Paul's Letter to Philemon

Philemon 1 - 9

The book of Philemon is no mere casual note; it is a short intimate letter carefully crafted and sensitively worded employing both tact and irony. It demonstrates integrated Christian thinking and living and offers a blend of love, wisdom, humor, gentleness, tact and above all Christian and human maturity. Furthermore it is a letter about Christian fellowship and participation. McDonald calls the epistle to Philemon Paul's "little masterpiece" (p. 151), and Thomas says the Epistle to Philemon is important and interesting for a number of specific reasons: first, it is a perfect example of Christian character. Paul is seen for his earnest spirit, his warm love, delicate tact, remarkable ingenuity, complete courtesy and his inexorable justice. Second, it is the perfect model of Christian friendship. Paul and Philemon are refined by the love of God and friendship adorned by courtesy and consideration. Third, it is a perfect picture of Christian domestic life in earlier days. Paul refers to Philemon as a 'fellow-soldier' and 'fellow-laborer' showing cooperation in Christian work among young recruits and veteran fighters alike. Fourth, it is a perfect indication of Christianity's attitude toward the world's social organization. The epistle recognizes the existence of slavery but is not revolutionary (p. 150).

The book is about a runaway slave owned by Philemon; the writer pleads with the slave owner, Philemon, to take back his slave, Onesimus, and effect a full reconciliation. Paul intimates a complete manumission for Onesimus (verse 21). When the letter was written, no doubt, one-third of the population were slaves, one-third had been liberated from slavery and one-third were slave owners. No where in the letter does Paul seek to criticize slavery nor does he advocate the abolition of slave ownership.

The book was written about A.D. 62 during Paul's first imprisonment in Rome and carried by Onesimus or Tychicus at the same time that Tychicus conveyed the Colossian letter to the church at Colosse. Its theme may be defined as love exemplified. In so short a letter no less than eleven persons are named: five at the beginning - Paul, Timothy, Philemon, Apphia and Archippus; five at the end of the letter - Epaphras, Mark, Aristarchus, Demas and Luke; and throughout - one central figure, the subject and occasion of the letter, Onesimus.

1. The Official Greetings - 1-3

"Paul, a prisoner of Jesus Christ, and Timothy, our brother, unto Philemon, our dearly beloved, and fellow worker, and to our beloved Apphia, and Archippus, our fellow soldier, and to the church in thy house; grace to you, and peace, from God, our Father, and the Lord Jesus Christ." Philemon and Paul surely knew each other personally, and Lightfoot says "how could Philemon resist an appeal which was penned within prison walls, and by a manacled hand!" (American Commentary, Vol. VI, p. 155) Can you hear the clanking of chains as the writer's hand moves across the pages? Paul calls himself a "prisoner of Jesus Christ" in verse 1 and repeats the fact three times (verses 9,13,23), which must have been important to Paul's purpose. It is significant that Paul did not write with apostolic authority as he did in many of his epistles; he writes to Philemon as a personal friend. Timothy is present with him although Paul does not indicate that Timothy is a fellow prisoner. He addresses not only Philemon but Apphia, who possibly could have been Philemon's wife, and Archippus, who may have been a son. He also addresses the house-church which meets in Philemon's house because all were aware of Onesimus' departure from Colosse. Philemon, the head of the house-hold, was a zealous Christian, probably a business-man and a layman who was without a doubt a wealthy man. His wife, Apphia, must have been aggrieved at Onesimus' misconduct and equally with her husband might have interested herself in the penitent's future well-being. Archippus, a son of Philemon and Apphia, probably belonged to the order of evangelists and may have been a missionary because Paul calls him a fellow-soldier (Colossians 4:17). Onesimus was to be welcomed back by the entire household - Philemon, Apphia, Archippus and the house-church. Before the third century there is no certain evidence of special church buildings for worship (White). Verse three contains the usual prayer for 'grace,' the Greek greeting intensified by a Christian sense, and 'peace,' the Jewish greeting, which is the fruit of grace or the favor of God.

