Philemon
1. GREETINGS (1–3)
1a. Paul first identifies himself as a “prisoner of Christ Jesus,” different from his usual description as an “apostle” or “slave” of Christ. Paul is probably reminding his readers of his imprisonment and identifying with Onesimus in a similarly humble status. Timothy is included as a co-sender (similar to Col 1:1).
1b–3. Although Philemon is the primary addressee (1b), Paul also greets Apphia (Philemon’s wife?), Archippus (his son?), and the church that meets in Philemon’s home (2). This greeting highlights the public nature of this “personal” letter, since it would have been read aloud before the church. The inclusion of the church community in this private matter not only applies pressure on Philemon to act on Paul’s appeal but also underscores that the church has a right to be involved in the personal affairs of its members.
Finally, in the greeting Paul uses familial imagery of “brother” (1a) and “sister” (2)—and also “dear friend” (1b; literally “beloved one”)—which not only underscores the intimacy of the church but also prepares Philemon for the appeal to accept Onesimus as a “dearly loved brother” (v. 16). Paul gives his usual greeting (3).
For Paul, the love believers share in Christ (Phm 4, 7, 9, 16) bonds them and solidifies Christ’s work of reconciliation on the cross (Col 1:20–23; 3:11). In other words, this love breaks down social barriers and places all people—including Paul the apostle, Philemon the slave owner, and Onesimus the slave—on common ground in Christ.
2. PRAYER OF THANKSGIVING (4–7)
In Paul’s Epistles, the prayer of thanksgiving often hints to the issues that will be addressed in the remainder of the letter. In this letter, some key words in the thanksgiving are taken up in the body of the letter: “love” (vv. 5, 9), “participation, welcome” (vv. 6, 17), “good” (vv. 6, 14), “heart” (vv. 7, 12, 20), “refresh” (vv. 7, 20), and “brother” (vv. 7, 20).
4–5. At this point, Paul is personally addressing Philemon, since the “you, your” are singular throughout verses 4–22. Paul asserts that he constantly thanks God for Philemon’s love and faith. For Paul, both ideas are intertwined—faith toward Christ demands love unto others.
6. Some interpreters have understood the phrase “your participation [Gk koinōnia] in the faith” as a reference to Philemon’s evangelistic work; however, the phrase more likely refers to Philemon’s sharing of the same faith with other Christ followers. Paul explains that this shared experience of faith in Christ will lead to the knowledge of every “good thing” that is ours and to the glory of Christ, who is the origin and goal of the Christian life.
7. By esteeming Philemon’s love for the saints (v. 5) and his refreshing of their hearts (cf. v. 20), Paul intimates that Philemon should continue to show his love for the saints by extending it toward another saint, Onesimus.
3. PAUL’S APPEAL (8–22)
8–11. Although Paul is bold enough in Christ to command Philemon to do what he ought (8), he appeals on the basis of love (9a). Paul, moreover, refers to himself as an “elderly man” and as a “prisoner of Christ Jesus” (9b), two descriptors that would elicit compassion and respect from Philemon and the members of the church. Paul then explains that his request to Philemon is for Paul’s “son,” Onesimus, whom Paul “father[ed]” (i.e., converted to Christ) while in prison (10). In verse 11 Paul makes a play on the name Onesimus (which literally means “useful”), asserting that even though Onesimus was once “useless,” he is now “useful” to both Paul and Philemon.
12–16. Paul expresses that it is not easy for him to send Onesimus back to Philemon because Onesimus has become so dear to him—being Paul’s “very own heart” (12). Paul further explains that although he wants to keep Onesimus with him, he would not do so without Philemon’s initiation or consent (13–14). Paul then states that Philemon will have Onesimus back “no longer as a slave, but more than a slave—as a dearly loved brother” (15–16).
The familial language that Paul employed in verses 1–2 has prepared Philemon for the request here to accept Onesimus also as a “brother.” Thus, in verse 16 Paul accentuates a transformation in social relations for those in Christ by urging Philemon to embrace Onesimus first and foremost as a brother. Furthermore, it is quite possible to grasp Paul’s words “no longer as a slave” as an appeal for Onesimus’s manumission, since it could explain the new relationship “in the flesh and in the Lord.”
The freeing of slaves (manumission) by their owners was a frequent event in the Roman world. Many male slaves were freed prior to their thirtieth birthdays, and female slaves would be freed so they could marry. The Greek inscription on this relief commemorates the freeing of a female slave by her mistress (first century AD).
© Baker Publishing Group and Dr. James C. Martin. Courtesy of the Greek Ministry of Antiquities (Athens, Corinth, Delphi, Thessalonica).
17–19. Having conveyed the emotional basis of his appeal (vv. 8–16), Paul now, in the climax of the letter, articulates his specific request to Philemon. After imploring Philemon to receive and embrace Onesimus based on their new kin relationship in Christ, Paul identifies with Onesimus by taking on the status of an indebted slave and asking Philemon to accept Onesimus as though he were accepting Paul—that is, as a “partner” (17). Paul, in fact, strengthens his appeal by enjoining Philemon to reckon any of Onesimus’s debts to Paul (18). In extending an IOU (written with “my [Paul’s] own hand”) to Philemon, Paul asserts that he will not even mention the incredible debt and obligation that Philemon owes him (19), which is probably a reference to Philemon’s conversion under Paul’s ministry.
20–21. Paul requests to have some “benefit” from Philemon (20a), similar to the request for a favor (“good deed”) in verse 14. The benefit Paul is asking for is probably what was mentioned in verses 10–14: to accept Onesimus back, to clear any of his debts, possibly to grant him freedom, and to return him to Paul for further service in the work of the gospel (vv. 11, 13).
Paul makes a further request to Philemon, “Refresh my heart in Christ” (20b), which is an encouragement for him to “refresh” Onesimus—Paul’s “very own heart” (v. 12). Paul, moreover, expects Philemon to be able to do this, since he earlier thanked God for Philemon’s refreshing of the saints’ hearts (v. 7). In fact, Paul has no doubt about Philemon’s “obedience” (21a) to this appeal based on love (v. 9), which implies that Paul’s requests in the letter signify what the gospel requires rather than what Paul thinks Philemon should do. Paul commends the extent of Philemon’s obedience, which is “even more” (21b) than what Paul asks for, insinuating that Philemon should grant Onesimus his freedom from slavery and return Onesimus to Paul.
22. Before concluding the letter, Paul includes a request for a guest room to be prepared for him. Paul apparently is confident that he will soon be released from imprisonment and be able to visit Philemon. Also, in the last clause of this verse, the “you, your” are plural, which means that Paul is again addressing the wider church community.
4. CLOSING GREETINGS (23–25)
Paul closes the letter with a list of individuals who send their greetings to Philemon (again, “you” is singular). This list (23–24) resembles the one in Colossians (4:10–14). Though the two lists are not identical, the strong resemblance between them suggests that the epistles to Philemon and to the Colossians were written within a short time of each other. Paul’s closing benediction (25) addresses the members of the church (“your” is plural) in typical Pauline fashion and exhibits the distinct Christian substance of the letter.
Neither Jesus nor the apostles encourage slavery. Instead, both Paul and Peter encourage godly character for slaves within this system (Eph 6:5–8; Col 3:22–25; 1 Tm 6:1–2; Philemon; 1 Pt 2:18–21), and masters are encouraged to be kind and fair to their slaves (Eph 6:9; Col 4:1). In later NT writings, slave trading is condemned as contrary to the gospel (1 Tm 1:10–11).