Phile | TNotes

Book of Philemon — Quick facts:

Purpose: To encourage Philemon to welcome back his slave Onesimus, who had become a believer

Author: Paul

Date: Traditionally, AD 60–62, but possibly earlier, around AD 53–56

Setting: Written while Paul was in prison, after he had encountered Onesimus, who was seemingly a runaway slave of Philemon, a Christian leader in Colosse

Book of Philemon — Overview:

Setting
A slave named Onesimus seems to have run away from his Christian master, Philemon. Philemon resided in Colosse, a small town in the Roman province of Asia (now western Turkey) about 120 miles (193 kilometers) east of Ephesus. When Onesimus ran away, he might have stolen some of his master’s things. Somehow Onesimus came into contact with Paul, who was in prison, and became a believer through Paul’s ministry. When Paul became aware that Onesimus was a runaway slave, he encouraged him to return to his master.
Slavery was widespread in the Roman world and, by law, captured runaways had to be returned to their owners. They often faced severe punishment, such as whipping, branding, or execution, as an example to other slaves. However, Philemon was a well-respected Christian leader and a gracious, loving person. Paul wrote this letter to Philemon from prison and sent it with Onesimus to ensure a warm Christian welcome for the runaway on what might have been a rather fearful return to his master. The letter resembles a letter of recommendation and carries the full weight of Paul’s apostolic authority.
We do not know what happened when Onesimus returned. Some fifty or sixty years later, however, in a letter written to the Christians at Ephesus by the Christian martyr Ignatius, the name Onesimus appears again, this time as the name of the highly-regarded bishop of the province of Asia. We cannot be sure it was the same person, but it is quite possible that, because of his close association with Paul, the young slave rose to prominence in the church and eventually became bishop of the entire province. Paul’s letter is a reminder that traditional class distinctions are of no significance in the church of Jesus Christ.

Summary
Paul encourages Philemon to treat Onesimus no longer simply as a slave but as a genuine brother in Christ. Using his traditional opening (1:1-3 ^a), Paul introduces himself, greets Philemon, his family, and the church that meets in their home, and invokes grace and peace upon them. Paul then thanks God for Philemon, especially for his trust in the Lord Jesus and the love he has shown to so many of God’s people (1:4-7 ^b).
Paul then makes his appeal for Onesimus (1:8-22 ^c). Though formerly a runaway, Onesimus has now become a believer in Christ and has proven himself to be a changed person. Paul asks Philemon to be gracious and forgiving in welcoming his slave back. Paul’s real desire is for Onesimus to stay with him, to assist him in his ministry from prison. Although he has the apostolic authority to demand that Philemon release him for that purpose, he refuses to use that authority, desiring that such an expression of mercy come from Philemon himself and not be forced. But Paul clearly hints that Philemon should consider freeing his slave for the work of the Good News.
The letter ends in a customary way (1:23-25 ^d). Paul sends greetings to Philemon from various Christians, then invokes the grace of Christ upon him and all those in his home.

Occasion of Writing
Though the traditional interpretation is that Onesimus was a runaway slave, other possibilities have been posed. For example, Onesimus might have been sent as a messenger to Paul, or he might have turned to Paul to mediate a problem that had arisen between him and his master. In reality, we do not know why he left his master’s home, but the traditional interpretation fits the letter well.

Date and Place of Writing
It is traditionally believed that Paul wrote the Prison Letters (Ephesians, Philippians, Colossians, and Philemon) when he was in prison in Rome (AD 60–62 or about AD 64~65). It is also quite possible that these letters were written from Ephesus during an earlier imprisonment. See Ephesians Book Introduction, “Date and Place of Writing.”

Meaning and Message
This letter is a vivid illustration of the way that attitudes and relationships are transformed in Christ. Those who know Christ are to see people through the eyes of love and to express that love in their relationships with others.
Paul’s appeal to Philemon reminds us that, as Christians, we must always be willing to forgive one another. No matter how much we have been wronged by others, we must be quick to give them a warm-hearted welcome and show them our acceptance and love.
In the church of Christ, traditional social distinctions, such as the relationship between slave and master, must be transcended. We must show genuine love to all Christians, regardless of their economic or cultural status, education, ethnicity, or gender (see Gal 3:28 ^e; Col 3:11 ^f). Paul’s desire to reconcile Philemon and Onesimus is an example of such love.
Many people have wondered why Paul did not explicitly call for Onesimus’s freedom or for the abolition of slavery as an institution. In the Roman world, slavery was widespread; it was an integral part of society, and the whole of society was built on it. Paul, like most early Christians, seems to have accepted the traditional structures of society, including slavery. The mission of the early Christians was not to overthrow the structures of society but to see people converted and built up in Christ. Proclaiming the Good News of salvation would result in lives and relationships being transformed by Christ within the fellowship of the church.
Though Paul did not explicitly call for Onesimus’s release, he clearly hinted that he would like to see him freed for the work of the Good News. In his consistent emphasis on the importance of Christians living together in forgiveness and mutual love, he was planting the seeds that would one day result in the overthrow of slavery as an institution.

