Original Meaning

PAUL’S BRIEF LETTER to Philemon follows the standard letter form that we find throughout antiquity. It begins with the name of the writer, then the name(s) of the addressees, and a greeting. Thereupon follows the body of the letter. At the end Paul appends concluding comments and further greetings, this time from his coworkers, and he closes with another brief salutation.

The Salutation (1–3)

PAUL BEGINS HIS appeal to Philemon by identifying himself as a prisoner of Christ Jesus, the only time this epithet appears in a salutation in Paul’s letters. He may simply want to inform Philemon of his personal situation.1 But he may also wish to engage his readers’ sympathy.2 His prisoner’s chains come up frequently in the letter (see vv. 9, 10, 13, 23; see also Eph. 3:1; 4:1; Phil. 1:7, 13, 14, 17; Col. 4:18), and the image of a dear friend shackled for the cause of Christ would have an emotional affect.3

Some argue, however, that Paul treats “prisoner of Christ Jesus” as a title of honor, almost as if it were part of his name. Whether this last view is correct or not, Paul would have appreciated the double meaning of the phrase. He is now physically locked up because of his work for Christ, but metaphorically he has been Christ’s prisoner for years (see 2 Cor. 2:14–17; Phil. 3:12–13). The love of Christ constrains him far more than his present manacles. He is Christ’s prisoner, not Caesar’s.

I would challenge the view that Paul had any intention of appealing to some high rank as a prisoner to lend greater authority to his message that the recipients must obey.4 On the contrary, his imprisonment is something that others might consider a cause for shame (see Phil. 1:12–18; 2 Tim. 1:8).5 More likely he identifies himself as a prisoner to remove any power issues before he makes his behest. Luther argued that Paul does not use force or compulsion “as lay within his rights; but he empties himself of his rights to compel Philemon also to waive his rights.”6 He diminishes his own status and will boost Philemon’s before asking something that can threaten his friend’s prestige in the community at large. As a prisoner, Paul shares the social alienation of the slave, and chains were also something used to keep would-be runaway slaves from escaping.7 He therefore appeals to Philemon as a friend in distressed circumstances, not as his spiritual director.

As the first person listed in the salutation, most assume that Philemon is the principle addressee. Since Onesimus comes from Colosse (Col. 4:9), Philemon must also live in Colosse as a relatively well-to-do host of a church. We do not know how Paul became acquainted with Philemon. They may have met when Philemon was in Ephesus on a business trip. Regardless, Paul regards him as his fellow worker, a title bestowed on those engaged in the same missionary task as Paul.8 Theophylact perceptively commented on the terms, “dear friend and fellow worker”: “If beloved he will grant the favor; if a fellow-worker, he will not retain the slave, but will send him forth again for the service of preaching.”9

Timothy, the cosender of the letter, is identified simply as “the brother” (v. 1); and Apphia is identified only as “the sister.” These are normal terms in the New Testament for Christians (see Rom. 16:1; 1 Cor. 7:15; 9:5; James 2:15).10 Apphia is probably Philemon’s wife. As the paterfamilias, the male head of the family, Philemon had absolute authority over all others in his household, and Paul need only deal with him. But since wives were charged with running the affairs of the household, Apphia would have a stake in the disposition of the case concerning their slave. Apphia must also be convinced that this is the right thing to do.11

Most have assumed that Archippus is Philemon and Apphia’s son. Houlden dismisses this possibility as legend taking over when history fails.12 If Archippus is not a member of Philemon’s household, the title “fellow soldier” suggests that he is active in some ministry for the church. Paul uses the same term to describe Epaphroditus in Philippians 2:25, who risked his life to fulfill his mission and to give Paul aid. The image refers more to “dedication and discipline” than “fierceness and warlike behavior.”13 Archippus is a conscript who serves a far more noble King than the sentries assigned to keep watch over Paul. Caird speculates that Archippus exercised a leadership role in the church, perhaps as a replacement for Epaphras, since Paul singles him out in Colossians 4:17.14 We cannot know for sure.

