Philemon Commentary

This brief letter, the shortest and most personal of Paul’s letters, shows how attitudes and relationships are transformed by Christ. It was written on behalf of Onesimus, a runaway slave, who was returning to Philemon, his master. Paul encouraged Philemon to go beyond the traditional master–slave relationship by welcoming Onesimus back as a beloved brother in Christ. With these words of reconciliation, Paul reminds us that all relationships among Christians, regardless of a person’s social standing, are transformed by the love of Christ.

Setting

A slave named Onesimus seems to have run away from his Christian master, Philemon. Philemon resided in Colosse, a small town in the Roman province of Asia (now western Turkey) about 120 miles (193 kilometers) east of Ephesus. When Onesimus ran away, he might have stolen some of his master’s things. Somehow Onesimus came into contact with Paul, who was in prison, and became a believer through Paul’s ministry. When Paul became aware that Onesimus was a runaway slave, he encouraged him to return to his master.

Slavery was widespread in the Roman world and, by law, captured runaways had to be returned to their owners. They often faced severe punishment, such as whipping, branding, or execution, as an example to other slaves. However, Philemon was a well-respected Christian leader and a gracious, loving person. Paul wrote this letter to Philemon from prison and sent it with Onesimus to ensure a warm Christian welcome for the runaway on what might have been a rather fearful return to his master. The letter resembles a letter of recommendation and carries the full weight of Paul’s apostolic authority.

We do not know what happened when Onesimus returned. Some fifty or sixty years later, however, in a letter written to the Christians at Ephesus by the Christian martyr Ignatius, the name Onesimus appears again, this time as the name of the highly-regarded bishop of the province of Asia. We cannot be sure it was the same person, but it is quite possible that, because of his close association with Paul, the young slave rose to prominence in the church and eventually became bishop of the entire province. Paul’s letter is a reminder that traditional class distinctions are of no significance in the church of Jesus Christ.

Summary

Paul encourages Philemon to treat Onesimus no longer simply as a slave but as a genuine brother in Christ. Using his traditional opening (1:1-3), Paul introduces himself, greets Philemon, his family, and the church that meets in their home, and invokes grace and peace upon them. Paul then thanks God for Philemon, especially for his trust in the Lord Jesus and the love he has shown to so many of God’s people (1:4-7).

Paul then makes his appeal for Onesimus (1:8-22). Though formerly a runaway, Onesimus has now become a believer in Christ and has proven himself to be a changed person. Paul asks Philemon to be gracious and forgiving in welcoming his slave back. Paul’s real desire is for Onesimus to stay with him, to assist him in his ministry from prison. Although he has the apostolic authority to demand that Philemon release him for that purpose, he refuses to use that authority, desiring that such an expression of mercy come from Philemon himself and not be forced. But Paul clearly hints that Philemon should consider freeing his slave for the work of the Good News.

The letter ends in a customary way (1:23-25). Paul sends greetings to Philemon from various Christians, then invokes the grace of Christ upon him and all those in his home.

Occasion of Writing

Though the traditional interpretation is that Onesimus was a runaway slave, other possibilities have been posed. For example, Onesimus might have been sent as a messenger to Paul, or he might have turned to Paul to mediate a problem that had arisen between him and his master. In reality, we do not know why he left his master’s home, but the traditional interpretation fits the letter well.

Date and Place of Writing

It is traditionally believed that Paul wrote the Prison Letters (Ephesians, Philippians, Colossians, and Philemon) when he was in prison in Rome (AD 60–62 or about AD 64~65). It is also quite possible that these letters were written from Ephesus during an earlier imprisonment. See Ephesians Book Introduction, “Date and Place of Writing.”

Meaning and Message

This letter is a vivid illustration of the way that attitudes and relationships are transformed in Christ. Those who know Christ are to see people through the eyes of love and to express that love in their relationships with others.

Paul’s appeal to Philemon reminds us that, as Christians, we must always be willing to forgive one another. No matter how much we have been wronged by others, we must be quick to give them a warm-hearted welcome and show them our acceptance and love.

In the church of Christ, traditional social distinctions, such as the relationship between slave and master, must be transcended. We must show genuine love to all Christians, regardless of their economic or cultural status, education, ethnicity, or gender (see Gal 3:28; Col 3:11). Paul’s desire to reconcile Philemon and Onesimus is an example of such love.

