To Philemon: Titles such as this were apparently not part of the original text. Ancient manuscripts show that they were added later, doubtless to make it easier to identify the Bible books. In the well-known manuscript Codex Sinaiticus of the fourth century C.E., the title “To Philemon” is found at the end of the letter.

Paul . . . and Timothy: Or “From Paul . . . and Timothy.” Paul is the writer of this letter to Philemon, but he includes Timothy in the opening greeting, as he does in other letters. (2Co 1:1; Col 1:1; 1Th 1:1; 2Th 1:1) When Paul wrote the letter during his first imprisonment in Rome, Timothy was with him. (See study note on Php 1:1.) Philemon may have known Timothy, who was with Paul in Ephesus when the good news spread to cities in the same region, including Colossae.​—Ac 19:22; 1Co 4:17; 16:8-10; see App. B13; see also study note on 1Co 16:9.

a prisoner: In many of his letters, Paul describes himself as “an apostle” of Christ Jesus. (See, for example, 1Co 1:1; Eph 1:1; Col 1:1; 1Ti 1:1; Tit 1:1.) Here, though, he does not mention that title. He apparently wants to avoid pressuring Philemon to obey him because of his position. Paul aptly chooses the word “prisoner,” described in one reference work as “a designation which would touch his friend’s heart.” It would remind Philemon of Paul’s stressful situation, perhaps preparing Philemon to respond sympathetically to the personal appeal made later in the letter.​—Phm 9-12, 17.

a prisoner for the sake of Christ Jesus: Lit., “a prisoner of Christ Jesus.” Paul is a captive in Rome because of being a follower of Christ.​—Phm 9; see study note on 2Ti 1:8.

Philemon our beloved fellow worker: Philemon was a Christian in the congregation in Colossae, a city in the province of Asia. (Col 4:9) It may be that Paul introduced him to Christianity. (Phm 19) Although Paul did not preach in Colossae, he could have met Philemon in Ephesus when “all those living in the province of Asia heard the word of the Lord.” (Ac 19:10) Philemon did not accompany the apostle on his missionary travels, but Paul considered him a fellow worker because he helped to spread the good news.​—See study notes on Ro 16:3; 1Co 3:9.

Prisca and Aquila: This faithful couple had been banished from Rome by Emperor Claudius’ decree against the Jews sometime in the year 49 or early 50 C.E. Claudius died in 54 C.E., and by the time Paul wrote his letter to the Christians in Rome, about 56 C.E., Prisca and Aquila had returned there. (See study note on Ac 18:2.) Paul describes them as his fellow workers. The Greek word for “fellow worker,” sy·ner·gosʹ, appears 12 times in the Christian Greek Scriptures, most often in the letters of Paul. (Ro 16:9, 21; Php 2:25; 4:3; Col 4:11; Phm 1, 24) Notably, at 1Co 3:9, Paul says: “We are God’s fellow workers.”

a large door that leads to activity: This is one of three instances in which Paul uses the term “door” in a figurative sense. (2Co 2:12; Col 4:3; see study note on Ac 14:27.) Paul’s activity in Ephesus had an impact on the preaching efforts in the whole region. He spent some three years in Ephesus (c. 52-55 C.E.), and one result was that the good news of the Kingdom spread throughout the Roman province of Asia. (Ac 19:10, 26; see Glossary, “Asia.”) The cities of Colossae, Laodicea, and Hierapolis, which lay inland from Ephesus, heard the good news, though Paul evidently did not visit them in person. He may have sent Epaphras to open up the preaching work there. (Col 4:12, 13) It seems possible that the good news likewise reached the cities of Philadelphia, Thyatira, and Sardis during this time of great activity.

a prisoner for his sake: Lit., “his prisoner.” Paul considers himself a prisoner for the sake of the Lord Jesus Christ, that is, a captive because of being a follower of Christ and proclaiming the good news. The apostle had used similar expressions in some of his letters written during his first imprisonment in Rome. (Eph 3:1 and study note; 4:1; Phm 1, 9) This second letter to Timothy was written during Paul’s final imprisonment in Rome, probably about 65 C.E.​—2Ti 4:6-8.

Paul and Timothy: Or “From Paul and Timothy.” Paul is the writer of this letter to the Philippians, but he includes Timothy in the opening greeting. Timothy was with Paul in Rome about the time of Paul’s first imprisonment there. Timothy is also mentioned in two other letters by Paul written from Rome during that time, namely, the letters to the Colossians and to Philemon. (Col 1:1, 2; Phm 1) It appears that Timothy personally endured imprisonment in Rome sometime between the writing of the letter to the Philippians and the letter to the Hebrews.​—Php 2:19; Heb 13:23.

