Introduction to Paul’s Epistle to Philemon

Table of Contents

• General Info
• Brief Survey
• Key Verses
• Author, Date and Recipients
• Historical Background
• Timeline
• Themes, Purpose & Theology
• Interpretation Hints and Challenges
• Outline

General Info

As with other New Testament (NT) letters written by the Apostle Paul, this epistle is titled according to its recipients, or in this case its primary recipient, a Christian and church member named Philemon.  Philemon was also the owner of the house in which the Colossian church originally met.  The Book of Philemon is one of four letters that Paul wrote while under house arrest in Rome.  Thus, these books are collectively known as the Prison Epistles.  In addition to Philemon, the collection also consists of Ephesians, Colossians, and Philippians.

In this book, Paul’s shortest letter, he is confronted with the dilemma of a runaway slave Onesimus, who may have also stolen from his master Philemon.  As a result, Onesimus could have been executed under Roman law.  However, Onesimus has now met Paul and become a Christian.  Thus Paul sends Onesimus back to Philemon with the request that Philemon accept Onesimus back not as a slave but as a brother in Christ.

Regarding the canonical acceptance of the book of Philemon, we find it named in the Muratorian Fragment, a list of the canonical books of the NT that dates back to the later part of the second century AD.  In addition, the letter is found in the canonical list by Eusebius, who wrote one of the earliest books on church history.  So even though the letter is not what we might typically expect to see in the Bible, it is included in many of the earliest New Testament (NT) canons.  It was readily confirmed since there was virtually universal acceptance of Paul’s authorship among the early church fathers.  Philemon is placed last among Paul’s epistles in the Protestant canon because they are generally arranged in order of length, rather than by date or importance.

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Brief Survey

Paul opens the letter with a customary greeting (1-3), followed by thanksgiving and prayer for Philemon and his family for their service to the church of Colossae that met in their home (4-7).

The bulk of the letter contains Paul’s appeal to Philemon on behalf of Onesimus.  Although Onesimus was a fugitive slave and possible thief, he had since become a helpful Christian worker and like a son to Paul (8-21).  Trusting in Philemon’s merciful nature, he requests that he forgive Philemon and welcome him back.  Paul also noted that Onesimus was formerly useless, but now that he has become a Christian, he was useful to both Paul and Philemon (11).  This is a also a play on the slave’s name since Onesimus means “useful”.  Paul notes that he would like to keep Onesimus as his helper for the sake of the gospel, but didn’t want to do that without Philemon’s consent (14).  Paul hints that Philemon might consider taking Onesimus back as a equal brother in Christ rather than as a slave (15-17).  Paul then offers to pay back any debts that Onesimus may have accumulated (18-19).  He also reminds Philemon that he owes his own salvation to the ministry of Paul (20) and expresses his confidence that Philemon will do more than is being requested of him (21).  Paul finally requests that Philemon also prepare a guest room for him because he hoped to be released from his house arrest in Rome soon (22).

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Key Verses

Paul, a prisoner of Christ Jesus, and Timothy our brother, To Philemon our dear friend and fellow worker—also to Apphia our sister and Archippus our fellow soldier—and to the church that meets in your home: Grace and peace to you from God our Father and the Lord Jesus Christ. (1-3)

I always thank my God as I remember you in my prayers, because I hear about your love for all his holy people and your faith in the Lord Jesus. (4-5)

Therefore, although in Christ I could be bold and order you to do what you ought to do, yet I prefer to appeal to you on the basis of love.  It is as none other than Paul—an old man and now also a prisoner of Christ Jesus—that I appeal to you for my son Onesimus, who became my son while I was in chains.  Formerly he was useless to you, but now he has become useful both to you and to me. (8-11)

I am sending him—who is my very heart—back to you.  I would have liked to keep him with me so that he could take your place in helping me while I am in chains for the gospel.  But I did not want to do anything without your consent, so that any favor you do would not seem forced but would be voluntary.  Perhaps the reason he was separated from you for a little while was that you might have him back forever—no longer as a slave, but better than a slave, as a dear brother.  He is very dear to me but even dearer to you, both as a fellow man and as a brother in the Lord. (12-16)

So if you consider me a partner, welcome him as you would welcome me. If he has done you any wrong or owes you anything, charge it to me.  I, Paul, am writing this with my own hand. I will pay it back—not to mention that you owe me your very self...  Confident of your obedience, I write to you, knowing that you will do even more than I ask. (17-19,21)

