Text -- Philemon 1:10-25 (NET)

1:10 I am appealing to you concerning my child, whose spiritual father I have become during my imprisonment, that is, Onesimus, 1:11 who was formerly useless to you, but is now useful to you and me. 1:12 I have sent him (who is my very heart) back to you. 1:13 I wanted to keep him so that he could serve me in your place during my imprisonment for the sake of the gospel. 1:14 However, without your consent I did not want to do anything, so that your good deed would not be out of compulsion, but from your own willingness. 1:15 For perhaps it was for this reason that he was separated from you for a little while, so that you would have him back eternally, 1:16 no longer as a slave, but more than a slave, as a dear brother. He is especially so to me, and even more so to you now, both humanly speaking and in the Lord. 1:17 Therefore if you regard me as a partner, accept him as you would me. 1:18 Now if he has defrauded you of anything or owes you anything, charge what he owes to me. 1:19 I, Paul, have written this letter with my own hand: I will repay it. I could also mention that you owe me your very self. 1:20 Yes, brother, let me have some benefit from you in the Lord. Refresh my heart in Christ. 1:21 Since I was confident that you would obey, I wrote to you, because I knew that you would do even more than what I am asking you to do. 1:22 At the same time also, prepare a place for me to stay, for I hope that through your prayers I will be given back to you.

Concluding Greetings

1:23 Epaphras, my fellow prisoner in Christ Jesus, greets you. 1:24 Mark, Aristarchus, Demas and Luke, my colaborers, greet you too. 1:25 May the grace of the Lord Jesus Christ be with your spirit.

Commentary -- Verse Notes / Footnotes

NET Notes: Phm 1:10

¹ tn Or “I am encouraging…”

² tn Grk “my child whom I have begotten.” The adjective “spiritual” has been supplied before “father” in the translation to clarify for the modern reader that Paul did not literally father a child during his imprisonment. Paul’s point is that he was instrumental in Onesimus’ conversion while in prison.

³ sn During my imprisonment. Apparently Onesimus became a believer under Paul’s shepherding while he [Paul] was a prisoner in Rome.

NET Notes: Phm 1:11

¹ tc ‡ A correlative καί (kai, “both you”) is found in a few witnesses (א*^,c F G 33 104 pc), perhaps either to underscore the value of Onesimus or in imitation of the νυνὶ δὲ καί (nuni de kai) in v. 9. The lack of καί is read by most witnesses, including א² A C D 0278 1739 1881 Ï it. Although a decision is difficult, the shorter reading has a slight edge in both internal and external evidence. NA²⁷ places the καί in brackets, indicating some doubts as to its authenticity.

NET Notes: Phm 1:12

¹ tc There are several variants at this point in the text, most of them involving the addition of προσλαβοῦ (proslabou, “receive, accept”) at various locations in the verse. But all such variants seem to be motivated by the harsh syntax of the verse without this verb. Without the verb, the meaning is that Onesimus is Paul’s “very heart,” though this is an awkward expression especially because of τουτ᾿ ἔστιν (tout’ estin, “this is, who is”) in the middle cluttering the construction. Nowhere else in the NT is σπλάγχνα (splancna, here translated “heart”) used in apposition to people. It is thus natural that scribes would want to fill out the text here, and they did so apparently with a verb that was ready at hand (borrowed from v. 17). With the verb the sentence is converted into an object-complement construction: “I have sent him back to you; accept him, that is, as my very heart.” But both the fact that some important witnesses (א* A F G 33 pc) lack the verb, and that its location floats in the various constructions that have it, suggest that the original text did not have προσλαβοῦ.

tn Grk “whom I have sent.” The Greek sentence was broken up in the English translation for the sake of clarity. Although the tense of the Greek verb here is past (an aorist tense) the reader should understand that Onesimus may well have been standing in the very presence of Paul as he wrote this letter.

² tn That is, “who means a great deal to me”; Grk “whom I have sent to you, him, this one is my heart.”

NET Notes: Phm 1:13

¹ tn This is one of the clearest texts in the NT in which ὑπέρ is used for substitution. Cf. ExSyn 387.

² tn Grk “in my imprisonment.” Paul seems to expect release from his imprisonment after some time (cf. v. 22), but in the meantime the assistance that Onesimus could provide would be valuable to the apostle.

