Philemon

Overview

In this brief letter, the apostle Paul writes to a Christian friend, Philemon, regarding a slave named Onesimus. He also addresses the wider Christian community of which Philemon is a part. Paul emphasizes the transformation of relationships that results when someone becomes a Christian.

Author

The letter bears the name of Paul (v. 1), and there is no textual evidence to suggest that it ever circulated without his name. Raymond Brown comments, “That Paul wrote this letter is not seriously disputed even by those who contend that he did not write Col, a letter that has the same setting and many of the same dramatis personae as Phlm.”¹

Title

The Greek title is “Pros Philemona” (“To Philemon”).

Date and Occasion

The particular historical circumstances that gave rise to this letter can only be inferred from the text itself and are the subject of much debate. The broad outline of the situation can be determined with confidence, however. Onesimus was a slave owned by Philemon. For some reason, he left Philemon’s household and met Paul, who was in prison in an unidentified location. At some point while Onesimus and Paul were together, Onesimus became a Christian. Paul understands this event to have transformed Onesimus’s relationship with Paul, and his relationship with Philemon as well. Paul now sends Onesimus back to Philemon with the accompanying letter, which makes an appeal on Onesimus’s behalf. (See the careful presentation of the information contained in the text in Douglas Moo, The Letters to the Colossians and to Philemon.²)

This much is reasonably clear. Several issues, however, are not clear: why Onesimus left Philemon’s household; where he went; whether he met Paul by accident or by design; and what Paul expects Philemon to do when he receives Onesimus.

Why did Onesimus leave Philemon? The traditional view is that Onesimus was “a runaway slave and thief.”³ The idea that Onesimus was a thief comes from verse 18 of the letter, where Paul writes, “If he has wronged you at all, or owes you anything, charge that to my account.” However, as David Pao points out, the clause is conditional, indicating a possible situation (“if”); it is not a statement of fact.⁴ This statement may, however, imply that Onesimus has wronged Philemon in some way. Was Onesimus a runaway slave? Possibly, although that is not indicated explicitly in the text. Paul simply states that Onesimus was “parted from [Philemon] for a while” (v. 15). What is more, Paul makes no mention of any remorse for wrongdoing on Onesimus’s part or any request for forgiveness. Thus, the evidence for the traditional view is not clear, but this may still be the most likely reconstruction of the situation. At this point we must also consider the related question of how Onesimus came to meet Paul, since that has a bearing on this first question as well.

How did Onesimus come to meet Paul? According to D. A. Carson and Douglas Moo, the traditional view that Onesimus is a runaway slave “suffers from one key difficulty: How was it that Onesimus just happened to run into a man in prison who knew his own master?”⁵

Another explanation for Onesimus’s departure is that he sought out Paul as a friend of his master in order for Paul to act as a mediator between himself and Philemon. This partially addresses the question of how such a fortuitous meeting could happen, particularly if Paul was under house arrest, since, according to Carson and Moo, a home could be considered a place of refuge.⁶ In such a case, it is argued, a slave would not be considered a runaway. Yet there is no clear evidence in the text of the letter that Paul sought to resolve any specific matter of dispute.

A further possible way to understand the situation, which has quite a different character, is that Onesimus was with Paul because Philemon sent him to Paul (favored by Pao⁷). If Paul was imprisoned, it is argued, he would require help to ensure he received meals and other essential services. Philemon, as a friend of Paul who had significant means, may have sent one of his slaves to care for his friend in prison. Yet, on this reading, it is difficult to explain why Paul could have commanded Philemon to receive Onesimus back into his service if he so chose (vv. 8–10). It is also difficult to understand why Paul would employ the useless/useful contrast (v. 11), why Paul suggests that the parting was not by Philemon’s choice (v. 15), or why he even raises the possibility that Onesimus had wronged Philemon (vv. 18–19).

