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This is the shortest of Paul’s letters. In it, he persuades a Christian slave-owner to forgive a slave who had stolen from him. This letter is especially dramatic when we place it against its historical backdrop. It plays out Paul’s claim that “there is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Christ Jesus” (Gal. 3:28). Instead of calling for the abolition of slavery, Paul calls for Christian love which outperforms law. As Paul himself writes, “Having confidence in your obedience, I write to you, since I know that you will do even more than what I say” (Phile. 21).
Author
Critical scholars from the 19th century Tübingen school questioned whether or not Paul wrote this letter. For example, critic F.C. Baur[1] argued that this was a second century letter that was spuriously written under Paul’s name to address the issue of slavery in the church. Other critics noted the similarity with Colossians in regard to the final greetings. This led them to think that this was purposely copied from Colossians.
However, few have followed in their footsteps. Indeed, one scholar stated that this was “one of Baur’s greatest blunders.”[2] The Tübingen school was radically critical—only accepting four of Paul’s letters as authentic (Romans, 1 and 2 Corinthians, Galatians). Today, even most critical scholars brush these arguments off as subjective or inconsequential. For example, the similarity with Colossians is probably due to the fact that these books were written at the same time, while Paul was in prison. Today, “virtually all scholars accept Pauline authorship,”[3] and “few, if any, dispute that Philemon is a letter written by the apostle Paul.”[4] Likewise, Wright briefly notes, “There is no doubt that Paul himself wrote it.”[5] Bruce writes, “Pauline authorship has been accepted by most critics.”[6] Indeed, even critical scholar Bart Ehrman admits, “Virtually all scholars agree that seven of the Pauline letters are authentic: Romans, 1 and 2 Corinthians, Galatians, Philippians, 1 Thessalonians and Philemon… They all claim to be written by Paul. There is scarce reason to doubt that they actually were written by Paul.”[7]
Date
If Paul wrote this letter at the same time as Colossians, then this would date the letter sometime between AD 58 and 60.[8] Both letters mention “Archippus” (Phile. 2; Col. 4:17), and they both contain the same closing greetings. However, in this letter (Phile. 22), Paul asks Philemon to prepare a lodging for him. This implies that he was ready to leave house arrest and come to visit him (see “Introduction to Colossians”).
Why such a short letter?
Some people ask why such a short letter is in the Bible. Yet, we’re spoiled when it comes to Paul’s letters: Most of them after far longer than typical letters from this time period. Indeed, Paul’s letter to Philemon is “longer than most secular letters from the same period.”[9] Furthermore, why should the size of the letter affect a letter’s value? Which is more valuable: A pound of gold or a ton of manure? An eight-pound baby or a Chevy Vega? This letter is invaluable because it shows us how to motivate others under grace.
Legislation or Love?
Paul writes to a Christian slave-owner named Philemon (pronounced fie-LEE-mun).[10] In the letter, Paul urges Philemon to take back a thieving slave named Onesimus (oh-NISS-i-muss).
How does Paul motivate a slave owner like Philemon to take in a slave like Onesimus? In the first nine verses, Paul acknowledges Philemon’s Christian maturity and love. He calls Philemon his “beloved brother” (v.1), and he tells him that he prays for him often (v.4). He acknowledges his love for Christ and “all the saints” (v.5). Yet, very subtly, by saying that Philemon loves all the saints, this would inadvertently include Onesimus. Paul is already setting up for the call that he is going to make in verse 10.
Paul also tells Philemon how much his friendship means to him personally (v.7). At this point, Paul tells Philemon that he could command him to do what is right (v.8-9), but instead, he “appeals” to him. Paul’s persuasion and rhetorical skills must have been phenomenal. We can all learn from the way that Paul motivates and persuades Philemon to make this decision to accept Onesimus. Paul’s strategy can be summarized in verse 14: “I wanted you to help because you were willing, not because you were forced” (NLT).