God’s fellow workers: The Greek word for “fellow worker,” sy·ner·gosʹ, appears more than ten times in the Christian Greek Scriptures, most often in Paul’s letters. The expression is used regarding those who shared together in spreading the good news. (Ro 16:9, 21; 2Co 1:24; 8:23; Php 2:25; 4:3; Col 4:11; Phm 1, 24) Here Paul calls attention to the great privilege that Christian ministers have of being “God’s fellow workers.” (See study note on 1Co 3:6.) Paul expresses a similar thought at 2Co 6:1, where he speaks about “working together with him,” that is, with God.​—2Co 5:20; see study note on Ro 16:3.

the congregation that is in their house: The first-century believers often met together in private homes. (Ro 16:3, 5; Col 4:15; Phm 2) The Greek word for “congregation” (ek·kle·siʹa) refers to a group of people gathered together for a common purpose. (1Co 12:28; 2Co 1:1) Some Bibles use “church” to render the Greek word ek·kle·siʹa in this and other verses. However, since many think of a church as a building used for religious services rather than as a group of people engaging in worship, the rendering “congregation” is more accurate.

Apphia . . . Archippus: Besides Philemon, only these two members of the congregation that met in Philemon’s house are mentioned by name in this letter. Many scholars have thus suggested that Apphia was Philemon’s wife and that Archippus was their son. Some further suggest that Paul mentions them because Onesimus had been their domestic slave. In such a case, all three would have been involved in the matter that Paul was writing about. Whatever their family status, both Apphia and Archippus were considered worthy of mention. Paul dignifies Apphia by calling her our sister. Archippus is likely the same man named in Paul’s letter to the Colossians. (See study note on Col 4:17.) And here Paul calls Archippus our fellow soldier, emphasizing a close relationship as well as Archippus’ loyal and brave service to Christ.​—Compare Php 2:25.

and to the congregation that is in your house: Paul addresses this letter primarily to Philemon but also to Apphia, Archippus, and the entire congregation. The first-century Christians often met together in private homes. (Col 4:15; see study note on 1Co 16:19.) Even though Paul speaks most directly to Philemon throughout the letter, it is noteworthy that he uses the Greek plural pronouns for “you” and “your” in verses 3, 22, and 25. So it is possible that Paul meant for the letter to be read aloud to the entire congregation. The valuable thoughts and principles in the letter would surely benefit them all.

Archippus: This appears to be the same Archippus whom Paul calls “our fellow soldier” in his letter to Philemon. Paul addresses that short letter “to Philemon . . . , to Apphia our sister, and to Archippus,” as well as to the congregation in Philemon’s house. (Phm 1, 2) Many Bible scholars suggest that those three Christians may have been family members in the same household. This conclusion seems reasonable, although it cannot be proved. Other than the fact that Archippus accepted a ministry, the Bible reveals little about him. Paul was not necessarily correcting him when he told him to “pay attention to the ministry.” Paul wanted all Christians to cherish and fulfill their ministry.​—Compare study note on 2Co 4:7.

May you have undeserved kindness and peace: See study note on Ro 1:7.

May you have undeserved kindness and peace: Paul uses this greeting in 11 of his letters. (1Co 1:3; 2Co 1:2; Ga 1:3; Eph 1:2; Php 1:2; Col 1:2; 1Th 1:1; 2Th 1:2; Tit 1:4; Phm 3) He uses a very similar greeting in his letters to Timothy but adds the quality “mercy.” (1Ti 1:2; 2Ti 1:2) Scholars have noted that instead of using the common word for “Greetings!” (khaiʹrein), Paul often uses the similar sounding Greek term (khaʹris), expressing his desire for the congregations to enjoy a full measure of “undeserved kindness.” (See study note on Ac 15:23.) The mention of “peace” reflects the common Hebrew greeting, sha·lohmʹ. (See study note on Mr 5:34.) By using the terms “undeserved kindness and peace,” Paul is apparently highlighting the restored relationship that Christians enjoy with Jehovah God by means of the ransom. When Paul describes where the generous kindness and peace come from, he mentions God our Father separately from the Lord Jesus Christ.

when I mention you in my prayers: These words reveal much about Paul as a man of prayer. His prayers regarding Philemon were appreciative (“I . . . thank my God”), they were frequent (“I always”), and they were personal (“I mention you”). Paul uses “you” in the singular form, which shows that he prayed specifically for his friend Philemon.​—Compare Ro 1:9; 1Co 1:4; Eph 1:16; Php 1:3-5; 1Th 1:2.

your faith and the love that you have: The qualities of faith and love form an important theme in this personal letter. Paul often draws a connection between these two qualities. (Eph 1:15; Col 1:4) Here he commends Philemon (whose name means “Loving”) for being an example in both traits. Philemon expresses his faith and his love for Jesus by the way he treats the holy ones, his fellow believers.

hearts: Or “tender affections.” The Greek term that Paul uses (splagkhʹnon), here rendered “hearts,” refers in a literal sense to the inward parts of the body. Figuratively, it conveys the idea of deeply felt, intense emotions or the seat of such emotions. (See also study note on 2Co 6:12.) Paul uses the same Greek word again in verses 12 and 20. One reference work states: “The frequent use of the word in this short letter shows how personally Paul was involved in the matter.”

