Editing Epistle to Philemon (section)

==Composition==
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.<ref>{{Cite journal |last=Cope |first=Lamar |date=1985 |title=On rethinking the Philemon-Colossians connection |url=http://www.chicagosbr.org/ |journal=Biblical Research |volume=30 |pages=45–50 |via=Atla Religion Database}}</ref>

===Authorship===
The Epistle to Philemon is attributed to the apostle Paul, and this attribution has rarely been questioned by scholars.{{sfn|Bruce|1984|p=191}} Along with six others, it is numbered among the "undisputed letters", which are widely considered to be authentically [[Pauline epistles|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]].{{sfn|O'Brien|1982|p=270}} Their leader, [[Ferdinand Christian Baur]], only accepted four New Testament epistles as genuinely written by Paul: [[Epistle to the Romans|Romans]], [[1 Corinthians|1]] and [[2 Corinthians]] and [[Epistle to the Galatians|Galatians]]. Commenting on Philemon, Baur described the subject matter as "so very singular as to arouse our suspicions",{{sfn|Baur|1875|p=81}} and concluded that it is perhaps a "Christian romance serving to convey a genuine Christian idea".{{sfn|Baur|1875|p=84}} This view is now largely considered to be outdated and finds no support in modern scholarship.{{citation needed|date=December 2024}}

The opening verse of the salutation also names [[Saint Timothy|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.{{sfn|O'Brien|1982|p=272}}

===Occasion===
According to the most common interpretation, Paul wrote this letter on behalf of Onesimus, a runaway slave who had wronged his owner Philemon.{{clarify|date=April 2024}} 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.{{sfn|O'Brien|1982|p=267}} 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.{{sfn|O'Brien|1982|p=267}} 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.{{sfn|O'Brien|1982|p=268}}

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."{{sfn|Callahan|1993|p=362}} 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.{{sfn|Callahan|1993|p=366}} 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.{{sfn|Callahan|1993|pp=369ff}} [[Ben Witherington III]] has challenged Callahan's interpretation as a misreading of Paul's rhetoric.{{sfn|Witherington|2007|pp=62–63}} 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]].{{sfn|Mitchell|1995|pp=145–46}}

However, from the standpoint of context, vs.12–16 do make it rather clear that he was a runaway slave.  In v.14 Paul states he did not want to do anything without Philemon's consent.  Since Paul could have ordered or commanded Philemon to do it, but the fact that he desired his consent stands out.  Also, Paul could have just kept Onesimus there, and Onesimus himself could have stayed there. Philemon would have had the right to hold his runaway slave accountable not just from a financial or social standpoint, but a legal standpoint.  Onesimus, upon his return, could have legally been made a prisoner of Rome.  Vs15–16 make it clear that Paul was asking Philemon to receive him back "forever" and "no longer as a slave" but as a "beloved brother."  Paul actually writes that it was perhaps God's purpose that Onesimus initially ran away for the purpose of becoming a Christian and then return as a fellow Christian.  Paul calls him "his son" (v.10) whom he "begot while still in chains."  The message to Philemon is to accept Onesimus back as the "son" of a "prisoner of Jesus Christ."  It appears that both Paul and Onesimus desired to do the right thing out of respect for Philemon, but also expecting Philemon to do the right thing as someone who had been graciously forgiven and received by the Lord....as a fellow "prisoner of Christ Jesus."{{Original research inline|date=December 2024}}

The only extant information about Onesimus apart from this letter is found in Paul's epistle to the Colossians 4:7–9, where Onesimus is called "a faithful and beloved brother":

{{Blockquote|All my state shall Tychicus declare unto you, ''who is'' a beloved brother, and a faithful minister and fellow servant in the Lord: <sup>8</sup>&nbsp;Whom I have sent unto you for the same purpose, that he might know your estate, and comfort your hearts; <sup>9</sup> With Onesimus, a faithful and beloved brother, who is ''one'' of you. They shall make known unto you all things which ''are done'' here.}}

===Recipient===
[[File:Onesimus and Philemon.jpg|thumb|Decorated [[initial]] with Paul, Onesimus (delivering letter) and Philemon]]
The letter is addressed to [[Philemon (New Testament person)|Philemon]], Apphia and Archippus, and the church in Philemon's house. Philemon is described as a "fellow worker" of Paul. It is generally assumed that he lived in Colossae; in the letter to the Colossians, Onesimus (the slave who fled from Philemon) and Archippus (whom Paul greets in the letter to Philemon) are described as members of the church there.{{sfn|O'Brien|1982|p=266}} Philemon may have converted to Christianity through Paul's ministry, possibly in [[Ephesus]].{{sfn|O'Brien|1982|pp=266-67}} Apphia in the salutation is probably Philemon's wife.{{sfn|O'Brien|1982|p=267}} Her name ({{Langx|el|Ἀπφία}}) is possibly of [[Phrygian language|Phrygian]] or Greek origin.<ref>{{Cite web|url=https://biblehub.com/greek/682.htm|title=Strong's Greek: 682. Ἀπφία (Apphia) -- Apphia|website=biblehub.com}}</ref> Some have speculated that Archippus ({{Langx|el|Ἀρχιππος|Archippos}}), described by Paul as a "fellow soldier", is the son of Philemon and Apphia.{{sfn|O'Brien|1982|p=267}}

The Scottish Pastor [[John Knox]] proposed that Onesimus' owner was in fact Archippus, and the letter was addressed to him rather than Philemon. In this reconstruction, Philemon would receive the letter first and then encourage Archippus to release Onesimus so that he could work alongside Paul. This view, however, has not found widespread support.{{sfn|O'Brien|1982|p=267}} In particular, Knox's view has been challenged on the basis of the opening verses. According to O'Brien, the fact that Philemon's name is mentioned first, together with the use of the phrase "in your house" in verse 2, makes it unlikely that Archippus was the primary addressee.{{sfn|O'Brien|1982|p=267}} Knox further argued that the letter was intended to be read aloud in the Colossian church in order to put pressure on Archippus. A number of commentators, however, see this view as contradicting the tone of the letter.{{sfn|Bruce|1984|pp=404–05}}{{sfn|O'Brien|1982|p=268}} [[J. B. Lightfoot]], for example, wrote: "The tact and delicacy of the Apostle's pleading for Onesimus would be nullified at one stroke by the demand for publication."{{sfn|Lightfoot|1879|p=281}}