Paul also addresses “the church that meets in your home.”15 This means that the letter is not an exclusively private note to Philemon; the whole church is included in the appeal. Why does Paul address the whole church on what seems to us to be a private matter? One could argue that by doing so Paul subtly intensifies the pressure on Philemon to comply with his request.16 I think the explanation lies elsewhere. Paul sees Philemon’s two households, the natural and the spiritual, intersecting. Therefore, the whole church, not just his master, must accept Onesimus, particularly if Paul would like him to be set free for ministry.17 The slave’s flight showed disloyalty and jeopardized the harmony and welfare of the household in which he lived, and he needs their forgiveness, welcome, and spiritual support. Consequently, they also need to know what has happened to him since his departure and to accept him back as a brother.

In this context, Paul’s greeting, “Grace … and peace,” are not meaningless words. They remind Philemon that he has already experienced God’s grace through Jesus Christ. He is now expected to extend grace to a slave, now a brother, who has wronged him. If he does so, he will know more fully the peace of God and of the Lord Jesus Christ. Peace does not just appear out of the blue; Christians must make it. Philemon has an exceptional but difficult opportunity to do just that.

Paul’s Thanksgiving for Philemon (4–7)

PAUL MUST HAVE spent a significant amount of time in prayer each day, giving thanks for and interceding on behalf of all his churches, coworkers, and their benefactors. He tells Philemon how he prays for him and lets him know the basis of his thanksgiving to God for him. The “your” in “your faith in the Lord Jesus and your love for all the saints” is singular and indicates that Paul directs his remarks only to Philemon, who alone had the power to grant his request. Paul is not trying to soften up Philemon with praise before broaching the topic of Onesimus’s status. He normally offers congratulatory thanksgivings in his letters (Rom. 1:8–9; 1 Cor. 1:4; Phil. 1:3–5; Col. 1:3–4; 1 Thess. 1:2–3; 2 Thess. 1:3–4; 2 Tim. 1:3–5). His tribute to Philemon for his faith and love is identical to his praise of all the Colossians (Col. 1:4).18

The word order of verse 5 in the Greek reads literally, “the love and the faith which you have for (pros) the Lord and unto (eis) all the saints.” It forms a chiasm:

A the love

B the faith

C which you have

B′ toward the Lord Jesus

A′ and unto all the saints

Since this way of expressing thoughts is unfamiliar to us, the NIV correctly prevents confusion by making clear that the faith is in Jesus Christ and the love is for the saints.19 The chiasm, however, shows how closely intertwined faith in the Lord Jesus and love for others are. Faith in Christ is the impetus for love for others, and together they make one a Christian. Missing either faith in Christ or love for others renders any claim to be Christian a deadly lie (see 1 John 3:10). Paul notes that Philemon’s love is directed to all the saints. He does not discriminate, which suggests that he would not exclude from his love slaves who are in Christ.

The opening thanksgiving in Paul’s letters always contains a shorthand outline of what will follow in the letter, and Philemon is no exception. Seven words from verses 4–7 reappear later in the letter: “love” (vv. 5, 7, 9, 16); “prayers” (vv. 4, 22); “partnership,” “partner” (vv. 6 [“sharing,” NIV], 17); “good” (vv. 6, 14 [“favor,” NIV]); “heart” (vv. 7, 12, 20); “refresh” (vv. 7, 20); “brother” (vv. 7, 20). Philemon has an exemplary record for showing his love and helping fellow Christians, which gives Paul the confidence to ask him to show his love again for another saint.20 This particular saint, Onesimus, has done Philemon personal injury. Yet he too has become a brother and more. He has become Paul’s “heart” (v. 12). Paul languishes in his chains, and his “heart” now needs refreshing from his partner, Philemon.