brother: The early Christians often referred to one another as “brother” and “sister.” (Ro 16:1; 1Co 7:15; Phm 1, 2) By using these endearing terms, they showed not only their Christian unity but also their close relationship as a spiritual family under one Father, Jehovah. (Mt 6:9; 23:9; Eph 2:19 and study note; 1Pe 3:8) According to some scholars, when Paul calls Philemon “brother” here and in verse 20, the apostle uses a form of direct address that reflects the warmth of their friendship. Some translations thus use the renderings “my brother” or “dear brother.”

members of the household of God: Paul uses the expression “members of the household” to illustrate how the anointed members of the Christian congregation were organized as a close family unit. (1Ti 3:15) In a godly household, members of the family show respect for the family head as well as for the arrangements and standards that he sets for the household. Similarly, the members of the first-century congregations felt a close spiritual kinship with one another and respected Jehovah’s arrangements regarding the congregation.​—See study note on Ga 6:10.

tender affections: The Greek term used here, splagkhʹnon, refers in a literal sense to the inward parts of the body. At Ac 1:18, it is rendered “insides [intestines].” In this context (2Co 6:12), the word refers to deeply felt, intense emotions. It is one of the strongest words in Greek for the feeling of compassion.

freeness of speech: Or “outspokenness; boldness.” The Greek word par·re·siʹa has the basic meaning “boldness in speech.” By adding in connection with Christ, Paul may be alluding to the authority that Jesus has given him as an apostle. However, as Paul explains in the next verse, he would not use this authority to give orders to Philemon; nor would he abuse their relationship as fellow Christians by commanding Philemon to do something against his will. (Phm 9, 14) Therefore, in this context, Paul is likely using the term for “freeness of speech” to refer to straight talk between friends.

we are ambassadors: Paul is here speaking of himself and his fellow workers as “ambassadors substituting for Christ.” In Bible times, ambassadors and other messengers could be dispatched for several reasons. For example, during periods of hostility, ambassadors were dispatched to see if warfare could be averted or to arrange terms for peace where a state of war prevailed. (Isa 30:1-4; 33:7) In Paul’s day, peoples, cities, or provinces of the Roman Empire would send ambassadors to Rome to reinforce friendship, to receive assistance, or to plead for some cause. The Greek verb for “to be (act as) an ambassador” (pre·sbeuʹo) appears twice in the Christian Greek Scriptures, here and at Eph 6:19, 20, where Paul speaks of himself as an ambassador for the good news. At Lu 14:32 and 19:14, the related noun pre·sbeiʹa is rendered “body of ambassadors.” Both of these words are related to the word pre·sbyʹte·ros, meaning “older man; elder.”​—Mt 16:21; Ac 11:30.

I am acting as an ambassador in chains: Paul wrote this letter to the Ephesians when he was imprisoned in Rome, which explains why he called himself “an ambassador in chains.” (Eph 3:1; 4:1) In Biblical usage, an ambassador is an official representative dispatched by a ruler on a special occasion for a specific purpose. As one of God’s spirit-anointed ambassadors, Paul bore a message to the people of his day about being reconciled to God through Christ.​—See the study notes on 2Co 5:20.

a prisoner: In many of his letters, Paul describes himself as “an apostle” of Christ Jesus. (See, for example, 1Co 1:1; Eph 1:1; Col 1:1; 1Ti 1:1; Tit 1:1.) Here, though, he does not mention that title. He apparently wants to avoid pressuring Philemon to obey him because of his position. Paul aptly chooses the word “prisoner,” described in one reference work as “a designation which would touch his friend’s heart.” It would remind Philemon of Paul’s stressful situation, perhaps preparing Philemon to respond sympathetically to the personal appeal made later in the letter.​—Phm 9-12, 17.

a prisoner for the sake of Christ Jesus: Lit., “a prisoner of Christ Jesus.” Paul is a captive in Rome because of being a follower of Christ.​—Phm 9; see study note on 2Ti 1:8.

I would rather appeal to you on the basis of love: Paul has already mentioned that Philemon’s love for Christ and for his fellow Christians was well-known. (Phm 5, 7) The apostle trusted that such love would move Philemon to choose the kindest course of action. (Phm 21) But Paul knew that he could not force Philemon to show love. As one reference work notes regarding this verse, “love may be invited, but not compelled.”

an older man: Paul may have been in his 50’s or 60’s when he wrote this letter. According to some sources, the Greek word that Paul here uses could describe “a man of 50-56 years” of age. However, in the Greek Septuagint, the same term is used of Abraham and Eli when they were much older. (Ge 25:8; 1Sa 2:22; LXX) Therefore, Paul’s use of this word does not provide enough support to reveal how old he was when writing to Philemon. The general facts of his life are more helpful. He was converted to Christianity about 34 C.E. and wrote this letter to Philemon about 25 years later, in 60-61 C.E. At the time of his conversion, he was old enough to be known and trusted by the high priest. Some suggest that he was born about the same time as Jesus or shortly thereafter. The Greek word here used is rendered “an ambassador” in some Bible translations. But most scholars favor the rendering “an older man,” which is similar to how it is rendered at Lu 1:18 and Tit 2:2.​—Compare 2Co 5:20 and study note; Eph 6:20 and study note.

a prisoner for the sake of Christ Jesus: See study notes on Phm 1.

