Philemon

Hastings' Dictionary of the New Testament

(Φιλήμων)

Philemon was a citizen of Colossae (cf.  Colossians 4:9 with  Philemon 1:11) and a convert of St. Paul ( Philemon 1:19). His conversion took place not at Colossae ( Colossians 2:1), but presumably during the Apostle’s three years’ abode at Ephesus, between which town and the cities of the Lycus (of which Colossae was one) the relations were intimate (see Lightfoot, Colossians3, 1879, p. 31). There is no reliable evidence of Philemon’s holding any office in the Church either at Colossae or elsewhere, although the Apost. Const. (vii. 46) represent him as ‘bishop’ of Colossae, and pseudo-Dorotheus (6th cent.) as bishop of Gaza: but manifestly he was an influential member of the Colossian Christian community. St. Paul calls him a fellow-labourer (συνεργός), who had an Ecclesia, or gathering of Christians, in his home ( Philemon 1:1-2). He must have been a well-to-do citizen, possessing a house large enough for this purpose, along with means sufficient to enable him liberally to ‘distribute to the necessity of saints.’ The Apostle testifies that ‘the hearts of the saints were refreshed’ by Philemon’s loving fellowship and helpful bounty ( Philemon 1:6-7). St. Paul’s past experience of Philemon’s ‘love and faith,’ generosity to fellow-believers, and loyalty to himself, gave the Apostle ‘confidence’ in interceding with his friend on behalf of that friend’s runaway but now converted slave, Onesimus, and in beseeching Philemon not only to forgive the slave’s misdemeanours, but to receive him as now a brother in Christ. According to a probably well-founded tradition, the Apostle’s confidence was not misplaced (see Onesimus). The Greek Menaea (under Nov. 22) represent Philemon as having suffered martyrdom during Nero’s reign (see Tillemont, i. 290, 574, quoted by Lightfoot, Colossians 3, p. 306).

Philemon, like Onesimus, is quite a common Greek name and is specially notable in the Phrygian legend of Philemon and Baucis (Ovid, Metam. vii. 626), the two peasants who hospitably entertained gods unawares, and whose story may have suggested to the Lystrans in adjacent Lycaonia their procedure as related in Acts 13.

Literature.-See under following article.

Henry Cowan.

Holman Bible Dictionary

 Philippians 1:19 Acts 19:10 Philippians 1:1

Paul's only epistle of a private and personal nature that is included in the New Testament was written to Philemon in A.D. 61. This epistle concerned a runaway slave. This slave, Onesimus, had robbed Philemon and escaped to Rome. There Onesimus found the apostle Paul who was imprisoned. Paul wrote to Philemon concerning Onesimus. Paul sent both the epistle and Onesimus back to Colosse. The epistle states that Onesimus was now a Christian. Paul requested that Philemon forgive and receive Onesimus not as a slave but as a brother ( Philippians 1:16 ). This request was not made from Paul's apostolic authority but tenderly as a Christian friend. Paul wrote, “Receive him as myself” ( Philippians 1:17 ).

Paul also stated that he was willing to pay any damages caused by Onesimus. Some scholars indicate that Paul may have been asking subtly that Philemon release Onesimus so that he could return and aid Paul in his evangelistic endeavors. Philemon had a judicial right to punish severely or even kill Onesimus. Paul's short epistle of some three hundred and fifty-five Greek words challenged Philemon to apply Christian love in dealing with Onesimus. Paul's approach eventually caused the end of slavery. See Onesimus; Paul; Slavery.

Outline

I. Greetings of Grace and Peace (1-3)

II. Commendation for Philemon's Love, Faith, and Example (4-7)

III. Plea for Onesimus on Basis of Friendship (8-22)

IV. Closing Salutation (23-25)

Kenneth Hubbard

Fausset's Bible Dictionary

A Christian householder who hospitably entertained the saints ( Philemon 1:7) and befriended them with loving sympathy at Colossae, for Onesimus and Archippus were Colossians ( Colossians 4:9;  Colossians 4:17;  Philemon 1:1-2;  Philemon 1:10); to whom Paul wrote the epistle. He calls Philemon "brother," and says "thou owest unto me even thine own self," namely, as being the instrument of thy conversion ( Philemon 1:19); probably during Paul's long stay at the neighboring Ephesus ( Acts 19:10), when "all they which dwelt in Asia heard the word of the Lord Jesus."  Colossians 2:1 shows Paul had not in person visited Colosse, though he must have passed near it in going through Phrygia on his second missionary tour ( Acts 16:6).

