Exposition of Philemon
This exposition was prepared as Appendical material for an upcoming book on the topic of the Bible’s teaching upon slavery.
The short book of Philemon is a portion of Scripture which (to this author's opinion) demonstrates the Spiritual indicia in a preeminently clear light. The book is unique in that unlike the general Pauline epistles, the Apostle is addressing a particular situation between two specific individuals. At first glance, the epistle does not seem to be something that was intended to be read to a general audience as in the case of the letter to the Colossians (which was likely written around the same time). The early church father John Chrysostom (347-407) attests that some people in his day believed the letter ought not to be read, as it was akin to peering into the private correspondence of an individual.
We should recognize that it was God's sovereign decision to preserve this letter, and Christian acceptance of it as canonical is witnessed throughout church history, Philemon finding its place in the codices of sinaiticus (4th century) and alexandrinus (5th century) as well as its earliest attestation in the fragments of p87 (3rd century).
Though being one of the shortest New Testament books, Philemon does not escape scholarly debate and contention. Concerning the origin of the letter, the predominant position (and the one held by this author) is that this was one of Paul's "captivity letters" written while he was imprisoned in Rome; however more recent scholarship has contested this long accepted notion in favor of the idea that this letter was actually written by Paul in Ephesus.
The one consensus amongst scholars is Pauline authorship. If written in Rome, this letter was likely penned around the time of Paul's letter to Colossians and Philippians, which places the dating somewhere in the mid 60s. If in Ephesus, an earlier date is offered (mid 50s). While this may seem like an unnecessary detail, the kind of information only scholars are concerned with and average Christians can do without, how a commentator dates the letter and where he places its origin will usually factor into how he comes down on the key interpretive debate for this epistle as well.
Due to the brevity of the letter, Christian commentary and interpretation of the epistle has often involved "filling in the blanks", meaning healthy and sober-minded speculation as to coloring in details that are not present in the letter itself. Paul assumes when writing that Philemon, the key person the epistle is directed to, is already aware of the background and context of the situation between him and Onesimus. The interpretation which most Christians are familiar with, and is regarded as the traditional interpretation, is sometimes referred to as the "fugitive hypothesis".
The idea is that Onesimus, the slave referred to in the text, escaped from his master (Philemon) and sought refuge in Rome. Through one way or another Onesimus is Providentially connected with the Apostle Paul, whereupon he is converted before being sent back to his master. Internal evidence would seem to suggest this, as verses 10-11 appear to indicate a radical change in Onesimus' character after having met the Apostle Paul. Critics of this theory contend that it is far too impossible and unlikely of a scenario to have any merit. For my part, I would simply say that a believer in Providence ought to have no trouble with this, and Christian commentators throughout the ages never seemed to have a difficulty either. Verse 15 shows that Paul is not afraid of a Providential purpose being what brought the two together.
A more recent view which has taken hold in a number of commentaries is the amicus domini ("friend of the master") hypothesis.
Ehorn notes that the strength in this argument is simply that unlikely coincidence is explained away but I have already answered that objection above. The idea is that Onesimus was not merely a runaway slave escaping his master, but rather that Onesimus was sent purposefully by Philemon to Paul, to appeal to Paul as a mediator to help settle some dispute. The internal evidence pointed to to support this hypothesis is verses 18-19 where Paul talks about settling any debts, however this evidence just as strongly supports the fugitive theory. Furthermore, the overarching internal evidence suggests that the Apostle himself views his encounter with Onesimus as having been a divine appointment, where God intended to do a work much bigger than some trivial dispute, but rather sought to bring reconciliation between a disobedient slave and his master (v. 15-16).
Usually a commentary would include further background information in regards to slavery in the 1st century Graeco-Roman world, but since that information was covered in chapter 8 of the main section of this book it can be foregone here. Chapters 3-7 cover the Old Testament law's teaching on slavery and it can be assumed that Paul would've excepted the Torah as a given.
What the epistle to Philemon shows us is Paul's incredible ability to treat a particular dispute between two individuals, and in doing so sets forth in a very demonstrative way the overarching purpose of Christ's Gospel to bring reconciliation between men. The letter is typological in nature, as Paul's settling of the dispute is reflective of how Christ settles our debt with sin.
Such is the introduction to the epistle, and on to the exposition.