Conclusion. Paul was modeling the very character quality that he wanted to see in Philemon. Even though Paul had the authority to order Philemon to release Onesimus, he didn’t exercise this authority. In the same way, while Philemon had the legal right to punish Onesimus, Paul wanted him to relinquish this right. This is at the heart of Paul’s approach.
For more on slavery in the Bible, see our earlier article “The Bible and Slavery.”
Philemon
Paul deeply loved Philemon (v.1b). In the letter, we learn that Philemon is a mature Christian (v.5), and Paul likely led Philemon to Christ (v.19b). Philemon is also a slave owner (v.16), and there is good evidence from the letter that he is wealthy. After all, he hosts a house church in his home (v.2), his house is big enough to have a “guest room” (v.22), and he owned at least one slave (e.g. Onesimus). Melick writes, “In the major cities, most people lived in rooms, rather than houses, and the fact that he had a room large enough for a meeting suggests he had above-average means.”[11] Furthermore, you can see that Paul refers to Philemon deferentially in this letter, which implies that Philemon was from the upper-class.
Onesimus
Onesimus is a runaway slave from Philemon, who may have even stolen money from Philemon before he left. This would explain why Paul writes, “If he has wronged you in any way or owes you anything, charge that to my account” (v.18). It’s possible that “Onesimus could have joined a band of other ex-slaves, hidden himself in the underworld of a big city, or fled for refuge to a pagan shrine.”[12]
At this time in Roman culture, this was a very serious crime. Under Roman law, slaves weren’t considered human, and they could be executed. Indeed, the execution of a slave was debated in terms of the loss of property, rather than the loss of human life.
Yet, something remarkable happened when Onesimus ran away. He met Paul. And he came to faith in Christ.
At this point, Onesimus’ entire world changed. Through Christianity, he changed from being property to being a person made in the image of God. This is how Paul can refer to him as a “beloved brother” (v.16).
After coming to Christ (v.10), Onesimus must’ve explained his predicament to Paul. We can imagine Onesimus saying, “I’m in big trouble, Paul. This guy, Philemon, is my slave master, and I ran away from him…” Yet, we can equally imagine Paul perking up and saying, “Philemon?! I know that guy! I’ll write you a letter to smooth things over… Don’t worry!”
At this point, Paul sent Onesimus back to Philemon (v.12), but he didn’t send him emptyhanded. He gave him this letter, as well as the promise to reimburse Philemon for any debt Onesimus owed to him (v.18).
This is quite a powerful picture when we think about it. After all, who do you think carried this letter to Philemon? It was most likely Onesimus! That is, he carried his own letter of forgiveness as he walked back to Philemon’s house. Imagine what this must have looked like as Onesimus knocked on the door of Philemon’s house. He must have been worried that Philemon would swing at him the moment he opened the door. But we can imagine him saying, “Wait a minute! Before you react… Read this letter… from the apostle Paul…”
Conclusion
It’s one thing to preach about how there is “neither slave nor free” (Gal. 3:28), but it’s quite another to put it to the test by sending Onesimus back to find reconciliation with Philemon.
How to use this commentary well
For personal use. We wrote this material to build up people in their knowledge of the Bible. As the reader, we hope you enjoy reading through the commentary to grow in your interpretation of the text, understand the historical backdrop, gain insight into the original languages, and reflect on our comments to challenge your thinking. As a result, we hope this will give you a deeper love for the word of God.
Teaching preparation. We read through several commentaries in order to study this book, and condensed their scholarship into an easy-to-read format. We hope that this will help those giving public Bible teachings to have a deep grasp of the book as they prepare to teach. As one person has said, “All good public speaking is based on good private thinking.”[13] We couldn’t agree more. Nothing can replace sound study before you get up to teach, and we hope this will help you in that goal. And before you complain about our work, don’t forget that the price is right: FREE!
Questions for Reflection. Each section or chapter is outfitted with numerous questions for reflection. We think these questions would work best in a small men’s or women’s group—or for personal reading. In general, these questions are designed to prompt participants to explore the text or to stimulate application.
