and moral decision-making—the inner faculty through which a person considers and chooses. Splanchna, literally referring to the internal organs or bowels, emphasizes deep emotional responses, particularly affection, compassion, and tender concern for others. While kardia often emphasizes the inner person as the source of convictions and decisions, splanchna emphasizes the deeply felt emotions that accompany personal relationships. The distinction is not absolute, since kardia can also express emotion. In Philemon 7, Paul uses splanchna to describe how Philemon has refreshed the “hearts” of fellow believers—not merely influencing their thinking but bringing emotional encouragement, comfort, and renewed affection. In verse 12, Paul uses the same word to describe Onesimus as his “very heart,” expressing the depth of his personal attachment to him.

(4) Refreshing the Hearts of the Saints (Philemon 7). The Greek verb anapauō (ἀναπαύω), translated “refresh,” means to give rest, relief, or renewed strength, particularly after weariness or distress. Paul uses the perfect passive form anapepautai (ἀναπέπαυται), emphasizing that Philemon's actions have produced a continuing sense of comfort and encouragement among fellow believers. The word translated “hearts” is (σπλάγχνα), referring to deep emotional affections rather than primarily the intellectual or decision-making functions often associated with kardia (καρδία). Philemon has not merely assisted other Christians; he has brought them genuine emotional relief and encouragement.

This prepares the reader for Paul's persuasive appeal. In verse 9, Paul uses parakaleō (παρακαλέω), meaning “to appeal,” “encourage,” “exhort,” or “urge,” rather than epitassō (ἐπιτάσσω), “to command,” which he mentions in verse 8. The verb parakaleō can describe encouragement and consolation, but here it emphasizes a personal appeal urging someone toward a particular action. Paul deliberately chooses persuasion grounded in love rather than the exercise of apostolic authority. Finally, in verse 20, he asks Philemon to “refresh my heart in Christ,” repeating both anapauō and . The connection is deliberate: Philemon has already demonstrated his ability to comfort fellow believers, and Paul now urges him to extend that same compassion to Onesimus. Paul's argument moves from Philemon's established practice of refreshing others, through a loving appeal rather than a command, to a request that Philemon refresh Paul's own heart by receiving Onesimus as a brother.

Textual Notes

Verse 6 — “In Us” or “In You.” Some Greek manuscripts read hēmin (ἡμῖν), “in us,” while others read hymin (ὑμῖν), “in you” (plural). The Textus Receptus, reflected in the KJV, reads “in you,” emphasizing the blessings experienced by Philemon and his community. The modern critical Greek text reads “in us,” referring more broadly to the blessings shared by Christians generally. The Greek text underlying our FIT Version follows “in us.” The variation slightly changes the scope of Paul's statement but does not substantially affect its meaning.

Verse 7 — “Joy” or “Thankfulness.” Some Greek manuscripts read charan (χαράν), “joy,” while others read charin (χάριν), “grace” or, in this context, “thankfulness.” The variation affects whether Paul emphasizes the joy or gratitude he experiences because of Philemon's love and generosity. The KJV reads “joy,” as do modern critical editions and the Lexham Greek text underlying our FIT Version.

Verse 7 — “I had” or “We have.” A second variant reads either eschon (ἔσχον), “I had,” or echomen (ἔχομεν), “we have.” The critical text follows “I had,” making Paul's expression more personal. Neither variation substantially changes the meaning of the passage. One of the most fascinating textual variants in the New Testament, with the same verb echomen (ἔχομεν), occurs in Romans 5:1. That is a very famous textual variant.

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3. Paul’s Explanation to Philemon (Philemon 8–16)

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Abstract

Paul says he could command Philemon to do what is proper, but chooses to appeal through love. He asks on behalf of Onesimus, who has become like a son to him during imprisonment. Paul plays on Onesimus’s name: once not useful to Philemon, he is now useful to both men. Although Paul wished to keep Onesimus as a helper, he sends him back rather than act without Philemon’s consent. Paul invites Philemon to see the separation in a new light and to receive Onesimus no longer merely as a slave but as a beloved brother.

Luke — Historical Introduction

Luke on Paul's Approach

Now Paul's approach changes as we come to verse 8. He tells Philemon that he could command him to do what is right, but instead chooses to appeal to him on the basis of love.

That is an important distinction! Paul wants Philemon to make the right decision voluntarily,

not merely because an apostle has ordered him to do so.

Now Paul introduces Onesimus, the man at the center of this letter. Onesimus was an enslaved man belonging to Philemon who had somehow become separated from his household. We often hear that Onesimus was a runaway slave, although Paul never explicitly tells us the circumstances of his departure. What we do know is that Onesimus encountered Paul during his imprisonment and became a Christian.

Here is an interesting detail from the Greek text. The name Onesimus means "useful" or "beneficial." Paul makes a clever play on words in verse 11, explaining that Onesimus was formerly useless to Philemon but has now become useful to both of them. Paul is using a little humor to make a serious point!

But notice what Paul does next. He calls Onesimus his own heart and describes sending him back to Philemon. Paul would have preferred to keep Onesimus with him, but he refuses to act without Philemon's consent. Once again, he is carefully balancing affection, authority, and persuasion.

Then comes the remarkable statement in verse 16. Paul asks Philemon to receive Onesimus no longer merely as a slave, but as something much greater—a beloved brother in Christ.

Think about what that meant in the Roman world, where slavery was firmly embedded in the legal and social order. Paul does not explicitly demand emancipation, but he challenges Philemon to recognize a relationship that transcends the distinction between master and slave.