Summary for Phlm 1:1-3: 1:1-3 ^g Paul usually begins with a short introduction followed by greetings and the invocation of grace and peace. 1:1 ^h Paul, a prisoner: It is traditionally thought that Paul was writing from prison in Rome, but it is also possible that he was writing earlier from Ephesus, much closer to Philemon’s home in Colosse (see Philemon Book Introduction, “Date and Place of Writing”).

• Timothy was one of Paul’s closest co-workers (see profile for Timothy at end of chapter).

• co-worker: Philemon was active in ministry for Christ.
1:2 ⁱ This is not a private letter to Philemon alone but is addressed also to his family and church.

• Apphia was probably Philemon’s wife.

• soldier: The servant of Christ is involved in a war and must be prepared to stand firm in the face of opposition (Eph 6:10-17 ^j).

• Archippus was probably Philemon’s son (also mentioned in Col 4:17 ^k).

• the church that meets in your house: The early Christians met together in private homes (see also Rom 16:5 ^l; 1 Cor 16:19 ^m; Col 4:15 ⁿ).
1:3 ^o You is plural, referring to all those mentioned in 1:2 ^p.

• Grace and peace represent traditional Greek and Hebrew greetings, respectively; they are now understood as gifts from God (cp. Rom 5:1-2 ^q).
Summary for Phlm 1:4-7: 1:4-7 ^r In his letters, Paul usually thanks God for the faith and love of his readers and mentions his prayers for them (Rom 1:8-12 ^s; 1 Cor 1:4-9 ^t; 2 Cor 1:3-11 ^u; contrast Gal 1:6-10 ^v). Ancient Greek letters occasionally included a section of thanksgiving following the greeting.
1:5 ^w It is by faith in Christ that we are saved, and it is by love for fellow Christians that we live out our salvation.
1:6 ^x This verse can be translated in different ways. Paul is hinting that Philemon should be gracious toward Onesimus in light of God’s goodness to Philemon (cp. 1:10 ^y, 17-19 ^z).
Summary for Phlm 1:8-9: 1:8-9 ^aa The reason why Paul was asking a favor was Philemon’s reputation as a gracious, loving person (1:5-7 ^ab). Paul could demand it by his authority as Christ’s apostle, but love leads Paul to request rather than demand.

• Paul, an old man: Paul appeals to the respect due to older people as well as to his status as a prisoner for the sake of Christ Jesus, which would only increase a fellow Christian’s respect.
1:10 ^ac show kindness: In the Roman world, runaway slaves could be treated harshly with whipping, branding, or even execution, at the owner’s discretion.

• Onesimus was Paul’s spiritual child because he became a believer through Paul’s ministry.
1:11 ^ad Onesimus means “useful.”

• hasn’t been of much use (literally useless) ... very useful: This might be a play on words (cp. 1:20 ^ae). Onesimus was now serving others and proclaiming the Good News. At last he had become what his name means.
Summary for Phlm 1:13-14: 1:13-14 ^af Paul hints at his desire that Philemon choose to free Onesimus to serve as Paul’s helper (also 1:21 ^ag). The Christian life is a free response to God’s grace (Rom 12:1 ^ah; Eph 4:1 ^ai; Col 3:12-13 ^aj).
1:15 ^ak you lost Onesimus (literally he went away): This might be a euphemism for running away, in order not to mention Onesimus’s offense directly.

• so that you could have him back forever: It is implied that God providentially arranged events to lead to Onesimus’s salvation.
1:16 ^al Though Onesimus was still legally Philemon’s slave, Philemon must think of him as a beloved brother and be committed to his well-being.

• both as a man and as a brother in the Lord: Brotherhood in Christ must now transform their whole relationship in both the natural and spiritual realms.
1:18 ^am Onesimus might have stolen some things from Philemon’s home or had a debt to pay off when he ran away.
1:19 ^an Paul guarantees his promise with his signature. He typically dictated his letters to a secretary; on occasion, as here, he wrote something in his own hand.