2. Thanksgiving and Prayer - 4 - 7

"I thank my God, making mention of thee always in my prayers, hearing of thy love and faith, which thou hast toward the Lord Jesus, and toward all saints, that the fellowship of thy faith may become effectual by the acknowledging of every good thing which is in you in Christ Jesus, for we have great joy and consolation in thy love, because the hearts of the saints are refreshed by thee, brother." Paul praises God and thanks Him for such a close friend and such a fine character as Philemon. It was God Who brought them together. Paul, no doubt, had heard of Philemon's continued faithfulness and love through Epaphras. Griffith Thomas says that the phrase "hearing...saints" is difficult to translate from Greek to English. "The nearest we may come to it in English is to suggest that our love goes forward to Christ and inward to our fellow Christians, or a blending of direction and contact. It is like the spoke of a wheel that points in and out at the same time, united to its fellows by hub and rim alike, so that together they are welded into one single useful instrument" (p. 156). Yeager states that Paul used a diplomatic approach to Philemon before he makes the unusual request in behalf of Onesimus. There is no censure, either in terms of morals or doctrine, against Philemon. Paul does not even mention Onesimus' name until later in verse 10 (Vol. XVI, p. 59).

The word 'fellowship' or 'communication' is used by Paul meaning the sharing and giving of material things as well as sharing the faith. From the fellowship between saints comes a 'full understanding or every good thing we have in Christ.' Eales states in the Pulpit Commentary that verse six could be rendered, "So that the community of thy faith (with other Christians, whom you may be able to serve) may show itself in act, causing full acknowledgment (from the world without) of every good work for Jesus Christ that is in you" (Vol. XXI, p. 2). Probably Philemon had made many valuable contributions, both material and spiritual, to the welfare of the little community and to the church of Colosse. Paul uses the word translated 'bowels' which in our culture means 'heart' - the center of compassion (gut feeling). Paul hopes that Philemon will show the same kind of compassion for Onesimus as the prodigal's father did to his wayward son. To 'refresh' is a military metaphor signifying the rest that an army takes while on the march to regain strength for renewal of warfare.

3. The Request Begins - 8,9

"Wherefore, though I might be much bold in Christ to enjoin thee that which is fitting (convenient), yet for love's sake I rather beseech thee, being such an one as Paul the aged, and now also a prisoner of Jesus Christ." Paul does not 'blurt out his desire all at once' nor does he exert apostolic authority here. He could have spoken with authority, but he would rather appeal to Philemon in Christian love. He weighs every word! Onesimus had become a Christian; he had repented of his sins against God and Philemon. This would 'shed more light' upon Philemon to consider taking him back again without harsh treatment. Note the contrast - "bold... to enjoin thee" over against - "I rather beseech (appeal to) thee." Paul had the right to command Philemon, but he chose to appeal to his sympathy and love. Paul wanted Philemon to act freely "for love's sake." He beseeches here rather than orders. Thomas says, "an order applies only to a man's will, but love appeals to his heart, furnishing the strong motive that the will needs to direct the desired action most acceptably and completely" (p. 160). Paul appeals to Philemon as 'the aged (one)' and as a 'prisoner of Jesus Christ.' Here is that valiant servant of Christ who had 'grown old' (at least fifty or sixty years old) in the service of his Lord and Master. He was, no doubt, prematurely old through hard work, anxiety for the churches and persecution, and he was in ill health because of the hardships he had suffered.

"Paul preferred to plead with Philemon, first because he loved him and felt that Philemon would return his love, and also because he was now an old man who had served his Lord faithfully as was evidenced by the fact that he was in prison for his faith...Thus an old man (approaching 56) who had spent his life in the sacrificial service of Christ and who was now in jail is pleading with one of his converts (verse 19) to forgive another one of his converts (verse 10)...Paul had been preparing Philemon since the beginning of verse 4 for the appeal which he now makes in verse 10" (Yeager, Vol. XVI, p. 63).

Paul's Request of Philemon

Philemon 10 - 25

The formality is now behind Paul and he gets to the crux of the matter for which he is writing to Philemon. In verses 8 and 9 Paul shows his love in dealing with the situation and his humility in appealing for Onesimus. Now he reaches out to Philemon with a heart of love and compassion in behalf of Onesimus.