Paul moves in verse 6 from thanksgiving to an intercessory prayer.21 Every Pauline letter contains verses that puzzle interpreters, and what Paul intends to say in this verse is unclear. Interpreters have suggested a dizzying array of options, and some even despair of ever fully understanding what Paul means. The text literally reads: “in order that your sharing of the faith [‘your’ can go with sharing or faith] may become active in the recognition of every good that is in us toward Christ.” One wonders if Paul’s extreme care leading up to the mention of Onesimus is behind this diffuse expression. The exegetical problems center on the meaning of the phrases “the sharing [fellowship] of your faith” (he koinonia tes pisteos sou), “every good” (pantos agathou), and “toward Christ” (eis Christon).22

Regarding the phrase “the koinonia of your faith,” Paul occasionally uses the noun koinonia to refer to a charitable gift for others (2 Cor. 9:13; Phil. 1:5 [4:15–16]; cf. Heb. 13:16). The phrase “the sharing of your faith” could then cite Philemon’s generosity that issues from his faith. When a genitive denoting a person follows koinonia, it usually means “fellowship” (see 1 Cor. 1:9; 2 Cor. 13:13).23 The phrase could refer to the fellowship created by your faith. When koinonia is followed by the genitive of an impersonal noun, however, it usually means “participation” or “sharing” (see 2 Cor. 8:4; Phil. 3:10). The NIV translation correctly captures this meaning.

But by rendering the phrase, “that you may be active in sharing your faith,” the NIV misleads. Paul is not praying for success in Philemon’s evangelistic or pastoral work. The phrase does not refer to witnessing to others who do not have faith; instead, it has in view sharing the same faith with other believers. Paul is referring to “the mutuality of Christian life which springs from a common participation in the body of Christ.”24 The NEB captures the meaning best: “your fellowship with us in the common faith.” Shared faith in Christ has a bonding character and welds us to others who share the same experience of faith. Paul is praying for Philemon to grow in the faith he shares with Paul and others, including Onesimus. This shared faith will be the basis of his appeal.

The phrase “become active” presents no difficulty: Participation together in the faith is to become productive in promoting thorough knowledge. Knowledge (epignosis) refers to moral insight, which knows what is important (see Col. 1:9–10; 2:2). To be worth anything, this knowledge must be acted upon, not simply possessed.25 The church knows and confesses that “God was pleased to have all his fullness dwell in [Christ], and through him to reconcile to himself all things, whether things on earth or things in heaven, by making peace through his blood, shed on the cross” (Col. 1:19–20). It can only be the visible witness of Christ’s reconciliation of the world to God if its members actively discern the will of God in their lives and apply it to their relationships with fellow Christians and fellow human beings.

Several social factors, however, press on Philemon that might sway his decision in the wrong direction. He will lose face in the community if he capitulates to a runaway slave. Philemon may have been a figure of some status in the wider society, and he will forfeit that standing if he becomes known as someone soft on slavery. He must also bear the financial cost of freeing a slave and cope with possibly throwing his whole household into an uproar by his extreme leniency. The right decision requires an extraordinary exercise of faith, love, and knowledge.

“Every good” refers to every good deed (NIV, “every good thing”). Moule contends that the good usually refers to something “which is done or performed (as in v. 14 below), rather than as a possession or the object of knowledge.”26 Paul clarifies what he means by good in verse 14: “But I did not want to do anything without your consent, so that any favor [lit., good] you do will be spontaneous and not forced.” In the immediate context, then, Paul relates the good to the granting of his request concerning Onesimus.27

The NIV renders the last phrase of verse 6, “every good thing we have in Christ,” referring to what Christians have as a whole. It is more likely that eis Christon expresses a goal “for Christ” (see NASB, NRSV, JB).28 Christ is the final object of the Christian hope and the ultimate goal of the Christian life.29

With this enigmatic prayer, which I translate, “I pray that your participation in the faith may become active in the knowledge of every good deed which is in us [which we may do] for Christ,” Paul prepares Philemon for his request. He intends to entrust the decision about Onesimus to Philemon’s Christian moral insight. His fellowship in the faith should lead him to express his love and generosity again by welcoming Onesimus and releasing him for the work of the gospel.

Verse 7 gives the reason for Paul’s thanksgiving and optimism. Philemon’s past benevolence to fellow Christians shows him to be a man filled with Christian compassion, and his past generosity emboldens Paul to make an audacious request for Onesimus.30 He rejoices because he is confident that one who has shown such love and brought such joy will not refuse to grant his entreaty.