And one thing more: Prepare a guest room for me, because I hope to be restored to you in answer to your prayers...  The grace of the Lord Jesus Christ be with your spirit. (22,25)

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Author, Date and Recipients

The author and initial recipients of the book are identified in the first two verses:  Paul, a prisoner of Christ Jesus, and Timothy our brother, To Philemon our dear friend and fellow worker—also to Apphia our sister and Archippus our fellow soldier—and to the church that meets in your home (1-2).    The similar personal details with the epistle of Colossians also support the case for Paul’s authorship.  As noted, the primary recipient was Philemon, however verse 2 indicates that the letter was intended as a teaching moment for the entire Colossian church.

Paul wrote this short epistle, along with Ephesians, Philippians, and Colossians, while he was under house arrest in Rome (60-62AD, see Acts 28).  It is likely that Philemon was the last of the four letters written during this time since Paul notes that he expects to be released soon (22), so we can suggest a date of 61 or 62AD.  A small minority have suggested that the letter may have been written during  his incarceration at Caesarea, but this theory is generally rejected.  The letter was sent via Tychicus and the converted slave Onesimus to Colossae (10-12; see also Eph 6:21 and Col 4:7–9).  Philemon and Colossians were probably delivered at the same time since they were delivered to the same church.  We know that they were sent at the same time (23-24; Col 4:10-14).  Paul also sent his letter to the Ephesians with the same carriers (23-24, Eph 6:21–22).

See A Brief Bio of the Apostle Paul and the Historical Background of Acts for additional info on his life and ministry.

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Historical Background

Onesimus was a slave owned by Philemon, a prominent member of the church at Colossae.  The church actually met in his family home (2).  Onesimus had run away and probably committed theft from Philemon.  Onesimus travelled and hid out in Rome so that he could easily blend into the populous metropolitan center with a very large slave population.  At some point, Onesimus met Paul and shortly afterward, became a Christian.  Details on how they met are lost to history, but since Paul was under house arrest, it almost certainly involved divine providence.  Onesimus then began providing useful assistance to Paul, but Paul decided that the rightful and lawful thing to do was to encourage Onesimus to return to his master.

Onesimus agreed, so Paul send him back to Philemon with both Tychicus as an escort along with a personal letter that would become the Epistle to Philemon.  Paul also mentioned in the letter that he had originally brought the gospel to Philemon, so that Philemon would be sure to realize the importance of welcoming and forgiving his errant slave.  Thus, rather than using his apostolic authority to order Philemon to obey his request, he appealed to the owner’s born-again nature to accept Onesimus as an equal bother in Christ.

The bible does not record Philemon’s response to Onesimus’ return, however in a letter written a few decades later by the Christian martyr Ignatius to the Christians at Ephesus, we find the name Onesimus as the name of the highly-regarded bishop of the province of Asia.  We can’t be absolutely certain that this was the same person, but it is quite possible that, particularly due to his close association with Paul, the young slave rose to prominence in the church and eventually became bishop of the entire province.  It would also serve as a reminder that human class distinctions hold no importance in the true church of Jesus Christ.  Final evidence that Philemon forgave and and probably freed Onesimus is the inclusion of this letter in the biblical canon.  If Philemon had failed to forgive Onesimus, it is highly unlikely that the letter would have been included in the canon, due to many likely objections that would have come from the church fathers.

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Timeline

(1)  These dates are either one or the other (Nisan 14 Passover falling between Thursday sundown to Friday sundown on the Jewish calendar).  The earlier date is the most popular, but there are good evidences and arguments to support either date.

~ Dates are approximated.

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Themes, Purpose and Theology

The most dominant theme that permeates this short letter is forgiveness.  Paul strongly implies that all who have confessed and repented of sin and have come to saving grace in Christ should also be forgiven by other believers.

Paul’s purpose for writing the letter was to request forgiveness of the runaway slave Onesimus.  It is likely that the inclusion of the phrase “knowing that you will do even more than I ask” (21) was an obvious hint for Philemon not only to forgive Onesimus, but to go the extra mile by setting him free.

