Philemon: Part 2
The Story of Philemon: The Old Man & the Slave[1]
Before launching into an exploration of the implicit theological themes present in Philemon we need to first examine the background and story of the letter itself.
Introduction (v.1-3)
Paul has a customary introduction in the first three verses of the epistle. What perhaps ought to stand out to us is the manner in which Paul addresses the recipients of the letter. Each of the primary recipients of the letter receives some sort of title or special designation. Philemon is Paul’s “co-worker.” Apphia is a “sister.” Archippus is a “fellow solider.” Combined these three images serve to remind both the original recipients and later readers of the close fellowship and intimacy between the author and his readers. Paul’s request later in the letter will not be based on apostolic authority but on the shared relationship and mutual mission that he has with Philemon.[2] Also, important is the brief reference to the church at the end of verse 2. Even though the letter is primarily a personal and private plea from Paul to Philemon there remains a very real sense in which the seemingly private affairs of the individual are placed within the broader context of the community. However, Paul is not simply alerting the community as a whole to his words to ensure that Onesimus is received into the community in love[3] but is more broadly reminding of “the degree to which Christians are bound to one another in all their activities through their common faith.[4]”
Paul’s Commendation of Philemon (v.4-7)
Following his introduction Paul develops a thanksgiving and prayer section. The grammatical difficulties of this section are well documented,[5] but this much we can affirm without being sidetracked by these grammatical and syntactical problems. First of all Paul is giving thanks for Philemon personally (v.4). Second, the reason for his giving thanks to God is his appreciation for all the good that Philemon has done (v.5-6). Third, this thanksgiving and recognition of Philemon’s past work, serves to validate to Paul, the reader and to Philemon of the genuineness of Philemon’s faith. Philemon’s life is proof that he has experience the grace of God and expresses rightly his faith (v.5). Fourth, Philemon’s lifestyle expresses love for both believers and for God and this love is an overflow of his faith in Christ. We could say that Philemon’s life is an example of how a life reconciled to Christ ought to look. Fifth, Paul’s prayer for Philemon is that he would practice what he knows God desires for him to do and to do so for the sake of Christ.[6]
Paul’s Mediation on Behalf of Onesimus (v.8-20)
The background to the letter of Philemon is not as cut and dried as it was once supposed. There are in fact four primary scenarios for the background of the letter. The most likely scenario however, still has Onesimus as a slave in the household of Philemon. There is some thought that perhaps Onesimus is attempting to have Paul mediate a dispute between him and his master, Philemon, but Paul’s letter mentions none of this. However, clearly there is some hidden background to the story which removes the “coincidence” from one runaway slave happening to “bump into” the apostle Paul in a city of half a million people in the first century A.D.[7]
If we go with the hypothesis that Onesiums was a runaway slave, and it seems most probable that this is the primary background to the story, then our next question could be to ask what prompted Onesiums to flee. Onesimus could have run away simply to escape servitude and achieve greater freedom. However, it is still best to see Onesimus as having in some way wronged Philemon (v.18) and his point in fleeing to Rome was in fact to find Paul and ask for Paul’s help in convincing Philemon to either pardon him or to set him free. Either way what Onesimus finds with Paul is freedom and forgiveness in Christ, not simply social freedom and legal forgiveness.[8]
The exact situation of Onesimus with Paul has bearing on the rights of Philemon in the situation. If Philemon was in fact seeking out Paul for help then Onesimus could technically be considered as seeking asylum and would not have been considered a full fugitive because Paul sent him back to Onesimus.[9] However, the apparent wrongdoing of Onesimus (v.18) before fleeing then must be accounted for by this theory. Philemon’s rights as a slaveholder and the very fact that Paul feels the need to make a special request on behalf of Onesimus indicates that Philemon apparently had in this situation all the normal rights of a wronged slaveholder. In other words, Onesimus was completely at the mercy of Philemon. This provides the picture for Paul’s request, and makes his request so great.
Paul’s request of Philemon is a bold one which he crafts carefully, including a subtle promissory note.[10] Paul structures his entire request around the nature of his relationship with Philemon, their shared experience of the gospel and their shared work for the spread of it. More than that Paul applies pressure to Philemon reminding him of the debt which Philemon owes Paul as his spiritual father. What Paul’s request effectively does then is subverts the social structure of the day. Paul does not ignore the rights of Philemon, rather he merely goes beyond them to a law of love. He places both Philemon and Onesimus as his children who have received from his spiritual legacy and urges now that Philemon’s relationship to his slave Onesimus be based not upon a social system of subjugation but upon a shared experience and common brotherhood in the Lord. Paul then serves as a mediatory in the reconciliation of slave and master and is functioning as an ambassador and agent of reconciliation.
Conclusion (v.21-25)
Paul’s conclusion is typical of Pauline conclusions in its mention of an impending visit and greetings from those with Paul who are known to the congregation that meets in Philemon’s house.
[1] Credit for this heading must be given to Dr. Gerald Peterman who while discussing an upcoming sermon he was preaching on Philemon burst out with this title in the middle of a Greek Reading class during the Fall of 2007 at Moody Bible Institute.
[2] Harris, Murray J. Colossians and Philemon Exegetical Guide to the Greek New Testament (Grand Rapids: Eerdman’s, 1991): 245.
[3] Lohse, Eduard A Commentary on the Epistles to the Colossians and to Philemon trans. William R. Poelmann and Robert J. Karris (Philadelphia: Fortress, 1971): 187.
[4] Moo, 362.
[5] See Moo, 384-396 for an excellent discussion of these verses.
[6] Moo, 394.
[7] For an excellent discussion of the background scenarios to Philemon see Moo 364-369.
[8] See Dunn, James D. G. The Epistles to the Colossians and to Philemon New International Greek Testament Commentary (Grand Rapids: Eerdmans, 1996): 301-306.
[9] Barth, Markus & Helmut Blanke The Letter to Philemon (Grand Rapids: Eerdman’s, 2000): 28. For more see the entire background discussion on pages 1-53.
[10] O’Brien, Peter T. Colossians and Philemon Word Biblical Commentary Vol. 44. (Waco: Word, 1982): 267.