The character which Paul gives Philemon for "love and faith toward the Lord Jesus and all saints," so that "the bowels of the saints were refreshed by him," and Paul had "confidence in his obedience that he would do even more than Paul said" is not mere politic flattery to induce him to receive his slave Cnesimus kindly, but is the sincere tribute of the apostle's esteem. Such Christian masters, treating their slaves as "above servants" ( Philemon 1:16), "brothers beloved both in the flesh and in the Lord," mitigated the evil of slavery and paved the way for its abolition. In the absence of a regular church building, Philemon opened his house for Christian worship and communion ( Philemon 1:2; compare  Romans 16:5). He "feared God with all his house," like Abraham ( Genesis 18:19), Joshua ( Joshua 24:15), and Cornelius ( Acts 10:2,). The attractive power of such a religion proved its divine origination, and speedily, in spite of persecutions, won the world.

Bridgeway Bible Dictionary

Among the letters Paul wrote while imprisoned in Rome (see  Acts 28:16;  Acts 28:30) were two that went to the town of Colossae in Asia Minor. One was for the church in Colossae, the other for Philemon, the Christian in whose house the Colossian church met (Philem 2). In both letters Paul mentions that Epaphras, Mark, Luke, Aristarchus and Demas are with him in his imprisonment ( Colossians 1:7-8;  Colossians 4:10;  Colossians 4:12;  Colossians 4:14; Philem 23-24). In both letters he sends a message to Archippus, who was engaged in God’s work in Colossae ( Colossians 4:17; Philem 2). In particular, Paul talks about Onesimus, a slave who had worked in the house of Philemon ( Colossians 4:9; Philem 10).

Onesimus had fled from his master and, in search of a new life of freedom, had found his way to Rome. There he met Paul, repented of his wrongdoing and became a Christian. He knew that, being a Christian, he should return to his master to correct the wrong he had done. Paul knew Philemon well, and was in fact the person through whom Philemon had first believed the gospel (Philem 19). Paul therefore wrote to Philemon, and though his letter was only a brief personal note, it has been preserved as part of the sacred writings.

Contents of the letter

Paul greets Philemon with a note of thanks that Philemon’s faith has been such an encouragement to the Colossian church (1-7). He then asks Philemon to forgive Onesimus (8-14) and to welcome him back as a brother in Christ, as if he were welcoming Paul himself (15-20). He closes with a few personal notes and greetings from his friends (21-25).

Watson's Biblical & Theological Dictionary

was an inhabitant of Colosse; and from the manner in which he is addressed by St. Paul in his epistle to him, it is probable that he was a person of some consideration in that city. St. Paul seems to have been the means of converting him to the belief of the Gospel,  Philippians 1:19 . He calls him his fellow-labourer; and from that expression some have thought that he was bishop or deacon of the church at Colosse; but others have been of opinion, that he was only a private Christian, who had shown a zealous and active disposition in the cause of Christianity, without holding any ecclesiastical office. We learn from this epistle itself, that it was written when St. Paul was a prisoner, and when he had hope of soon recovering his liberty,  Philippians 1:1;  Philippians 1:22; and thence we conclude that it was written toward the end of his first confinement at Rome. This epistle has always been deservedly admired for the delicacy and address with which it is written; and it places St. Paul's character in a very amiable point of view. He had converted a fugitive slave to the Christian faith; and he here intercedes with his master in the most earnest and affectionate manner for his pardon; he speaks of Onesimus in terms calculated to soften Philemon's resentment, engages to make full compensation for any injury which he might have sustained from him, and conjures him to reconciliation and forgiveness by the now endearing connection of Christian brotherhood. See Onesimus .