And remember, the congregation meeting in Philemon's home may be hearing all of this! Paul is not only appealing to Philemon's personal affection. He is asking him to demonstrate what Christian brotherhood actually means when it confronts the established customs of Roman society.

Watch how Paul continues building his case. He has still not issued a direct command. Instead, he is making it increasingly difficult for Philemon to refuse without contradicting the very Christian love that Paul has been praising.

Listen: Nancy-Philemon-3-b

Essential Insights

The traditional interpretation identifies Onesimus as a runaway slave who fled from Philemon and subsequently encountered Paul during Paul's imprisonment. Although this reconstruction is plausible, the letter does not explicitly state that Onesimus ran away, stole anything, or explain how he came into Paul's company. Several alternative explanations have therefore been proposed.

Paul deliberately contrasts command and appeal. His concern is not simply that Philemon perform the requested act, but that the act be freely given rather than compelled. This is the moral center of verses 8–14.

Onesimus’s name provides a pointed wordplay: the one once described as unprofitable or useless is now useful. The name "Onesimus" was a common name for slaves because they were considered useful. The Greek words for "useful" and "useless" are not the same as the name Onesimus. But they are so similar that hearing them together in the same statement would be almost rhythmic. Paul’s language is personal rather than merely economic; Onesimus has become his “child” through their relationship in the gospel. He was "useful" to Philemon as a slave but became "useless" when he left. Now he can become "useful" for both Paul and Philemon.

Paul returns Onesimus instead of retaining his service without Philemon’s consent. That decision respects the practical authority Philemon holds within the existing social order, even as Paul presses him toward a response that exceeds that order’s ordinary expectations.

Paul urges Philemon to receive Onesimus “no longer as a slave, but more than a slave, a beloved brother” (v. 16). His appeal fundamentally redefines their relationship in terms of their shared Christian faith. Whether Paul also intended Philemon to grant Onesimus his legal freedom remains debated, since the letter never explicitly commands emancipation.

Paul suggests that Onesimus's temporary separation from Philemon may have served a greater purpose: that Philemon might receive him back permanently, not merely as a slave but as a beloved Christian brother. Significantly, Paul introduces this possibility with the word “perhaps,” acknowledging a possible providential purpose without claiming certain knowledge of God's intentions.

“No longer as a slave, but more than a slave, a beloved brother” is the letter’s central ethical challenge. Scholars disagree about whether Paul implicitly seeks manumission. The text clearly demands a transformed relationship; it does not unambiguously state a formal emancipation request.

Although Paul possessed the authority to instruct Philemon concerning his Christian obligations, he deliberately chose persuasion rather than command. He appealed to Philemon on the basis of love, presenting his request as one that should arise from Philemon's own Christian convictions rather than merely from obedience to apostolic authority.

Level II Study

(1) The name (Ὀνήσιμος, “useful,” “beneficial,” or “profitable”) derives from the Greek verb oninēmi (ὀνίνημι), meaning “to benefit,” “to help,” or “to be of use.” In Philemon 11, Paul employs two contrasting adjectives: achrēstos (ἄχρηστος, “useless” or “unprofitable”) and euchrēstos (εὔχρηστος, “useful” or “serviceable”).

The Greek expression, ton pote soi achrēston nyni de soi kai emoi euchrēston (τὸν ποτέ σοι ἄχρηστον νυνὶ δὲ σοὶ καὶ ἐμοὶ εὔχρηστον), may be translated literally, “the one formerly useless to you, but now useful both to you and to me.” Although the adjectives achrēstos and euchrēstos derive from a different linguistic root than the name , all three share the concept of usefulness or benefit. Paul's contrast therefore constitutes a semantic wordplay rather than a repetition of the name's etymological root. The negative prefix a- in achrēstos expresses the absence of usefulness, while the prefix eu- in euchrēstos conveys the idea of being well suited or useful. The rhetorical effect is that Onesimus, whose name already means “useful,” had formerly failed to live up to that name but has now become genuinely useful to both Paul and Philemon. The statement also prepares the reader for Paul's more consequential declaration in verse 16 that Onesimus should be received “no longer as a slave, but more than a slave, a beloved brother.”

Thus, the wordplay serves more than a literary purpose: it introduces Paul's argument that Onesimus's value must now be understood in light of his Christian identity rather than merely his former relationship of service to Philemon. The wordplay does not, by itself, establish that Onesimus had previously been an unproductive worker; Paul's description may reflect his changed relationship with Philemon rather than a literal assessment of his past labor.

(2) Onesimus: Runaway Slave or Something Else? (Philemon 10–12). Traditionally, Onesimus is understood to have been a runaway slave who encountered Paul during his imprisonment, became a Christian, and was sent back to Philemon. Although plausible, the letter does not explicitly state that Onesimus ran away or stole anything. Some scholars suggest that he may have sought Paul's help in resolving a dispute with Philemon. What the text establishes is that Onesimus had been separated from Philemon, had become a Christian through Paul's ministry, and was now returning with Paul's appeal for reconciliation. The precise circumstances of his departure remain unknown.

(3) “No Longer as a Slave, but More Than a Slave”: Christian Brotherhood and Emancipation (Philemon 16). Paul urges Philemon to receive Onesimus not merely as a slave but as a beloved Christian brother. This new relationship was to influence how Philemon treated him in everyday life, not simply how he regarded him spiritually. Some scholars believe Paul was indirectly encouraging Philemon to grant Onesimus his freedom (), while others understand his appeal as a call for reconciliation and brotherly treatment without necessarily changing Onesimus's legal status. Because Paul does not explicitly request emancipation, his precise intention remains uncertain. What is clear is that Christian brotherhood must now shape their relationship.