Discussing Bible difficulties. We highlight Bible difficulties with hyperlinks to articles on those subjects. All of these questions could make for dynamic discussion in a small group setting. As a Bible teacher, you could raise the difficulty, allow the small group to wrestle with it, and then give your own perspective.
As a teacher, you might give some key cross references, insights from the Greek, or other relevant tools to help aid the study. This gives students the tools that they need to answer the difficulty. Then, you could ask, “How do these points help answer the difficulty?”
Reading Bible difficulties. Some Bible difficulties are highly complex. For the sake of time, it might simply be better to read the article and ask, “What do you think of this explanation? What are the most persuasive points? Do you have a better explanation than the one being offered?”
Think critically. We would encourage Bible teachers to not allow people to simply read this commentary without exercising discernment and testing the commentary with sound hermeneutics (i.e. interpretation). God gave the church “teachers… to equip God’s people to do his work and build up the church, the body of Christ” (Eph. 4:11-12). We would do well to learn from them. Yet, we also need to read their books with critical thinking, and judge what we’re reading (1 Cor. 14:29; 1 Thess. 5:21). This, of course, applies to our written commentary as well as any others!
In my small men’s Bible study, I am frequently challenged, corrected, and sharpened in my ability to interpret the word of God. I frequently benefit from even the youngest Christians in the room. I write this with complete honesty—not pseudo-humility. We all have a role in challenging each other as we learn God’s word together. We would do well to learn from Bible teachers, and Bible teachers would do well to learn from their students!
At the same time, we shouldn’t disagree simply for the sake of being disagreeable. This leads to rabbit trails that can actually frustrate discussion. For this reason, we should follow the motto, “The best idea wins.” If people come to different conclusions on unimportant issues, it’s often best to simply acknowledge each other’s different perspectives and simply move on.
Consulted Commentaries
We consulted several commentaries for individual passages, but we read these specific commentaries below thoroughly.
Arthur A. Rupprecht, “Philemon,” in The Expositor’s Bible Commentary: Ephesians through Philemon, ed. Frank E. Gaebelein, vol. 11 (Grand Rapids, MI: Zondervan Publishing House, 1981).
N.T. Wright, Colossians and Philemon: An Introduction and Commentary, vol. 12, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1986).
Richard R. Melick, Philippians, Colossians, Philemon, vol. 32, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991).
F.F. Bruce, The Epistles to the Colossians, to Philemon, and to the Ephesians, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1984).
Commentary on Philemon
Unless otherwise stated, all citations are taken from the New American Standard Bible (NASB).
In these 25 verses, Paul doesn’t pull any punches. He uses every possible angle to get Philemon to release Onesimus. Yet he stops one step short of merely ordering Philemon to do so. As you read, consider how masterfully Paul persuades this man of privilege to take the right action.
(1:1) “Paul, a prisoner of Christ Jesus, and Timothy our brother, to Philemon our beloved brother and fellow worker.”
Why does Paul open the letter by calling himself a “prisoner”? This is unique for Paul. Indeed, he never opens a letter by identifying himself as a prisoner. He always identifies himself as an apostle. Why do you think he might do this here? He likely does this to identify himself with Onesimus—the slave.
(1:2) “And to Apphia our sister, and to Archippus our fellow soldier, and to the church in your house.”
Paul probably addresses Archippus because he was a leader in Philemon’s church, and he wanted the “entire household”[14] to welcome back Onesimus. By referencing Archippus, Paul is subtly getting others in Philemon’s life to be involved. Furthermore, Rupprecht[15] may very well be correct that Paul included others so that “church [would] bring appropriate pressure to bear on Philemon should he fail to fulfill the great apostle’s request.”[16]
(1:3) “Grace to you and peace from God our Father and the Lord Jesus Christ.”
Paul reminds Philemon of God’s grace to him. But will Philemon show grace to Onesimus?
(1:4) “I thank my God always, making mention of you in my prayers.”
Paul reminds Philemon that he loves him and prays for him. He makes his appeal as a loving friend and leader in his life.