1. The Heart of the Matter - 10 - 14

"I beseech thee for my son Onesimus, whom I have begotten in my bonds, who in time past was to thee unprofitable, but now profitable to thee and to me, whom I have sent again; thou, therefore, receive him, that is, mine own heart; whom I would have retained with me, that in thy stead he might have ministered unto me in the bonds of the gospel; but without thy mind would I do nothing, that thy benefit should not be, as it were, of necessity but willingly." Paul now for the first time uses the name of Onesimus, the runaway slave who was probably guilty of theft which was a common sin of slaves. Onesimus is furthermore referred to a Paul's begotten son, won to the Lord while Paul was in bonds - a most touching reference. The Revised Standard Version translates this phrase, "whose father I have become in my imprisonment." Yeager translates the phrase, "to whom I have given spiritual birth while chained here...Apparently (Onesimus) fled the home of Philemon in Colosse and came to Rome. How did he meet Paul? Was he arrested and thrown into the same jail where Paul was held? If so, how did he get acquitted and released? Did he come to Paul's rented quarters in Rome (Acts 28:20) to hear Paul preach? If so, under what circumstances? We know only that he met Paul in Rome and that Paul led him to Christ during the time that the Apostle was in prison. We also know now that Onesimus was saved, he wanted to return to Philemon and make whatever restitution he was able" (Vol. XVI, p. 64). Our minds are full of questions, but we must wait until later to receive the answers!

There is a 'play on words (a pun)' here - Onesimus comes from the word onesis meaning 'profitable' or 'helpful,' but he became unprofitable because of his sin of running away from his master and probably for stealing enough money to permit his escape to Rome. Since Onesimus was saved, he became profitable to Paul and upon his return he would be profitable to Philemon. Once Onesimus was useless, but now he is useful - note the contrast - "was...but now." Once Onesimus belied his name, instead of profitable, he proved unprofitable; but now, since his conversion, he justifies his name. "While still at the home of Philemon the slave had heard about Paul, and about his gospel, zeal and loving heart. Arrived at Rome as a fugitive and in dire straits, he had taken refuge with the apostle. The latter was used of God to change the slave into a brother beloved, the thief into a fellow-servant" (Hendriksen, p. 218). Since Onesimus' conversion to Christ Jesus he who was once a liability to Philemon in an economic sense, becomes an asset, both economically and spiritually, both to Philemon and Paul. "The New Testament demands civil rights from Christians for all men, women and children, but makes no demands of any sort upon the unregenerate, though it does suggest that they repent and believe the gospel. Onesimus was willing to continue as Philemon's slave. He was also a great help to Paul in his ministry" (Yeager, op. cit, p. 65).

In verse 12 Paul expresses his very great regard for Onesimus. Paul writes, "I am sending him to you," although he would be profitable to me (Paul) in two ways: (1) he has been Philemon's substitute in serving Paul's needs in prison, verses 12,13, and (2) he will be an effective stimulus to Philemon's growth as his brother in Christ and his partner in the life of the congregation, verses 14-17 (Wall, p. 207). Paul, who was big-hearted, sees that instead of forcing the slave to beg for mercy all by himself, he returns supported by Tychicus and the letter from Paul addressed to the entire congregation of Colosse. In this letter his love and the spirit of forgiveness is emphasized; the letter deals specifically with the case of Onesimus. Surely, never did a runaway slave return to his master in better company! Onesimus is going home as if he were (Paul's) own heart. Could not Paul have known the principle of John 17:21, in which Jesus implied that the Father regard the saved for whom Christ died as if we were actually Christ.

Paul had a desire to keep Onesimus with him as his 'minister' rather than a 'slave,' but he would not do so without Philemon's permission. He implies that he wanted to borrow Onesimus to do for him what Philemon would have personally done now that he was in prison suffering persecution for the sake of the gospel. Without Philemon's permission, however, Paul would not retain Onesimus in Rome. Paul gave up his right to Onesimus; for the right of the lawful owner had to be respected. "I would have kept him, but you had not given him to me," Paul implies. Even though Onesimus was converted, he was still a slave of Philemon, and his mastership had still to be acknowledged. "Paul wanted any decision of Philemon to be not forced but a willing decision...The verse reveals in great clarity the precise correctitude of Paul's ethics in his refusal to presume upon the good nature of his dear friend. The psychology employed also put great pressure upon Philemon to accede to Paul's request that Onesimus be spared punishment" (Yeager, op. cit. pp. 68,69).

2. The Elements Both Human and Divine 15-22

"For perhaps he therefore departed for a season, that thou shouldest receive him forever, not now as a servant but above a servant, a brother beloved, specially to me but how much more unto thee, both in the flesh, and in the Lord?" (Verses 15,16) Paul's "perhaps" here or 'peradventure' as it is translated in Romans 5:7 might rightly be called God's providence. God can providentially rule and even overrule some human sin and folly. A case in point is found in Genesis 45:4-8 and 50:15-21 in which God overruled the folly of Joseph's brothers when they sold him into slavery. In spite of their folly, God intervened and worked it out for the good of all the sons of Jacob. Joseph said, "But as for you, ye thought evil against me; but God meant it unto good, to bring to pass, as it is this day, to save many people alive" (Genesis 50:20). Maybe in Paul's 'perhaps' we are able to eavesdrop on the secret counsels of God; we must recognize that His thoughts are higher than man, and His ways past finding out (Isaiah 55:8,9). Thomas says, "In the wide sweep of eternity, God utilizes evil and works it into the accomplishment of His purposes in a way that is beyond human ken" (p. 166). Behold the Hand of God!!