(4) Divine Providence and Paul's “Perhaps” (Philemon 15). Paul suggests that Onesimus's temporary separation from Philemon may have served a greater purpose: bringing them together permanently as Christian brothers. His use of “perhaps” is significant. Paul recognizes the possibility of God's providential involvement without claiming to know God's intentions with certainty. The contrast between a temporary separation and a lasting relationship emphasizes how God may bring good from difficult circumstances, without necessarily approving the actions that caused them.

(5) — What Is Proper or Fitting (Philemon 8). The Greek expression to anēkon (τὸ ἀνῆκον), translated “what is proper” or “what is fitting,” comes from the verb anēkō (ἀνήκω), meaning “to be appropriate,” “befitting,” or “what one ought to do.” Grammatically, anēkon is a present active participle, neuter singular, used with the definite article to describe an action that is morally appropriate or required. The term carries a stronger sense than simply doing something socially acceptable; it can express a recognized moral obligation. Paul uses the same verb in Colossians 3:18, describing conduct that is “fitting in the Lord,” and Ephesians 5:4, describing speech that is not appropriate for believers.

In Philemon 8, Paul declares that he has sufficient authority in Christ to command Philemon to do what is proper, but in verse 9 deliberately chooses to appeal through love rather than issue a command.

The significance is that Paul does not treat the requested action as merely an optional kindness. He considers it the morally appropriate response expected of a Christian. Nevertheless, he wants Philemon to act voluntarily, motivated by love rather than compelled by apostolic authority (v. 14). Paul thus distinguishes between knowing what is morally right and choosing to do it freely out of Christian love. His appeal concerning Onesimus is not simply a request for a personal favor but a call for Philemon to act consistently with the obligations of Christian fellowship.

(6) (Latin manumissio, literally “release from the hand”) was the legal process by which a Roman slave owner granted freedom to an enslaved person. Under Roman law, formal manumission could occur through an official ceremony before a magistrate (vindicta), enrollment in the census (censu), or a provision in the owner's will (testamento). A properly manumitted slave generally became a libertus (freedman) or liberta (freedwoman) and, subject to legal restrictions, could acquire Roman citizenship. Informal methods of manumission also existed, but they did not necessarily confer full citizenship or the same legal status. Even after obtaining freedom, a freed person ordinarily retained certain legal and social obligations to the former master, who became the freed person's patron (patronus).

These obligations could include prescribed services, respect, and other duties. Roman law also imposed restrictions on , particularly through the Lex Fufia Caninia (2 BC) and Lex Aelia Sentia (AD 4). In the context of Philemon, manumission would have meant more than treating Onesimus kindly or recognizing him as a Christian brother; it would have involved a change in his legal status from slave to freedman. Whether Paul intended Philemon to take that additional step remains a matter of scholarly debate, since the letter does not explicitly request formal emancipation.

(7) Epitassō — To Command or Order (Philemon 8). The Greek verb epitassō (ἐπιτάσσω) means “to command,” “order,” or “direct with authority.” It conveys more than a request or suggestion; it implies that the speaker possesses the authority to require compliance. In Philemon 8, Paul uses the present active infinitive epitassein (ἐπιτάσσειν), “to command,” declaring that he has sufficient boldness or confidence in Christ to order Philemon to do what is proper (to , τὸ ἀνῆκον). The verb appears elsewhere in the New Testament when Jesus commands unclean spirits (Mark 1:27) and when authorities issue binding orders (Acts 23:2).

The contrast with verse 9 is central to Paul's persuasive strategy. Rather than exercising his apostolic authority through epitassō, Paul chooses parakaleō (παρακαλέω), meaning “to appeal,” “urge,” “encourage,” or “exhort.” The distinction is not between right and wrong conduct, since Paul clearly considers the requested action morally appropriate. Rather, it concerns the motivation for Philemon's response. Paul wants him to act from Christian love rather than simply obey an authoritative command. This distinction becomes explicit in verse 14, where Paul explains that Philemon's goodness should be voluntary rather than compelled. Paul possesses the authority to command, but deliberately chooses the language of personal appeal, allowing Philemon's response to become a genuine expression of Christian love and fellowship.

Textual Notes

Verse 11 — “To You and Me” or “Both to You and Me.” Some Greek manuscripts include kai (καί), “also” or “both,” before soi (σοί), “to you,” while others omit it. The longer reading emphasizes that Onesimus has now become useful to both Philemon and Paul, while the shorter reading expresses essentially the same meaning without the additional emphasis. The text behind our FIT version follows the shorter reading, omitting the additional kai, as does the Textus Receptus reflected in the KJV. The variation does not affect Paul's wordplay contrasting Onesimus's former uselessness with his present usefulness.

Verse 12 — “Receive Him” or “I Have Sent Him Back.” Some Greek manuscripts include proslabou (προσλαβοῦ), “receive” or “welcome,” producing the explicit instruction found in the KJV: “thou therefore receive him.” Several early manuscripts omit this command, as do modern critical Greek editions and the Greek text underlying our FIT Version. The shorter reading identifies Onesimus as Paul's “very heart” without explicitly commanding Philemon to receive him at this point. The longer reading introduces that request earlier, whereas the shorter reading allows Paul's appeal to develop gradually until the explicit request in verse 17. Scholars generally regard the additional command as a scribal clarification, possibly influenced by verse 17. Neither reading substantially changes Paul's overall argument.

