Annotations for Philemon
1–2 Philemon ... Apphia ... Archippus. These believers live in Phrygia (cf. Col. 4:17); if Archippus belongs to the same household, he could be a son, high-ranking slave, or freedman. For discussion of house churches see notes on Acts 12:12; Rom. 16:5. Well-to-do owners of homes in which ancient religious groups met were normally granted positions of honor in those groups, as their patrons or benefactors.
Ancient Slavery and the Background for Philemon
Slavery in the Roman Empire took a wide range of forms, some of which were barely comparable with the forms of slavery later practiced in the Americas or the Arab world. Most doctors, e.g., were Greek slaves; many slaves were educated scribes, and some household slaves in important homes managed estates or wielded more power than most free persons. Slavery in the Roman Empire was not ethnically based; Romans were happy to enslave anyone.
Those observations should not, however, be used to downplay the evils of slavery. Roman law acknowledged that slaves were persons by nature; from an economic standpoint, however, they were treated as property. The head of a household could legally execute his (or sometimes her) slaves (though he had financial incentive not to do so), and they would all be executed if the head of the household were murdered. Slaves composed a large part of the agricultural work force in parts of the empire (e.g., Italy); there they competed with free peasants for the same work. Gladiators and slaves working in the mines had the worst lives, usually dying quickly. Male household slaves generally had life better, though female household slaves (and sometimes boys) were vulnerable to sexual exploitation by slaveholders. Household slaves were the only kind of slaves addressed in Paul’s writings addressing urban churches.
In contrast to most slaves in more recent cultures, slaves in the ancient Mediterranean world were able to work for and achieve freedom. Some scholars estimate that even as many as half of household slaves may have had the opportunity to become free at some point in their lives (at least if they lived for an extended time). Some freed household slaves became independently wealthy; at least in Roman custom, their former holders became their patrons and were supposed to help them advance in society. Economically, socially, and with regard to freedom to determine their future, many of these male household slaves were better off than average free persons in the Roman Empire; many scholars contend that most free persons were rural peasants working as tenant farmers on the vast estates of wealthy landowners. See the article “Slaves and Slaveholders in Ephesians 6.”
Some philosophers said that slaves were slaveholders’ equals as persons, but in this period they did not urge masters to free their slaves. (Earlier Stoics were more radical, but the movement quickly became more mainstream; indeed, even some early Stoics reportedly held slaves. Meanwhile, cynics, like Jewish Essenes, invited prospective followers to abandon everything because they needed nothing, not to free slaves because slavery was wrong.) Nearly everyone took the institution of slavery for granted, except early Stoics who said that it was “against nature.” Yet Paul seems to believe that it is against nature in principle (see Eph. 6:9), and applies that principle in practice by asking for Philemon to free Onesimus for ministry with Paul, now that Onesimus is a brother in Christ (Philem. 8–16). ◆
Relief of a Roman gladiator. Slaves were sometimes forced to be gladiators to entertain crowds, which usually led to the slaves’ quick death.
Kim Walton. Ephesus Archaeological Museum.
Go to the Index of Articles in Canonical Order.
2 fellow soldier. Ancient thinkers, including Paul, often used such expressions figuratively.
3 Grace to you and peace. See note on Rom. 1:7.
4 I thank my God. See note on Rom. 1:8. mention ... in my prayers. See note on Rom. 1:9–10.
6 sharing of your faith. Friends often expressed appreciation for shared friendship in their letters; sometimes this affirmation also served as a prelude for a request (cf. 8–10).
7 the hearts of the saints have been refreshed by you. Hospitality was a crucial ancient virtue (see note on Acts 16:15); Philemon also hosted a house church (vv. 1–2).
8 I might be very bold ... to command you. As a benefactor of the church, Philemon has sufficient means and is probably of higher social status than Paul. Nevertheless, Paul knows that Philemon will recognize Paul’s more authoritative role as Christ’s agent. Persons of means often hired or invited philosophic teachers who could lecture at banquets and the like and who functioned as the wealthier person’s clients. By contrast, Paul is Philemon’s benefactor in the faith.
9 for love’s sake. Shared friendship could be used as the basis for a request; friends were socially obligated to grant and return favors. aged. Respect for age was important in his culture, so Paul appeals to his age. (According to one ancient definition, the Greek term Paul uses here applied to ages 49 to 56; but NT writers often use it loosely for anyone no longer “young.” On the basis of other NT evidence, Paul may be around 57, give or take five years.)
10 my son Onesimus. Teachers often called disciples “sons.” The point of Paul’s plea may be that it was unthinkable to hold as a slave the son of one’s own spiritual benefactor. while in my chains. Although the lowest slaves might wear chains, it is Paul here who has been chained. Persuaders often appealed to emotions such as pity, as Paul invites here.
11 was unprofitable to you. Many slaveholders stereotyped slaves (among whom they sometimes named Phrygian slaves, as would be the case here) as lazy and ill-disciplined. now profitable. Here Paul plays on Onesimus’s name, which means “useful.” It was a common slave name, for obvious reasons.
13 I wished to keep with me. People of honor often stated their requests indirectly, yet clearly enough to imply what they wanted done. on your behalf ... minister to me. Masters sometimes freed slaves to become slaves of the temple of some deity; here Paul invites Philemon to free Onesimus for the continued service of the gospel.
14 that your good deed might not be by compulsion, as it were, but voluntary. Paul appeals not to his own authority but to Philemon’s honor as a friend. Runaway slaves were known to be fearful of being captured and taken back to the slaveholders; Paul attempts to use his own relationship with Philemon to establish reconciliation.
15 departed. Probably implies divine activity arranging this outcome; Jews and Christians both recognized that God sovereignly acted, often for the best interests of His people. receive him. This Greek phrase resembles that found in business receipts, but here it is not technically a property transaction in which Philemon receives Onesimus back as a slave, but like welcoming back a family member (v. 16), especially since Paul desires Onesimus’ continued work together in the gospel (v. 13).
16 no longer as a slave, but ... a beloved brother. Roman law saw slaves as both people and property; but family obligations would not allow one to treat a full brother as property. brother. See note on Acts 9:17.
17 partner. Cf. v. 6 (see note there); often business terminology, possibly relevant for v. 18. receive him as you would me. Letters of recommendation often urged the receiver, the recommender’s friend or peer, to treat the recommended one the way the receiver would treat the recommender.
19 I will repay. Letters acknowledging debt normally included the promise “I will repay” and were signed by the debtor in his own handwriting. Because it is in writing, this offer would be legally binding in the unlikely event that Philemon would take Paul up on it. not to mention ... that you owe me even your own self. Philemon also owes a debt to Paul; persuasive speakers often suggested, “I could remind you of this, but I won’t”—thus reminding while pretending not to do so (cf. vv. 8–9). By ancient social custom, friends were bound by the reciprocal obligation of repaying favors; Philemon owes Paul the greatest favor—his very self, his new life in Christ. Letters of recommendation sometimes urged the recipient to count any favor toward the recommended as a favor toward the recommender.
20 On repayment of favors, see note on v. 19. refresh my heart in the Lord. The one who refreshed God’s people with his benefactions (v. 7) should now refresh Paul.
21 having confidence in your obedience. Professional speakers often sought favors in such terms: “Knowing your goodness, you will gladly hear me” or “grant me such-and-such a request.” even more than I say. Paul revisits his indirect request to forgive and free Onesimus and send him back to Paul as his coworker (vv. 12–14).
22 Prepare a guest room for me. Hospitality was a chief virtue in antiquity, and people counted it an honor to host someone they respected (see note on Acts 16:15).