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PHILEMON

Paul’s briefest preserved correspondence, in its comparative brevity more like the majority of preserved ancient Greek letters than Paul’s other writings. Unlike Paul’s other letters, Philemon does not deal with theological controversies or ethical difficulties in the lives of his audience.

Philemon is universally accepted as an authentic letter of Paul, and its authenticity has only rarely been questioned in the past. However, questions have persisted from earliest times regarding the value of the letter. Interpreters ancient and modern have responded to criticisms of Philemon by drawing out from it a variety of moral lessons, pointing to its value for showing the depths of Paul’s humility and caring as an example to all Christians, and emphasizing the letter’s value in showing how Christian persons from different social levels are to relate to one another.

Structure

The entire letter to Philemon divides into four or five parts. Most common is the following five-part delineation:

1. Verses 1-3 form a salutation, which names the senders, the recipients, and issues a greeting.

2. Verses 4-7 offer a thanksgiving to God for a specific memory of Philemon’s life. Verse 7 is a bridge to the main portion of the letter.

3. Verses 8-21 are the body of the letter, discussing the return of Onesimus the slave. In the first section of the body (vv. 8-14) Paul appeals to Philemon in Onesimus’ behalf by declaring his affection for the slave and by telling Philemon of his desire to have Onesimus with him in his imprisonment for the gospel. In the second section of the body (vv. 15-20) Paul both reflects upon the change in Onesimus that came through his conversion and promises to stand good for anything that Onesimus might owe Philemon.

4. Verses 21-22 are parenesis, coupling a declaration of Paul’s confidence in Philemon with a request that quarters be prepared that Paul may pay an anticipated visit to the church.

5. Verses 23-25 form the closing of the letter, passing greetings from Paul’s companions to Philemon and the others and speaking a final, somewhat formal, word.

Content

Paul, who was in prison, writes a letter with some assistance from Timothy; he opens the letter with a greeting to Philemon, Apphia, Archippus, and the church that met in Philemon’s house. It is impossible to say with certainty where Paul was located at the time of the writing. The traditional site of Rome has lost some favor because of the improbability that Paul would backtrack from Rome to visit a congregation in the East after arriving in Italy and planning to work in Spain. A case has been made for Caesarea, but the most commonly advanced theory today is that Paul was in prison in Ephesus (cf. 1 Cor. 15:32; 2 Cor. 1:8-11). The location of the church in Philemon’s house is also a puzzle, although the similarities between portions of Philemon and Colossians (whether or not authentically Pauline) lead many scholars to conclude that Philemon lived in Colossae.

Paul then turns toward Philemon in particular. Based upon his knowledge of Philemon’s character and secure in his own commission from Christ, Paul addresses the situation. Apparently Onesimus was a slave who belonged to Philemon, one whom Philemon would have regarded as useless, not least because he had fled from his master. Nevertheless, in a rich combination both of metaphors and wordplays Paul fashions his testimony concerning the conversion of Onesimus to Christ — a conversion that had the practical effect of changing Onesimus from being of no account to being highly valuable. Indeed Paul found Onesimus, after his conversion, of such usefulness in his apostolic ministry that he desired to retain Onesimus to assist him rather than return him to Philemon. Paul assumed that Philemon himself would have gladly provided such assistance had he been present, and he was desirous of having Onesimus to assist him in Philemon’s behalf; but rather than presume upon Philemon’s known generosity, Paul decided to return Onesimus to Philemon and leave the matter to Philemon’s volition.

Paul continues his appeal by pleading for Philemon to recognize the transformation and to receive the slave as if he were the apostle himself. Moreover, Paul interjects that should Onesimus owe Philemon in terms of a wrong or a debt, that he (Paul) would himself stand good for the sum; Paul goes so far in this matter as to write the promissory note in his own hand. Yet, Paul moves beyond the appeal and the promise of reimbursement, declaring his confidence in Philemon to do even more than Paul said.

Purpose

There are at least two recognized purposes for Paul’s writing to Philemon concerning Onesimus. First, he sought to convince the master to take back the servant without anger or the kinds of harsh punishments permitted by Roman law. Second, and equally important, the apostle sought to secure Onesimus from Philemon for service to him in the gospel ministry. Whether or not this development would include Onesimus’ being freed by Philemon is a debatable and irresolvable issue.

Bibliography. E. Lohse, Colossians and Philemon. Herm (Philadelphia, 1971); P. T. O’Brien, Colossians, Philemon. WBC 44 (Waco, 1982); N. R. Petersen, Rediscovering Paul: Philemon and the Sociology of Paul’s Narrative World (Philadelphia, 1985); M. L. Soards, “Some Neglected Theological Dimensions of Paul’s Letter to Philemon,” Perspectives in Religious Studies 17 (1990): 209-19; S. K. Stowers, Letter Writing in Greco-Roman Antiquity. Library of Early Christianity 5 (Philadelphia, 1986).

Marion L. Soards

Prayer Tents Bible References - Prayer Tents

PHILEMON

Eerdmans Dictionary of the Bible (2000)