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Epistle to Philemon
The Epistle to Philemon is a Pauline epistle of the New Testament of the Christian Bible. It is a prison letter, authored by Paul the Apostle (the opening verse also mentions Timothy), to Philemon, a leader in the Colossian church. Paul does not identify himself as an apostle with authority, but as "a prisoner of Jesus Christ", calling Timothy "our brother", and addressing Philemon as "fellow labourer" and "brother" (Philemon 1:1; 1:7; 1:20). Onesimus, a slave who had escaped from his master Philemon, was returning with this epistle wherein Paul asked Philemon to receive him as a "brother beloved" (Philemon 1:9–17). The letter appeals on behalf of Onesimus, who had subsequently became a Christian through Paul. Paul requests that Philemon receive Onesimus not as a slave but as a beloved brother in Christ, offering to repay any debt Onesimus owes.
Philemon was a wealthy Christian, possibly a bishop of the church that met in his home (Philemon 1:1–2) in Colossae. This letter is now generally regarded as one of the undisputed works of Paul. It is the shortest of Paul's extant letters, consisting of only 335 words in the Greek text.
The epistle emphasizes reconciliation, forgiveness, and Christian fellowship, addressing themes of slavery, freedom, and ethical conduct within the Roman social context. While it does not explicitly condemn slavery, it reframes master-servant relationships in spiritual terms, highlighting the moral and social transformation encouraged within early Christian communities.
The Epistle to Philemon was composed around AD 57–62 by Paul while in prison at Caesarea Maritima (early date) or more likely from Rome (later date) in conjunction with the composition of Colossians.
The Epistle to Philemon is attributed to the apostle Paul, and this attribution has rarely been questioned by scholars. Along with six others, it is numbered among the "undisputed letters", which are widely considered to be authentically Pauline. The main challenge to the letter's authenticity came from a group of German scholars in the nineteenth century known as the Tübingen School. Their leader, Ferdinand Christian Baur, only accepted four New Testament epistles as genuinely written by Paul: Romans, 1 and 2 Corinthians and Galatians. Commenting on Philemon, Baur described the subject matter as "so very singular as to arouse our suspicions", and concluded that it is perhaps a "Christian romance serving to convey a genuine Christian idea". This view is now largely considered to be outdated and finds no support in modern scholarship.[citation needed]
The opening verse of the salutation also names Timothy alongside Paul. This, however, does not mean that Timothy was the epistle's co-author. Rather, Paul regularly mentions others in the address if they have a particular connection with the recipient. In this case, Timothy may have encountered Philemon while accompanying Paul in his work in Ephesus.
According to the most common interpretation, Paul wrote this letter on behalf of Onesimus, a runaway slave who had wronged his owner Philemon.[clarification needed] A slave running away was in and of itself illegal. It is often assumed that Onesimus had fled after stealing money, as Paul states in verse 18 that if Onesimus owes anything, Philemon should charge this to Paul's account. Sometime after leaving, Onesimus came into contact with Paul, although again the details are unclear. He may have been arrested and imprisoned alongside Paul. Alternatively, he may have previously heard Paul's name (as his owner was a Christian) and so travelled to him for help. After meeting Paul, Onesimus became a Christian believer. An affection grew between them, and Paul would have been glad to keep Onesimus with him. However, he considered it better to send him back to Philemon with an accompanying letter, which aimed to effect reconciliation between them as Christian brothers. The preservation of the letter suggests that Paul's request was granted.
Onesimus' status as a fugitive slave was challenged by Allen Dwight Callahan in an article published in the Harvard Theological Review and in a later commentary. Callahan argues that, beyond verse 16, "nothing in the text conclusively indicates that Onesimus was ever the chattel of the letter's chief addressee. Moreover, the expectations fostered by the traditional fugitive slave hypothesis go unrealized in the letter. Modern commentators, even those committed to the prevailing interpretation, have tacitly admitted as much." Callahan argues that the earliest commentators on this work – the homily of Origen and the Anti-Marcion Preface – are silent about Onesimus' possible servile status, and traces the origins of this interpretation to John Chrysostom, who proposed it in his Homiliae in epistolam ad Philemonem, during his ministry in Antioch, circa 386–398. In place of the traditional interpretation, Callahan suggests that Onesimus and Philemon are brothers both by blood and religion, but who have become estranged, and the intent of this letter was to reconcile the two men. Ben Witherington III has challenged Callahan's interpretation as a misreading of Paul's rhetoric. Further, Margaret M. Mitchell has demonstrated that a number of writers before Chrysostom either argue or assume that Onesimus was a runaway slave, including Athanasius, Basil of Caesarea and Ambrosiaster.
