A Definitive Study Guide to Paul's Letter to Philemon

Reevaluating Paul's Letter to Philemon and the Rejection of Pro-Slavery Interpretations

Paul’s letter to Philemon has historically been subjected to significant misinterpretation, particularly as a tool to support the practice of returning slaves to their masters. However, a close reading suggests that Paul’s intentions were entirely contrary to these historical uses. This misinterpretation was especially prevalent in the pre-Civil War American South (the prewar American South), where the text was weaponized to justify an evil system. When examining ancient manuscripts of the text, visual representations often depict three key figures: Paul, usually shown on the left with a halo and a pious posture; Philemon, on the far right as the recipient; and a letter carrier who appears somewhat sheepishly. This carrier is likely Onesimus himself, whom Paul sent back to Philemon. Paul’s expectation, however, was not for Onesimus to be returned to bondage, but for Philemon to receive him no longer as a slave, but as a beloved brother in Christ. The sheepishness of the figure in the manuscript might reflect the tension of this return, as Paul makes it clear that he will personally visit to ensure his instructions are followed.

Preliminary Matters and Historical Context

The letter to Philemon is authored by the apostle Paul, as confirmed in the very first verse ($Philemon\,1$). The document is unique in that it consists of only one chapter (one verse-based letter). Scholarship generally dates the letter to Paul's first imprisonment in Rome, occurring around $AD\,61-62$. While addressed primarily to Philemon, the audience also includes Apfia, Archippus, and the specific church congregation that met within Philemon’s house. This context is vital because Philemon, as a host to fellow believers and a leader in the church, was expected to understand that keeping Onesimus in bonds was incompatible with his faith. Paul argues that Philemon must treat Onesimus with the same dignity and freedom he would afford Paul himself.

African American Readings and the Resistance to Weaponization

In her book African American Readings of Paul: Reception, Resistance, and Transformation, Lisa Bowens documents the history of interpretation regarding this letter. She highlights how free blacks and black slaves preserved faithful readings of Paul’s works to argue for their own freedom, countering the pro-slavery arguments of the era. Bowens demonstrates that while the pre-Civil War South used Philemon to argue for the legitimacy of slavery and the legal return of fugitive slaves, this was a categorical misuse of the text. Abolitionists like Frederick Douglass fought against this weaponization, asserting that slavery is not a divinely ordained institution. Biblical authors were not endorsing the practice but were instead dealing with an existing institution that resulted from living in a present sinful age—an age that is currently in the process of passing away. Paul’s theology suggests that because believers are free in Christ, they must live out that freedom now, in anticipation of the full liberation from the effects of sin that will occur at the resurrection. Consequently, Paul encourages slaves to seek freedom (as seen in $1\,Corinthians\,7$) and encourages masters to free their slaves.

The Relationship Between Paul, Onesimus, and Philemon

A common misunderstanding of the text is the assumption that Onesimus was a runaway slave who had committed a crime or fled his master. Paul never actually states that Onesimus is a runaway slave. While Onesimus was away from Philemon—perhaps sent on business or to represent Philemon—he encountered Paul. This encounter resulted in a radical life change for Onesimus, who became Paul’s spiritual child while Paul was in prison. Paul notes that both Onesimus and Philemon owe Paul their spiritual lives. Rather than returning a fugitive to his master to be punished or re-enslaved, Paul’s letter serves as a mandate for Philemon to recognize the new reality: the old slave-master relationship associated with the passing evil age has been obliterated. Philemon is instructed to receive Onesimus as a brother in Christ, physically and spiritually, reflecting the freedom they will both enjoy fully at the resurrection.

Detailed Analysis of the Letter’s Structure and the Appeal

The letter follows a specific rhetorical outline designed to persuade Philemon to act out of love rather than legalistic obligation. In verses $1-7$, Paul identifies Philemon as a valued member of the family of Jesus Christ, establishing a common familial bond that includes Paul and Onesimus. This sets the stage for the formal appeal on behalf of Onesimus. In the second section, Paul writes that although he has the authority in Christ to "command" Philemon to do what is required (to free Onesimus), he prefers to appeal to him for "love’s sake." Paul describes Onesimus as his "child" and his "very heart," noting in verse $13$ that he would have liked to keep Onesimus to serve him during his imprisonment. Paul uses a "hint, hint" approach to point out that while Onesimus was helpful to him, Philemon was not present to do the same. However, Paul refuses to keep Onesimus without Philemon’s consent, desiring that Philemon’s "goodness"—the act of freeing Onesimus—be done willingly and not by compulsion.

Eternal Brotherhood vs. Temporal Bondage

In verses $15-16$, Paul provides a theological perspective on Onesimus's absence, suggesting that he was "parted" from Philemon for a short time so that Philemon might have him back "forever." This "forever" refers to an eternal relationship in Christ that transcends the temporal, passing institution of slavery. Paul explicitly charges Philemon in verse $16$ to receive him "no longer as a bondservant (or better yet, a slave), but more than a slave, as a beloved brother." Paul emphasizes that this brotherhood exists "both in the flesh and in the Lord," meaning the freedom should be lived out physically in this world, not just as a spiritual concept. In verse $17$, the instruction is clear: "If you consider me a partner, receive him as you would receive me." Since Philemon would never receive Paul as a slave, he cannot receive Onesimus as one. Paul concludes this section in verse $21$ by expressing confidence in Philemon’s obedience, even suggesting that Philemon will do "more than I say." Finally, in verse $22$, Paul adds a layer of accountability by asking Philemon to prepare a guest room for him, signaling a future visit where Paul will see firsthand if Philemon has lived out his duty to Christ by freeing his brother.