Philemon 1–3 – "Paul, a prisoner for Christ Jesus, and Timothy our brother, To Philemon our beloved fellow worker and Apphia our sister and Archippus our fellow soldier, and the church in your house: Grace to you and peace from God our Father and the Lord Jesus Christ."
The introductory portion of the letter is reminiscent of most of Paul's epistles, and I do not feel a great need to over exposit these formal parts of Paul's writing the way some interpreters seek to find a hidden meaning in every detail. As one popular meme says, sometimes when the author says the door is red, it just means that the door is red. Although I won't say it is useless to recognize how Christian language and religious devotion permeate everything the Apostle says. Paul has been sanctified by Christ and so even the formal introductions to his letters have been sanctified. As the Israelites of old were told to center their conversation on the Lord and His law day and night (Deuteronomy 6:7) so too is Christ at the forefront of everything Paul says. We would do well to Christianize our conversation as well.
Though Paul lists Timothy as a co-author in verse 1, the bulk of the epistle shows Paul as being the primary author, as personal pronouns (I) are often used. That Timothy is with Paul is evidence of the letter being written along with Colossians (Colossians 1:1) and it is thought by some that Onesimus would've delivered both letters on his way back.
Paul describes himself as a "prisoner for Christ Jesus", because his imprisonment came as a direct result of his missionary and evangelical work. As stated in the introduction above, it is likely his imprisonment in Rome that is being referred to. Three individuals, Philemon, Apphia and Archippus are mentioned, and Paul extends his graces to the rest of the church these people were a part of. This greeting was made generally, as when one corresponds with a distant friend he says graces to the rest of his/her family, but the singular pronoun in verses 3 and 7 (along with the specific content of the letter) shows that this epistle was really primarily directed towards Philemon, whose name is listed first in the greeting. Paul also says that the church gathered in your (singular) house, demonstrating that Philemon was a wealthy man living in Colossae who used his finances and property to support the ministry of the local church.
Philemon 4–7 – "I thank my God always when I remember you in my prayers, because I hear of your love and of the faith that you have toward the Lord Jesus and for all the saints, and I pray that the sharing of your faith may become effective for the full knowledge of every good thing that is in us for the sake of Christ. For I have derived much joy and comfort from your love, my brother, because the hearts of the saints have been refreshed through you."
What Paul says here is very reminiscent of what he also says in Philippians 1:3-9. The ever abounding thankfulness in his heart, his frequent prayers on behalf and the desire that their faith would increase. This stylistic similarity is another piece of internal evidence suggesting the letter was written during the Roman imprisonment. Much like with the church in Philippi, there is an incredible love in Paul's heart for these Christians. He had a "shepherd's heart", to use a phrase from an older minister in my life—that even in his absence, when on his knees they were on his heart. Paul's burden for the church is something that is found throughout his letters (see especially 2 Corinthians 11:28) and is nothing new to his readers, and not much extra detail is necessary here.
The one thing that should be pointed out when expositing this letter in the 21st century is that Paul has these incredibly positive and warm regards concerning a slave owner. It would be strange for anyone living in his day and context to understand why this would be troubling for anyone. None of my readers are unaware of the current socio-cultural climate, and the often heated attitudes in regards to race relations, and how in America, the topic of slavery is very often associated with this conversation. The average 21st century American is taught that slavery is inherently connected to racism, and that slavery is nothing less than the greatest evil that has ever defaced this nation. But the truth is, regardless of what moderns think about it, that the Apostle Paul considered this slave owner to be a great exemplar of Christian faith. And although Paul's attitude towards slavery has been explained in chapter 8 (to which readers are directed for fuller context), his epistle to Philemon gives almost a visual demonstration of the principles he writes down in the other letters.
Philemon 8–9 – "Accordingly, though I am bold enough in Christ to command you to do what is required, yet for love’s sake I prefer to appeal to you—I, Paul, an old man and now a prisoner also for Christ Jesus—"
After the introductory greetings, verses 8 and night get to the heart of the matter, where Paul makes his "appeal". His appeal begins with a concession and recognition of his authority as an Apostle, "though I am bold enough in Christ to command you". Paul can say the word, and on his Apostolic authority Christians are to act in obedience. However, Paul foregoes this particular tactic choosing rather to "appeal". "For love's sake I prefer to appeal to you". By making an appeal rather than a command, it shows that Paul desires Philemon to act not out of compulsion but willing desire.