In his other letters, the Apostle Paul gives a theological treatment of various doctrines and teachings, usually followed by how we are to respond to the theology with certain actions and attitudes.  In Philemon however, Paul is not writing so much as a theologian, but as a Christian applying these teachings.  In this case, his urged application of forgiveness is nothing less than a picture of the gospel that he has preached for years.  We highlight two important points.  First, Paul offers If he [Onesimus] has done you any wrong or owes you [Philemon] anything, charge it to me (18).  Thus Paul offers to pay Onesimus’ debt, just as Jesus offered to pay all our debts at the cross.  In addition, Paul indirectly urges Philemon to free Onesimus (21) which would be a picture of Christ setting us free from sin.  It is for freedom that Christ has set us free.  Stand firm, then, and do not let yourselves be burdened again by a yoke of slavery (Gal 5:1).

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 Interpretation Hints and Challenges

By far, the most common question that is raised with respect to the Book of Philemon is “Did Paul approve of slavery?” or the broader, but essentially the same question, “What is the Bible’s view or attitude toward slavery?”.  We should first clear up some possible misconceptions by pointing out some important differences between slavery in Paul’s time versus the more familiar slavery in North America from the early seventeenth century to the mid nineteenth century.  Probably the biggest difference is that Roman slavery was generally based on social status rather than race.  The majority of Roman slaves were white Greeks (and even some Romans) or peoples from provinces that had been annexed in battle.  Some people even sold themselves into slavery to pay debts.  Most slaves in America were black, usually from Africa, and usually sold by black slave owners for transport to the Americas.  In addition, there was also a small percentage of white slaves in the new world.  In all cases, slaves were considered property, but the Roman slaves were sometimes treated more like employees (even doctors and lawyers), since slavery was so critical to the economy at the time.  Yet, most Roman slaves still had less freedom than typical employees today.   They could not just change jobs, but could be sold to other owners or employers.  Roman law also allowed for capital punishment for slaves who attempted to escape.  To give a final difference, Roman slavery lasted for over a millennium, while slavery in America lasted less than 250 years (1619-1865) when slaves were freed after the Civil War.

Turning back to our subject questions, the letter to Philemon provides the clearest example of a Biblical / Christian approach to the social issue of slavery.  Due to the entrenchment of slavery in Roman culture, the dominating military and political force in the region at the time, a direct assault on the institute would have been hopeless.  Instead, Paul attempted to change the institution from within.  Rather than call for an insurrection that would have been futile and no doubt, have brought repercussions including tougher conditions on those who were most vulnerable, he attempted to reform the practice using Christian principles.  In the case of Philemon and Onesimus, he strongly urged the slave owner to receive his slave back as a fellow brother in Christ, and once that was done, emancipation was sure to follow.

Throughout history, we’ve seen slavery abolished in a number of societies.  One the best known cases outside of America, we see the work of William Wilberforce, an evangelical Christian who led a multi-decade campaign in the British Parliament to abolish the slave trade in all England and her colonies.  Despite a multitude of failures, he never wavered.  Finally in 1833, with Wilberforce on his deathbed, Parliament voted to end all slavery.  They then dispatched a currier to bring the news of his success to him just before he died.  We could name other cases, but we note that all abolitions of slavery have had one overriding fact in common, they were all carried out in Christian environments.

Why is this?  Why have other cultures not abandoned the practice of slavery that we still see flourishing in our modern times?  What is it about Christianity and its principles that lends itself to human freedom and worth?   First and foremost, Christianity assigns worth to all humans since they are made in the image of God (Gen 1:27; Ac 17:26-29).  Even in the Old Testament, God mandated ethical treatment of slaves (Ex 21:26; Lev 25:39-46; Dt 5:15) and made provisions for them to be set free (Ex 21:2; Lev 25:39-42).  Thus, when true Biblical and Christian teaching is observed, the practice of slavery finds a difficult environment in which to exist.

Finally, we note a couple of other negative practices in the Bible that were allowed to exist, however like slavery, they are both regulated within Scripture.  In addition, both are condemned and came about as the result of the Fall (Gen 3).  The first is the institute of divorce.  Moses permitted divorce due to the hardness of the human heart, but Jesus limited the practice to only a few limited cases ((Mt 5:32, 19:8-9; 1Cor 7:15).  We could probably also contrast these practices with the Bible’s temporary allowance of Polygamy without actually endorsing the practice.

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Outline

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