Onesimus: Onesimus was a slave who may have robbed his Christian master, Philemon, before running away to Rome, where Onesimus became a Christian. (Phm 18; see study note on Col 4:9.) Though Onesimus is the subject of Paul’s brief letter, this is the first mention of him. Paul explains that while he was imprisoned in Rome, he became like a father to Onesimus. Paul even calls him my child, which suggests that the apostle may have played a role in his conversion to Christianity.​—Compare 1Co 4:15; Ga 4:19.

Onesimus: This is the same Onesimus who is the principal subject of Paul’s letter to Philemon. Onesimus was a runaway slave who had served Philemon, a Christian in Colossae. Onesimus may have stolen from his master before fleeing to Rome. (Phm 18) While in Rome, he became a Christian, a beloved spiritual child of the apostle Paul. (Phm 10) Paul encouraged Onesimus to return to his master in Colossae, accompanying Tychicus, who delivered Paul’s letters to the Ephesians and the Colossians. (Eph 6:21, 22; Col 4:7, 8) Perhaps Onesimus delivered the letter to Philemon. Onesimus may have made the long journey to Colossae together with Tychicus so as not to be seized by the Roman authorities, who were on the lookout for runaway slaves. Paul asks the congregation to receive Onesimus, a “faithful and beloved brother.”

charge it to my account: This wording was commonly used to agree to repay a debt, as proved by other documents from the first century C.E. On the basis of this verse, some commentators suggest that before fleeing, Onesimus might have stolen from his master, perhaps reasoning that he could not survive long without some means to purchase food or to buy passage on a ship. Paul’s desire to reconcile these two Christians was so strong that he was even willing to do so at his own expense.

He was formerly useless . . . , but now he is useful: Paul here describes the drastic change that took place in the life of Onesimus. This slave was “formerly useless”; he had run away from his owner, and even before that he may have been an unreliable worker. (See study note on Phm 18.) But now that he had embraced Christianity, he became “useful” to the apostle Paul and to Philemon as well.

useless . . . useful: The name Onesimus means “Profitable; Useful,” which according to some references was a common name in the first century C.E., especially among slaves. In this verse, Paul is apparently using a play on words; the word he uses for “useful” has a meaning similar to that of the name Onesimus. Paul is also using a play on the Greek words rendered “useless” (aʹkhre·stos) and “useful” (euʹkhre·stos). The one who was named “useful” had long been “useless,” but now he had truly become “useful.”​—See also study notes on Col 4:9; Phm 10.

Onesimus: Onesimus was a slave who may have robbed his Christian master, Philemon, before running away to Rome, where Onesimus became a Christian. (Phm 18; see study note on Col 4:9.) Though Onesimus is the subject of Paul’s brief letter, this is the first mention of him. Paul explains that while he was imprisoned in Rome, he became like a father to Onesimus. Paul even calls him my child, which suggests that the apostle may have played a role in his conversion to Christianity.​—Compare 1Co 4:15; Ga 4:19.

Onesimus: This is the same Onesimus who is the principal subject of Paul’s letter to Philemon. Onesimus was a runaway slave who had served Philemon, a Christian in Colossae. Onesimus may have stolen from his master before fleeing to Rome. (Phm 18) While in Rome, he became a Christian, a beloved spiritual child of the apostle Paul. (Phm 10) Paul encouraged Onesimus to return to his master in Colossae, accompanying Tychicus, who delivered Paul’s letters to the Ephesians and the Colossians. (Eph 6:21, 22; Col 4:7, 8) Perhaps Onesimus delivered the letter to Philemon. Onesimus may have made the long journey to Colossae together with Tychicus so as not to be seized by the Roman authorities, who were on the lookout for runaway slaves. Paul asks the congregation to receive Onesimus, a “faithful and beloved brother.”

My Kingdom is no part of this world: Jesus did not give a direct answer to Pilate’s question, “What did you do?” (Joh 18:35) Instead, he kept the focus on Pilate’s first question, “Are you the King of the Jews?” (Joh 18:33) In his short reply, Jesus three times mentioned the Kingdom in which he was to be installed as King. By saying that his Kingdom is “no part of this world,” Jesus made clear that the Kingdom is not from a human source. This harmonizes with earlier statements referring to “the Kingdom of the heavens” or “the Kingdom of God.” (Mt 3:2; Mr 1:15) Jesus had also said that his followers were “no part of the world,” that is, the unrighteous human society alienated from God and his servants. (Joh 17:14, 16) By his words to Peter earlier that evening, Jesus showed that his followers were not to fight to defend him as supporters of a human king would have done.​—Mt 26:51, 52; Joh 18:11.

