philemon

Background

Authorship.   The letter claims to come from Paul, and bears Pauline marks throughout. Virtually no one disputes that it came from Paul.

Date of composition.   Being so closely tied to the Colossian letter (q.v.), it must also have been penned around 61.

Destination.   Philemon was a Christian slave owner in the Colossian church (or perhaps nearby in the Lycus Valley). Apphia was probably his wife. Archippus seems to have been especially involved in the ministry of the church, which probably met at Philemon’s home.

Occasion.   The circumstances of the letter can be reasonably reconstructed thus. Onesimus, a nonchristian slave, ran away from his Christian master, Philemon, having stolen some of his wealth (18). In Rome he came in contact with Paul who led him to salvation in Christ (10). He was instantly transformed into an effective assistant in Paul’s ministry (11, 13), but Paul fulfilled his Christian obligation of requiring that he return to his rightful master (13–14).

Paul’s primary immediate purpose then is to convince Philemon not to punish Onesimus, but to receive him back with a transformed status, first as a brother in Christ, and secondly as his slave (16). Thus the primary abiding purpose of the letter is to emphasize the primacy of Christian fraternal relations. A secondary purpose was to announce his intention to come visit Philemon upon his release (22).

Argument

The letter’s main theme is implicit in the salutation, which stresses the fraternal relations among saints (1–3). Likewise Paul’s prayer, including the thanks, request, and commendation, all link vertical relations of faith and love with horizontal, and concluding with the meaningful “brother” (4–7).

As Paul broaches the main point of the letter, his introduction of Onesimus must read like a letter of commendation (8–13): Paul insists Philemon ought to accept his appeal (8–9); and then describes Onesimus as a transformed person, first spiritually (10), and then behaviorally (11–13).

He then appeals shamelessly to Christian virtues in Philemon—his goodness and devotion to the brotherhood of the saints (14–16)—to the end that he allow Onesimus’ transformed spiritual status to transform also his social status; that he be treated primarily as a brother and only secondarily as a slave (17). Paul adds persuasive pressure by robbing Onesimus of his only sound objection—prosecution of a thief (18–19a)—and then reminding Onesimus that he too has a debt (19b). Finally, his expression of confidence in Onesimus is another form of persuasive pressure (20–21).

The closing comments all reinforce the primacy of Christian fraternal relations (22–24) being linked to saving grace (25).

Outline

I. Salutation  1-3

A. Senders  1a

B. Receivers  1b–2

C. Benediction  3

II. Paul’s prayer concerning Philemon  4–7

A. Thanks  4–5

B. Request  6

C. Commendation  7

III. Appeal on behalf of Onesimus  8–21

A. Paul’s request  8–17

1. Commendation of Onesimus  8–13

a) Subtle reminder of Paul’s authority  8–9

b) Onesimus’ transformation  10–13

(1) His salvation  10

(2) His serviceability  11–13

2. Appeal to Philemon’s Christian sensibilities  14–16

a) His goodness  14

b) His devotion to the body of Christ  15–16

3. Reiteration of the request  17

B. Paul’s persuasion  18–21

1. Pledge to repay Onesimus’ debts  18–19a

2. Reminder of Philemon’s debt  19b

3. Confidence in Philemon’s obedience  20–21

IV. Closing  22–25

A. Personal request  22

B. Greetings  23–24

C. Benediction  25