• your very soul: That is, his salvation. Philemon owed Paul much more than anything Onesimus might have owed him. Whether this means Philemon was converted directly or indirectly through Paul’s preaching is not clear (cp. Col 1:7 ^ao).
1:20 ^ap do me this favor: Or let me have this benefit; Greek onaimēn (“favor, benefit”) might be a play on the name Onesimus, which can mean “beneficial” (cp. 1:11 ^aq).
1:21 ^ar and even more: Paul might be hinting that he would like to see Onesimus released (cp. 1:13-14 ^as), or he might simply be expressing confidence in Philemon’s kindness.
1:22 ^at Paul’s request for a guest room in anticipation of his visit reinforces his request that Philemon treat Onesimus kindly. At his coming, he would see how Onesimus had been treated.
Summary for Phlm 1:23-25: 1:23-25 ^au Paul usually closes his letters with greetings from others and a benediction. Cp. Col 4:7-18 ^av; Paul’s letters to the Colossians and to Philemon were probably carried to Colosse at the same time by Tychicus and Onesimus. 1:23 ^aw Epaphras was a native of Colosse who first brought the Good News to Philemon and his family (Col 1:7 ^ax; 4:12 ^ay).
1:24 ^az These men are also mentioned at the end of Colossians (Col 4:10 ^ba, 14 ^bb).

• co-workers: They helped Paul spread the Good News.

• Mark: See profile for John Mark at end of chapter.

• Aristarchus was a faithful associate of Paul for many years (Acts 19:29 ^bc; 20:4 ^bd; 27:2 ^be).

• Demas was a co-worker who later abandoned Paul (2 Tim 4:10 ^bf).

• Luke: See profile for Luke at end of chapter.

Profile: Timothy
Timothy traveled with Paul for much of his missionary career and was one of Paul’s best-loved and most trusted assistants. Two of Paul’s last letters were written to Timothy at a time when Timothy was providing leadership for the church in Ephesus, near the end of Paul’s life.
Timothy had a devout mother and grandmother (2 Tim 1:5 ^bg), and he was highly respected by the Christians in his hometown, Lystra, and in nearby Iconium. He joined Paul’s missionary team on Paul’s second missionary journey. Paul speaks of prophetic words that confirmed Timothy’s selection. Timothy also received a special gifting for service through the laying on of the hands of the elders and of Paul (1 Tim 1:18 ^bh; 4:14 ^bi; 2 Tim 1:6 ^bj). Out of deference to the Jews in the area, Paul had Timothy circumcised (Acts 16:1-3 ^bk).
Over the next fifteen years, Paul sent Timothy on special assignments to several different churches (Acts 19:22 ^bl; 1 Cor 4:17 ^bm; 16:10-11 ^bn; Phil 2:19-23 ^bo; 1 Thes 3:1-6 ^bp; 1 Tim 1:3 ^bq; see also Acts 17:14-15 ^br; 18:5 ^bs). Paul included Timothy’s name as coauthor of several of his letters (2 Cor 1:1 ^bt; Phil 1:1 ^bu; Col 1:1 ^bv; 1 Thes 1:1 ^bw; 2 Thes 1:1 ^bx; Phlm 1:1 ^by). It is clear that Paul had a close relationship with Timothy and held him in high regard (see Rom 16:21 ^bz; 1 Cor 4:17 ^ca; 1 Thes 3:2 ^cb; 1 Tim 1:2 ^cc; 6:11 ^cd; 2 Tim 1:2 ^ce). As Paul neared the end of his life and awaited his sentence in prison, he longed to see Timothy (2 Tim 1:3-4 ^cf). Of all Paul’s coworkers, Timothy especially is commended for his selfless concern for Christ and his people (Phil 2:20-22 ^cg).
In Paul’s second letter to Timothy (2 Timothy), written shortly before Paul was killed, he encouraged Timothy to be bold and fearless in his proclamation of the Good News, willing to suffer for Christ (2 Tim 1:8 ^ch; 2:1-3 ^ci; 4:1-2 ^cj, 5 ^ck)—a strong word to one who might have been timid by nature (see 2 Tim 1:6-7 ^cl). Timothy himself seems to have become a prisoner later on (Heb 13:23 ^cm).
Timothy was exemplary in the way he faithfully served the cause of Christ behind the scenes, devoting himself selflessly and with single-minded focus to the work of Christ and the people of Christ wherever help was needed. He serves as a reminder that believers should seek to become strong and effective witnesses for Christ.