Paul wanted Philemon to be motivated by that same love, with which God had loved him, that he would be moved to accept Onesimus once again. "That seeing God the Father had loved him, and chosen him in Christ; and Christ had loved him, and redeemed him by his blood; and the Holy Spirit had loved him, and sanctified him by his grace, that therefore he would receive his servant again for the sake of this love." The idea is that Paul would rather make a compelling spiritual and theological case for Philemon to act with the right motivation, rather than simply using his authority as a means of compulsion. Calvin comments, "By his example he shows that pastors should endeavour to draw disciples gently rather than to drag them by force."
Interestingly, in verse 9, Paul makes some personal comments about his status, "I, Paul, an old man and now a prisoner also for Christ Jesus". It does not seem likely that Paul's words are emotional manipulation, as though he were seeking pity upon himself. Rather, it is best to see Paul as appealing to Philemon's friendship with him
, as well as mentioning his status as an elder (old man) and a "prisoner of Christ Jesus" as signaling that his opinions and judgements contain valuable wisdom.
Philemon 10-11 – "I appeal to you for my child, Onesimus, whose father I became in my imprisonment. (Formerly he was useless to you, but now he is indeed useful to you and to me.)"
Verse 10 is where we have the first mention of Onesimus, the primary subject of this letter. The name Onesimus literally means "useful" (see the wordplay then in verse 11), and was a name commonly given to slaves, and those born of slaves.
When Paul identifies Onesimus as his child, saying "whose father I became in my imprisonment" this most likely means that Onesimus was both converted and discipled under his teaching (see Paul's utilization of this language in 1 Corinthians 4:14-17). When Paul uses such familial language (calling Onesimus "my child") it further adds support to the argumentative "appeal" he is making towards Philemon. Paul is seeking to inspire genuine love and compassion in the heart of the slave owner. And if Onesimus was unconverted, but then was converted upon meeting the Apostle Paul this seems to support the "fugitive narrative" mentioned above. It would seem unlikely to me that an unconverted slave would travel all this way to have the Apostle Paul settle a dispute between him and his master. For this to be the case, it would require Onesimus to view Paul as an authority over him. But since Paul only became his spiritual father while imprisoned, it makes sense to stick with the traditional understanding of a rebellious slave who was radically changed by the Gospel after meeting the Apostle Paul. This is further supported by the parenthetical statement in verse 11, he who was once useless is now useful. The influential Bishop Lightfoot posits that slaves from the area of Colossae (where Philemon was located) had a markedly bad reputation. Whether or not this was truly the case, it is quite evident to us that we see Christ's Gospel making dramatic changes in the lives of individuals.
Paul mentions that Onesimus would even have a use serving him. Christian readers should take a consideration of the practical applications of this verse. In light of our regeneration, we are expected by God to be better workers and laborers in this world. You have undoubtedly heard the phrase "Protestant work ethic" before, but what you might not be aware of is how often this phrase is misused and misunderstood by people. People usually think "Protestant work ethic" means working yourself to death, but it should be remembered that the Puritans and many early Protestants were Sabbatarians
and had a very high view of rest! What was so noteworthy about the Puritan work ethic was that there work was done with excellency. They showed skillfulness and diligence in their labor because they were doing it for the glory of God. They did not have these false dualistic notions of secular here, and sacred over there. All of life was under the domain and authority of Jesus Christ. May you and I remember this in our endeavors as well.
Philemon 12–13 – "I am sending him back to you, sending my very heart. I would have been glad to keep him with me, in order that he might serve me on your behalf during my imprisonment for the gospel,"
As Paul is sending Onesimus back, he makes sure to comment on his own personal affection and love for the slave. He sends his "very heart". Even though he is a slave, the Apostle does not dehumanize him. He does not regard him as in a lesser status of being (as many of the Greek philosophers taught).
Onesimus is a Christian, and therefore a brother—regardless of his status in the world. It must be remembered that the ground of Christian unit lays in the work of Christ's Gospel, and nothing else. This is why believers are to show no partiality amongst each other in the church (James 2:1-13).
Paul also makes the comment that he would have gotten personal benefit out of having Onesimus stay with him and serve him; on Philemon's behalf (v. 13) so as to the honor Philemon's claim on Onesimus. To make an observation relating to the overarching purpose of this book, this means that the Apostle Paul would not have viewed it as inherently sinful to keep a slave with him to serve him. We have to take with this the rest of his teaching on how a Christian master is to treat his slave.
