Introduction

The Epistle to Philemon was written and dispatched at the same time as the Epistle to the Colossians. We offer a commentary on the former together with the latter, even though by its content the Epistle to Philemon is very fittingly placed alongside the pastoral epistles, for it gives pastors a most edifying example of the care for the salvation of souls and of how one ought to act in circumstances similar to those with which the epistle deals.

“Philemon was among those who believed; he lived in Colossae, where his house has been preserved to this day,” writes Theodoret. “He was one of the honoured and noble men” (St. John Chrysostom). He was converted to the faith by St. Paul himself, who therefore writes to him: “thou owest unto me even thine own self besides” (v. 19). Where he was converted, there is no indication. One may suppose it was in Ephesus, during the Apostle’s lengthy sojourn there, for Colossae and Ephesus maintained constant relations — commercial and, it seems, administrative. Having believed, St. Philemon did not remain without fruit, but presented in his own person and in his entire household a model of faith and of life according to the faith. St. Paul calls him his “fellow-worker”; hence one must suppose that he contributed considerably to the conversion of his fellow-citizens, now by himself, now together with Epaphras; and he furthered the perseverance of those who had believed by making his house a place of assembly for them, where they were nourished both by teaching and by the sacraments. In general, “his house was a haven for all the saints, and St. Paul testifies that through him ‘the hearts of the saints have been refreshed’ (v. 7)” (St. John Chrysostom). At the time when the epistle was written, there is no indication that he belonged to the ordained ministry. But afterwards, as tradition relates, he became a bishop — according to some, in Colossae itself (Apostolic Constitutions, 7.49); according to others, in Gaza — and received a martyr’s crown under Nero in Colossae, together with Archippus and Apphia, at the hands of the governor of Ephesus. His feast, together with Archippus and Apphia, is on 22 February.

Onesimus was a servant of Philemon (v. 16). Having offended in some way against his master’s interests (vv. 11, 18) and fearing punishment, which in those days was very severe, he fled and made his way to Rome, where St. Paul was then imprisoned. St. Paul may have been known to him from the time of Philemon’s conversion, whom he may have accompanied to Ephesus; for slaves in those days, though under heavy oppression, not infrequently earned positions of trust with their masters and were held in esteem by outsiders. Onesimus is to be counted among such, it seems; hence the Apostle in the Epistle to the Colossians spoke of him as “one of yourselves” (Col 4:9), as a person well known to all and not in ill repute. As Philemon’s trusted servant, he accompanied him everywhere, was with him in Ephesus when Philemon turned to the faith, but he himself remained in unbelief at that time and afterwards — perhaps because there was no occasion for him to think on such things. Now, however, at liberty, he was drawn either with others to hear St. Paul, or perhaps was led to the preaching by Epaphras — or, more truly, the grace of God found a place in him and brought him to the one who could provide healing for his ailing soul. Having listened to St. Paul, he turned to the faith and received in holy baptism the grace of regeneration. St. Paul came to love him greatly, even calling him “my own heart” (v. 12). One must suppose that Onesimus was adorned with most lovable qualities that had been further elevated under the action of grace, and that his transgression against his master was in some way accidental. On account of these qualities, St. Paul wished to retain him at his side, that he might serve him in his bonds; but he resolved not to do this without his master’s consent, though he was confident that Philemon would raise no objection. He therefore resolved to send him back to Philemon, so that the latter, if he found it convenient, might of his own free will return Onesimus to serve the Apostle temporarily in prison (v. 14). At this time it was necessary to send Tychicus to Colossae with the epistle; and St. Paul joined Onesimus to him as a travelling companion.

Though justified by faith and received into the grace of God, Onesimus nonetheless remained answerable before his master. Therefore, in sending him back to Philemon, St. Paul thought it necessary to write to the latter and to ask him to show mercy to his slave — guilty and a runaway — to forgive him and receive him no longer as a slave but as a beloved brother, one spiritually begotten by the same father who had begotten Philemon himself. It is to this persuasion of Philemon that the content and purpose of St. Paul’s epistle to him are devoted.