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4. Paul’s Appeal to Philemon (Philemon 17–21)

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Abstract

Paul makes his request explicit: if Philemon regards Paul as a partner, he should welcome Onesimus as he would welcome Paul himself. Paul offers to repay any loss or debt Onesimus may have caused and writes the promise in his own hand. He also reminds Philemon of his own indebtedness to Paul. Confident of Philemon’s obedience, Paul expects him to do even more than requested.

Luke — Historical Introduction

Luke on the Great Lesson of Philemon

We have now reached the most important moment in Paul's letter to Philemon.

Paul writes, "If you consider me a partner, receive him as you would receive me."

The word translated "partner" comes from the same word we saw earlier . . . koinōnia.

Remember, koinōnia describes the fellowship and shared life that Christians have through their faith in Christ.

Now Paul puts that fellowship to a practical test.

He is asking Philemon to welcome Onesimus just as he would welcome Paul himself. Think about what that means. Onesimus is returning as a slave to his master, yet Paul wants Philemon to receive him with the same warmth, respect, and affection he would show to Paul, his trusted friend and fellow believer.

Then Paul goes even further.

"If he has wronged you or owes you anything, charge it to me."

The Greek term he uses is a word used in accounting, much like telling someone today, "Put it on my credit card."

Paul is offering to take responsibility for whatever Onesimus might owe. And Paul makes that promise personal. He writes, "I, Paul, write this with my own hand. I will repay."

Think about that. Paul is a prisoner, yet he offers to pay whatever Onesimus owes. He is not simply asking Philemon to forgive a debt. He is willing to pay it himself.

There is a beautiful reminder of the gospel here. Just as Paul offers to take responsibility for Onesimus's debt, Jesus took upon himself the debt of sin that we could never repay.

Paul does not explicitly make that comparison, but the resemblance is striking. In both cases, someone offers to bear another person's burden so that reconciliation can take place. This actually echos the last word of Jesus on the cross -- tetelestai -- meaning it is paid in full.

Finally, Paul expresses confidence that Philemon will do what he asks, and even more.

What might Paul mean by "even more"? Some scholars believe Paul may be hinting that Philemon should go beyond welcoming Onesimus and actually grant him his freedom. That is possible, although Paul never directly asks for it.

But Paul's central message is clear. Philemon's faith in Christ should change the way he treats Onesimus.

And that brings us to the great lesson of this little letter.

Christian love is more than kind words and good intentions. It becomes real when we forgive someone who has wronged us, welcome someone we might otherwise reject, or willingly make a sacrifice for another person's good.

Paul has now made his appeal. The question is whether Philemon will respond with the same love and compassion that Paul has already praised in him. . . .

We do not know for sure, but . . . according to early church tradition, he freed Onesimus, who eventually became a church bishop.

Listen: Nancy-Philemon-4-b

Essential Insights

Paul moves from describing Onesimus as a brother to asking Philemon to treat him as Paul’s representative. The request turns an abstract affirmation of Christian equality into a concrete act of hospitality and recognition.

The offer to assume Onesimus’s debt is significant even though the existence and nature of that debt remain uncertain. Paul accepts personal cost to make reconciliation possible. Readers may recognize an analogy with Christian ideas of mediation, but the letter does not explicitly construct a doctrine of atonement from this offer.

Paul’s reminder that Philemon owes him “even yourself” combines affection with moral pressure. His appeal is voluntary in form, yet it is not free of social influence. That complexity should be acknowledged rather than hidden.

Paul's Confidence in Philemon (Philemon 20–21). Paul expresses confidence that Philemon will honor his request, adding that he will do “even more” than Paul asks. Some scholars understand this as a possible hint that Paul hoped Philemon would grant Onesimus his freedom. However, Paul does not specify what additional action he expects. His words emphasize his trust that Philemon's Christian love will lead him to respond generously, perhaps beyond the immediate request for reconciliation.

The phrase “more than I ask” has fueled debate about whether Paul expects manumission. The safest conclusion is that he expects exceptional generosity without specifying its legal form.

Level II Study

(1) “Charge It to My Account—I Will Repay.” Paul's language in verses 18–19 draws directly from the commercial and financial practices of the Roman world. The Greek verb elloga (ἐλλόγα), translated “put that on mine account” in the KJV, means to charge, reckon, or enter an amount into an account. It is the language of bookkeeping, in which an obligation is transferred or assigned to another person's account. Paul then uses apotisō (ἀποτίσω), the future active form of apotinō (ἀποτίνω), meaning “I will repay,” “reimburse,” or “make restitution.” The verb could describe payment for a debt or compensation for a loss. Paul is therefore offering to assume personal responsibility for whatever financial obligation Onesimus may have incurred. ⁸

Paul strengthens this promise by adding, “I Paul have written it with mine own hand” (v. 19). In Roman commercial practice, written acknowledgments of debt and personally authenticated financial commitments were familiar instruments. Paul's handwritten declaration resembles a promissory note, giving his offer the seriousness of a personal financial guarantee. Whether it constituted a legally enforceable obligation under Roman law is uncertain, but its commercial meaning would have been readily understood. The letter does not establish whether Onesimus had stolen money, damaged property, or simply deprived Philemon of expected service.

Paul then introduces a striking reversal: while offering to repay whatever Onesimus owes Philemon, he reminds Philemon that he owes Paul “even your own self besides” (v. 19), apparently referring to Philemon's conversion through Paul's ministry. Thus, Paul places a possible financial debt alongside a far greater spiritual obligation. The persuasive force is unmistakable: Paul offers to settle Onesimus's account while tactfully reminding Philemon that his own spiritual debt to Paul can never be measured in money.