(1:5) “Because I hear of your love and of the faith which you have toward the Lord Jesus and toward all the saints.”
“Because I hear of your love and of the faith.” Melick[17] speculates that Paul heard about this from Onesimus who had told Paul about Philemon’s ongoing “love” and “faith.” Bruce[18] thinks that Epaphras could’ve shared this report (Phile. 23; Col. 1:7; 4:12). Regardless, Paul is carefully laying a foundation for taking back Onesimus. If Philemon loved “all” the saints, then he should love Onesimus too.
(1:6) “And I pray that the fellowship of your faith may become effective through the knowledge of every good thing which is in you for Christ’s sake.”
INTERPRETATION #1. Does this refer to “evangelism”? The NIV takes the evangelistic view when we read: “I pray that you may be active in sharing your faith (koinōnia), so that you will have a full understanding of every good thing we have in Christ.” The term “so that” (en) implies that the first clause results from the second. That being said, it’s hard to understand if we share our faith based on a fuller understanding of the blessings of Christ, or if we share our faith to gain a fuller understanding of the blessing of Christ. In our estimation, both are likely true. The evangelistic interpretation is possible, but another interpretation seems far more likely.
INTERPRETATION #2. Does this refer to “sharing”? Bruce,[19] Melick,[20] and Wright[21] hold that the “fellowship” (koinōnia) refers to “mutual sharing” between believers. This interpretation seems correct for a number of reasons. First, in the greater context of the letter, Paul is referring to Philemon’s sharing that should extend to the slave Onesimus. Evangelism isn’t in view (with the exception of verse 10). Second, the concept of “sharing” explains the connecting word “for” (gar) in verse 7, which refers to Philemon sharing love and refreshment to Paul, rather than evangelism. Third, Paul later uses the same term to refer to fellowship between believers: “If then you regard me a partner (koinōnos), accept him as you would me” (Phile. 17). Incidentally, it fits with Paul’s double use of “refresh” (anapauō) in both verse 7 and later in verse 20. Melick concludes, “Philemon’s ‘participation in the faith’ would mean that he also participated in the good things that promoted the cause of Christ. Paul prayed that this “participation in the faith” would work in the test case involving Onesimus.”[22]
(1:7) “For I have come to have much joy and comfort in your love, because the hearts of the saints have been refreshed through you, brother.”
Jesus used the term “refreshed” (anapepautai) when he said, “Come to Me, all who are weary and heavy-laden, and I will give you rest” (Mt. 11:28). Philemon was the type of man who brought love to many people. The question remains, however, whether or not he will bring this same love to a slave like Onesimus.
Paul’s request
Paul makes a request to Philemon in verses 8-14 which is “one long sentence in Greek.”[23]
(1:8) “Therefore, though I have enough confidence in Christ to order you to do what is proper.”
“Order you to do what is proper.” The term “order” (epitassō) means “to command with authority” (BDAG, p.383). Paul possessed apostolic authority, and he could’ve used it in this situation. Literally, Paul was saying, “Having boldness in Christ to command you.”[24] Thus, Paul could’ve commanded Philemon to accept Onesimus as a brother in Christ—not a piece of property that could be punished according to Roman law.
Paul was modeling the very character quality that he wanted to see in Philemon. Even though Paul had the authority to order Philemon to release Onesimus, he didn’t exercise this authority. In the same way, while Philemon had the legal right to punish Onesimus, Paul wanted him to relinquish this right. This is at the heart of Paul’s approach.
“Confidence” (parrēsia) shows that Paul had faith in a power higher than law. He believed that the love of Christ could change hearts and heal relationships.
(1:9) “Yet for love’s sake I rather appeal to you—since I am such a person as Paul, the aged, and now also a prisoner of Christ Jesus.”
Paul must have been getting old at this time (“Paul, the aged”)[25] and he was stuck in house arrest (“prisoner of Christ Jesus”). Paul seems to emphasize his weakness, rather than his strength. Instead of identifying himself by his apostolic credentials, he identifies himself by his tough circumstances—much like the difficult circumstances in which Onesimus found himself.