Paul uses the word 'departed' with reference to Onesimus' flight from Philemon rather than the more harsher statement 'ran away.' Maclaren says of this phrase, "(we should) keep some thin veil over the crimes of the penitent, and not to rasp him with rough words" (MacDonald, p. 186). Onesimus departed "for a season," that (Philemon) could receive him forever." His absence was for a short while (an hour) compared with "forever" (an eternity). In the flesh Philemon has a brother for a slave; in the Lord he has a slave for a brother. What a juxtaposition - slave--brother!! Paul does not declare the slave emancipated and free now, but he implores Philemon not to look upon Onesimus merely as a possession, an instrument or a tool, as slaves were then regarded. He is to be treated as a beloved brother. The word translated 'especially' can mean 'exceedingly' or 'immensely,' what about translating it 'intensely' in an elative sense? (Hendriksen, p. 221). Paul was elated that Onesimus had been saved by God's grace.

"If thou count me, therefore, a partner, receive him as myself. If he hath wronged thee, or oweth thee anything (ought), put that on mine account. I, Paul, have written it with mine own hand, I will repay it; albeit I do not say to thee how thou owest unto me even thine own self besides. Yea, brother, let me have joy of thee in the Lord, refresh my heart in the Lord" (verses 17-20). Wright says that Paul uses four imperatives here: (1) welcome Onesimus as me (Paul), verse 17, (2) put his debts on my bill, verses 18,19, (3) refresh my heart in the Lord, verses 20,21, and (4) make up a bed for me in a spare room, verse 22 (p. 186). Paul wants Onesimus' homecoming to be a hospitable one. Philemon and Onesimus share a new capacity to love one another as never before (on an equal basis). Robertson says the phrase "take him to thyself as myself" shows surpassing delicacy and consummate tact. Paul at last completes the sentence which he began in verse 12. At last Paul comes out with his request, which has all along been quivering on his lips, "receive Onesimus," "take him to yourself" or "welcome him."

"Since Paul was Philemon's Christian brother (partner, fellow participant, coordinate), equal and on the same standing as a fellow-member of the Body of Christ, and, since Paul so considered Onesimus, Philemon must concur. If Philemon should reject Onesimus as such, he must also reject Paul" (Yeager, Vol. XVI, p. 71). Paul writes, "if (Onesimus) has wronged thee..." (instead of the harsher word 'stolen'), "put that down to my account. Here is my signature -- PAUL" (NEB). "I will repay it" is a judicial term by which Paul knew himself to be bound. "We are all indebted to One greater than Onesimus to Philemon - all we can do is acknowledge the bill, and accept our bankruptcy: we have nothing to pay, no means of meeting God's just demands. He Who in justice demanded payment has in love paid it all - 'paid it all, long, long ago'" (McDonald, pp. 186,187). (See: Hebrews 9:28; I Peter 2:24; II Corinthians 5:18,19; Ephesians 2:16; Colossians 1:20,21). The phrase, "put that on mine account" is a commercial term of substitution. Paul used the same word in Romans 5:13, and it is translated 'imputed' or 'counted,' where he says, "sin is not imputed (charged) when there is no law." "Forgiveness and salvation are fine for the one forgiven and saved, but the One forgiving and saving must suffer loss, unless a third party, who intercedes to the forgiver in behalf of the forgiven, agrees to pay the bill - a bill which he does not personally owe - in full. So our Lord paid it all at Calvary in order that He might ask the Father to forgive those whose debt He paid" (Yeager, Vol. XVI, p. 72). This is the principle of satisfaction through substitution or "the satisfaction theory of the atonement." Examples are found throughout the Bible - the ram for Isaac (Genesis 22:13), Judah for Benjamin (Genesis 44:33), Levites for the first born (Numbers 3:11-13), David for Absalom (II Samuel 18:33), and now Paul for Onesimus (Philemon 17).