(2) Adelphos — Onesimus as a Brother in Christ (Philemon 16). The Greek word adelphos (ἀδελφός) literally means “brother,” originally describing a male sibling but frequently used in the New Testament to identify fellow believers as members of the family of God. The term expresses more than friendship or shared religious convictions; it establishes a spiritual relationship characterized by mutual love, responsibility, and belonging. In the early Christian community, adelphos could transcend distinctions of ethnicity, social standing, and legal status (Galatians 3:28).

In verse 16, Paul asks Philemon to receive Onesimus “no longer as a slave, but more than a slave, a beloved brother.” The Greek expression adelphon agapēton (ἀδελφὸν ἀγαπητόν) emphasizes Onesimus's new identity as a dearly loved member of the Christian family. Particularly significant is Paul's additional phrase, “both in the flesh and in the Lord” (kai en sarki kai en kyriō, καὶ ἐν σαρκὶ καὶ ἐν κυρίῳ). Their brotherhood is not merely a spiritual abstraction; it must influence their actual relationship within the household and Christian community.

Paul does not explicitly demand Onesimus's legal , nor does he directly abolish the master–slave relationship. Instead, he introduces a Christian obligation that challenges its traditional social assumptions. Philemon may possess legal authority over Onesimus, but as fellow believers they now share a spiritual equality that demands love, dignity, and mutual responsibility. Paul's argument is that Onesimus must no longer be regarded merely as property or a servant, but as a beloved brother whose relationship with Philemon is fundamentally transformed by their common faith in Christ.

(3) “You Owe Even Yourself” (Philemon 19). The Greek verb prosopheileis (προσοφείλεις) is the present active indicative, second-person singular, of prosopheilō (προσοφείλω), meaning “to owe in addition” or “to owe besides.” It combines pros (πρός), suggesting something additional, with opheilō (ὀφείλω), “to owe” or “to be obligated.” The term is a hapax legomenon in the New Testament, meaning it occurs only once in the New Testament, occurring only here, although the verb is attested elsewhere in Greek literature and is not an unusual or uniquely Pauline expression. The compound emphasizes an obligation beyond an existing debt. Paul uses this term in a striking reversal of the financial language surrounding Onesimus. Having promised to repay whatever Onesimus owes Philemon, Paul reminds Philemon that he himself owes Paul something far greater—“even your own self besides.” This is generally understood as a reference to Philemon's conversion through Paul's ministry. The contrast transforms the discussion from a financial obligation into a spiritual one: whatever material debt Onesimus may have incurred is insignificant compared with Philemon's indebtedness for the gospel through which he received new life in Christ. Paul does not explicitly demand repayment of this spiritual debt, but the reminder adds considerable persuasive force to his appeal for mercy toward Onesimus.

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5. Greetings and Benediction (Philemon 22–25)

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Abstract

Paul asks Philemon to prepare lodging, expressing hope that the community’s prayers will lead to his release and visit. He sends greetings from Epaphras and several coworkers, then concludes by invoking the grace of Jesus Christ upon the recipients.

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Luke — Historical Introduction

Luke on the Central Message of Philemon

We have reached the final verses of Paul's letter to Philemon. I especially like this part because my name is mentioned. It was nice of Paul to remember me in this way.

Now, at first glance, these verses may seem like little more than a few closing remarks. But there are some

important details here that help us understand the entire letter.

First, he asks Philemon to prepare a guest room for him because he hopes, through the prayers of the believers, to be released from prison and visit them. Think about what that means.

Paul has just asked Philemon to welcome Onesimus as a beloved brother. Now he tells Philemon that he hopes to come and visit personally! Imagine Philemon receiving this letter, knowing that Paul might soon be standing at his front door. How would he explain his treatment of Onesimus if he had ignored Paul's request? Paul never threatens Philemon or demands an accounting. But the possibility of a personal visit certainly adds weight to his appeal.

He then sends greetings from several of his fellow workers: Epaphras, Mark, Aristarchus, Demas, and Luke. This is his support team while in prison. Paul was not a one-man operation. He traveled and taught as part of a team.

It is also worthy to note that he gives a final benediction. But that benediction is not just for Philemon. He uses the plural of you - "you all" - meaning that he is giving that benediction to the entire congregation that meets in his home. Another indication that this letter was not only private but intended for a public reading.

And that brings us back to the central message of Philemon.

Paul has not written a lengthy theological argument. He has taken a very real human problem—a broken relationship between a master and his slave—and shown how Christian faith should change the way people respond to one another.

We do not know exactly what Philemon decided when Onesimus returned. But we do know what Paul hoped he would do . . . see Onesimus not merely as a slave, but as a brother in Christ.

And nearly two thousand years later, that remains a powerful challenge to every Christian. So I ask you, my fellow Christian from the 21st century: Does your treatment of others reflect the love and grace we have received from Jesus Christ?

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Essential Insights

Paul asks Philemon to prepare a guest room, expressing hope that the prayers of the believers will lead to his release from imprisonment. This request suggests that Paul expected to visit Philemon personally, although the letter does not tell us whether the visit occurred. His anticipated arrival also gives added weight to his appeal concerning Onesimus, since Paul hoped to see firsthand how Philemon had responded.

The coworkers’ greetings place this personal situation within a wider network of early Christian relationships. Names shared with other Pauline letters can help establish literary connections, but they do not resolve every chronological question.

The final reference to grace echoes the opening greeting and gives the letter its moral frame. Christian grace is not only something believers receive; it is something their relationships are called to reflect.

The letter does not tell us how Philemon responded or what eventually happened to Onesimus. Later traditions connecting Onesimus with a church leader of that name are interesting but unproven identifications.

