Socio-Historical and Exegetical Analysis of Philemon

Socio-Historical Background

The Epistle of Paul to Philemon has often been called a captivity epistle because it was written while Paul was imprisoned for his Christian faith. The frequent references to the Church and to Philemon's house underline the fact that Paul likely intended this to be a public, instructive letter rather than simply a private document conveying information (Witherington 54). Philemon is usually studied in conjunction with Philippians, Colossians, and Ephesians (Witherington 1). Although the authorship of Ephesians is in doubt, the majority of biblical scholars believe that Paul is likely the author of Philemon.

Unlike the so-called Pastoral Epistles, Philemon can thus be viewed as a relatively reliable account of Paul's own views. What we know of Paul is that he was originally a Pharisee, allegedly once persecuted Jesus (according to Acts, a less reliable account not written by Paul himself), and that "Paul and his parents were rounded up and sent to Tarsus in Cilicia as part of a massive exile of the Jewish population by the Romans to rid the area of further potential trouble" (Tabor). Paul wrote his epistles delineating the correct ways in which the emerging early Christian community should behave and conduct itself. "There is almost universal agreement that a proper historical study of Paul should begin with the seven genuine letters, restricting one's analysis to what is most certainly coming from Paul's own hand" (Tabor).

Paul's words were often used to support radical, inclusive ideologies in many early Christian movements, including a more accepting attitude towards women's ability to preach, as in the apocryphal The Acts of Paul and Thecla (Tabor). The roots of this can be seen in Philemon, in which Paul makes a case for a master forgiving and accepting back a slave after that slave has become a Christian under Paul's tutelage. The letter underlines the all-encompassing, democratic spirit present in at least some of Paul's writings.

Exegetical Observations

Phm 1:1 — Paul, a prisoner of Christ Jesus [rep], and Timothy our brother,

To Philemon our dear friend and co-worker, 2 to Apphia our sister, to Archippus our fellow soldier, and to the church in your house:

Phm 1:3 — Grace to you and peace from God our Father and the Lord Jesus Christ. [rep]

Phm 1:4 — When I remember you in my prayers, I always thank [verb] my God 5 because I hear [verb] of your love for all the saints and your faith toward the Lord Jesus. 6 I pray [verb] that the sharing of your faith may become effective when you perceive [verb] all the good that we may do for Christ. 7 I have indeed received [verb] much joy and encouragement from your love, because the hearts of the saints have been refreshed through you, my brother.

Phm 1:8 — For this reason, though I am bold enough in Christ to command [verb] you to do your duty, 9 yet I would rather appeal to you on the basis of love — and I, Paul, do this as an old man [imag], and now also as a prisoner of Christ Jesus [emo]. 10 I am appealing to you for my child, Onesimus, whose father I have become during my imprisonment [emo]. 11 Formerly he was [verb] useless to you, but now he is indeed useful both to you and to me. 12 I am sending him, that is, my own heart, back to you [imag]. 13 I wanted to keep him with me, so that he might be of service to me in your place during my imprisonment for the gospel [imag]; 14 but I preferred to do nothing without your consent, in order that your good deed might be voluntary and not something forced. 15 Perhaps this is the reason he was separated from you for a while, so that you might have him back forever, 16 no longer as a slave [imag] 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 [imag].

Phm 1:17 — So if you consider me your partner, welcome him as you would welcome me [rep]. 18 If he has wronged you in any way, or owes you anything, charge that to my account [imag]. 19 I, Paul [rep], am writing this with my own hand [verb]: I will repay it [imag]. I say nothing about your owing [verb] me even your own self. 20 Yes, brother, let me have this benefit [verb] from you in the Lord! Refresh my heart in Christ. 21 Confident of your obedience, I am writing [rep] to you, knowing that you will do even more than I say.

Phm 1:22 — One thing more: prepare a guest room for me, for I am hoping through your prayers to be restored to you [imag].

Phm 1:23 — Epaphras, my fellow prisoner in Christ Jesus [rep], sends greetings to you, 24 and so do Mark, Aristarchus, Demas, and Luke, my fellow workers [imag].

Phm 1:25 — The grace of the Lord Jesus Christ be with your spirit [rep].

Key Observations

One of the most notable aspects of Philemon is the imagery Paul uses to express his condition. He calls himself a prisoner in Christ Jesus, and he is quite literally imprisoned because of his religious beliefs. Paul also regards himself as a willing prisoner who has joined in union with Christ until the end of days. The literal prison takes on metaphorical and metaphysical symbolism as Paul bolsters the spirits of the Christian community. This idea of Christians as free — even free to take on the yoke of imprisonment or bondage — is also reflected in Paul's comment that he is "bold enough in Christ to command" Philemon to do his duty, yet would rather Philemon act out of love (1:8). Christians are always free, even when imprisoned like Paul, because they can choose to redeem themselves, just as Philemon's slave has done.

This stress on freedom and slavery ties directly into Paul's request that Philemon accept his runaway slave Onesimus, who apparently committed a crime against his master. According to the text, Onesimus was converted to Christianity by Paul during Paul's imprisonment. The man who was once a useless slave is now useful. "Formerly he was useless to you, but now he is indeed useful both to you and to me" (1:11). Now that Onesimus is redeemed, he is useful not only as a moral and productive servant but also in the cosmological and theological sense that he is now justified before Christ. Paul elaborates on the concept of a servant's utility: Onesimus was presumably useless before because he stole and ran away. In Paul's eyes, however, the slave's utility has increased not simply because he has repented but because he has become a Christian.

Alongside the language of bondage, Paul also employs the language of paying a debt. Onesimus was apparently regarded as his master's property and thus, in effect, stole himself away. Paul returns Onesimus to Philemon, even while expressing that he would have liked to keep the man as company. He also accepts responsibility for any transgressions the slave may have committed in the past and may commit in the future, suggesting that he and Onesimus are now one, united as Christians. "If he has wronged you in any way, or owes you anything, charge that to my account. I, Paul, am writing this with my own hand: I will repay it. I say nothing about your owing me even your own self" (1:18–19). Paul thus vouches for the man's goodness and in effect ties his own moral account to that of the slave. For a broader discussion of slavery in the ancient world that contextualizes Onesimus's legal situation, the historical record is instructive.

Works Cited

Tabor, James. "The Quest for the Historical Paul." Biblical History Daily. 14 Aug. 2016. Web. 7 Dec. 2016.

Witherington, Ben. The Letters to Philemon, the Colossians, and the Ephesians: A Socio-Rhetorical Commentary on the Captivity Epistles. Wm. B. Eerdmans Publishing, 2007. Print.