I am sending him back to you: By sending Onesimus back to Philemon, Paul showed proper subjection to the governmental authorities. (Ro 13:1) The apostle did encourage slaves to “seize the opportunity” to obtain a legal release. (1Co 7:21) Still, he knew that Christ had not authorized his followers to defy the law of the land by opposing the institution of slavery.​—Joh 17:15, 16; 18:36 and study note; see also study note on 1Ti 6:1.

my very own heart: Or “my tender affections.”​—See study note on Phm 7.

hearts: Or “tender affections.” The Greek term that Paul uses (splagkhʹnon), here rendered “hearts,” refers in a literal sense to the inward parts of the body. Figuratively, it conveys the idea of deeply felt, intense emotions or the seat of such emotions. (See also study note on 2Co 6:12.) Paul uses the same Greek word again in verses 12 and 20. One reference work states: “The frequent use of the word in this short letter shows how personally Paul was involved in the matter.”

under the yoke of slavery: Lit., “slaves under a yoke.” The word “yoke” was often used figuratively to represent enslavement or servitude under the authority of an owner, or master. (Tit 2:9, 10; 1Pe 2:18; see Glossary, “Yoke.”) In the Roman Empire, there were many slaves, including some Christians. Jesus’ followers neither endorsed nor criticized the secular institution of slavery. (1Co 7:20, 21) Jesus himself did not engage in social reform, and he said that his followers would likewise be “no part of the world.” (Joh 17:14) Instead, Jesus preached about God’s Kingdom, which would eventually eliminate all forms of oppression and injustice.​—See study note on Joh 18:36; see also Media Gallery, “Common Duties of a Slave.”

in ministering to me: Paul may have in mind a wide range of ways in which Onesimus could assist him. The Greek word di·a·ko·neʹo (“to minister”; “to serve”) basically conveys the idea of humbly rendering service in behalf of others. In this context, it may refer to performing such services as obtaining or preparing food or helping Paul in other practical ways. Ultimately, by assisting Paul, Onesimus was working humbly “for the sake of the good news.”​—See study notes on Lu 8:3; 22:26.

ministering: Or “serving.” Related to the Greek verb di·a·ko·neʹo, used here, is the noun di·aʹko·nos (minister; servant), which refers to one who does not let up in humbly rendering service in behalf of others. The term is used to describe Christ (Ro 15:8); ministers or servants of Christ, both male and female (Ro 16:1; 1Co 3:5-7; Col 1:23); ministerial servants (Php 1:1; 1Ti 3:8); as well as household servants (Joh 2:5, 9) and government officials.​—Ro 13:4.

were ministering to them: Or “were supporting (providing for) them.” The Greek word di·a·ko·neʹo can refer to caring for the physical needs of others by obtaining, cooking, and serving food, and so forth. It is used in a similar sense at Lu 10:40 (“attend to things”), Lu 12:37 (“minister”), Lu 17:8 (“serve”), and Ac 6:2 (“distribute food”), but it can also refer to all other services of a similar personal nature. Here it describes how the women mentioned in verses 2 and 3 supported Jesus and his disciples, helping them to complete their God-given assignment. By doing so, these women glorified God, who showed his appreciation by preserving in the Bible a record of their merciful generosity for all future generations to read. (Pr 19:17; Heb 6:10) The same Greek term is used about women at Mt 27:55; Mr 15:41.​—See study note on Lu 22:26, where the related noun di·aʹko·nos is discussed.

of your own free will: Or “willingly; voluntarily.” Paul recognized that it was Philemon’s choice to handle the situation involving Onesimus as he saw fit. Thus Paul says: “I do not want to do anything without your consent.” Rather, he trusted that Philemon would make good use of his free will and would choose to act out of love. (2Co 9:7) The idea of exercising free will​—that is, making personal choices about one’s course in life​—is a vital Scriptural concept. (De 30:19, 20; Jos 24:15; Ga 5:13; 1Pe 2:16) The Greek word rendered “free will” in this verse is also used several times in the Septuagint to describe voluntary offerings. (Le 7:16; 23:38; Nu 15:3; 29:39) Jehovah neither demanded such offerings nor punished those who did not bring them to his house. They were to be expressions of love and appreciation, which can never be coerced.

Perhaps this is really why he broke away: Paul here seems to suggest that Jehovah had a hand in what happened to Onesimus, who became a Christian after running away from his master. Philemon could now receive him back, not as a slave, but as a spiritual brother. Paul further points out that any difficulties caused by Onesimus’ absence lasted a relatively short while (lit., “an hour”). In contrast, the spiritual relationship between these men would last forever; they would now serve “with everlasting life in view.”​—Jude 21; Re 22:5.