There is no simple solution to this puzzle. A further related question must also be considered:

Where did Onesimus meet Paul? The answer to this question depends on where Paul was imprisoned. Several options have been suggested. The most common view is Rome, which ties in well with the other letters regarded as having come from the same circumstances. However, Rome was a very long way from Philemon’s home (probably Colossae). It seems remarkable that Onesimus would have met Paul accidentally (as in the “runaway slave” view) or would have traveled all the way to Rome to find Paul (as in the “seeking refuge” view). N. T. Wright favors an imprisonment in Ephesus, which he infers from 2 Corinthians 1:8 and 1 Corinthians 15:32.⁸ This view would place Paul within relatively easy reach of Onesimus, if Onesimus had been located in nearby Colossae. If the letter was written from Ephesus, the date of the letter would probably be around AD 55 or 56.⁹

In the end, there is little evidence to support any of these reconstructions, and it may well be the case that elements from more than one could be part of the true picture. For this reason, it is important to be circumspect and to avoid building any significant aspect of our interpretation of the letter on such reconstructions (so Pao¹⁰).

Genre and Literary Features

Paul’s letter to Philemon stands out among the Pauline letters as a particularly personal letter dealing with an issue that is apparently very specific to one individual. J. B. Lightfoot comments, “The Epistle to Philemon holds a unique place among the Apostle’s writings. It is the only strictly private letter which has been preserved.”¹¹ Yet we should recognize that the letter is not simply written to an individual. Several people are mentioned in the initial greetings. Although commentators have speculated that Apphia and Archippus may be members of Philemon’s immediate family, Paul describes them in terms of their place within the wider Christian community. What is more, Paul identifies “the church in your house” as one of the recipients of the letter. This is, therefore, a letter addressed to a Christian church and so, in a sense, is similar to other letters from Paul.

Theology of Philemon

Because Paul’s letter to Philemon deals with a specific issue in a brief, personal communication, the letter includes no sustained theological reflection. However, the letter must be read in the context of Paul’s other letters (particularly Colossians, with which it shares many connections). The theology Paul declares elsewhere underlies this letter as well. Paul’s approach to Philemon and his specific request is steeped in theological reflection. We can identify several important theological themes underpinning the specific issues addressed in the letter: “Although Philemon contains little explicit theology, it reflects a deep theological understanding of the renewal that God has effected in Christ and the consequences for human relationships.”¹² The letter is particularly associated with the issue of slavery. I discuss this issue in the next section in relation to the theme of slavery in the whole Bible. A number of other theological themes are also significant in Philemon:

The Lord Jesus Christ

This full phrase, commonly used in Paul’s letters, is found in verses 3 and 25. Variations of the phrase also appear in the following verses: “Christ Jesus” (vv. 1, 9, 23); “the Lord Jesus” (v. 5); “Christ” (vv. 6, 8, 20); “the Lord” (vv. 16, 20). Those familiar with Paul’s other letters will be aware of the centrality of Jesus Christ for Paul’s life, service, and thought. The letter to the Colossians, which I take to have been written around the same time as the letter to Philemon, has a particularly strong emphasis on Christology. It is reasonable to assume that the Christology laid out so fully in Colossians lies in the background as Paul addresses Philemon. While there is no explicit development of Paul’s Christology in this letter, each word in the phrase “the Lord Jesus Christ” is significant.

Paul’s use of the name “Jesus” highlights the significance of the historical figure of Jesus for Paul’s thought. Following several recent scholars, the term “Christ” should normally be given its full weight as a reference to the royal Messiah and his various roles as defined by Scripture. The term “Lord” may have the most theological significance in Paul’s letter to Philemon in that the same Greek term, kyrios, may be used with reference to both God and a human “master.” Thus, in Colossians 3:22–4:1, the term is used repeatedly with reference to both God and Christ as “Lord” and also to the master of a slave or servant. It is particularly significant that masters (kyrioi, such as Philemon) are reminded to act justly toward their slaves because they have a Master (kyrios) in heaven (Col. 4:1). In other words, Paul emphasizes that masters do not possess unrestricted authority but share a common experience with their slaves of having a master who will hold them accountable.