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Epistle to Philemon
The Epistle to Philemon is a Pauline epistle of the New Testament of the Christian Bible. It is a prison letter, authored by Paul the Apostle (the opening verse also mentions Timothy), to Philemon, a leader in the Colossian church. Paul does not identify himself as an apostle with authority, but as "a prisoner of Jesus Christ", calling Timothy "our brother", and addressing Philemon as "fellow labourer" and "brother" (Philemon 1:1; 1:7; 1:20). Onesimus, a slave who had escaped from his master Philemon, was returning with this epistle wherein Paul asked Philemon to receive him as a "brother beloved" (Philemon 1:9–17). The letter appeals on behalf of Onesimus, who had subsequently became a Christian through Paul. Paul requests that Philemon receive Onesimus not as a slave but as a beloved brother in Christ, offering to repay any debt Onesimus owes.
Philemon was a wealthy Christian, possibly a bishop of the church that met in his home (Philemon 1:1–2) in Colossae. This letter is now generally regarded as one of the undisputed works of Paul. It is the shortest of Paul's extant letters, consisting of only 335 words in the Greek text.
The epistle emphasizes reconciliation, forgiveness, and Christian fellowship, addressing themes of slavery, freedom, and ethical conduct within the Roman social context. While it does not explicitly condemn slavery, it reframes master-servant relationships in spiritual terms, highlighting the moral and social transformation encouraged within early Christian communities.
The Epistle to Philemon was composed around AD 57–62 by Paul while in prison at Caesarea Maritima (early date) or more likely from Rome (later date) in conjunction with the composition of Colossians.
The Epistle to Philemon is attributed to the apostle Paul, and this attribution has rarely been questioned by scholars. Along with six others, it is numbered among the "undisputed letters", which are widely considered to be authentically Pauline. The main challenge to the letter's authenticity came from a group of German scholars in the nineteenth century known as the Tübingen School. Their leader, Ferdinand Christian Baur, only accepted four New Testament epistles as genuinely written by Paul: Romans, 1 and 2 Corinthians and Galatians. Commenting on Philemon, Baur described the subject matter as "so very singular as to arouse our suspicions", and concluded that it is perhaps a "Christian romance serving to convey a genuine Christian idea". This view is now largely considered to be outdated and finds no support in modern scholarship.[citation needed]
The opening verse of the salutation also names Timothy alongside Paul. This, however, does not mean that Timothy was the epistle's co-author. Rather, Paul regularly mentions others in the address if they have a particular connection with the recipient. In this case, Timothy may have encountered Philemon while accompanying Paul in his work in Ephesus.
According to the most common interpretation, Paul wrote this letter on behalf of Onesimus, a runaway slave who had wronged his owner Philemon.[clarification needed] A slave running away was in and of itself illegal. It is often assumed that Onesimus had fled after stealing money, as Paul states in verse 18 that if Onesimus owes anything, Philemon should charge this to Paul's account. Sometime after leaving, Onesimus came into contact with Paul, although again the details are unclear. He may have been arrested and imprisoned alongside Paul. Alternatively, he may have previously heard Paul's name (as his owner was a Christian) and so travelled to him for help. After meeting Paul, Onesimus became a Christian believer. An affection grew between them, and Paul would have been glad to keep Onesimus with him. However, he considered it better to send him back to Philemon with an accompanying letter, which aimed to effect reconciliation between them as Christian brothers. The preservation of the letter suggests that Paul's request was granted.
Onesimus' status as a fugitive slave was challenged by Allen Dwight Callahan in an article published in the Harvard Theological Review and in a later commentary. Callahan argues that, beyond verse 16, "nothing in the text conclusively indicates that Onesimus was ever the chattel of the letter's chief addressee. Moreover, the expectations fostered by the traditional fugitive slave hypothesis go unrealized in the letter. Modern commentators, even those committed to the prevailing interpretation, have tacitly admitted as much." Callahan argues that the earliest commentators on this work – the homily of Origen and the Anti-Marcion Preface – are silent about Onesimus' possible servile status, and traces the origins of this interpretation to John Chrysostom, who proposed it in his Homiliae in epistolam ad Philemonem, during his ministry in Antioch, circa 386–398. In place of the traditional interpretation, Callahan suggests that Onesimus and Philemon are brothers both by blood and religion, but who have become estranged, and the intent of this letter was to reconcile the two men. Ben Witherington III has challenged Callahan's interpretation as a misreading of Paul's rhetoric. Further, Margaret M. Mitchell has demonstrated that a number of writers before Chrysostom either argue or assume that Onesimus was a runaway slave, including Athanasius, Basil of Caesarea and Ambrosiaster.