CHAPTER TWENTY-TWO
The Letter to Philemon

Orientation

The shortest of Paul’s Letters packs a punch. The Letter to Philemon is extraordinary for its subject matter, the situation behind the letter, and for Paul’s way of making a big request from a brother in Christ. Paul is imprisoned (probably in Rome, though possibly in Ephesus), and writes to his friend Philemon, who lives in Colossae.

HISTORICAL MATTERS

The Historical Origins of Philemon

Author: Paul

Date: AD 61–62

Location: Rome

Setting: Paul is imprisoned in Rome, under imperial guard.

The letter concerns a runaway slave, Onesimus. Apparently Onesimus had belonged to Philemon, but after running away from his master, he met Paul and came to faith in Christ. Now Paul has sent Onesimus back to Philemon (carrying this letter) and not-so-subtly requests that Philemon grant Onesimus his freedom.

HISTORICAL MATTERS

Who Was Philemon?

Philemon was a Christian who lived in Colossae. It seems that he came to faith through Paul’s ministry (19), though we know no details of how that happened. But it must have happened outside Colossae, since Paul never visited that town (Col. 2:1). Probably Philemon heard Paul’s preaching in Ephesus, which was the major hub of Paul’s third missionary journey—around one hundred miles west of Colossae. Philemon became a faithful believer, serving others (7) and hosting the Colossian church in his home (2). That the church met in his house, together with the fact that he had been a slave owner, indicates that he was relatively wealthy.

The way that Paul makes this request is intriguing. He never comes right out and says what he wants. Instead, he gives a series of strong hints that make his desire clear. The reason for speaking this way seems to be out of respect for Philemon. He does not command Philemon to let Onesimus go, since he knows that Philemon has no obligation to do so, and he does not want to pressure his friend to do something he is not willing to do. Yet at the same time, Paul leans on their friendship—and even the fact that he led Philemon to Christ—to encourage him to do the right thing.

Figure 22.1. Conversion of Onesimus by Benjamin West [The Museum of Fine Arts, Houston, The Bayou Bend Collection, gift of Miss Ima Hogg]

At the heart of the letter is the conviction that master and slave have become brothers in Christ. While Philemon’s love for Paul is to be a factor in considering Paul’s request, so is his love for his new brother, Onesimus. The letter therefore testifies to the amazing power of Christ to transform relationships across cultural boundaries and the structures of society.

HISTORICAL MATTERS

Slavery in the Greco-Roman World

In the first-century Roman Empire approximately one-third or one-fourth of the population consisted of slaves. This slavery was not based on race, as it was in the history of the United States and Europe, but came about as the Romans conquered other people or as the result of great debt or as the punishment for crime. While some slaves experienced great suffering and experienced subsistence living (especially those on ships and in mines), many were educated and skilled and played important roles in households, businesses, and government.1

Because slaves made up so much of the population, it is common to find instructions from philosophers and moral teachers to masters about how to handle their slaves, often with encouragement to treat slaves well, at least for the practical reasons of caring for one’s property.

The New Testament likewise often gives instructions to Christian masters to be examples of kindness and fairness to their servants and slaves, treating them as brothers (Eph. 6:9; Col. 4:1). The New Testament Letters also address slaves directly, exhorting them to be like Christ, indicating that they too were welcome in the Christian assemblies (Col. 3:22–24; 1 Tim. 6:1–2; 1 Pet. 2:18–21).

Exploration—Reading Philemon

Participation in the Faith

READ PHILEMON 1–7

Paul, with his cosender Timothy, writes to Philemon, whom he describes as their dear friend and coworker, and to the church that meets in Philemon’s house (1–3). Paul thanks God for Philemon’s love and faith, and he prays that his partnership, or fellowship, in the faith might become effective. Paul takes joy and encouragement from the fact that Philemon has been loving toward the other believers in Colossae (4–7).

LITERARY NOTES

The Structure of Philemon

Because Philemon is such a short letter, the structure is straightforward. Paul begins by giving thanks for Philemon (1–7) and then pivots to make his appeal on behalf of Onesimus (8–22). The letter ends with brief greetings (23–25).