(1:10) “I appeal to you for my child Onesimus, whom I have begotten in my imprisonment.”
“Begotten in my imprisonment.” Onesimus must’ve come to Christ after he left Philemon’s house.
“My child Onesimus.” This “metaphor simply refers to his part in Onesimus’s conversion.”[26]
(Phile. 10) Did Paul have an illegitimate son? No, this is a hyper-literal reading of the text. In order for this reading to work, it would require that Paul had a conjugal visit while in prison (“begotten in my imprisonment”), and Roman prisons didn’t have these privileges. This interpretation would also mean that Paul sent a toddler back to Philemon (!!). Instead, Paul refers to people he’s led to Christ as his children (c.f. 1 Cor. 4:14, 17). N.T. Wright explains, “The Rabbis used the metaphor of sonship to describe the teacher-pupil relationship: Paul was fond of using it for that between himself and his converts (1 Cor. 4:14-15; 2 Cor. 6:13; Gal. 4:19; Phil. 2:22; cf. 1 Tim. 1:2, etc.).”[27]
Onesimus’ changed life
(1:11) “Who formerly was useless to you, but now is useful both to you and to me.”
The name “Onesimus” literally means “useful.” So, when Paul refers to Onesimus as “useless” (achrēston) and “useful” (euchrēston) he is making a play on words. Rupprecht writes, “An ancient reader would have thought this play on words much more clever and humorous than we would.”[28]
(1:12) “I have sent him back to you in person, that is, sending my very heart.”
“I have sent him back to you.” It was illegal under Roman law to keep a slave. Thus, by law, Paul had to send him back. However, it’s also true that Onesimus had a decision in this as well: “Paul could not have forced Onesimus to return to Philemon. He had run away before; he could do it again easily.”[29]
“Sending my very heart.” Paul already called Onesimus his “child” (v.10), and now he describes him as his “very heart.” Paul doesn’t refer to Onesimus as a piece of property, but as a deeply loved person. What greater value could Paul have given to Onesimus?
Paul’s character in sending him back
(1:13) “Whom I wished to keep with me, so that on your behalf he might minister to me in my imprisonment for the gospel.”
Paul wanted to keep Onesimus with him during his house arrest. And, most likely, Onesimus would’ve begged Paul to stay, rather than going back to face Philemon. However, Paul had no legal right to keep Onesimus with him, and it wasn’t uncommon for slaves to be tracked down by their masters. In 156 BC, a slave master was “requesting information about two runaway slaves and giving a description of the slaves themselves and of the goods which they had on them when they were last seen.”[30]
(1:14) “But without your consent I did not want to do anything, so that your goodness would not be, in effect, by compulsion but of your own free will.”
Paul urges Philemon to do the right thing for the right reason. Even though the stakes were quite high, Paul had “confidence” (v.8) in the power of God to change lives.
God’s providence in all of this
(1:15) “For perhaps he was for this reason separated from you for a while, that you would have him back forever.”
We cannot always (or usually!) see God’s purposes in the world—even if we know that he has them (Rom. 8:28). That being said, God can sometimes reveal his plan, and here, it causes Paul to see God’s providence behind this whole situation. According to Paul, perhaps the reason for Onesimus’ escape was so Paul could lead him to Christ (v.10), and send him back as a brother, rather than as a slave.
God can work through the poor choices that we make. Onesimus ran away from Philemon. Now he is like the Prodigal Son returning and asking for forgiveness after coming to Christ.
(1:16) “No longer as a slave, but more than a slave, a beloved brother, especially to me, but how much more to you, both in the flesh and in the Lord.”
Paul notes that Onesimus’ change in position should lead to a change in his condition. How could Philemon treat a brother like a slave?
