# Commentary on The Letter of Saint Paul to Philemon **1 Paul, a prisoner:** Probably in Rome, where he lived for two years under house arrest (Acts 28:16-31). He was imprisoned, not for any crime, but for his commitment to Jesus Christ (Phil 1:13). *See introduction: *Author and Date.** **Timothy:** A trusted companion of Paul and joint sender of several Pauline letters. See note on 1 Tim 1:2. **Philemon:** The primary recipient of the letter. That Paul considers him a fellow worker suggests he is involved in Christian ministry (7) **2 Apphia:** Possibly Philemon\'s wife. **Archippus:** Possibly Philemon\'s son. He is a soldier for Christ who exercises some form of pastoral ministry (Col 4:17). **church in your house:** The word \"your\" is singular and probably refers to Philemon. Recall that the earliest Christians gathered for liturgy and fellowship in private homes (Acts 2:46; 1 Cor 16:19) **4 I thank my God:** This verse marks a transition where Paul, previously speaking in the plural (\"our\"), begins to speak in the singular (\"I\"). The effect is a heightened sense that Paul is addressing Philemon in a deeply personal and heartfelt way **7 the hearts:** Literally, \"the bowels\" or \"internal organs\", a Semitic idiom for the place where emotions reside. The expression is used also in verses 12 and 20 **10 my child, Onesimus:** Implies that Onesimus became a believer through the ministry of Paul, who has thus become his spiritual father in the faith. See note on 1 Cor 4:15 **11 useless . useful:** A wordplay on the name Onesimus, which means \"useful\" or \"beneficial\". Although he had proven himself useless when he deserted his master, Onesimus has experienced a new birth in Christ and is now ready to live up to his name **13-14** Paul wants to keep Onesimus at his side, but he dares not presume upon the kindness of his lawful master, Philemon. It is more honorable that Philemon should give his free consent to Paul\'s requests than be compelled by his apostolic authority (8-9) **16 no longer as a slave:** Philemon is faced with a dilemma. As a slave owner, he is entitled by law to punish the returning Onesimus to the fullest extent (death). As a Christian, however, he must acknowledge that the recent conversion of Onesimus has put him and his slave on an equal footing in the eyes of God (Gal 3:28). In Paul\'s mind, there is only one recommended option: Philemon must embrace Onesimus as his brother in the faith, forgive him his wrongdoing, and give him his freedom. Christ has made them brothers, and this creates a new situation that overrides the social and legal expectations that would normally apply when a delinquent slave returned to his owner. These men were once members of the same household, with one in authority over the other; but now they are children of equal standing in the household of God the Father (Philem 3). This is one example of how Paul, who never condemned the institution of slavery directly, worked against it with the gospel (CCC 2414). See note on 1 Cor 7:21. • Sometimes evil circumstances become an occasion for good, and God turns the evil plans of men toward a righteous end. If Onesimus had not fled his master, he would not have come to Paul in prison and there received faith in Christ (St. Jerome, *Commentary on Philemon* on Philem 15) # Word Study > [!NOTE] Word Study > *Ambassador* (Philem 9) - *Presbytēs* (Gk.): refers to an \"elderly man\" in his early to mid 50s or possibly older. The term is used two other times in the NT (Lk 1:18; Tit 2:2). By using this word in Philem 9, Paul is describing himself as an elderly prisoner in order to elicit respect from Philemon and to gain his favorable response. The reminder of his age is thus an appeal to his emotions and sense of compassion. The RSV\'s \"ambassador\" is not a translation in the strict sense but is actually a conjecture made by scholars that Paul must have written a very similar word that was miscopied at an early date (Gk. *presbeutēs*). This alternative also makes good sense of the passage; however, the term for \"ambassador\" does not appear in any surviving manuscript of the book. ^0agjz4 **19 I, Paul, write this:** Adds a note of solemnity to the apostle\'s words. **I will repay:** Paul is ready to compensate Philemon for any losses incurred by the desertion of Onesimus. At the same time, Philemon is reminded of his own debt to Paul, who was instrumental in the slave owner\'s conversion **22 guest room:** Paul anticipates his eventual release from prison (Phil 2:24). It is unknown whether his plan to revisit Philemon was ever fulfilled. However, it is more likely than not, since it is difficult to explain the preservation of this letter unless Philemon did, in fact, comply with Paul\'s requests and give the apostle a warm reception after his release **23-24** The same five companions of Paul listed here are also found in Col 4:10-14. This suggests that Philemon and Colossians were written at the *same time* (probably A.D. 60-62) and from the *same place* (probably Rome). Mention of the *same mail carrier* named \"Onesimus\" in Philem 10 and Col 4:9 also implies that Paul sent these letters to believers in the *same region* (Asia Minor) **INTRODUCTION TO** --- > Scott Hahn and Curtis Mitch, *The Ignatius Catholic Study Bible: New Testament*, Revised Standard Version, Second Catholic Edition (San Francisco: Ignatius Press, 2010).