I am sending him back to you: By sending Onesimus back to Philemon, Paul showed proper subjection to the governmental authorities. (Ro 13:1) The apostle did encourage slaves to “seize the opportunity” to obtain a legal release. (1Co 7:21) Still, he knew that Christ had not authorized his followers to defy the law of the land by opposing the institution of slavery.​—Joh 17:15, 16; 18:36 and study note; see also study note on 1Ti 6:1.

those having believing owners: Here Paul discusses the situation in which both slave and owner were Christians. As “joint heirs with Christ,” they enjoyed an equal standing before God. (Ro 8:17) That is why Paul urges a Christian slave not to take advantage of his owner​—who was also his spiritual brother​—by failing to do his best. Rather, out of love for his brother, the slave should be all the more faithful and diligent in his service. At the same time, a believing owner was under obligation to deal fairly with his slave.​—Eph 6:9; Col 4:1.

as more than a slave, as a brother: Paul here points out that the primary relationship between Philemon and Onesimus would now be that of Christian brothers and fellow workers in the ministry. (Mt 23:8; 28:19, 20) Onesimus may have resumed his life as a slave in Philemon’s household, but it is also possible, as some scholars suggest, that Philemon decided to free him from slavery. (See study note on Phm 12.) Even if Onesimus remained a slave, his Christian faith would make him a better worker, since his behavior would now be governed by godly principles.​—Eph 6:5-8; Col 3:22, 23; Tit 2:9, 10; see study note on 1Ti 6:2.

a friend: The Greek word here rendered “a friend” literally means “a sharer.” Paul never refers to himself as an apostle in this letter. Rather, he puts himself on the same level as Philemon by using this term that could also be rendered “a companion; a partner.” The word conveys the idea of fellowship, and it was used of business partners. (Lu 5:10; 2Co 8:23; 1Pe 5:1) In this context, however, it conveys more warmth. One reference work describes the close bond between Paul and Philemon this way: “Their ‘fellowship’ . . . is grounded in their belonging to one Lord. This deeply binding relationship draws them together into common activities, in faith and love.” It is also worth noting that the ancient Greek author Aristotle used this term to define what a friend is, saying: “A friend is a sharer.”

receive him kindly: Paul showed great confidence in Philemon. At that time, some slave owners punished disobedient slaves by flogging, branding, or even killing them​—if only to maintain order among other slaves in the household.

charge it to my account: This wording was commonly used to agree to repay a debt, as proved by other documents from the first century C.E. On the basis of this verse, some commentators suggest that before fleeing, Onesimus might have stolen from his master, perhaps reasoning that he could not survive long without some means to purchase food or to buy passage on a ship. Paul’s desire to reconcile these two Christians was so strong that he was even willing to do so at his own expense.

you would have gouged out your eyes and given them to me: Paul uses a common figure of speech to emphasize how much affection the Galatians had for him. They would have been willing to sacrifice anything in his behalf, even something as precious as their eyesight. His use of this expression was especially appropriate if he suffered from a chronic eye affliction, which may have been the “physical illness” he had just mentioned.​—Ga 4:13, 14; see also Ac 23:2-5; 2Co 12:7-9; Ga 6:11.

I have written you with my own hand: Paul usually dictated his letters to a secretary, but this letter was apparently written by Paul himself.​—See Ro 16:22 and study note.

Philemon our beloved fellow worker: Philemon was a Christian in the congregation in Colossae, a city in the province of Asia. (Col 4:9) It may be that Paul introduced him to Christianity. (Phm 19) Although Paul did not preach in Colossae, he could have met Philemon in Ephesus when “all those living in the province of Asia heard the word of the Lord.” (Ac 19:10) Philemon did not accompany the apostle on his missionary travels, but Paul considered him a fellow worker because he helped to spread the good news.​—See study notes on Ro 16:3; 1Co 3:9.

I, Paul, am writing with my own hand: It seems likely that Paul wrote this short letter with his own hand, although that was not his usual custom. If Paul suffered from poor eyesight, writing would have been difficult for him. (See study notes on Ga 4:15; 6:11.) However, some scholars suggest a different idea, namely, that Paul here adds a type of signature, perhaps writing just a few words in his own hand. In either case, the personal touch would add weight to Paul’s request and authenticate his promise to repay any debt that Onesimus might have incurred.

you owe me even your own self: This expression suggests that Paul had helped Philemon to become a Christian. (See study note on Phm 1.) Here Paul reminds Philemon that any material loss he had suffered was insignificant compared to all that he had gained.​—Phm 18; compare Eph 1:18; 2:12.

my heart: Or “my tender affections.”​—See study note on Phm 7.

hearts: Or “tender affections.” The Greek term that Paul uses (splagkhʹnon), here rendered “hearts,” refers in a literal sense to the inward parts of the body. Figuratively, it conveys the idea of deeply felt, intense emotions or the seat of such emotions. (See also study note on 2Co 6:12.) Paul uses the same Greek word again in verses 12 and 20. One reference work states: “The frequent use of the word in this short letter shows how personally Paul was involved in the matter.”