Bridging Contexts

THE SALUTATION AND thanksgiving sections of Paul’s letters are usually quickly passed over in the study and preaching of Paul’s letters. But they deserve careful attention. The salutation in Philemon is particularly instructive as Paul prepares to ask his dear friend to do something completely unheard of and to show unparalleled generosity.

The opening salutation and thanksgiving reinforces Paul relationship to Philemon and recalls Philemon’s vital relationship to others in the church. He has a well-deserved reputation for doing good and being generous—refreshing the hearts of the saints. But the salutation also reveals that Paul believes that our goodness must be encouraged by a supportive community of believing Christians. He addresses this letter concerning a matter over which Philemon had sole legal jurisdiction to the entire church that meets in Philemon’s house. Paul expects that the church will also listen in on this private request. He understands that individual moral decisions affect the entire believing community and apparently assumes that the best way to make ethical decisions is in a communal context of faith.

By addressing a seemingly “private” letter to the entire church, Paul insinuates that the church has some say in the personal relationships and business decisions that we may consider being ours alone. Our society prizes individualism, and most would not appreciate our church being allowed to overhear supposedly personal correspondence on how we should dispose of our property or how we should reconcile with another. We would probably resent it as unwanted meddling and an invasion of privacy. Our culture encourages us to regard religion as a purely private matter, which need brook no outside interference or authority.

Paul approached things differently. He assumed that Christians live and act out of a communal context, and the first-century church “functioned in some sense as an extended family.”31 Trust and respect governed the community, and no secrets were to be hidden from others (see Acts 5:1–11). Dunn comments on verse 6 that “the corporate character of the shared faith is central to the thought; Paul had no desire to promote the ideal of religious faith as something private, that which a person enjoys alone and practices as a separate individual.”32 He therefore prays that Philemon’s faith in Christ, which is shared with others, will help him to appreciate “the important roles that other believers, including Onesimus, have in his spiritual formation in Christ.”33

Contemporary Significance

CHRISTIANS ARE NOT alone. When we are joined to Christ, we are joined to others. Recognizing how integrated we are with others who share the faith leads to greater understanding of its truth and to greater understanding of others. A recognition of the blessings we have all received freely by grace should promote our love and forgiveness of our fellow Christians. Wall astutely comments that “the spiritual well-being of the congregation will always be demonstrated publicly by the well-being of its social relationships.”34 The reconciliation of a disloyal slave with his master as brothers in Christ speaks volumes to the community within and without. It demonstrates how Christian faith recasts all relationships and how Christ reconciles all things (Col. 1:20). The letter provides “an opportunity to instruct an entire community in the principle of practical Christianity.”35

Unfortunately, many have lost a sense of bonding with other Christians and generally see no interconnection between the business they conduct in their private household and their membership in a spiritual household. Many insist that they are free to manage their own lives without any thought to what other Christians might think or how it might affect them. In our culture we see the church more as “a voluntary association of people who happen to hold the same religious views.”36 Paul, however, saw membership in the church as something far more, and in this letter he shows how two households, the natural and the spiritual, intersect. He understood that what Philemon decided to do with his unfaithful slave, a purely private matter over which he had the final say, would have consequences for his whole house church. Paul allows Philemon to decide completely for himself what he will do, but he expects that he will consider how his decision will have impact on his community of faith. Since the house church meets in his home, his ethical decisions will have immediate repercussions for the whole church.

Things have not changed in this regard. How leaders respond to the demands of love in everyday decisions directly effects the spiritual health of the whole congregation. It matters greatly whether they show love or disdain for others, whether they refresh or drain the hearts of the saints, whether their actions stem from profound spiritual knowledge or from shallow spiritual illiteracy, whether they are motivated by selfishness or selflessness. The cause of Christ has had its reputation blackened by many who have ignored the effect of their business decisions on their church.

It may be helpful to have members of our church advise us in moral decisions that we now consider to be private matters. Left alone, we are more likely to make the wrong ethical decision. Surrounded by those who are committed to Christ and who pray together, we may be more likely to choose God’s will. Our fellow Christians may be more toughminded in helping us put God’s love to work in our lives.