This letter and pledge of the Apostle Paul to Philemon is his "promissory note" - a legal document, evidence in a civil suit in which Philemon could sue Paul for the amount if he were still living or sue his estate if Paul were dead. Of course, Philemon owed Paul a debt that he could never repay. Paul had been instrumental in leading Philemon to Christ. He had been forgiven by the Lord, thanks to the gospel message he had heard from the lips of the Apostle Paul. The entire basis for forgiveness is the fact that we have also been forgiven (Matthew 18:21-35). There can be a greater debt owed than stolen money or lost time; Philemon, in truth, owed Paul his 'very own self.' We can be certain that Philemon would get the point. Paul uses the ironic I.O.U. voucher and the irony continues. It is now Philemon's turn to be useful (of benefit) to Paul by doing for Paul what he is apparently good at doing for everybody else - "refresh my heart in the Lord." "Refresh" goes back to verse 7. Philemon had refreshed the heart of the saints; Paul wants to be included within the circle (McDonald, p. 188). After what Paul has done for Philemon, he wants a favor in return.

"Having confidence in thy obedience I wrote unto thee, knowing that thou wilt also do more than I say. At the same time prepare me also a lodging; for I trust that through our prayers I shall be given unto you" (verses 21,22). The 'obedience' that Paul seeks is Philemon's heartfelt response to the call of love. Paul was sure Philemon would go the second mile; he would do more or better than Paul asked of him. Not only will Philemon receive Onesimus back, but Paul hints that he might even see fit to give Onesimus his freedom. "Beyond what I say" implies and suggests the eventual liberation of Onesimus by Philemon. Paul had been very truthful, but he was also very diplomatic. How can Philemon refuse??

Then, somewhat as an after-thought, Paul says "Oh, by the way," could I get a follow-up visit and hospitality (lodging) at your house when I am released? In fact, Paul may visit Philemon to see if he complies with his request. Then could he go a third mile with hospitality for Paul (II Kings 4:10). Paul was rather expecting that he would be released and is already asking that at Colosse lodging be prepared for him. Paul's hopes seems to have been fulfilled, for after his first Roman imprisonment, he was released and supposedly made a trip to Spain; he could have visited Asia Minor again also.

3. The Benediction 23 -25

"There greet thee Epaphras, my fellow prisoner in Christ Jesus, Mark, Aristarchus, Demas, Luke, my fellow workers. The grace of our Lord Jesus Christ be with your spirit. Amen." Epaphras was "a fellow-prisoner of war," probably the founder of the church at Colosse and a citizen of Colosse. John Mark is again a fellow worker. Demas is still a fellow worker, but he would five years later desert Paul in his second imprisonment (II Timothy 4:10). Luke, the 'beloved physician' and evangelist is present also as he has been faithful through the years (Acts 16:10-17; 20:5-15; 21:1-18; 27:1-28:16) as the "we" and "us" passages attest.

So the drama is shared by three characters. Here is an ex-Jewish rabbi, to whom all Gentiles were once untouchables, a wealthy Gentile patrician to whom an itinerate Jewish preacher in a Roman prison would normally be an object of contempt, and a rootless slave, a thieving, ungrateful ne'er-do-well without hope of human sympathy or even human justice. All three are caught up through their common allegiance to Christ into an entirely new relationship where each acknowledges the other as one of God's adopted sons and a brother for whom Christ died. "Thus is finished the letter to Philemon and Apphia, masters of Onesimus, a household servant...There is no evidence as to how Philemon and his wife, Apphia and Archippus responded to Paul' letter, but after such a logical, diplomatic, winsome and in places frank appeal, it is most probable that a man of Philemon's Christian character forgave Onesimus" (Yeager, Vol. XVI p. 78).

Nothing to pay! Ah, nothing to pay!
Never a word of excuse to say!
Year after year thou hast filled the score,
Owing thy Lord still more and more.
Hear the voice of Jesus say,
"Verily, thou hast nothing to pay!
Ruined, lost art thou, and yet
I forgave thee all that debt."

Nothing to pay! The debt is so great,
What will you do with the awful weight?
How shall the way of escape be made?
Nothing to pay!--yet it must be paid!
Hear the voice of Jesus say,
"Verily, thou hast nothing to pay!
All has been put to My account,
I have paid the full amount."

Nothing to pay! Yes, nothing to pay!
Jesus has cleared all the debt away.
Blotted it out with His bleeding hand!
Free, and forgiven, and loved, you stand.
Hear the voice of Jesus say,
"Verily, thou hast nothing to pay!
Paid is the debt, and the debtor free!
Now I ask thee, lovest thou Me?"

--Frances Ridley Havergal