Passages for Further Study
Acts 16:1-3 ^cn; 17:14-15 ^co; 18:5 ^cp; 19:22 ^cq; 20:4 ^cr; Rom 16:21 ^cs; 1 Cor 4:17 ^ct; 16:10-11 ^cu; 2 Cor 1:1 ^cv, 19 ^cw; Phil 1:1 ^cx; 2:19-23 ^cy; Col 1:1 ^cz; 1 Thes 1:1 ^da; 3:2-6 ^db; 2 Thes 1:1 ^dc; 1–2 Tim ^dd; Phlm 1:1 ^de; Heb 13:23 ^df

Profile: John Mark
John Mark, writer of the earliest Gospel (the Gospel of Mark), was an assistant of three early missionaries—Barnabas, Paul, and Peter.
Mark was taken along as an assistant by Barnabas and Paul on their first missionary journey. However, for unknown reasons, he left them to return to Jerusalem before the trip was completed (Acts 12:25 ^dg; 13:4-5 ^dh, 13 ^di). Because of this, when Barnabas wanted to take him along on the second trip, Paul flatly refused. The sharp disagreement that resulted broke the team apart: Barnabas took Mark (his cousin) with him, while Paul chose Silas, and the two pairs went their separate ways (15:36-41 ^dj).
Later, it appears that Paul and Mark were reconciled and that Mark once again served as his assistant. In Colossians, Paul refers to him as a coworker and suggests that he may soon be sending him to visit the church in Colosse (Col 4:10 ^dk; see also Phlm 1:24 ^dl). Still later, when Paul was awaiting execution in prison in Rome, he asked Timothy to bring Mark with him, for he thought Mark would be helpful to him in his ministry (2 Tim 4:11 ^dm).
Mark also appears to have assisted Peter when Peter was engaged in missionary work in Italy near the end of his life. In one of Peter’s letters, he speaks endearingly of Mark as his “son” who is with him (1 Pet 5:13 ^dn). Early Christian tradition speaks of Mark as Peter’s “interpreter” and indicates that it was from Peter himself that Mark got the information for his account of the life and words of Jesus (Eusebius, Church History 3.39.16). Generally considered to be the earliest of all the Gospels, Mark’s Gospel was almost certainly one of the key sources used by Matthew and Luke when they later wrote their own Gospels. For this reason, Mark’s Gospel is one of the most influential of all the early Christian writings.
Mark’s story reminds us that God can overcome human failings and restore rocky relationships for the sake of Christ and the Good News. Early failures do not disqualify a person from a life of effective service and even lasting significance.

Passages for Further Study
Acts 12:12 ^do, 25 ^dp; 13:4-5 ^dq, 13 ^dr; 15:36-39 ^ds; Col 4:10 ^dt; 2 Tim 4:11 ^du; Phlm 1:23-24 ^dv; 1 Pet 5:13 ^dw

Profile: Luke
Luke, a Gentile medical doctor who became a convert and trusted assistant of Paul in his missionary work, wrote both the Gospel of Luke and the Acts of the Apostles—roughly one-quarter of the New Testament.
Though we know very little about Luke’s background, he seems to have first encountered Paul and his preaching in western Asia Minor, where he became a convert. Leaving his home, he devoted his life to the service of Christ and the Good News as a dedicated assistant of Paul. Paul speaks of him warmly as “the beloved doctor” and one of his faithful “coworkers” (Col 4:14 ^dx; Phlm 1:24 ^dy). Luke is the only Christian who faithfully remained with Paul when Paul was awaiting execution in Rome (2 Tim 4:11 ^dz). And he is the only Gentile to have his writings included in the New Testament.
Accompanying Paul on his last trip to Jerusalem, Luke probably acquired the information for his Gospel and the early part of the book of Acts from people he interviewed in Judea while Paul was imprisoned there for two years. Having talked extensively with people who heard and saw Jesus, and having carefully studied what others had written about him, Luke then wrote his own careful account of Jesus’ life and teachings (see Luke 1:1-4 ^ea).
When Paul was sent by ship to Rome to have his case tried there, Luke accompanied him. While Paul was under house arrest, awaiting his trial, Luke might have used the time to write the book of Acts. The first fifteen chapters provide a chronological account of the earliest missionary work as told to him by the early followers of Christ—and probably by Paul himself. But beginning at Acts 16:10 ^eb—the point at which Luke joined Paul’s team—he provides a direct eyewitness account. In Acts, Luke emphasizes the way the Holy Spirit empowered and guided the early missionaries in their witness (see Acts 1:4-5 ^ec, 8 ^ed). The book ends with Paul still under house arrest in Rome (28:30-31 ^ee).
We are indebted to Luke for many unique passages including his account of Jesus’ birth, descriptions of Jesus’ ministry to women, many words about Jesus caring for the poor, and the only comprehensive account of the first thirty years of Christian missionary activity—all carefully documented. Through Luke’s writings we gain a much deeper appreciation of the crucial work of the Holy Spirit in the ministry of Jesus and the early missionaries.

Passages for Further Study
Luke 1:3 ^ef; Acts 1:1 ^eg; 16:10 ^eh; Col 4:14 ^ei; 2 Tim 4:11 ^ej; Phlm 1:24 ^ek