Section I Slavery and the Christian Response

Philemon 1-25

A. PRELUDE, 1-3

1. The Writer (1)

In Colossians, Paul calls himself a “servant” (Col. 1:1). Here he states that he is a prisoner of Jesus Christ He is both bound to Christ through faith and commitment, and also bound in a Roman prison because of his faith in Christ Jesus and his loyalty to Him (Acts 28:30). Prisoner indicates what adverse conditions he works under. In the light of the purpose of the letter—to inspire grace and forgiveness in Philemon toward Onesimus—the deplorable circumstances of Paul make the difficulties of Philemon as nothing.

Timothy, as in Colossians, is included as one of the senders of these sentiments and requests. He is Paul's brother, spiritually speaking.

2. The Recipients (1-2).

The letter is sent primarily to Philemon our dearly beloved.(1). This gracious word is reserved for Paul's closest companions (cf. II Tim. 1:2). This man is also one of Paul's fellow laborers in the preaching and promotion of the work of Christ. Though the letter is personal and addressed to Philemon, it is also directed to the whole church (2), because the problem is public as well as private. Among those addressed is Apphia, actually “sister,” not beloved.¹ It is suggested that she may have been the wife of Philemon. At least she is a “sister” in Christ. Roberts² reminds us, as does the italics in KJV, that our is not in the Greek text. Archippus is called fellowsoldier, a companion or associate in the service of Christ. Knox suggests that he rather than Philemon was pastor of the church (Col. 4:16-17) .³

And to the church in thy house would indicate that the home of Philemon was the meeting place for worship by the Colossian believers (Col. 4:8-9). The church in Laodicea met in the house of Nymphas (Col. 4:15). Very little is said of Hierapolis, the third town in the Lycus Valley. It is probable that there was no organized church, although its mention suggests that some believers lived there.

3. The Greetings (3)

The familiar Pauline salutation, grace … and peace,⁴ is here. They are declared to be divinely bestowed from the Father and the Son, the Lord Jesus Christ. The Holy Spirit is not mentioned in this short Epistle.

B. PRAYER, 4-7

1. The Prompting of the Prayer (4-5)

Paul is a master in psychology. Characteristically he prepares the ground thoroughly before he plants his seed (Acts 26:2 ff.). He notices and commends the good before he applies words of correction or rebuke.

Praise is characteristically on his lips with the words, I thank my God (4). According to the grammar Paul thanks God always (not, prays always).⁵ NEB translates it, “I thank my God always.” The reason for Paul's praise is Philemon's love and faith (5).⁶ These Christian graces are manifested first toward the Lord Jesus (vertical) and then toward all saints (horizontal). The sequence is especially significant for this Epistle because there is no proper human relationship unless there is first a right relationship to God.

2. The Purpose of the Prayer (6-7)

The purpose of Paul's prayers is the communication (sharing) of Philemon's faith (6). The word koinonta, here translated communication, signifies the fellowship of believers (I Cor. 1:9; Gal. 2:9; Phil. 1:5). In I Cor. 10:16 it is used in connection with the Lord's Supper, the Communion meal. Paul's object in praying for Philemon is that his faith may become effectual; i.e., that it may have the power to accomplish the end Paul has in view (Col. 3:17). This end is the admission that all good must be in Christ Jesus. Jesus is omitted in some manuscripts.⁷ The phrasing of this verse calls to mind the spring and end of all ethical conduct as revealed in Col. 3:17 and 23.⁸

The fruit of such experience in Philemon is that wherever he goes his presence and spirit have a salutary effect (7). Read “I had” for we have.⁹ Some students substitute “grace” for joy (charan). One Greek letter makes the difference.¹⁰ Consolation is from parakeleo (John 14:16), and signifies strengthening.¹¹ Bowels (splangkna) means heart or emotions, the inner being of man.¹² Are refreshed (lit., come to a pause) suggests that all worries and tensions seem to subside by his presence and spirit (cf. 20). Paul calls him brother because both are related to the same “elder brother,” Christ (Rom. 8:16-17). The wonderful Christlike spirit of Philemon is cause for praise and prayer in Paul.