Paul’s prayer about Philemon’s partnership in the faith becoming effective is not for nothing. Rather, it sets things up for Paul to make his request of Philemon. He wants to see Philemon put his faith into action in a very specific way, as he will go on to reveal.

Figure 22.2. Engraving of the slave Onesimus coming back to Philemon his master with a letter from the apostle Paul [Private collection / Photo © The Holbarn Archive / Bridgeman Images]

The Appeal

READ PHILEMON 8–16

Paul pivots to address his main concern. Though he feels he has the authority to command Philemon to do what he wants, he makes a point of saying that he will not do that. Instead, he will appeal to Philemon based on love. It is the appeal of an elderly man in prison (8–9).

Paul’s appeal is for the sake of Onesimus, whom he describes as his son. Paul became his father while in chains, meaning that Onesimus came to faith in Christ through Paul while Paul was imprisoned. Onesimus, it turns out, was a slave belonging to Philemon (16) who ran away from his master. He met Paul while running away from Philemon, and now he is a brother in Christ.

Paul is sending Onesimus back to his rightful owner, Philemon, but comments that before his conversion Onesimus was useless to him. Now, as a Christian, Onesimus is useful both to Philemon and to Paul. In other words, Onesimus is a new man, and not the man Philemon once knew him to be. Nevertheless, Paul sends Onesimus, whom he describes as “my very own heart,” back to Philemon (11–12).

The closest Paul gets to saying explicitly what he wants is in the next phrase: “I wanted to keep him with me, so that in my imprisonment for the gospel he might serve me in your place” (13). Paul wants Onesimus to stay with him. He is useful now that he is a believer. He can work alongside Paul while Paul is imprisoned.

But, says Paul, he has not acted on his wish and instead wants to do the right thing by Philemon, who, by law, is the rightful owner of Onesimus. This gives Philemon the freedom to decide what to do about Onesimus so that his “good deed” will come from his free will, not out of obligation (14). Paul does not come straight out and say it, but it is clear that Philemon’s “good deed” should be to grant Onesimus his freedom.

RECEPTION HISTORY

Philemon and Slavery in the American South

The racially based enslavement of Africans in the eighteenth and nineteenth centuries in America was atrocious and has continued to mark American history with racial, social, and economic tensions. Many arguments against abolition were made by Southerners, including that the end of slavery would destroy the agricultural economy and result in massive unemployment and chaos in society. John C. Calhoun and others suggested that American slavery was actually a benefit to the uncivilized and uneducated pagans of Africa, who now had work and care from their owners. Sadly, Christianity and the Bible often were employed by slaveholders and preachers in support of the ownership and even unjust treatment of slaves. One favorite text was Philemon because, the argument goes, Paul did not abolish slavery but instead sent Philemon’s runaway slave, Onesimus, back to him. The problems with this use of Philemon are many, including the very different system of slavery in the ancient world and, most importantly, Paul is far from supporting the status quo: he appeals to Philemon to reconceptualize his relationship with his former slave, seeing him now with more important categories, as a fellow brother worthy of love (9, 16).

Before going on, Paul speculates on the plan of God through these events. In the sovereign plan of God, perhaps Onesimus’s running away was for the purpose of his conversion. After coming to Christ, Onesimus would be returned to Philemon permanently, meaning that they will enter an eternal relationship of brotherhood in Christ. He certainly is loved as a brother of Paul, and he will be even more so to Philemon—a brother in the flesh and in the Lord (16). Maybe that is the whole point of these events. It was God’s will that Onesimus should run away. Now, will Philemon play along with God’s plans?

THEOLOGICAL ISSUES

A Brother in the Flesh and in the Lord?

It is difficult to know what Paul means when he describes Onesimus as a brother to Philemon both in the flesh and in the Lord. Clearly, in the Lord they are spiritual brothers. Brothers “in the flesh” does not refer to a blood relationship (or this letter would be entirely different). Most likely, it means that a new relationship will develop between the two men once Philemon grants Onesimus his freedom. They are already on equal footing spiritually as brothers in the Lord. Paul’s reference to their brotherhood in the flesh may constitute another element of his appeal for Onesimus’s freedom, so that they will no longer be master and slave but be “brothers”—on an equal footing in human terms, as they already are in spiritual terms.