Philemon 14 – "but I preferred to do nothing without your consent in order that your goodness might not be by compulsion but of your own accord."
Paul confirms here both his respect for the relationship between Philemon as master and Onesimus as slave, as well as his simple love for Philemon as a brother. He here restates the purpose that he set forward in verses 8-9, that he does not want Philemon to act out of compulsion, but rather willingly—of his own accord; similar to how Psalm 110:3 says, "Your people will offer themselves freely on the day of your power". Christian relationships are motivated by magnificent forces beyond carnal strength and power, and so Philemon is to act out of a willing desire in his heart to forgive Onesimus and accept him back. In Paul's theological understanding, this would have been God at work in him (Philippians 2:13).
Philemon 15–16 – "For this perhaps is why he was parted from you for a while, that you might have him back forever, no longer as a [slave]
but more than a [slave], as a beloved brother—especially to me, but how much more to you, both in the flesh and in the Lord."
Paul's statement in verse 15 demonstrates a lived out belief in the Providence of God. Someone who believes in free-will, or that the universe is governed by chance, cannot make this incredible statement. "For this perhaps is why…" In order for events like this to have meaning, God must be back of them (to borrow a phrase from Van Til). Because of the fact that God has sovereignty over every aspect of this universe, and He works all things according to the counsel of His will (Ephesians 1:11) then there is a purpose, a meaning, a why to it all!
Paul suggests that perhaps God's reason for Onesimus to depart from Philemon for a little while was that, when he returned, he would come back no longer a mere slave—but beyond that, "as a beloved brother". When the Holy Spirit converts Onesimus, raising him to spiritual life, he becomes a transformed person, a "new creation" (2 Corinthians 5:17). A fundamental change of his nature, who he is, what his purposes are, and especially how he will relate to others. It appears that Onesimus was a rebellious slave, but the Gospel requires him to live in a new manner. The power of the Gospel also establishes a powerfully spiritual love between brothers in the Lord. Paul says "as a beloved brother".
We glean some important insights from 1 John:
1 John 2:9–11 – "Whoever says he is in the light and hates his brother is still in darkness. Whoever loves his brother abides in the light, and in him there is no cause for stumbling. But whoever hates his brother is in the darkness and walks in the darkness, and does not know where he is going, because the darkness has blinded his eyes."
1 John 4:20–2 – "If anyone says, “I love God,” and hates his brother, he is a liar; for he who does not love his brother whom he has seen cannot love God whom he has not seen. And this commandment we have from him: whoever loves God must also love his brother."
One of John's chief arguments in giving grounds for Christian assurance (1 John 5:13) is love for the brethren. Loving the brethren, loving the church, is to be the highest of Christian loves. Love for the brethren surpasses love for one's countrymen and one's neighbor. It is God's design that it be this way, and He assists us by the Holy Spirit that this love might prevail. The same Person of the Holy Spirit is at work, now, in Onesimus and Philemon to cultivate a love for one another, hence the newfound unity that they will have with each other upon meeting again.
In verse 16, Paul states the new relationship between Philemon and Onesimus as "both in the flesh and the Lord". What does this mean? Does this mean they were literally brothers? Or that Philemon was going to free him? Those who posit these ideas ask too much of the text, in my mind. The best way to understand it is probably that the phrase "in the flesh" refers to their earthly relationship, so that the unity between the two men is not reserved as just some kind of ethereal, nebulous concept that is affirmed in one's theological understanding, but that it is to have practical effects upon how the two men actually live their lives and relate to one another.
They are both human beings, after all, and united on that level as well.
Philemon 17 – "So if you consider me your partner, receive him as you would receive me."
Paul then continues the appeal—if you respect and love me, I ask you to show this same love to Onesimus. It is quite amazing, considering the authority claims of various groups such as Roman Catholics and Eastern Orthodox, that Paul would have a slave given the same treatment as himself. It has been well said that the ground is level at the foot of the cross, and here the Gospel brings an equalization (not in an egalitarian sense) between Apostle of Christ and slave. It is no wonder why Paul thought it no problem to call himself a "slave" of Christ so often.