Many of the references to Christ in this short letter are prefaced by the Greek preposition en (“in”), highlighting the theological theme of union with Christ. Paul may also present himself as one who follows the model of Jesus, thus implying that Jesus is the ultimate model for Philemon. This is seen particularly in Paul’s offer in verse 18: “If he has wronged you at all, or owes you anything, charge that to my account.” This recalls the actions of the Samaritan in Jesus’ parable (Luke 10:35). In addition, as Daniel Streett comments, “As an imitator of Christ, Paul offers to pay Onesimus’s debts, if necessary, to effect reconciliation.”¹³

Grace

Although the term charis (“grace”) appears only in the opening greeting and closing benediction and so might be regarded as purely conventional and routine, we should not ignore the significance of this word for Paul’s theology. In fact, that the term appears at the head and tail of the letter should make us consider whether Paul is employing an inclusio (literary “bookends”) that reflects on the whole letter. The language of “grace” emphasizes God’s generosity in dealing with his people.

Christians as Members of God’s Family

Language signifying family relationships is used frequently in this short letter: “brother” (vv. 1, 7, 16, 20,), “sister” (v. 2), “child” (v. 10), and “father” (v. 10). In the ancient world, a clear social structure was maintained, with each position having its own responsibilities. In the Christian community, relationships were transformed without being completely erased. People would generally continue to function in their various roles after becoming Christians (cf. the “household code” in Col. 3:18–4:1).

Partnership

The term koinōnia, translated in verse 6 as “sharing,” might equally be translated as “partnership” (cf. Phil. 1:5). This appears to be a key term in this letter, as it is used in this verse and a related term (translated “partner”) is used in verse 17. This language speaks of deep sharing in a common life and task.

Relationship to the Rest of the Bible and to Christ

The issue of slavery is addressed in various ways throughout Scripture. It is important to recognize that types of slavery in different cultural contexts and at different times in history varied considerably. The exodus narrative, fundamental to Israel’s identity, is the account of the liberation of an enslaved and oppressed people. The brief summary statement in Exodus 2:23–25 reads, “During those many days the king of Egypt died, and the people of Israel groaned because of their slavery and cried out for help. Their cry for rescue from slavery came up to God. And God heard their groaning, and God remembered his covenant with Abraham, with Isaac and with Jacob. God saw the people of Israel—and God knew.” Likewise, the Decalogue (Ten Commandments) is introduced (Ex. 20:2) with the statement, “I am the LORD your God, who brought you out of the land of Egypt, out of the house of slavery.”

Within the regulations for life as the people of God in the Pentateuch, there is considerable discussion of what constitutes just treatment of slaves. Exodus 21, Leviticus 25, and Deuteronomy 15 include particular case law addressing issues of slavery. Fundamental to the discussion is Exodus 21:2: “When you buy a Hebrew slave, he shall serve six years, and in the seventh he shall go out free, for nothing.” It appears that, although the possibility of slavery was assumed, it was regarded as a temporary measure due to economic circumstances that would be brought to an end. According to Murray Harris, “Jewish slaves who had voluntarily sold themselves into slavery to escape poverty were to be viewed and treated as hired hands, not as slaves (Lev. 25:35–43). Apparently their master had rights over their work, but not over their person, which remained inviolable because all Jews were part of a nation that had been rescued from slavery in Egypt and had thus become slaves of Yahweh (Lev. 25:42–43).”¹⁴ These texts demonstrate that, although the social conditions in ancient Israel often make modern readers (especially Western readers) feel uncomfortable, the people of God were obligated to ensure social justice to all members of society.

In the NT, Galatians 3:28 is of crucial significance for considering the implications of the gospel for believers’ equal standing before Christ. Various other texts are also significant, including the similar statement in Colossians 3:11 and the so-called “household codes” in Ephesians and Colossians. Slavery continued as a social institution in the Greco-Roman world, but the letter to Philemon and various other parts of the NT fundamentally challenged how Christians were to relate to each other within society. Conventional social structures could not provide people their primary identity, which was found in Christ alone. As a result, relationships between those now united in Christ were irreversibly transformed.

Related to this, Paul insists that Christians are truly free but not absolutely free. The apostle describes himself as a slave (doulos) of Christ in several places (cf., e.g., Phil. 1:1). This implies that he is bound in all respects to his master. What is more, Paul uses the language of slavery to describe the new standing of Christians: “You are not your own, for you were bought with a price” (1 Cor. 6:19–20). Of course, readers should recognize the use of metaphor and be careful not to overinterpret such language. Paul can also speak of Christians as heirs who have come of age and are no longer under the oversight of the paidagōgos (Gal. 3:24; 4:1–7). But the language of “redemption” commonly used to describe Christian experience reminds us that we “also have a master [kyrios] in heaven” (Col. 4:1).