Give a Warm Welcome to Your New Brother

READ PHILEMON 17–25

Paul draws on Philemon’s partnership to ask him to welcome Onesimus just as he would welcome Paul himself (17). Anything that Onesimus owes Philemon—perhaps by stealing from him before running away—will be repaid by Paul. He will pay it even though Philemon owes Paul his very self (18–19)!

Paul hopes to benefit from Philemon and for his heart to be refreshed (20), just as the Colossians have been refreshed by Philemon’s love (7). No doubt Paul means that he hopes to be refreshed by Philemon’s loving release of Onesimus. Paul is confident of Philemon’s obedience (even though he has not commanded anything of him) and says, “I write to you, knowing that you will do even more than I ask” (21 NIV). This is a not-so-subtle way of nudging Philemon to go beyond the simple request to welcome Onesimus as a loved brother. Granting his freedom might be one way to do that—nudge, nudge.

LITERARY NOTES

The Relationship of Philemon to Colossians

Paul’s Letter to Philemon traditionally has been associated with his Letter to the Colossians. Philemon was a prominent member of the church in Colossae; both letters were written during a Pauline imprisonment (Col. 4:18; Philem. 1, 23); Timothy is the coauthor of both letters (Col. 1:1; Philem. 1); and Paul’s same coworkers are listed in both letters: Luke, Mark, Demas, Aristarchus, and Epaphras (Col. 4:10–14; Philem. 23–24). Significantly, the sending of Onesimus is mentioned in both letters (Col. 4:9; Philem. 10, 12, 17). It is likely that the letters were sent to Colossae together.

Now that Paul’s request is complete, with both a surface application (welcoming Onesimus) and a deeper application (giving Onesimus his freedom), Paul comments that he hopes to visit Philemon (22). This reaffirms the love that Paul has for Philemon, in which his request concerning Onesimus is couched.

Finally, Paul sends greetings from his fellow prisoner, Epaphras, who founded the church in Colossae (Col. 1:7), and from Paul’s coworkers Mark, Aristarchus, Demas, and Luke (23–24).

Implementation—Reading Philemon as Christian Scripture Today

The theological reality of the brotherhood in Christ of master and slave is truly mind-blowing. This is the enduring legacy of Paul’s Letter to Philemon. It testifies to the way that Christ makes brothers and sisters of people who otherwise would be separated by cultural divisions and social structures. The poor and the rich, Jews and gentiles, masters and slaves are all one in Christ Jesus. Though Philemon is still technically Onesimus’s slave master (until he grants Paul’s request), they are also brothers in Christ. Paul requests Philemon to consider Onesimus in this light and to treat him as his equal.

Although master-slave structures may not exist legally in today’s society, there are lots of structures that elevate some people and devalue others. The workplace, the mainstream media, politics, and social media all value people according to a hierarchy. Authority and leadership are necessary and good, but these should not determine the value of human beings. In Christ, people at opposite ends of the social spectrum are made one. While it may still be appropriate to respect certain social structures—say, if one Christian is the employer of another—nevertheless, it remains true that the social and cultural structures that divide us are overcome by faith and love.

We do not know whether Philemon granted Paul’s request. But we do know that a key leader later came to prominence in the major city of Ephesus—the bishop of Ephesus, in fact. His name was Onesimus.

KEY VERSES IN PHILEMON

• I pray that your participation in the faith may become effective through knowing every good thing that is in us for the glory of Christ. 6
• For this reason, although I have great boldness in Christ to command you to do what is right, I appeal to you, instead, on the basis of love. 8–9
• For perhaps this is why he was separated from you for a brief time, so that you might get him back permanently, no longer as a slave, but more than a slave—as a dearly loved brother. He is especially so to me, but how much more to you, both in the flesh and in the Lord. 15–16

Christian Reading Questions

1. Search this letter for all the references to Paul’s relationship with Philemon. How would you characterize it?
2. Trace throughout this letter each “hint” that Paul makes to Philemon about what he should do with Onesimus.
3. What does this letter say about Paul’s attitude toward slavery?
4. How would you respond to someone from the eighteenth or nineteenth century defending American slavery based on the Letter to Philemon?