³ tn Grk “in the chains of the gospel.” On the translation “imprisonment for the sake of the gospel,” cf. BDAG 219 s.v. δεσμός 1.a where it says: “Oft. simply in ref. to the locale where bonds or fetters are worn imprisonment, prison (Diod. S. 14, 103, 3; Lucian, Tox. 29; Jos., Ant. 13, 294; 302, Vi. 241; Just., A I, 67, 6 al.) Phil 1:7, 13f, 17; Col 4:18; Phlm 10. μέχρι δεσμῶν 2 Ti 2:9. ἐν τοῖς δ. τοῦ εὐαγγελίου in imprisonment for the gospel Phlm 13; cf. ISm 11:1; Pol 1:1.”

NET Notes: Phm 1:14

¹ tn Though the Greek text does not read the term “however,” it is clearly implied and thus supplied in the English translation to accent the contrastive nature of Paul’s statement.

NET Notes: Phm 1:15

¹ sn So that you would have him back eternally. The notion here is not that Onesimus was to be the slave of Philemon eternally, but that their new relationship as brothers in Christ would transcend the societal structures of this age. The occasion of Onesimus’ flight to Rome would ultimately be a catalyst in the formation of a new and stronger bond between these two men.

NET Notes: Phm 1:16

¹ tn Although the Greek word δοῦλος (doulos) is sometimes translated “servant” here (so KJV), the word “slave” is a much more candid and realistic picture of the relationship between Philemon and Onesimus. In the Greco-Roman world of the 1st century the slave was considered a “living tool” of the master. The slave was “property” in every sense of the word. This understanding heightens the tense scenario that is in view here. It is likely that Onesimus may have even feared for his life upon returning to Colossae. Undoubtedly Paul has asked this runaway slave to return to what could amount to a potentially severe and life-endangering situation.

² tn Grk “in the flesh.”

NET Notes: Phm 1:18

¹ tn Grk “charge it to me.”

NET Notes: Phm 1:19

¹ tn Grk “I wrote” Here ἔγραψα (egraya) is functioning as an epistolary aorist. Paul puts it in the past tense because from Philemon’s perspective when he reads the letter it will, of course, already have been written.

² tn The phrase “this letter” does not appear in the Greek text, but is supplied in the English translation to clarify the meaning.

³ sn With my own hand. Paul may have considered this letter so delicate that he wrote the letter himself as opposed to using an amanuensis or secretary.

⁴ sn The statement you owe me your very self means that Paul was responsible for some sort of blessing in the life of Philemon; though a monetary idea may be in mind, it is perhaps better to understand Paul as referring to the spiritual truth (i.e., the gospel) he had taught Philemon.

NET Notes: Phm 1:20

¹ sn Refresh my heart in Christ. Paul desired that Philemon refresh his heart in the same way that he [Philemon] had refreshed the hearts of other believers (cf. Phlm 7), that is, by forgiving and accepting Onesimus. In this way the presence and character of Jesus Christ would be vividly seen in Philemon’s attitude toward his runaway slave.

NET Notes: Phm 1:21

¹ tn Grk “that you would even go beyond.”

NET Notes: Phm 1:23

¹ sn Epaphras is probably a shortened form of the name Epaphroditus. This is probably the same individual whom Paul spoke of as “my brother, coworker, and fellow soldier” in Phil 2:25 (see also Phil 4:18). He is also mentioned in Col 1:7 and 4:12, where he is a founder of the church in Colossae (BDAG 360 s.v. ᾿Επαφρᾶς).

NET Notes: Phm 1:24

¹ sn Aristarchus accompanied Paul on his collection-journey when Paul left for Rome in Acts 27:2. He is also mentioned as a fellow prisoner in Col 4:10.

² sn Demas is most likely the same individual mentioned by the Apostle Paul in 2 Tim 4:10. Apparently, he later on abandoned the faith because of his love of the world.

NET Notes: Phm 1:25

¹ tn Grk “The grace of the Lord Jesus Christ with your spirit.” The elided verb, normally an optative, has been rendered as “be.”

² tc Most witnesses, including several excellent ones (א C D¹ Ψ 0278 Ï lat sy), conclude this letter with ἀμήν (amhn, “amen”). Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, several good witnesses (Ì⁸⁷ A D* 048^vid 6 33 81 1739* 1881 sa) lack the ἀμήν, rendering the omission the preferred reading.