Preaching from Philemon

As part of the canon of Scripture, Philemon deserves careful attention and clear proclamation in the preaching ministry of the church. Preachers may be tempted to overlook Philemon because of its brevity. (This doubtless contributes to the neglect not only of Philemon but also of 2 and 3 John and Jude in the NT and Obadiah in the OT.) The letter may also be neglected because it appears, at first glance, to make no significant theological contribution to Christian doctrine, or perhaps because it is judged (incorrectly) to address a social issue no longer relevant in the twenty-first century. Preachers should not be put off by these impressions. Instead, they should approach the text of Philemon expecting God to speak, as he does in other parts of the Bible. Christians may not always have known how best to interpret the letter to Philemon, but their conviction that it belonged among the writings of Scripture was sound.

Preachers should consider the theological and literary features of Philemon. So, e.g., one might preach from Philemon by emphasizing particularly significant theological issues, such as “How God Creates New Relationships in Christ” or “What It Means for a Christian to Be Free.” It may appear initially that the issue of slavery has little relevance in the twenty-first century. Yet the terrible reality of human trafficking shows there is still a need for the theological and ethical perspective of texts such as Philemon concerning the essential dignity of human beings made in the image of God.

We might also preach from Philemon in a way that highlights Paul’s pastoral approach in the letter. For example, we might speak about the way Paul emphasizes the family relationships he shares with Philemon; how he expresses his gratitude for the ways he has already benefitted from Philemon; how he uses the language of persuasion rather than of authority to present his case (even while his authority is subtly—and sometimes not so subtly!—hinted at); or how he makes himself open to being served by Philemon in the future. These aspects of Paul’s approach to Philemon are not insignificant. I would suggest, however, that they are best integrated into a message that also emphasizes the theological message of the letter.

Interpretive Challenges

We have already discussed the difficulty of gaining clarity regarding the historical circumstances of the letter to Philemon. While it is important to work toward as clear an understanding of the historical context as possible, the great difficulties involved serve as a useful reminder that it may not be feasible to resolve all outstanding questions.

Apart from the question of the historical situation, there are several issues that deserve particular attention.

Pao quotes C. F. D. Moule to the effect that verse 6 is “the most obscure verse in this letter,”¹⁵ and possible interpretations of that verse will be discussed in the comments that follow.

Philemon presents the modern reader with the question of how to apply a text that addresses a very specific situation in an ancient context to a modern community of Christians living in a very different context. This requires care and a gospel-centered approach that interprets the text in the light of God’s saving actions in Christ.

Outline

1. I. Opening Greeting (vv. 1–3)
   1. A. Identification of the Letter’s Senders (v. 1a)
   2. B. Identification of the Addressees (vv. 1b–2)
   3. C. Greeting/Prayer (v. 3)
2. II. Thanksgiving and Prayer (vv. 4–7)
   1. A. Statement of Thanksgiving to God (v. 4)
   2. B. Reason for Thanksgiving: Love and Faith (v. 5)
   3. C. Report of Prayer for Effective Sharing of Faith (v. 6)
   4. D. Reason for Prayer: The Hearts of the Saints Have Been Refreshed (v. 7)
3. III. Appeal for Onesimus (vv. 8–21)
   1. A. Explanation of Persuasion Rather Than Command (vv. 8–9)
   2. B. Appeal on Behalf of Onesimus, Who Is Now Paul’s Child (vv. 10–11)
   3. C. Reasons for Sending Onesimus Back to Philemon (vv. 12–14)
   4. D. Reflection on Possible Reason Why Onesimus Was Separated from Philemon (vv. 15–16)
   5. E. Request That Philemon Receive Onesimus (v. 17)
   6. F. Willingness to Compensate Philemon (vv. 18–20)
   7. G. Certainty That Philemon Will Respond (v. 21)
4. IV. Request for Accommodation; Greetings and Benediction (vv. 22–25)
   1. A. Request for Accommodation (v. 22)
   2. B. Greetings (vv. 23–24)
   3. C. Benediction (v. 25)