Many people have wondered why Paul did not explicitly call for Onesimus’s freedom or for the abolition of slavery as an institution. In the Roman world, slavery was widespread; it was an integral part of society, and the whole of society was built on it. Paul, like most early Christians, seems to have accepted the traditional structures of society, including slavery. The mission of the early Christians was not to overthrow the structures of society but to see people converted and built up in Christ. Proclaiming the Good News of salvation would result in lives and relationships being transformed by Christ within the fellowship of the church.

Though Paul did not explicitly call for Onesimus’s release, he clearly hinted that he would like to see him freed for the work of the Good News. In his consistent emphasis on the importance of Christians living together in forgiveness and mutual love, he was planting the seeds that would one day result in the overthrow of slavery as an institution.

An Exposition, with Practical Observations, of The Epistle of St. Paul to Philemon

This epistle to Philemon is placed the last of those with the name of Paul to them, perhaps because the shortest, and of an argument peculiar and different from all the others; yet such as the Spirit of God, who indited it, saw would, in its kind, be very instructive and useful in the churches. The occasion of it was this: - Philemon, one of note and probably a minister in the church of Colosse, a city of Phrygia, had a servant named Onesimus, who, having purloined his goods, ran away from him, and in his rambles came to Rome, where Paul was then a prisoner for the gospel, and, providentially coming under his preaching there, was, by the blessing of God, converted by him, after which he ministered awhile to the apostle in bonds, and might have been further useful to him, but, understanding him to be another man's servant, Paul would not, without his consent, detain him, but sends him back with this letter-commendatory, wherein he earnestly sues for his pardon and kind reception.

Before we enter on the exposition, such general things as follow may be taken notice of from the epistle and what relates to it; namely, I. The goodness and mercy of God to a poor wandering sinner, bringing him by his gracious providence under the means, and making them effectual to his conversion. Thus came he to be sought of him that asked not for him, and to be found of him that sought him not, Isa 65:1. II. The great and endeared affection between a true convert and him whom God used to be the instrument of his conversion. Paul regards this poor fugitive now as his son in the faith, and terms him his own bowels; and Onesimus readily serves Paul in prison, and would gladly have continued to do so, would duty have permitted; but, being another's servant, he must return and submit himself to his master, and be at his disposal. III. The tender and good spirit of this blessed apostle Paul. With what earnestness does he concern himself for the poor slave! Being now, through his preaching, reconciled to God, he labours for reconciliation between him and his master. How pathetic a letter does he here write in his behalf! Scarcely any argument is forgotten that could possible be used in the case; and all are pressed with such force that, had it been the greatest favour to himself that he was asking, he could not have used more. IV. The remarkable providence of God in preserving such a short writing as this, that might be thought of little concern to the church, being not only a letter to a particular person (as those to Timothy, and Titus, and Gaius, and the elect lady, likewise were), but of a private personal matter, namely, the receiving of a poor fugitive servant into the favour and family of his injured master. What in this is there that concerns the common salvation? And yet over this has there been a special divine care, it being given (as the other scriptures were) by inspiration of God, and in some sort, as they are, profitable for doctrine, for reproof, for correction, and for instruction in righteousness. God would have extant a proof and instance of his rich and free grace for the encouragement and comfort of the meanest and vilest of sinners, looking to him for mercy and forgiveness; and for instruction to ministers and others not to despise any, much less to judge them as to their final state, as if they were utter cast-aways, but rather to attempt their conversion, hoping they may be saved; likewise how to behave towards them. Joy must be on earth, as well as there is in heaven, over one sinner who repenteth. Such must now be loved, and helped, and confirmed in good, and furthered in it; and, in their outward concerns, their comfort and welfare must be consulted and promoted as much as possible. And, on their part, they must be humble and grateful, acknowledging God and his instruments in what good they have received, ready to all suitable returns, making what reparation they can in case of injuries, and living a life of thankfulness and obedience. To such purposes may this epistle have been written and preserved. And perhaps, V. There may be something further in all this; at least, by way of allusion, it is applicable to the mediation and intercession of Christ for poor sinners. We, like Onesimus, were revolters from God's service, and had injured him in his rights. Jesus Christ finds us, and by his grace works a change in us, and then intercedes for us with the Father, that we may be received into his favour and family again, and past offences may be forgiven; and we are sure that the Father heareth him always. There is no reason to doubt but Paul prevailed with Philemon to forgive and receive Onesimus: and more reason have we to be confident that the intercession of Christ with the Father is prevalent for the acceptance of all whose case he takes in hand and recommends to him. From these general observations we come to the epistle itself.

