Introduction to Philemon

When Paul was in prison, he shared the gospel with a runaway slave named Onesimus. Sometime after Onesimus had become a Christian and a friend, Paul sent him back to his master, Philemon, asking that Philemon welcome him back as a brother in Christ. This letter illustrates how the good news about Jesus breaks down barriers, transforms relationships, and unites all believers into the family of God.

Background

The letter to Philemon is closely associated with Colossians. Paul’s associate Tychicus, who apparently carried the letters of Colossians and Ephesians, probably delivered the letter to Philemon as well (Col 4:7–8; Eph 6:21–22). In addition, many of the same people are mentioned in both Colossians and Philemon (Phlm 2, 10, 23–24; Col 4:9–17). Since Paul sent Onesimus back to the city of Colossae (Col 4:9), it seems that this is where Philemon was hosting a local congregation in his home (Phlm 2).

Although the text of Philemon names both Paul and Timothy as authors (Phlm 1), Paul uses the singular voice, which fits the letter’s personal nature. Paul is writing to Philemon from prison (1, 23). If this refers to Paul’s confinement in Rome, the letter would have been composed in the early 60s ad (Acts 28:30). However, Paul could be composing during his imprisonment in Caesarea (circa ad 58–59) or a possible imprisonment in Ephesus (circa ad 54–57). Ephesus is far closer to Colossae than Rome or Caesarea—it is only about 100 miles away—which means it would be a far less extensive journey for Onesimus, the runaway slave.

Paul is sending Onesimus back to his master in accordance with Roman law. This is risky for Onesimus; slaveowners had the right to punish or even execute runaway slaves. However, since both Philemon and Onesimus came to faith through Paul’s ministry (Phlm 10, 16, 19), there is hope that Philemon will respond favorably to Paul’s request and set aside his rights as a slaveowner.

Slavery in the Graeco-Roman differs greatly from colonial slavery. Volunteer slavery was often used as a type of credit system, and it seems Onesimus was this type of slave (18). Paul advocates for equality while respecting Philemon’s rights, telling Philemon to receive Onesimus not as a slave but as a brother (14–16; compare Col 4:1; Gal 3:28). Paul had become a spiritual father to Onesimus and cares deeply about him (Phlm 10).

Structure

Philemon follows the typical outline of a Graeco-Roman letter, beginning with a traditional greeting (1–3) and a thanksgiving section (4–7). The body of the letter (8–22) consists of Paul’s appeal on behalf of Onesimus. Paul concludes with greetings from his fellow ministry workers and a benediction (23–25).

Outline

• Greeting (1–3)

• Thanksgiving (4–7)

• Appeal on behalf of Onesimus (8–22)

• Conclusion (23–25)

Themes

The main theme of Philemon is the gospel’s power to transform people and relationships. Onesimus’ name means “useful,” but before becoming a Christian he had been useless to Philemon (11). Onesimus was changed by his encounter with Jesus and had become so useful that Paul did not want to let him go (11–13). Another transformation occurred in the relationship between Onesimus and Philemon. Because of the gospel, the primary factor that defined them was not their identities as slave and master. Rather, they were primarily brothers in Christ (16). Self-giving love, not socioeconomic position, was now the basis of their relationship. For this reason, Philemon is encouraged to welcome back his slave Onesimus just as he would welcome his friend and partner Paul (17).

Even though Paul does not explicitly ask Philemon to set Onesimus free, Paul was subverting the social norms of his day. He knew that Philemon had certain rights as a slaveowner, but he asked Philemon to set aside those rights on the basis of what Christ had done for him. Philemon and Onesimus had the same standing before Jesus: They were forgiven and loved. This mindset would lead them to interact as equals.

This short letter challenges us to let the gospel reshape our approach to relationships. When we witness divisive or dehumanizing behavior, we should challenge it. If we are in a position of power, we should use that power in the service of love, restoration, and equality. And if we are on the underside of power, we should still love generously and embrace our status as equals before Christ. The world we live in remains broken in many ways, with social and economic disparities driving people apart. But the love of Christ bids us to bring people together.

Further Reading

Slavery in the First Century

Onesimus CLBD