“Both in the flesh and in the Lord.” Bruce explains, “His language means that, whereas the master-slave relationship was a relationship ‘in the flesh,’ the new brotherly relationship into which the two men had entered was a relationship ‘in the Lord.’ Relationships ‘in the flesh’ are limited to earthly life; relationships ‘in the Lord’ endure forever.”[31]
(1:17) “If then you regard me a partner, accept him as you would me.”
“If then you regard me a partner.” Again, Paul uses the term “partner” (koinōnon) to circle back to his original prayer regarding the “fellowship” (koinōnia) that we have in Christ (v.6).
“Accept him as you would me.” This is the first imperative of the entire epistle! Paul has taken his time to build up Philemon (vv.1-9) and explain the situation clearly (vv.10-16). Now, he makes his desire very clear: “Accept him as you would me.” Paul places his own dignity right alongside a thieving, runaway slave.
(1:18) “But if he has wronged you in any way or owes you anything, charge that to my account.”
Stealing was a common practice with runaway slaves.[32] It’s also possible that Onesimus was a skilled slave, and this is the loss Paul is referring to. According to Rupprecht,[33] a common slave was worth 500 denarii, but a skilled slave (e.g. teacher, doctor, actor, etc.) was worth “a hundred times as much.” Rupprecht continues, “Cicero (Q. Rosc. 28) remarks that a talented slave purchased for 3,000 denarii had increased in value 35 times because of the training given him by the comedian Roscius. Seneca (Ep. 27.5) and Martial (1.58.1) both mention 50,000 d. as the price of an accomplished slave.”
“Charge” (ellogeō) was an accounting term used for settling a debt (BDAG, p.319). Paul knows that it would be hard for Philemon to take Onesimus back as a “partner” (v.17) if Onesimus had stolen from him. This is why he offers to pay for his debt.
Paul was acting like Jesus in this way. Since Jesus paid for our debt, Paul was willing to pay for Onesimus’ debt. Melick writes, “Paul was prepared to assume financial obligations in order to teach and live by spiritual truths. Reconciliation between Christians meant that much to him.”[34] Forgiveness and reconciliation meant far more than money to Paul.
(1:19) “I, Paul, am writing this with my own hand, I will repay it (not to mention to you that you owe to me even your own self as well).”
“I will repay it.” Paul is giving a sort of “promissory note” to back up what he was pledging.[35] It was an “IOU” from Paul.[36]
“You owe to me even your own self as well.” Paul reminds Philemon that he had been a “runaway slave” from God, but Paul led him back to God through Christ. Martin Luther wrote, “Even as Christ did for us with God the Father, thus also Paul [did the same] for Onesimus with Philemon. We are all his Onesimi, to my thinking.”[37]
(1:20) “Yes, brother, let me benefit from you in the Lord; refresh my heart in Christ.”
Paul already said that Philemon was the kind of guy that would “refresh” (anapepautai) all of the saints (v.7). Now, Paul is pleading that he would “refresh” (anapepautai) him, too.
(1:21) “Having confidence in your obedience, I write to you, since I know that you will do even more than what I say.”
“I know that you will do even more than what I say.” Here we read classic grace teaching. Legalism produces the bare minimum, but grace goes above and beyond.
(1:22) “At the same time also prepare me a lodging, for I hope that through your prayers I will be given to you.”
Paul expected to be released from prison, and he intended to meet with Philemon. This implies that the conversation would not be over after the reading of this letter. Paul would soon be knocking on Philemon’s door to see what happened with Onesimus, and Philemon would be accountable for what he chose to do.
(1:23-24) “Epaphras, my fellow prisoner in Christ Jesus, greets you, 24 as do Mark, Aristarchus, Demas, Luke, my fellow workers.”
Paul also mentions these five workers in Colossians 4:10-14.
(1:25) “The grace of the Lord Jesus Christ be with your spirit.”
Did Philemon reconcile with Onesimus?
This seems most likely. Melick writes, “The fact that the letter survived and remains in the canon strongly suggests that they heeded Paul’s desire.”[38] After all, since the letter belonged to Philemon, then he would’ve been the one to distribute it.