Paul closes his letter with greetings from Epaphras, Mark, Aristarchus, Demas, and Luke. These individuals were associated with Paul's ministry, and several are also mentioned in Colossians 4:10–14. Epaphras is identified as Paul's fellow prisoner, while the others are described as fellow workers. Their greetings remind readers that Philemon and Onesimus belonged to a wider community of believers connected through Paul's ministry. The overlapping names also suggest that Philemon and Colossians were written under closely related circumstances. It may be that Onesimus actually carried both the letter to Philemon and the letter to the Colossian church in his return trip to Philemon.

Paul concludes by asking that the grace of the Lord Jesus Christ be with the recipients' spirit. Although the letter concerns a personal matter between Philemon and Onesimus, the plural form of “your” in the Greek indicates that this final blessing addresses the wider Christian community. Paul's closing words reinforce the communal significance of his appeal: reconciliation between believers is an expression of the grace they have received through Christ.

Level II Study

(1) Lodging and Paul's Anticipated Visit (Philemon 22). The Greek word xenia (ξενία), translated “lodging,” refers to hospitality or accommodation provided for a guest. Related to xenos (ξένος), meaning “stranger,” “foreigner,” or “guest,” the term reflects the important role of hospitality in the ancient Mediterranean world. Travelers commonly depended on the generosity of friends and acquaintances for accommodations, and hospitality became an especially important expression of fellowship within early Christian communities.

Paul asks Philemon to “prepare me also a lodging,” explaining that he hopes to be restored to the community through their prayers. The request implies that Paul anticipates release from imprisonment and a possible personal visit. It also adds a subtle but important dimension to his persuasive appeal concerning Onesimus. Having asked Philemon to receive Onesimus as a beloved brother, Paul now raises the prospect of visiting Philemon's household himself. Philemon may therefore eventually have to account personally for how he responded to Paul's request.

What appears to be a simple request for hospitality also reinforces Paul's appeal by introducing the possibility of a future face-to-face encounter.

The term also occurs in Acts 28:23, where it describes Paul's lodging in Rome. That creates an interesting connection between the accommodations Paul received during his confinement and the hospitality he now requests from Philemon. The Greek word itself, however, does not specify whether the accommodations were a private guest room or another form of lodging.

(2) Companions in Prison. Access to visitors and the ability to send letters do not, by themselves, prove that Paul was only under house arrest. Even prisoners in more restrictive Roman custody sometimes depended on friends for food, supplies, and assistance. Acts 24:23 explicitly records that Paul's friends were permitted to attend to his needs during his Caesarean confinement.

(3) Paul's Closing Benediction (Philemon 25). Paul concludes with his characteristic blessing, “The grace of our Lord Jesus Christ be with your spirit. Amen.” A benediction invoking charis (χάρις), “grace,” appears at the conclusion of every Pauline letter, although the wording varies. Particularly close parallels appear in Galatians 6:18 and Philippians 4:23, where Paul likewise invokes Christ's grace upon the recipients' “spirit.” In contrast, Colossians 4:18 concludes more briefly, “Grace be with you,” while 2 Corinthians 13:14 offers an expanded threefold blessing invoking the grace of Christ, the love of God, and the communion of the Holy Spirit.

The Greek expression meta tou pneumatos hymōn (μετὰ τοῦ πνεύματος ὑμῶν), “with your spirit,” deserves attention because hymōn (“your”) is plural, even though pneumatos (“spirit”) is singular. This combination of plural personal pronoun and a singular noun is a common Koine Greek idiom and no significant theological conclusion should be made based on this grammar. Although the letter's principal appeal concerns Philemon personally, Paul's final blessing encompasses the entire Christian community addressed in the opening greeting, including the congregation meeting in Philemon's home. The wording may also suggest the inward dimension of Christian life, although it need not imply a technical distinction between spirit and soul.

The emphasis on grace is especially appropriate to the letter's central argument. Having appealed to Philemon to extend forgiveness, fellowship, and brotherly love toward Onesimus, Paul concludes by invoking the grace of Christ upon them all. The letter begins with grace (v. 3), makes its appeal on the basis of love rather than command, and ends with grace (v. 25). Thus, Paul's conventional closing blessing also reinforces the theological foundation of his appeal: the grace believers have received from Christ should shape the grace they extend to one another.

(4) Reconciliation and the Restoration of Fellowship. Although the word “reconciliation” does not appear explicitly in Philemon, the concept lies at the heart of Paul's appeal. The principal Greek verb for reconciliation is katallassō (καταλλάσσω), meaning “to reconcile” or “to restore a relationship,” particularly where estrangement or hostility has existed. Its related noun katallagē (καταλλαγή) describes the resulting reconciliation (Romans 5:10–11; 2 Corinthians 5:18–20). Paul also uses the compound apokatallassō (ἀποκαταλλάσσω), “to reconcile” or “restore to favor,” particularly in describing the reconciliation accomplished through Christ (Colossians 1:20–22; Ephesians 2:16). Another related verb, diallassomai (διαλλάσσομαι), appears in Matthew 5:24, where Jesus instructs someone to be reconciled to a brother before presenting an offering. While these terms share the fundamental idea of restoring a damaged relationship, their particular nuances depend on context rather than rigid distinctions between unilateral and mutual reconciliation.

An important contrast exists between forgiveness and reconciliation. Forgiveness involves relinquishing resentment or the claim to personal retaliation for a wrong suffered; reconciliation involves the further restoration of a relationship damaged by that wrong. Forgiveness can be extended by one party, whereas fully restored fellowship ordinarily requires the participation of both. Reconciliation therefore goes beyond canceling an obligation or overlooking an offense; it seeks to establish a renewed relationship.