Philemon 18–19 – "If he has wronged you at all, or owes you anything, charge that to my account. I, Paul, write this with my own hand: I will repay it—to say nothing of your owing me even your own self."
On the surface, all Paul is doing here is promising to cover any debts or wrongs done by Onesimus.
But in addition to this, it is quite difficult for me not to see here an illustration of the work of Christ in our redemption, as it relates to imputation. We read in Isaiah 53 of the righteous servant who is "pierced for our transgressions" and "crushed for our iniquities" (Isaiah 53:5), upon whom the Lord laid "the iniquity of us all" (v. 6). In Galatians 3:13 Paul says, "Christ redeemed us from the curse of the law by becoming a curse for us". Our sin is charged to Christ's account, He pays our debts and thus we are redeemed, made right in God's sight. Perhaps this great exchange was described no better than in the words of 2 Corinthians 5:21, "For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God".
In Reformed Protestant theology, this has been called the doctrine of imputation (from the Latin, imputatio – an act of attribution
). Our sin is imputed to Christ, and His righteousness is imputed to us. Our sin is credited to Him, He pays the debt and thus we are free.
Paul models the love of Christ in his actions here, and gives us a beautiful picture of the Gospel.
Philemon 20–25 – "Yes, brother, I want some benefit from you in the Lord. Refresh my heart in Christ. Confident of your obedience, I write to you, knowing that you will do even more than I say. At the same time, prepare a guest room for me, for I am hoping that through your prayers I will be graciously given to you. Epaphras, my fellow prisoner in Christ Jesus, sends greetings to you, and so do Mark, Aristarchus, Demas, and Luke, my fellow workers. The grace of the Lord Jesus Christ be with your spirit."
And thus, the epistle to Philemon is concluded. It is not necessary to go into depth analyzing Paul's closing comments, but significant discussion has been had surrounding the words in verse 21, "Confident of your obedience, I write to you, knowing that you will do even more than I say". What has been suggested many times, is that this phrase is an indication that Paul expects Philemon to free Onesimus. It should be worth noting that this interpretation is not even hinted at in the writings of Chrysostom, Ambrosiaster, Calvin, Henry or Gill and seems to be a modern invention, only sprouting up after the 18th century. The respected and ever scholarly Bishop Lightfoot suggests that this was Paul's intention, but in a secretive or subversive way—that Paul laid the groundwork for manumission and abolition without directly stating it.
Lightfoot seems to depart here from his normally thorough and detailed scholarship. Nevertheless, this interpretation has caught on and is very popular in evangelical circles.
Is there any warrant to this interpretation at all? Well, as Moo points out, manumission did exist in the ancient world, and so it would not have been entirely unthinkable.
That commentaries prior to the 18th century seem entirely unconcerned with this question, but afterwards place a great emphasis on this debate goes to show just how much history, and the things going on in the world around us, can influence our study of the Bible. It cannot be disputed that the only reason this question is even brought up is because of the history relating to slavery and abolition in Britain and America in the 19th century. Let us keep in mind that Lightfoot, the early popularizer of this position, wrote his Biblical commentaries in the middle part of the 19th century in England, only decades after the slave trade was abolished and while the War Between the States in America was very recent history.
The careful exegete of Scripture, particularly one who is concerned with apologetics and the defense of the faith, should keep these things in mind. It may seem like a good defense of the Bible's 'progressive' views on slavery to adopt this interpretation, but this interpretation is exceedingly novel and is without much internal support from the text. The best we can say, with Moo, is that it was not impossible that Onesimus would've been freed, but even so this would not have been some shocking, counter-cultural revolution. Onesimus would've been freed in a similar fashion to many slaves in the Roman Empire. My own understanding of Paul's words in verse 21 is simply that Paul was confident Philemon would receive Onesimus with a great, exuberant love and acceptance for him.
Concluding Thoughts
Though the book of Philemon is one of the shortest in the entire Bible, the themes it touches on are vast and far reaching in scope.
Having gone through this exposition, I believe that Paul's chief goal in writing these words was to demonstrate the harmonious unity and peace that the Gospel brings among men. Divisions of race, class etc. all disappear and fall away in light of the Gospel of Jesus Christ. One of the most beautiful pictures of the New Testament church is that God had created an environment where slave and master would worship side by side, in one faith, one baptism partaking of one supper. May God increase evermore our affections for our brothers and sisters in the Lord.