A. TIME
The letter to Philemon appears to be a twin to the Colossian Epistle. It is addressed to the same city (Col. 4:8-9), and it is written by the same Apostle Paul.1 It was also probably written at the same time as Colossians, about A.D. 62 (Col. 4:7-9).2
That it was written from a Roman prison has been held until modern times.3 It has been suggested, however, that the request, “Prepare me also a lodging” (22), suggests the Caesarean imprisonment from which Paul expected to be released to preach (Acts 23:33—26:32; Phil. 2:24). It is argued that Paul would not likely ask for a lodging from so distant a place as Rome.4 However, the Lycus Valley believer, Philemon, appears to have been very dear to the apostle (19, 21-22). Paul would naturally seek out such a congenial lodging as the home of so intimate a friend if he were permitted to visit the area again.
B. DESTINATION
John Knox suggests with Goodspeed that this letter is the “epistle” to Laodicea (Col. 4:16-17). It is further suggested that the charge to Archippus (Col. 4:17) is the request of the Philemon letter, that is, to receive and restore Onesimus (10).5 However, this view has little support. Most commentators accept the traditional view that this was a personal letter written to Philemon of Colossae by Paul (Col. 4:8-9).6
Though he is not named in the letter, Tychicus, in the company of Onesimus, is the bearer of it (Col. 4:7-9).
C. PURPOSE
The letter is addressed to an individual, Philemon, primarily, but it is also sent to the church that meets in his house (2).
The problem concerns the institution of slavery, traffic in human lives, and what the Christian's response must be. The problem is not only personal and private as in this case; it is a public problem which the whole Christian community and the world at large must face and solve (Col. 3:22—4:1).7
What will Paul say and do in the face of such a dilemma? He pits his faith against a whole culture and system of government that condones and protects trade in human lives.
Paul does not attack slavery directly. He does not counsel rebellion or defiance of prevailing law and order. On the contrary he counsels obedience to government (Rom. 13:1 ff.). What he does is to lift the whole issue to a high spiritual plane. He solves the question of slavery, not by compulsion, but by redemption. Paul shows that the believing slave is as truly a Christian brother and as really “in Christ” as the believing master (Rom. 12:4-5). All believers are equally in Christ and are therefore members of the body of Christ. Though each member may have a different function and though there may be distinctions among the members, yet each is a necessary member of the body (Eph. 4:11-16). Further, there is no schism in that body (I Cor. 12: 25 ff.). No one member or function of the body of believers (the body of Christ) has any inherent authority over any other member or function. All are shown to be equally responsible to their Head, who is Christ (I Cor. 12:12-14; Eph. 1:22-23). Further, all the members are to be “subject to one another out of reverence for Christ” (Eph. 5:21, RSV).
What Paul does, therefore, is to inject the Christian solution into the prevailing culture. The leaven of that concept continues to permeate society for its ultimate betterment and correction (Matt. 13:33). The full weight of Paul's teaching, however, has immediate application in the Christian context; all believers are brothers—they are one body in Christ (John 17:19 ff.) and therefore are to be treated under the rule of Christian love.