This distinction illuminates Paul's appeal concerning Onesimus. Paul does not merely ask Philemon to forgive whatever wrong Onesimus may have committed or to cancel any financial debt. He asks Philemon to receive Onesimus as a beloved brother (v. 16), and even as he would receive Paul himself (v. 17). By verse 21, Paul expresses confidence that Philemon will do “even more than I say,” suggesting a response extending beyond the minimum requirements of forgiveness. Although some interpreters see a possible appeal for in these words, Paul does not explicitly request it.

The connection with Colossians is especially significant. In Colossians 1:20–22, Paul describes God's reconciliation of humanity through Christ using apokatallassō. In Philemon, he applies the practical implications of that restored relationship to two individuals separated by the social and legal distinctions of . The central message is that reconciliation in Christ should produce reconciliation among believers—not merely the removal of an offense, but the restoration of fellowship, dignity, and mutual acceptance.

Textual Notes

Verse 25 — “Our Lord” and “Amen.” The Textus Receptus, reflected in the KJV, includes hēmōn (ἡμῶν), “our,” in the expression “the grace of our Lord Jesus Christ,” while modern critical Greek editions omit it. Similarly, many manuscripts conclude the letter with amēn (ἀμήν), “Amen,” while several early witnesses omit this customary closing affirmation. The Greek text underlying our FIT Version follows the shorter readings, omitting both “our” and “Amen.” These differences probably reflect scribal expansions of familiar Christian blessing formulas and do not materially affect the meaning of Paul's closing benediction.

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Conclusion — What Philemon Teaches

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Philemon is a case study in the difference between asserting a moral principle and practicing it. Paul does not deny the unequal social order in which Philemon and Onesimus live. Instead, he presses Philemon to act on a shared Christian identity that unsettles the assumptions of that order. The result is a letter about more than forgiveness: it concerns how love, fellowship, and costly reconciliation should reshape relationships in which one person has power over another.

The interpretive challenge is to avoid two extremes. The first extreme is to claim that the letter directly commands the abolition of slavery. The other extreme is to treat the designation “beloved brother” as a purely spiritual label with no implications for ordinary life. Paul’s request is concrete, socially consequential, and deliberately open-ended about its final legal result.

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Luke on The Challenge to Social Order

As we come to the end of this letter, I want you to consider one final question. What happens when the teachings of Jesus challenge the way society expects us to treat one another?

That is really what this little letter is about.

In the Roman world, slavery was an accepted part of everyday life. Masters had legal authority over their slaves, and society generally expected slaves to obey their masters.

Paul does not directly challenge the Roman legal system or demand that slavery be abolished. Instead, he challenges Philemon to think about Onesimus in an entirely different way. Not simply as a slave, but as a beloved brother in Christ.

And that changes everything.

Think about it. If Philemon truly regards Onesimus as his brother, can he continue treating him merely as a piece of property? Can he ignore his dignity, his feelings, or his standing as a fellow Christian?

Paul does not answer those questions for Philemon. He leaves Philemon to work out what Christian love requires of him.

Paul could have issued a command. Instead, he appeals to Philemon's faith, conscience, and love he has already demonstrated.

Now, we need to be careful not to read more into this letter than Paul actually says. Some readers have claimed that Paul is directly calling for the abolition of slavery. He is not. Others have suggested that calling Onesimus a brother was simply a spiritual expression that would leave their everyday relationship unchanged. I think not.

But that misses the force of Paul's appeal.

Paul is asking Philemon to do something real, something that could challenge the expectations of society. He wants Philemon's Christian faith to change how he treats a man over whom he holds considerable power.

And that brings us to the lesson for Christians in YOUR century.

Most of us will never face the particular circumstances that confronted Philemon. But all of us encounter situations in which our interests, our rights, or our social expectations come into conflict with the love Christ calls us to demonstrate.

It is one thing to say that we believe in forgiveness. It is another to forgive someone who has wronged us.

It is one thing to speak about Christian brotherhood. It is another to treat all other believers as brothers.

And it is one thing to praise sacrificial love. It is another to bear the personal cost of that sacrifice.

That is the enduring message of Philemon.

Christian faith is not simply a collection of beliefs we profess. It is a way of life that should transform how we treat other people.

We do not know what Philemon decided. But it leaves us with a question that reaches far beyond my time in the first century.

When our Christian convictions are tested by the realities of everyday life, will we merely profess them—or will we practice them?

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Personal Application — Living the Faith We Profess

The letter to Philemon challenges every Christian to ask a simple but searching question: Does the way I treat others reflect the faith I profess?

It is relatively easy to affirm biblical principles such as love, forgiveness, equality before God, and Christian fellowship. It is considerably more difficult to practice those principles when doing so requires personal sacrifice, surrendering an advantage, forgiving an offense, or changing a relationship in which we hold the greater power.

Most Christians today will never face circumstances resembling the legal relationship between Philemon and Onesimus. Nevertheless, we regularly encounter situations in which differences in authority, social standing, wealth, education, or personal influence shape our relationships. Employers and employees, teachers and students, parents and children, church leaders and congregations—all face opportunities to exercise authority either for personal advantage or for the benefit of others. Philemon reminds us that possessing the right to demand something does not always mean that exercising that right is the most Christlike response.

The letter also challenges our understanding of forgiveness and reconciliation. Forgiveness may require us to relinquish resentment over a genuine wrong, while reconciliation asks whether a damaged relationship can be restored through humility, honesty, and renewed trust.

Reconciliation does not mean ignoring wrongdoing, abandoning appropriate boundaries, or pretending that trust can always be restored immediately. It does mean allowing Christian love to influence how we approach those who have disappointed or offended us.