Hastings' Dictionary of the Bible

Philemon Known only as the person addressed by St. Paul on behalf of the runaway slave Onssimus (  Philippians 1:1 ). The closeness of the personal tie between him and the Apostle is expressed in the terms ‘beloved and fellow-worker,’ and appears in the familiar confidence with which St. Paul presses his appeal. From   Colossians 4:9 it seems that Onesimus, and therefore Philemon, resided in Colossæ; Archippus , too, who is joined with Philemon in the salutation, is a Colossian (  Colossians 4:17 ), and there is no reason to doubt the natural supposition that St. Paul’s greeting is to husband, wife ( Apphia ), and son, with the church in Philemon’s house. That he was of good position is suggested not only by his possession of slaves, but also by his ministry to the saints and by Paul’s hope to lodge with him (Philem v. 22). He apparently owed his conversion to St. Paul (v. 18), possibly during the long ministry in Ephesus (  Acts 19:10 ), for the Apostle had not himself visited Colossæ (  Colossians 2:1 ).

S. W. Green.

Smith's Bible Dictionary

Phile'mon. The name of the Christian, to whom Paul addressed his Epistle in behalf of Onesimus. He was a native, probably, of Colosse, or at all events, lived in that city, when the apostle wrote to him: first, because Onesimus was a Colossian,  Colossians 4:9, and secondly, because Archippus was a Colossian,  Colossians 4:17, whom Paul associates with Philemon, at the beginning of his letter.  Philemon 1:1-2.

It is related that Philemon became bishop of Colosse, and died, as a martyr, under Nero. It is evident from the letter to him that Philemon was a man of property and influence, since he is represented as the head of a numerous household, and as exercising an expensive liberality toward his friends, and the poor in general. He was indebted to the apostle Paul as the medium of his personal participation in the gospel. It is not certain under what circumstances, they became known to each other. It is evident that, on becoming a disciple, he gave no common proof of the sincerity and power of his faith. His character, as shadowed forth in the Epistle to him, is one of the noblest, which the sacred record makes known to us.

People's Dictionary of the Bible

Philemon ( Fî-Lç'Mon ), Epistle to. Written by Paul from Rome, probably near the close of a.d. 62. It is cited by Tertullian, Origen, and Eusebius. Onesimus, a servant of Philemon, had fled to Rome, was there converted, serving Paul for a season, but was sent back to his former master by Paul, who wrote this epistle, chiefly to conciliate the feelings of Philemon toward his penitent servant, and now fellow-disciple. Philem. 1.

American Tract Society Bible Dictionary

A rich citizen of Colosse, in Phrygia, to whom Paul wrote an epistle, on occasion of sending back to him his servant Onesimus. Philemon, converted by the instrumentality of Paul, is exhorted to receive Onesimus as "a brother beloved." Paul was then a prisoner at Rome. His letter is universally admired for its delicacy, courtesy, and manliness. See ONESIMUS, and EPISTLE.

Hawker's Poor Man's Concordance And Dictionary

The master of Onesimus. See Epistle to Philemon ( Philemon 1:1:1-25). See Onesimus