I am confident: Paul’s confidence in Philemon is not mere wishful thinking. He uses a Greek word denoting strong confidence or trust, and it is often found in his letters. For example, he used it of his own trust that God would carry out His purpose regarding His people (Php 1:6) and of Jesus’ trust in God (Heb 2:13). At Ro 8:38, the same word is rendered “I am convinced.” Paul is sure that Philemon will do more than just oblige the apostle grudgingly. As Paul says, you will do even more than what I say. His confidence likely moved Philemon to cooperate gladly and willingly, perhaps even to go beyond what Paul asked of him.

for I am hoping that through your prayers: Paul uses the plural form of the Greek pronoun rendered “your,” so he may be referring to the united prayers of the congregation that met in Philemon’s house. (See study note on Phm 2.) Paul suggests that such prayers may help to bring about a remarkable outcome​—his release from imprisonment in Rome. He thus acknowledges that the prayers of faithful Christians may move Jehovah God to act sooner than He might otherwise have done or to do something that He might not otherwise have done.​—Heb 13:19.

I will be given back to you: Or “I will be set free for you.” Here Paul uses an expression that literally conveys the idea “I will be graciously given to you,” that is, in answer to the prayers of those in the congregation in Colossae. One reference work observes that Paul uses the passive form of the verb here, indicating that “it is only God who can secure Paul’s release.”

and to the congregation that is in your house: Paul addresses this letter primarily to Philemon but also to Apphia, Archippus, and the entire congregation. The first-century Christians often met together in private homes. (Col 4:15; see study note on 1Co 16:19.) Even though Paul speaks most directly to Philemon throughout the letter, it is noteworthy that he uses the Greek plural pronouns for “you” and “your” in verses 3, 22, and 25. So it is possible that Paul meant for the letter to be read aloud to the entire congregation. The valuable thoughts and principles in the letter would surely benefit them all.

He is always exerting himself: The Greek verb a·go·niʹzo·mai, here rendered “exerting himself,” is related to the Greek noun a·gonʹ, which was often used to refer to athletic contests. (See study notes on Lu 13:24; 1Co 9:25.) Just as an athlete in the ancient games exerted himself to reach a goal or a finish line, Epaphras was earnestly and intensely praying for his brothers and sisters in Colossae. Apparently, Epaphras had helped to establish the congregation there and thus knew well the specific needs of his fellow believers in the area. (Col 1:7; 4:13) Both he and Paul wanted them to stand complete, or remain mature, full-grown Christians, and keep their hope firm.​—Col 1:5; 2:6-10.

Epaphras: A faithful minister in Colossae who visited the apostle Paul in Rome during Paul’s first imprisonment there. It appears that at the time of writing his letter to the Colossians, the apostle had not visited Colossae (Col 2:1) and that Epaphras was instrumental in establishing the congregation there (Col 1:6-8; 4:12, 13). The name Epaphras is an abbreviation of Epaphroditus. However, Epaphras is not to be confused with Epaphroditus from Philippi. (Php 2:25) Epaphras from Colossae is also mentioned at Phm 23.

Epaphras: A Christian from Colossae who was probably instrumental in establishing the congregation there. (See study notes on Col 1:7; 4:12.) At the time of Paul’s first imprisonment, Epaphras came to Rome. He likely remained there, for Paul conveys his greetings and refers to him as “my fellow captive in union with Christ Jesus.”

my fellow captive: Or “my fellow prisoner.” Paul uses this Greek term not only of Epaphras but also, in other letters, of Aristarchus, Andronicus, and Junias. (Ro 16:7; Col 4:10) These companions of Paul might actually have been imprisoned with him. However, some suggest that Paul used the term figuratively to indicate that these fellow Christians courageously visited him and spent time with him while he was imprisoned.

those circumcised: That is, circumcised Jewish Christians. The brothers whom Paul here mentions by name had come to his aid. (See study note on a source of great comfort in this verse.) They likely did not hesitate to associate with Christians of a non-Jewish background, and they must gladly have shared with Paul in preaching to non-Jews.​—Ro 11:13; Ga 1:16; 2:11-14.

Epaphras: A Christian from Colossae who was probably instrumental in establishing the congregation there. (See study notes on Col 1:7; 4:12.) At the time of Paul’s first imprisonment, Epaphras came to Rome. He likely remained there, for Paul conveys his greetings and refers to him as “my fellow captive in union with Christ Jesus.”

Demas: Paul mentions this fellow worker in his letter to Philemon as well. (Phm 24) Only a few years later, however, Paul was imprisoned in Rome for the second time. From there, he wrote: “Demas has forsaken me because he loved the present system of things”; Demas had returned to Thessalonica, perhaps his hometown.​—2Ti 4:10.