Perhaps the most searching lesson concerns the people we find difficult to accept. It is easy to speak of Christian brotherhood when we are surrounded by people who share our circumstances, opinions, and social standing. But what happens when the person before us is someone we consider inferior, someone who has wronged us, or someone whose presence makes us uncomfortable? Paul asks Philemon to look beyond Onesimus's social position and recognize a beloved brother in Christ. That same challenge confronts us whenever our prejudices, grievances, or personal interests interfere with the fellowship we profess.

Paul never tells Philemon precisely how far his response must go. Instead, he expresses confidence that Philemon will do “even more than I say” (v. 21). That open-ended appeal invites every believer to consider not merely the minimum that Christian duty requires, but what Christian love might accomplish when freely and generously practiced.

The enduring lesson of Philemon is that Christian faith must become visible in Christian conduct. The gospel is not simply something we believe or proclaim; it is something we are called to demonstrate in our homes, workplaces, churches, and personal relationships. The question Philemon leaves with us is not merely whether we know what love requires, but whether we are willing to put that love into practice—even when doing so costs us something.

Jesus said, "You are the Light of the world." Let your light shine in a manner that brings honor to your name . . . and to His!

https://alphachipublishing.com/Translation.html

Appendix A: Reading the FIT Translation

The Functional Interpretive Translation (FIT) of Philemon is available at https://alphachipublishing.com/Philemon.html. The five study sections link to the beginning of their corresponding passages. The Greek-text link will be activated when its verified website address is supplied. The protocol guiding the FIT version translation methodology is explained on the Alpha Chi Publishing website at:

Appendix B: Digital Edition and Multimedia Portal

This appendix provides complementary access to the full digital PDF edition and the Portal Index PDF described in “A Word About Navigation” at the front of this book. These resources are intended to make the audio and video features available while reading a print edition.

Full Digital Edition

The complete digital PDF includes the book text, internal navigation links, and clickable links to the accompanying audio and video.

Use the link below to obtain your free copy of the digital version of this book; or scan the QR code below with your phone or tablet. The QR Code will take you to the same link for the digital version. It indicates a suggested price of $2.99 but putting in $0.00 will give it to you free. Or you can enter another amount if you would like to contribute to Alpha Chi Publishing.

https://lorenzenccim.gumroad.com/l/Philemon

Portal Index PDF

The Portal Index lists the external audio and video links in sequence without repeating the complete book text. It is particularly useful when following along with a paperback or hard

cover print edition of the book.

Use the link below to obtain your free copy of the Portal PDF file which contains all of the links to external audio and video files in this book; or scan the QR code below. The QR code opens the online multimedia portal, where the audio and video links are organized for easy access.

https://alphachipublishing.com/books/Philemon-essential/Philemon-Portal.html

How to Use These Resources

1. Open the Full Digital Edition or Portal Index on your device.

2. Locate the chapter or segment you are reading in the print edition.

3. Find and select the corresponding audio or video link in the digital book or the PDF Portal file. The media opens in your browser, subject to your device and internet connection.

The audio readings use Nancy Narrator for the main text and Luke for his commentaries. When you encounter a commentary by Marcos, his commentary can be heard either as audio or viewed as video.

Additional Commentary Resources

Readers seeking additional commentaries on Philemon, including comparisons of scholarly recommendations and available volumes, may consult:

Best Commentaries: https://www.bestcommentaries.com/

This website provides listings, rankings, and reviews of biblical commentaries, helping readers identify resources appropriate to their interests and level of study. You can filter the selections by theological persuasion, technical level and several other criteria including commentaries written by female authors or Jewish authors.

About the Author

Paul Lorenzen holds a Bachelor of Arts degree from Pasadena College in Pasadena, California, and a Master of Divinity degree from Nazarene Theological Seminary in Kansas City, Missouri, with a concentration in Biblical Language and Literature. After leaving school, he served a few years in local church pastoral ministry positions then, for personal reasons, left the full time ministry to pursue a career in real estate. During his real estate career, he completed four of the most respected professional designations in the real estate industry:

CCIM — Certified Commercial Investment Member, CCIM Institute, Chicago

CPM — Certified Property Manager, Institute of Real Estate Management, Chicago

CSM — Certified Shopping Center Manager, International Council of Shopping Centers, New York City, NY

MAI — Member of the Appraisal Institute, Chicago

These credentials represent three separate professional disciplines: commercial real estate sales, leasing, and development; commercial property management; and commercial real estate appraisal. Mr. Lorenzen is the only person known to have attained all four of these toptier designations in the history of the profession.

Over the past 4 decades, he has developed a side vocation of teaching and writing in both real estate and Christian ministry/Biblical studies. He has taught at local, regional, and national levels in real estate including presenting seminars for the National Association of Realtors and the Institute of Real Estate Management. He has taught real estate courses and New Testament Greek in both state community college and Bible college settings in California and Nevada. Several of his articles have been published in professional journals. Before starting this "Made Simple" series, he had published one prior full length book: Soteriology in the Apostolic Fathers, published by Alpha Chi Publishing, Nampa, Idaho.

He is currently semi-retired, teaching on-line real estate brokerage and appraisal courses for the McKissock Real Estate School in Pennsylvania. He is an AQB Certified USPAP Instructor with The Appraisal Foundation in Washington, D.C., authorized to teach the Uniform Standards of Professional Appraisal Practice at the national level.

He has been married to his beautiful wife, Joyce, for 58 years, has one son and four grandchildren and resides in Nampa, Idaho.