Furthermore, Ignatius (AD 115) refers to Philemon as the Bishop of Ephesus. This strongly implies a happy ending for the conflict. Ignatius called Onesimus a man of “inexpressible love” and a man who was “an excellent bishop” (Letter to the Ephesians, 1.3). Jefford writes, “Scholars have speculated that Onesimus, mentioned by Ignatius as the bishop of Ephesus in Ephesians 1.3, was in fact the same slave about whom the apostle Paul wrote in his letter to Philemon in the New Testament… there is no way to confirm that the references are to be associated with the same person. Nevertheless, this connection circulated widely within early Christian tradition and may in fact reflect some ancient foundation.”[39]
Bruce[40] finds it probable that that Ignatius is referencing Onesimus in his letter because Ignatius’ letter to the Ephesians “clearly echoes the language of the letter to Philemon,” and “the part of Ignatius’s letter which echoes the language of the letter to Philemon is the part which mentions Bishop Onesimus—the first six chapters.” Indeed, Ignatius mentions Onesimus fourteen times in this section, and not at all in the rest of the letter. Onesimus must have treasured this letter, reading and spreading it around to others.
Questions for Reflection
Read verses 1-9. Why does Paul spend so many verses encouraging Philemon before addressing the “elephant on the couch” with Onesimus?
It’s easy to focus on the problems with people. Indeed, if you were talking to a slave owner, wouldn’t you be inclined to be a little pushy? Paul chose not to take this approach. He pointed out the good things in Philemon’s life before he brought up the situation with Onesimus. Philemon probably read the letter and felt built up by Paul—rather than feeling bullied or bossed around. Consequently, Philemon did the right thing with joy—rather than with a grudge.
Read verses 10-25. Why doesn’t Paul just order Philemon to free Onesimus?
What approach does Paul take instead?
[1] F. C. Baur, Paul: his Life and Works, E.T., II (London, 1875), 80.
[2] B. Weiss. Cited in Richard R. Melick, Philippians, Colossians, Philemon, vol. 32, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 336.
[3] Richard R. Melick, Philippians, Colossians, Philemon, vol. 32, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 336.
[4] Arthur A. Rupprecht, “Philemon,” in The Expositor’s Bible Commentary: Ephesians through Philemon, ed. Frank E. Gaebelein, vol. 11 (Grand Rapids, MI: Zondervan Publishing House, 1981), 453.
[5] N. T. Wright, Colossians and Philemon: An Introduction and Commentary, vol. 12, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1986), 168.
[6] F. F. Bruce, The Epistles to the Colossians, to Philemon, and to the Ephesians, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1984), 191.
[7] Emphasis mine. Bart Ehrman, Forged: Writing in the Name of God: Why the Bible’s Authors Are Not Who We Think They Are (New York: HarperOne, 2011), 93.
[8] Richard R. Melick, Philippians, Colossians, Philemon, vol. 32, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 337.
[9] N. T. Wright, Colossians and Philemon: An Introduction and Commentary, vol. 12, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1986), 168.
[10] While this letter is addressed to the “church in your house” (Phile. 2), the letter uses the singular, rather than the plural. For this reason, Rupprecht and Moule argue that this should be understood as a singular, personal letter. Arthur A. Rupprecht, “Philemon,” in The Expositor’s Bible Commentary: Ephesians through Philemon, ed. Frank E. Gaebelein, vol. 11 (Grand Rapids, MI: Zondervan Publishing House, 1981), 454.
[11] Richard R. Melick, Philippians, Colossians, Philemon, vol. 32, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 349.
[12] N. T. Wright, Colossians and Philemon: An Introduction and Commentary, vol. 12, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1986), 170.
[13] Scott Berkun, Confessions of a Public Speaker (Cambridge: O’Reilly Media, 2009), 57.
[14] N. T. Wright, Colossians and Philemon: An Introduction and Commentary, vol. 12, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1986), 177.
