Philemon
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Philemon
Paul's authorship of the letter has strong support in all spheres of the church. It is closely linked with the epistle to the Colossians. The letter was carried by Onesimus to Philemon with Tychicus (Col. 4:7-9; Eph. 6:21-22). The letter was written near the end of Paul's first Roman imprisonment at the same time as Ephesians and Colossians, about 60-61.
Destination. The recipient of the letter was Philemon, a wealthy resident of Colosse. The church members of Colosse who met at Philemon's house were among the first readers (Phlm. 2). Archippus possibly had some official capacity at the church (see Col. 4:17).
Purpose. Philemon had a slave, Onesimus, who had run away from his master and who perhaps had stolen money from him as he went (Phlm. 18). Somehow Paul met Onesimus in prison. Onesimus became a believer in Christ and repented of his past deeds. Onesimus was responsible to return to Philemon. Paul wrote to Philemon to intercede for Onesimus, asking Philemon to allow him to return. Paul asked Philemon not only to receive him but to receive him as a brother.
Theology. This short letter teaches much about the sense of brotherhood that existed in early Christianity. We see the tension between the sense of equality in Christ (see Gal. 3:28) and the societal differences. Paul did not endorse slavery, nor did he want slaves to rebel against their masters. The teaching of this letter has served as an impetus for the abolition of slavery.
- Introduction (vv. 1-3)
- Philemon (vv. 4-7)
- Onesimus (vv. 8-22)
- Conclusion (vv. 23-25)
Introduction (vv. 1-3)
Paul identified himself as a "prisoner of Christ Jesus." This introduction also identified Paul with Onesimus. Although the letter is obviously directed to one person, Apphia, Archippus, and the church in Colosse are also mentioned. Apphia was most likely a relative of Philemon, perhaps his wife. Archippus may have been the pastor of the church. Verse 3 follows the pattern of Paul's usual benedictions (see Col. 1:2).
Philemon (vv. 4-7)
The situation that had developed between Philemon and Onesimus required the mediation of an advocate. Paul needed to speak effectively for Onesimus and with respect to Philemon. Paul offered good words of commendation and appreciation about Philemon. Whether or not this was intended to help Paul win a hearing through the psychology of commendation we cannot know. Verses 6-7 include a prayer for Philemon.
Onesimus (vv. 8-22)
A transition occurs at verse 8. Paul offered five appeals for Onesimus. He started with Philemon's reputation as a person who brought blessing to others. Paul could have appealed to Philemon, but instead he appealed in love. The third basis of his argument focused on the conversion of Onesimus. Paul then explained how valuable Onesimus had been to him. The final appeal related to God's providence over the entire situation.
ARTICLE: Slavery in the First Century
Slavery, the legal possession of an individual by another, was the primary "energy source" for the Greco-Roman world. Slaves were employed in agricultural and manufacturing enterprises, construction, mining, governmental positions, education of children, cultural and entertainment activities, as well as many routine household duties.
In the Roman Empire slavery was unrelated to race. It probably began as generals chose to enslave conquered enemies rather than liquidate them. It was also a form of punishment for crimes or a means of dealing with debtors unable to repay loans.
Unwanted, exposed children were frequently rescued, raised, and sold as slaves. Children of slaves were themselves slaves. Some kidnap victims were sold into slavery. Some voluntarily became slaves for religious reasons or chose security in benevolent bondage over insecurity in freedom and poverty.
By the first century there were thousands of slaves in all parts of the Empire. Their status and treatment differed greatly. Slaves were not completely without legal rights. They were free from taxation and military service, had the right to common-law marriage, and could join social groups or associations.
Yet their lot was determined by the will of their masters. Essentially they were nonpersons, property, "human tools" (Aristotle). Abuse, harshness, and brutality were frequent. Runaway slaves could be subject to torture and death. Kind and considerate treatment was extended if not on humanitarian grounds, then because it was prudent to care for one's "property." Slaves were valuable property. In New Testament times the price of a slave was about nine times the wages paid a laborer for a year. A slave could be sold privately or at public auction at the will of the owner.
Slaves had the hope of freedom. Some bought their freedom. More often it was given, either formally in the will of the owner, by pronouncement of an official, or informally. In the latter case former slaves had no legal proof of their new status. Slaves might gain freedom by being sold to a god; the walls of some ancient temples contain hundreds of names of such individuals. As a "freed-man" the former slave had basic civil rights, the possibility of achieving citizenship, but retained some obligations to the former owner.
The New Testament attests that slaves were members of the early church. Both Christian slaves and masters are told their relationship must be controlled by their common relationship in Christ. Philemon was enjoined to receive the runaway slave Onesimus "as a beloved brother" (v. 16), thus elevating the nonperson to the status of an equal. Slavery furnishes New Testament imagery for the status of the sinner under sin and of the Christian to God. In his incarnation Christ accepted the role of slave (Phil. 2:7). Terms such as "ransom" and "redeem" reminded New Testament readers of the parallels between the purchase of their spiritual freedom and that of the physical freedom of the slave.
Legally Philemon could have punished Onesimus. Some slave owners were cruel; others, more merciful in these situations. Paul carefully convinced Philemon that he should receive his disobedient slave and forgive him. This situation was quite difficult for Philemon. How should he respond? If he were too easy on Onesimus, his other slaves might rebel or try to "become Christians" to receive special treatment. If he were too hard, it might disrupt the church. Paul recognized this dilemma and offered a helpful suggestion.
Paul volunteered to become a business partner with Philemon and help him deal with the Onesimus situation. Two suggestions followed: (1) "Welcome him as you would welcome me." (2) "If he has done you any wrong or owes you anything, charge it to me." Philemon was then able to receive Onesimus as though he were receiving Paul. Paul did not suggest that Philemon ignore the slave's crimes and forget about the debt Onesimus owed. Instead Paul offered to handle the debt himself. The apostle assured Philemon his debts would be paid.
Obviously we see here many things that remind us of our relationship with Jesus Christ. God's people are so identified with Jesus Christ that God receives them as He received His Son (see Eph. 1:6).
Paul hinted that Onesimus should be treated as a free person. He asked Philemon to receive Onesimus "as a dear brother." Philemon was implored to do "even more" than Paul asked.
Conclusion (vv. 22-25)
Paul concluded the letter with his usual greetings from those with him, including Epaphras, a leader in the Colossian church. One final request and a benediction bring the letter to a close.
Theological Significance. Early Christians did not mount an open crusade against slavery. They focused on the message of the gospel but did not ignore its social implications. In other places Paul seemed to accept slavery as a reality in the Roman Empire (see 1 Cor. 7:20-24; Eph. 6:5-9; Col. 3:224:1), but he did not endorse it. There are no indications that Paul had any thoughts of abolishing it. We cannot impose issues from the nineteenth or twentieth centuries back into the New Testament, but the importance of Philemon as a social document cannot be neglected. The expression of Christian love melted the fetters of slavery and counted master and slave alike as brothers and sisters in the family of God. More importantly the gospel message is beautifully illustrated in Philemon.
Questions for Reflection
- What is the relation between the church's evangelistic and social ministry?
- What can we learn from Paul about dealing with conflict situations?
Sources for Additional Study
See Colossians.