Bible Commentaries
Philemon 1

Verse 1

THE EPISTLE OF ST PAUL TO PHILEMON By S. SHEARER, C.P Introduction

Introduction— This short Epistle must surely rank as a perfect example of the letter-writer’s art. Its object is simple enough—to seek forgiveness for the bearer, a runaway slave; yet in it the Holy Ghost has used all the skill, grace and warmth of style that St Paul’s cultured mind and generous heart could command.

It was written at the same time and in the same circumstances of captivity as the Epistle to the Colossians. While still a prisoner Paul had met and converted Onesimus, a slave who had run away from his master, Philemon, after having perhaps first robbed him (v 18). He has now persuaded Onesimus to return, overcoming his well-founded fears of punishment by writing these few conciliatory lines for him to take back with him to his master.

The authenticity and canonicity of the Epistle are beyond question. Its preservation is probably due to the veneration of Philemon’s family for anything connected with one to whom they owed their Christian faith (v 19). Philemon is not mentioned elsewhere in the New Testament, but we may gather from the Epistle that he was the wealthy, eminent and charitable owner of a house-church in one of the early Christian communities. That this community was at Colossae seems clear enough from a comparison with the Epistle to the Colossians. Onesimus himself was from Colossae (Colossians 4:9). Epaphras, who was a native of Colossae and had evangelized it, and Luke, Mark, Aristarchus and Demas send special greetings through Paul to Philemon, as they had done to the Colossians in general (Colossians 4:10-14). Archippus, who is generally regarded as Philemon’s son (as Appia is generally taken to be his wife) is also spoken of in Colossians 4:17 as exercising an important office at Colossae.

Doctrinal Content— Noteworthy is the prudent restraint without compromise of principle that marks St Paul’s attitude towards slavery. He respects the legal rights of Philemon and abstains from open condemnation of the system (to proclaim its immediate abolition in the world of his time would have been to precipitate civil war and worse social evils). But he is careful to inculcate the principle that will soften the harshness of slavery and cause the gradual disappearance of the system in the future—the principle of the brotherhood of all men in Christ.

Verses 2-25

I 1-7 Introduction— In the opening salutations to Philemon and his household, Paul is joined by Timothy, the companion of his captivity (1-2 ).

There follows a graceful eulogy of Philemon’s charity and practical faith. The thought of the help that these have afforded his fellow Christians has been the source of great happiness and comfort to Paul (7 ) and has called forth from him particular thanks to God, with a special remembrance of Philemon in his prayers (4-5 ). V 6 in the Vg seems to mean that Paul prays there may be due recognition of Philemon’s generosity and the good works among the Christian community to which it has given rise; the Greek reads: ’May (their?) participation in thy faith become effective in the clear knowledge of all the good that is in us, unto Christ."

8-21 Body of the Epistle— The way has now been delicately prepared for the main portion of the Epistle —the plea for mercy for Onesimus; this too is treated with consummate skill.

Paul is so anxious to save Onesimus from the terrible punishments (including even crucifixion) to which he is legally liable that he gives Philemon a gentle reminder that he has the undoubted right as an Apostle to issue a definite command in the matter; through, as he tactfully adds, his knowldege of Philemon’s character leads him rather to appeal to his charity. In the name of charity, therefore, and further, in the name of his grey hairs and now of the chains of imprisonment that Christ’s service has brought him, Paul makes his request on behalf of the child whom he has brought forth into the light of the Christian faith during his captivity (8-10 ): let Philemon receive him back as though Paul had sent him his own heart (12 ). True, in the past Onesimus has belied the name he bears, but now he can show both Philemon and Paul how well it suits him (11 ) (the Greek name Onesimus means ’profitable’). Indeed, if he were to stay on to minister to Paul’s needs he could at the same time be acting as the representative of Philemon: but dearly as Paul would like this, he leaves it to Philemon’s free choice (13-14 ).

Perhaps, as an added motive for forgiveness, there is for Philemon in this matter a divine plan of ’loss and gain’—perhaps his temporary loss of Onesimus as slave was purposely designed to bring him everlasting gain of Onesimus as brother; if he is a beloved brother especially to Paul, how much more must he be so to Philemon, both naturally, as a result of his forgiveness, and supernaturally, because of his new relationship with him through their common faith in Christ (15-16 ). Again, does not Philemon regard Paul as friend and fellow? Let him therefore welcome Paul’s’ other self.’ And let him not be deterred by the remembrance of any wrongs or losses he has suffered from Onesimus —let him charge these to Paul; though ’if they were to settle their accounts, it would be Philemon who would remain the debtor’ (Prat)—to the extent of his whole spiritual being (18-19 ). Paul wittily suggests that Philemon should discharge this debt by, as it were, becoming an Onesimus to him (the play on words in the Greek is difficult to reproduce in English)—that is, granting his request, and so bringing him Christian comfort. In v 21 Paul may be hinting that Philemon’s forgiveness should even extend as far as granting Onesimus his complete freedom.

22-25 Conclusion— The Epistle ends with the incidental information that Paul expects to be released (through Philemon’s prayers, he adds typically) and would like to have accommodation ready for him at Philemon’s house. The final salutations are from companions of Paul who would be especially well known to Philemon.