C. PROBLEM, 8-14

A slave has been converted under Paul's ministry in Rome. The apostle has no right to retain him or to direct him anywhere but to his rightful owner. He must return. What shall Paul do? His problem is at least threefold: (1) Paul is holding property that belongs to another and he must dispose of it in accordance with Christian principles. In this instance the property is a human being, a slave (16). (2) Paul is guided by the culture of his times. He is responsible to the civil law which recognizes and protects the institution of slavery. (3) On the other hand, he lives by and teaches a higher Christian way that rejects and eliminates all prejudices in the Christian koinonia (Eph. 6:8; Col. 3:11).

1. The Appeal Made (8-12)

Paul, therefore, requests Philemon to receive Onesimus as a member of the fellowship, for he by faith in Christ (10; Col. 4:9) has become a Christian brother.

Wherefore (8) indicates that Paul believes Philemon will take his request rightly. He has complimented him on his wonderful spirit, and now expects a continuation of that same attitude. Paul could be bold and enjoin (command) because of his apostleship, but he does not appeal to this authority (cf. 1). He would rather beseech (9; entreat). The apostle uses his rank cautiously. Paul operates from the base of love, for love's sake, rather than coercion. He must persuade rather than command. (How many times men turn to force and coercion to achieve their ends when they become too weak to persuade!) Convenient signifies that which is fitting or proper. The RSV has “required.”

a. Seniority (9b). Paul is aged (presbutes, an old man).¹³ The RSV has “ambassador.” However, it seems that aged fits the mood of this letter more appropriately in the light of the previous verse, where he disclaims the use of his authority as an apostle (Eph. 6:20). Paul was probably sixty years of age at this time.¹⁴

b. Imprisonment (9c-10). Paul is a prisoner because of his faith in Jesus Christ (9). While in prison he has begotten a son (10), a metaphor indicating that he had won a convert (cf. Gal. 4:19). God also is said to beget (I Pet. 13:3). Paul asks for sympathy for his son on the part of Philemon, seeing he himself cannot release him to the Lord's service. My is omitted in some manuscripts in reference to bonds.¹⁵

c. Transformation (11). Onesimus (10) means “profitable,” “beneficial” (cf. 14, 20).¹⁶ He is now profitable for the first time. The meaning of his name is now his own character. Col. 3:22-23 shows why he will be profitable to both Paul and Philemon.

d. Intimacy (12). Whom I have sent again (anapempsa) is an epistolary aorist and is to be rendered in the present tense, “I am sending” (NEB). It means to refer back, as a prisoner is returned to another tribunal (Luke 23:7, 11; Acts 25:21). Paul would thus be faithful to his duty. Receive him … mine own bowels is the same as saying, Receive him as me, as my offspring. The relationship is tender and intimate. Have they not prayed together, suffered, wept, and sung together? The RSV translates it, “I am sending him back to you, sending my very heart.”

2. The Answer Expected (13-14)

Paul expects in Philemon that higher goodness which springs from free will. Whom I would have retained (13) is imperfect, indicating half-purpose,¹⁷ self-counseling. With the words in thy stead Paul implies a debt owed him on the part of Philemon (cf. 19b). In the bonds of the gospel equals the “bonds of Christ.”¹⁸

Mind (14) equals “consent.” The benefits are reciprocal, toward Paul as well as toward Philemon, and Onesimus also. But Paul would have Philemon's decision to do right spring from within himself, willingly, rather than from necessity.

D. PROPOSALS, 15-22

Paul's solution to the problem with which he is faced is fourfold.

1. Restoration (15).

Departed is really passive and should be “was parted.” Stated in this fashion the word suggests a divine providence in the departure of Onesimus (Rom. 8:28).¹⁹ Season is literally an “hour,” meaning a short time. For ever (aionion) means “for good” or permanently. Paul therefore requests Philemon to restore Onesimus to personal, permanent fellowship.