[15] Arthur A. Rupprecht, “Philemon,” in The Expositor’s Bible Commentary: Ephesians through Philemon, ed. Frank E. Gaebelein, vol. 11 (Grand Rapids, MI: Zondervan Publishing House, 1981), 458.
[16] Arthur A. Rupprecht, “Philemon,” in The Expositor’s Bible Commentary: Ephesians through Philemon, ed. Frank E. Gaebelein, vol. 11 (Grand Rapids, MI: Zondervan Publishing House, 1981), 458.
[17] Richard R. Melick, Philippians, Colossians, Philemon, vol. 32, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 352.
[18] F. F. Bruce, The Epistles to the Colossians, to Philemon, and to the Ephesians, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1984), 208.
[19] F. F. Bruce, The Epistles to the Colossians, to Philemon, and to the Ephesians, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1984), 208-209.
[20] Richard R. Melick, Philippians, Colossians, Philemon, vol. 32, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 354.
[21] N. T. Wright, Colossians and Philemon: An Introduction and Commentary, vol. 12, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1986), 183.
[22] Richard R. Melick, Philippians, Colossians, Philemon, vol. 32, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 354.
[23] Richard R. Melick, Philippians, Colossians, Philemon, vol. 32, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 358.
[24] Richard R. Melick, Philippians, Colossians, Philemon, vol. 32, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 359.
[25] Bruce, among many others, prefers the translation “ambassador” here. The Greek words are very similar (cf. Eph. 6:20). F. F. Bruce, The Epistles to the Colossians, to Philemon, and to the Ephesians, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1984), 212.
[26] Richard R. Melick, Philippians, Colossians, Philemon, vol. 32, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 361.
[27] N. T. Wright, Colossians and Philemon: An Introduction and Commentary, vol. 12, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1986), 188.
[28] Arthur A. Rupprecht, “Philemon,” in The Expositor’s Bible Commentary: Ephesians through Philemon, ed. Frank E. Gaebelein, vol. 11 (Grand Rapids, MI: Zondervan Publishing House, 1981), 461.
[29] Richard R. Melick, Philippians, Colossians, Philemon, vol. 32, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 361.
[30] See Paris Papyri, 10. F. F. Bruce, The Epistles to the Colossians, to Philemon, and to the Ephesians, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1984), 198.
[31] F. F. Bruce, The Epistles to the Colossians, to Philemon, and to the Ephesians, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1984), 218.
[32] Arthur A. Rupprecht, “Philemon,” in The Expositor’s Bible Commentary: Ephesians through Philemon, ed. Frank E. Gaebelein, vol. 11 (Grand Rapids, MI: Zondervan Publishing House, 1981), 462.
[33] Arthur A. Rupprecht, “Philemon,” in The Expositor’s Bible Commentary: Ephesians through Philemon, ed. Frank E. Gaebelein, vol. 11 (Grand Rapids, MI: Zondervan Publishing House, 1981), 462-463.
[34] Richard R. Melick, Philippians, Colossians, Philemon, vol. 32, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 366.
[35] Arthur A. Rupprecht, “Philemon,” in The Expositor’s Bible Commentary: Ephesians through Philemon, ed. Frank E. Gaebelein, vol. 11 (Grand Rapids, MI: Zondervan Publishing House, 1981), 462.
[36] F. F. Bruce, The Epistles to the Colossians, to Philemon, and to the Ephesians, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1984), 220.
[37] Cited in Arthur A. Rupprecht, “Philemon,” in The Expositor’s Bible Commentary: Ephesians through Philemon, ed. Frank E. Gaebelein, vol. 11 (Grand Rapids, MI: Zondervan Publishing House, 1981), 462.
[38] Richard R. Melick, Philippians, Colossians, Philemon, vol. 32, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 337.
[39] Clayton N. Jefford, Reading the Apostolic Fathers: A Student’s Introduction, Second Edition (Grand Rapids, MI: Baker Academic, 2012), 56.
[40] F. F. Bruce, The Epistles to the Colossians, to Philemon, and to the Ephesians, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1984), 200-202.