It is considered very credible that Philemon, himself so generous by nature, fulfilled St. Paul’s desire and, having received Onesimus into his love, sent him back to St. Paul — apparently as a free man. Tradition then considers him bishop of Beroea in Macedonia and a martyr in Rome under Trajan. Onesimus, bishop of Ephesus after St. Timothy, would therefore be a different person. His feast is on 15 February.

These remarks provide an answer to all the customary questions about the epistle: when, where, on what occasion, with what purpose it was written, and what it contains. But some raise the question whether it was worthwhile to include in the canon of sacred books an epistle of such private content. We offer the resolution of this question as proposed by St. John Chrysostom. “Some say that this epistle ought not to have been joined to the canon of sacred books, since it concerns a trivial matter, merely one individual; but let those who express such disapproval know that they themselves deserve much reproach. For not only such brief epistles, written about such ordinary subjects, should have been received (into the canon); it would be desirable that someone were able to recount for us the full history of the Apostles, so that not only what they wrote and said, but all else of their manner of life — what they ate and when they ate, when they sat and where they went, what they did each day, in what lands they were, what houses they entered, and where they sailed — might be set forth in detail. Such great benefit is contained in everything they did! But many do not know the benefit that derives from this, and therefore voice their disapproval. If, gazing only at lifeless places where they sat or were bound, we often turn there in our thoughts, contemplate their virtues, and are roused from our own heedlessness and become more zealous — how much more would it be so if we were to hear their words and other deeds? If about a friend, everyone asks where he lives, what he does, where he is going — should we not, tell me, know all this about the universal teachers of the world? He who lives spiritually — his clothing, his gait, his words, his deeds, everything in general, brings benefit to those who hear; and there is no obstacle or difficulty in this. Moreover, it is useful for you to know that this epistle touches on matters of necessity. See, then, how much good is contained within it.” The indication of lessons drawn from this epistle is stated more briefly by Blessed Theophylact, guided throughout by St. John Chrysostom. “In the first place,” he writes, “it teaches us to have concern even for those who are, seemingly, of little account — as the Lord also says: “’Take heed that ye despise not one of these little ones’” (Mt 18:10); in the second place — that if a slave so unreasonable and ill-disposed has been converted, no one ought to despair, and especially those who have grown up in freedom; in the third place — that one ought not, under the pretext of piety, to wrest slaves from their masters against the masters’ will; in the fourth place — that one ought not to treat virtuous slaves with contempt, nor be ashamed of them, since St. Paul calls Onesimus his own child.” Let us add to this: St. Paul said more than once in his epistles that in Christ Jesus “there is neither slave nor free.” From his manner of acting toward Onesimus we see that his word was not a bare word, but was the expression of the substance of the matter. The grace of God so united all believers that in the depths of their hearts they considered themselves kin brothers and sisters, of whatever rank or station they might be. And the Saviour pointed to certain other laws of spiritual kinship, saying: Who is my mother and who are my brothers? — Hence it follows that in Christianity a change of outward position is of no account and is not required. Christianity is entirely directed toward the ordering of the spirit, not of the outward position, bringing its Christian spirit everywhere and by that spirit alone opening the entrance into the Kingdom of God to all. “Therefore,” — to conclude with the words of St. John Chrysostom — “the blessed Paul also gives slaves this excellent counsel: “’Art thou called being a slave? care not for it’” (1Cor 7:21), that is, remain in slavery. And most necessary of all is that the word of God be not blasphemed, as St. Paul says in another epistle: “’Let as many servants as are under the yoke count their own masters worthy of all honour, that the name of God and his doctrine be not blasphemed’” (1Tim 6:1). Even pagans will say that a slave also can please God; otherwise many would be forced to blaspheme and say that Christianity overturns the entire order of life by taking slaves away from masters and doing violence. — After such merits, though we have not said everything, will anyone still think that this epistle has been included (in the canon of sacred books) in vain? Would that not be the height of folly? So then, I entreat you, let us hear the epistle written by the Apostle with attention; having already received so much benefit from it, we shall receive still more at the reading itself.”

Despite being so short, this epistle in its outward form has everything that the larger epistles have: it has its own 1) preface, vv. 1–7, and 3) postscript, vv. 22–25, and 2) the body of the epistle — the petition to receive graciously the erring but penitent slave — vv. 8–21.

The epistle consists of one chapter in its entirety; all references are to verse numbers only. — Ed.