Mark: Also called John at Ac 12:12, 25; 13:5, 13. (See study note on Mr Title; Ac 12:12.) A disagreement about bringing Mark on Paul’s second missionary tour (c. 49-52 C.E.) led to “a sharp burst of anger” between Paul and Barnabas, who then went their separate ways. (Ac 15:37-39) However, Paul mentions Barnabas in a positive light at 1Co 9:6, which suggests that the two men had already reconciled by the time Paul wrote to the Colossians. That Mark was with Paul in Rome during this first imprisonment helps to show Paul’s increased regard for him. Paul even calls Mark “a source of great comfort to me.” (See study note on Col 4:11.) Perhaps while visiting Paul in Rome, Mark wrote the Gospel account that bears his name.​—See also “Introduction to Mark.”

my fellow captive: Or “my fellow prisoner.” Paul uses this Greek term not only of Epaphras but also, in other letters, of Aristarchus, Andronicus, and Junias. (Ro 16:7; Col 4:10) These companions of Paul might actually have been imprisoned with him. However, some suggest that Paul used the term figuratively to indicate that these fellow Christians courageously visited him and spent time with him while he was imprisoned.

the brother: Paul refers to this unnamed brother by a Greek word rendered “traveling companion.” (2Co 8:19) This word is used in only one other place in the Christian Greek Scriptures, at Ac 19:29, where it occurs in the plural form. There, Aristarchus is named as one of the traveling companions. Aristarchus became Paul’s close associate. Some scholars thus feel that “the brother” mentioned here might be Aristarchus, but there are also other possibilities, such as Tychicus.​—Ac 20:2-4; 27:2; Col 4:7, 10.

Demas has forsaken me: The Greek word rendered “forsaken” can refer to deserting a person who faces danger. Demas had been one of Paul’s close companions. In letters that Paul wrote during his first imprisonment in Rome, he indicated that Demas was with him. (Phm 24; see study note on Col 4:14.) However, this time Paul’s situation was worse. A number of fellow Christians had already turned away from him. (2Ti 1:15) Paul does not imply that Demas became an opposer or apostate. Still, Demas lost out on the remarkable privilege of comforting this faithful apostle in his hour of need.

Luke: Luke is mentioned by name three times in the Christian Greek Scriptures, in each case by the apostle Paul. (2Ti 4:11; Phm 24) Luke was probably a Greek-speaking Jew who became a Christian likely sometime after Pentecost 33 C.E. He wrote the Gospel bearing his name and then the book of Acts. (See study note on Lu Title.) He accompanied Paul during the apostle’s second and third missionary journeys. And he was with him when the apostle was imprisoned for two years in Caesarea. He traveled with Paul to Rome when Paul was first imprisoned there. That is when Paul wrote the letter to the Colossians. Luke was again with Paul during the apostle’s final imprisonment, which apparently led to Paul’s martyrdom.​—2Ti 4:11.

Mark: See study note on Col 4:10.

Aristarchus: A Macedonian from Thessalonica who traveled with Paul. His background was likely Jewish. (See study note on Col 4:11.) He stuck with Paul under dangerous circumstances, even surviving a mob attack in Ephesus and a plot by the Jews in Greece. (Ac 19:29; 20:2-4) Later when Paul was sent to Rome as a prisoner, this loyal friend accompanied him. Along the way, they suffered shipwreck. (Ac 27:1, 2, 41) Aristarchus apparently continued ministering to Paul during his house arrest in Rome. (Ac 28:16, 30) He likely spent some time in prison with the apostle, who gratefully acknowledged him as “a source of great comfort.”​—Col 4:10, 11; see also study notes on Phm 23; 2Co 8:18.

Demas: See study notes on Col 4:14; 2Ti 4:10.

Luke: See study note on Col 4:14.

with the spirit you show: Lit., “with your spirit.” The term “spirit” in this context refers to the impelling inner force or dominant mental inclination that causes a person to say or do things in a certain way. For example, the Scriptures speak of “the quiet and mild spirit” (1Pe 3:4) and “a spirit of mildness” (Ga 6:1). At 2Ti 1:7, Paul mentions a spirit “of power and of love and of soundness of mind” in contrast with “a spirit of cowardice.” He then concludes the letter to Timothy by saying: “The Lord be with the spirit you show.” (2Ti 4:22) Just as an individual can show a certain spirit, so can a group of people. Here in his concluding words to the Galatians, as well as in his letter to the Philippians, Paul uses the Greek plural pronoun (“you; your”) to express his desire that all in these congregations show a spirit that is in harmony with God’s will and the example set by Christ.​—Php 4:23.

and to the congregation that is in your house: Paul addresses this letter primarily to Philemon but also to Apphia, Archippus, and the entire congregation. The first-century Christians often met together in private homes. (Col 4:15; see study note on 1Co 16:19.) Even though Paul speaks most directly to Philemon throughout the letter, it is noteworthy that he uses the Greek plural pronouns for “you” and “your” in verses 3, 22, and 25. So it is possible that Paul meant for the letter to be read aloud to the entire congregation. The valuable thoughts and principles in the letter would surely benefit them all.

the spirit you show: In his conclusion, Paul uses the Greek plural pronoun for “you,” likely directing his words to all those addressed in verses 1 and 2, including “the congregation that is in [Philemon’s] house.” (Phm 2 and study note) Paul expresses his hope that the undeserved kindness of Jesus Christ will be with their “spirit.” Here that word refers to the impelling inner force, or dominant mental inclination, that moves them to speak and act as they do. (See Glossary, “Spirit.”) With Christ’s blessing, they would be able to continue to speak and act in harmony with God’s will and Christ’s example.​—Ga 6:18 and study note; Php 4:23.