2. Elevation (16-17).

Paul does not deny the fact of slavery nor seek to destroy it overtly, but he does lift it to a new dimension of free and responsible relationship.²⁰ He suggests that Onesimus be considered a brother beloved (16); that is, a Christian (Rom. 8:29; I Cor. 5:11). Though the curse of slavery might one day be removed, the law of service and work must never be abrogated (Eph. 5:21; II Thess. 3:8-10). Many want the law of work repealed and look to welfare and handouts, but the Scriptures teach the law of responsible service. Christianity really solves the slavery problem, where it solves the oppression problem.²¹ The benefits flow both ways—to me … unto thee, and to the slave as well (cf. 11). In the flesh should not be taken literally. It signifies material blessings as in the Lord signifies spiritual blessings.

How significant the phrase in the Lord! Slavery, degradation of women, infanticide, war, immorality—all are destroyed by union with Christ.

Partner (17) comes from the same word as Christian fellowship (koinonia). Paul declares that his role and that of Onesimus could be exchanged, so intimately associated in Christ's service are they. The apostle sees also the potential in Onesimus. He is called a bishop by Ignatius, which fact could be a “spectacular sequel to Paul's letter many years later.”²² It seems in the light of Col. 4:1 that Paul is hinting at the release of the slave.

3. Substitution (18-19).

Restitution for wrongs done is a necessary requirement for right relations with God and man. The beautiful thing here is the utterly Christian attitude in the apostle (Exod. 32:32). Paul is the Good Samaritan (Luke 10:33 ff.). He offers to pay the bills owed. Put (18; elloga) equals “impute.” The apostle assumes the same spirit that Christ takes toward sinners (Col. 2:14). I Paul have written it with mine own hand (19) makes the promise a bond.²³ However, Paul gently implies that, if the debt is put to his account, then it is already cancelled by what Philemon owes to him as his spiritual father.

4. Trust (20-22).

“Let me have this benefit [onaimen] of you” could be an allusion to the name of Onesimus.²⁴ Refresh (20) means to encourage and parallels v. 7. In the Lord signifies that the joy Paul desires is spiritual satisfaction.

His proposal is a continuation of the confidence (21; trust) that he has had in Philemon through the years. He is confident of his obedience (Rom. 5:19), i.e., of his loyalty to the Lord. It is literally that he will “hearken unto him.”²⁵ Do more than I say suggests the possible freeing of the slave.

Paul is confident of continued friendship, for he asks for a lodging (22; guest room), probably in Philemon's home, although he does not say so specifically.²⁶ Paul also states confidence in Philemon's prayers, for he expects through them to be given unto you, i.e., released from prison. To be in adverse circumstances by the permissive will of God does not require abject resignation. The Christian in such circumstances intercedes with God for better times and greater opportunity, whatever that may be.

E. POSTLUDE, 23-25

There follows a greeting from some of Paul's companions. These associates are the same as those mentioned in Colossians, with the exception of Justus (see comments on Col. 4:7-14). Here Epaphras is called a fellowprisoner (23). The reference may be to physical imprisonment or it may mean captured by Christ. In Colossians he is called a “fellowservant” (1:7; 4:12).

The familiar benediction of grace (25) is bestowed upon Philemon and his friends. Your spirit should be plural.²⁷ Here the grace is from our Lord Jesus Christ (cf. 3).

Paul is a master of argumentation and persuasion. He understands the psychology of human relations. Note how he approaches leadership and the exercise of authority. He has learned from his Lord (9) that the morality that counts springs not from compulsion but from free will. True fellowship exists where free men serve each other to the glory of Christ (Rom. 12:1-8; Eph. 5:21). If Paul seems at times authoritarian and dogmatic, this attitude springs, not from a feeling of superiority (I Cor. 15:9; Eph. 3:8), but from the firm conviction of the trustworthiness of his report of the meaning and significance of the gospel (Gal. 1:8-9).

It should be held in mind also that Paul's principles apply primarily to the Christian community, the koinonia. The world of unbelieving, unconverted men can never live on this level of human relationship until changed by divine grace (II Cor. 5:17). Therefore the work of the Christian community—if it is to see the kingdom of God come on earth—is to persuade the world to enter the new life in Christ. Our task is to “make all men see what is the fellowship of the mystery” of this new way. To such a vision Paul and the Christian Church are committed.