Easton's Bible Dictionary

 Colossians 4:9 Philippians 1:2

Cyclopedia of Biblical, Theological and Ecclesiastical Literature

( Φιλήμων , Affectionate), a Christian to whom Paul addressed his epistle in behalf of Onesimus. A.D. 57. He was a native probably of Colosse, or at all events lived in that city when the apostle wrote to himi; first, because Onesimus was a Colossian ( Colossians 4:9); and, secondly, because Archippus was a Colossian ( Colossians 4:17), whom Paul associates with Philemon at the beginning of his letter ( Philemon 1:1-2). Wieseler (Chronologic, page 452) argues, indeed, from  Colossians 4:17, that Archippus was a Laodicean; but the Εἴπατε in that passage on which the poilnt turns refers evidently to the Colossians (of whom Archippus was one therefore), and not to the Church at Laodicea spoken of in the previous verse, as Wieseler inadvertently supposes. Theodoret (Proaem. In Epist. Ad Phil.) states the ancient opinion in saying that Philemon was a citizen of Colossme, and that his house was pointed out there as late as the 5th century. The legendary history supplies nothing on which we can rely. It is related that Philemon became bishop of Colossae (Constit. Apost. 7:46), and died as a martyr under Nero. From the title of" fellow-workman" ( Συνεργός ) given him in the first verse, some (Michaelis, Einleit. 2:1274) make him a deacon, but without proof. But, according to Pseudo- Dorotheus, lie had been bishop in Gaza (see Witsius, Mliscel. Leidens. page 193 sq.). The Apphia mentioned in the epistle was nearly connected with Philemon, but whether or not she was his wife there are no means of determlining (comp. esp. Hofmann, Introd. in Epist. ad Colos. page 52 sq.; Bertholdt, Einleit. 6:3631 sq.). It is apparent from the letter to him that Philemon was a man of property and influence, since he is represented as the head of a numerous household, and as exercising an expensive liberality towards his friends and the poor in general. He was indebted to the apostle Pa!l as the medium of his personal participation in the Gospel. All interpreters agree in assigning that significance to Σεαυτ Ν Μοι Προσοφείλεις in  Philemon 1:19.

It is not certain under what circumstances they became known to each other. If Paul visited Colosse when he passed through Phrygia on his second missionary journey ( Acts 16:6), it was undoubtedly there, and at that time, that Philemon heard the Gospel and attached himself to the Christian party. On the contrary, if Paul never visited that city in per son, as many critics infer from  Colossians 2:1, then the best view is that he was converted during Paul's protracted stay at Ephesus ( Acts 19:10), A.D. 51-54. That city was the religious and commercial capital of Western Asia Minor. The apostle labored there with such success that "all they who dwelt in Asia heard the word of the Lord Jesus." Phrygia was a neighboring province, and among the strangers who repaired to Ephesus, and had an opportunity to hear the preaching of Paul, may have been the Colossian Philemon. It is evident that on becoming a disciple, he gave no common proof of the sincerity and power of his faith. His character, as shadowed forth in the epistle to him, is one of the noblest which the sacred record makes known to us. He was full of faith and good works, was docile, confiding, grateful, was forgiving, sympathizing, charitable, and a man who on a question of simple justice needed only a hint of his duty to prompt him to go even beyond it ( Ὑπὲρ Ὃ Λέγω Ποιήσεις .). Anly one who studies the epistle will perceive that it ascribes to him these varied qualities; it bestows on him a measure of commendation which forms a striking contrast with the ordinary reserve of the sacred writers. It was through such believers that the primitive Christianity evinced its divine origin, and spread so rapidly among the nations. (See Paul).

International Standard Bible Encyclopedia

fi - lē´mon , fı̄ - lē´mun ( Φιλήμων , Philḗmon ): Among the converts of Paul, perhaps while at Ephesus, was one whom he calls a "fellow-worker," Philemon (  Philippians 1:1 ). He was probably a man of some means, was celebrated for his hospitality ( Philippians 1:5-7 ) and of considerable importance in the ecclesia at Colosse. It was at his house ( Philippians 1:2 ) that the Colossian Christians met as a center. It is more than probable that this was a group of the Colossian church rather than the entire ekklesia . His wife was named Apphia ( Philippians 1:2 ); and Archippus ( Philippians 1:2 ) was no doubt his son. From  Colossians 4:17 we learn that Archippus held an office of some importance in Colosse, whether he was a presbyter (Abbott, ICC ), or an evangelist, or perhaps the reader (Zahn), we cannot tell. He is called here ( Philippians 1:2 ) Paul's "fellow-soldier."

The relation between the apostle and Philemon was so close and intimate that Paul does not hesitate to press him, on the basis of it, to forgive his slave, Onesimus, for stealing and for running away. See Philemon , Epistle To .

Tradition makes Philemon the bishop of Colosse ( Apostolical Constitutions , vii, 46), and the Greek Martyrology (Menae) for November 22 tells us that he together with his wife and son and Onesimus were martyred by stoning before Androcles, the governor, in the days of Nero. With this the Latin Martyrology agrees (compare Lightfoot, Ignatius , II, 535). This evidence, however, is unsatisfactory and cannot be trusted as giving unquestionable facts as to Philemon. The only sure information is that in the epistle bearing his name.