The testimonies to its authenticity are—ORIGEN [Homily 19, on Jeremiah, vol. 1., p. 185, Edition Huetius], cites it as the letter of Paul to Philemon concerning Onesimus; TERTULLIAN [Against Marcion, 5.21]: "The brevity of this Epistle is the sole cause of its escaping the falsifying hands of Marcion." EUSEBIUS [Ecclesiastical History, 3.25], mentions it among "the universally acknowledged Epistles of the canon"; JEROME [Commentary on Philemon, vol. iv., p. 442], argues for it against those who objected to its canonicity on the ground of its subject being beneath an apostle to write about. IGNATIUS [Epistle to the Ephesians, 2; Epistle to the Magnesians, 12], seems to allude to Plm 1:20. Compare Epistle to Polycarp [1 and 6]. Its brevity is the cause of its not being often quoted by the Fathers. PALEY [HorÃ&brvbr PaulinÃ&brvbr], has shown striking proofs of its authenticity in the undesigned coincidences between it and the Epistle to the Colossians.

PLACE AND TIME OF WRITING.—This Epistle is closely linked with the Epistle to the Colossians. Both were carried by the same bearer, Onesimus (with whom, however, Tychicus is joined in the Epistle to the Colossians), Col 4:9. The persons sending salutations are the same, except one, Jesus called Justus (Col 4:11). In both alike Archippus is addressed (Plm 1:2; Col 4:17). Paul and Timothy stand in the headings of both. And in both Paul appears as a prisoner (Plm 1:9; Col 4:18). Hence it follows, it was written at the same time and place as the Epistle to the Colossians (which was about the same time as the Epistle to the Ephesians), namely, at Rome, during Paul's first imprisonment, A.D. 61 or 62.

OBJECT.—Onesimus, of Colosse ("one of you," Col 4:9), slave of Philemon, had fled from his master to Rome, after having probably defrauded him (Plm 1:18). He there was converted to Christianity by Paul, and being induced by him to return to his master, he was furnished with this Epistle, recommending him to Philemon's favorable reception, as being now no longer a mere servant, but also a brother in Christ. Paul ends by requesting Philemon to prepare him a lodging, as he trusted soon to be set free and visit Colosse. This Epistle is addressed also to Apphia, supposed from its domestic subject to have been Philemon's wife, and Archippus (a minister of the Colossian Church, Col 4:17), for the same reason, supposed to be a near relative.

Onesimus in the Apostolical Canons [73], is said to have been emancipated by his master. The Apostolical Constitutions [7.46] state that he was consecrated by Paul, bishop of Berea, in Macedonia, and that he was martyred at Rome. IGNATIUS [Epistle to the Ephesians, 1], speaks of him as bishop of the Ephesians.

STYLE.—It has been happily termed, from its graceful and delicate urbanity, "the polite Epistle." Yet there is nothing of insincere compliment, miscalled politeness by the world. It is manly and straightforward, without misrepresentation or suppression of facts; at the same time it is most captivatingly persuasive. ALFORD quotes LUTHER'S eloquent description, "This Epistle showeth a right, noble, lovely example of Christian love. Here we see how St. Paul layeth himself out for the poor Onesimus, and with all his means pleadeth his cause with his master, and so setteth himself as if he were Onesimus, and had himself done wrong to Philemon. Yet all this doeth he, not with force, as if he had right thereto, but he stripped himself of his right, and thus enforceth Philemon to forego his right also. Even as Christ did for us with God the Father, thus also doth St. Paul for Onesimus with Philemon: for Christ also stripped Himself of His right, and by love and humility enforced [?] the Father to lay aside His wrath and power, and to take us to His grace for the sake of Christ, who lovingly pleadeth our cause, and with all His heart layeth Himself out for us; for we are all His Onesimi, to my thinking."

Next: Philemon Chapter 1