faith,' generosity to fellow-believers, and loyalty to himself, gave the Apostle 'confidence' in inter- ceding witli his friend on behalf of that friend's runawa3' hut now converted slave, Onesimus, nnd 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 Mena;a (under Nov. 22) represent Philemon as having sutt'ered martyrdom during Nero's reign (see Tille- mont, i. 290, 574, quoted by Lightfoot, Colossian^, p. 306).
Philemon, like Onesimus, is quite a common Greek name and is speciallj' notable in the Phrygian legend of Philemon and Baucis (Ovid, Metum. vii. 626), the two peasants who hospitably entertained gods unawares, and whose story may have sug- gested to the Lystrans in adjacent Lycaonia their procedure as related in Ac 13.
Literature. — See under following article.
Henry Covan. PHILEMON, EPISTLE TO.— 1. Authenticity.—
The Pauline authorship of this Epistle is beyond reasonable doubt. The repeated use by Ignatius, c. A.D. 109 (Eph. 2, Magn. 12, Polyc. 6), of the words dvalnriv <rov, ' let me have joy of thee,' used in Philem'", may be a coincidence, the phrase being fairly common ; but before the middle of the 2nd cent., Marcion, who rejected a large portion of the NT, including several Pauline Epistles, retained this letter, without mutilation, ascribing it to St. Paul (TertuUian, c. Marc. v. 21). It is also in- eluded in the Muratorian Canon (c. A.D. 170) among St. Paul's Epistles. Early in the 3rd cent., Origen repeatedly quotes the letter as Pauline {Com. in Matt. Tract. 33, 34) ; and Eusebius {ffE iii. 25) includes all St. Paul's Epistles among ' acknow- ledged Scriptures.' In the 4th cent, it was rejected by some as either not Pauline or, if Pauline, unin- spired ; but for no other reason, apparently, than its supposed non-edifying character (see Jerome and Chrysostom, Comni. in Philem.). In modern times Baur (Paul, Eng. tr.^, 1873-75, ii. 80) has stood almost alone among eminent critics in rejecting (with hesitation, however) the Pauline authorsiiip, owing chiefly to his more emphatic rejection of Colossians, with the authenticity of which that of Philemon stands or falls (see Colos- sians, Ep. to THE). For the view that the letter is allegorical (grounded on the name Onesimus and on the play thereon in v.") there is no semblance of ancient authority ; and historical reality is stamped on every sentence of the Epistle (see Onesimus).
2. Place and date of composition. — As St. Paul was in captivity at the time (Philem'), the letter must have been sent either from Rome or from Csesarea ; and although the subscription ' written from Roine to Philemon ' cannot be traced further back than the 5th cent, (it is ascribed then to Bishop Euthalius), it appears to be correct. Some critics, indeed (including Meyer, Weiss, Holtz- mann, etc.), prefer Ca;sarea, chiefly because (1) a runaway slave would choose a near city as refuge ;
(2) St. Paul hoped soon to visit Colossae (v.'^), and
(3) he had more reason to expect early release from Csesarean than from Roman imprisonment. But (1) Rome would be preferable for Onesimus, with a view to avoiding detection : and v.'* suggests, without actu.ii.'y indicating, that the slave, like many runaways, had purloined enough to defray expenses ; (2) at C.-esarea, the Apostle must have always looked forward to Rome (Ac 23" 25") and therefore would not be contemplating an early visit to Phrygia ; (3) Ph 2-^ (certainly written from Rome) shows that St. Paul hxid then some hope of release.
PHILEMOX, EPISTLE TO
PHILEMON, EPISTLE TO 213
The place of composition so far fixes the date ; for St. Pauls 'two years' of Roman conline- ment (Ac 28^") are usually ascribed to tlie period between A.D. 59 and 63 (see CoLossiANS, Kp. to THE, with wliicli the letter tu Philemon was simultaneously dispatched, the salutations being similar).
3. Occasion and object. — See One.simu.s and
PnILKJld-N.
i. Contents. — After salutations to Philemon, Appliia, and Archippus {qq.i\) in which Timothy (who had been witli St. Paul at Epliesus, Ac 1'.)--) is appropriately associated with the Apostle, the letter begins with a cordial recognition of Phile- mon's faith and love towards Christ and towards brethren whose hearts he had refreshed by Chris- tian fellowship and generous charity. He then indicates that something which he might have boldly enjoined he prefers to plead for as a favour ; 'old man * as he now is,' and 'a [irisoner of Jesus Christ,' he is to be indulged. He solicits a friendly reception for Philemon's slave Onesimus, in spite of past delinquency through which he had belied his name, and become 'unprofitable.' Onesimus was St. Paul's spiritual son, and had become most helpful to the Apostle in ministry, and much beloved. St. Paul calls him his 'very heart.' He would have liked to retain him at Kome as the representative of Philemon, knowing the latter's anxiety to serve him (Paul). But the Apostle will do nothing without his friend's consent, so that Phile- mon's favour to himself might be quite voluntary and not constrained. ' Perhaps, however,' con- tinues the Apostle (who assumes with delicate tact the deep regard which Philemon would now have for his penitent and converted slave), ' perhaps he was parted from thee for a season ' (note how the idea of an over-ruling Providence is adroitly intro- duced) 'in order that thou mightest receive him back for altogether, not now as a slave, but as a beloved brother in the Lord.' There is a possible barrier, however, which St. Paul seeks to remove. Onesimus had in some way wronged Philemon, apart from desertion. ' Let me discharge his debt,' writes St. Paul euphemistically; 'put it to my account : here is mj' signature — I, Paul, will repay.' ' For,' he adds, recalling Philemon's conversion by liimself, ' I will not plead that thou owest to me thy very self.' ' Yea, brother,' he continues, adduc- ing what would be the strongest motive in Phile- mon's eyes, viz. his love of St. Paul, 'let me have joy of thee ; refresh my heart in the Lord.' Finally, as if apologizing, with winning courtesy and confidence, for the injustice he has been doing to Philemon through superabundant inter- cession, ' I well know,' he declares, ' that thou wilt perform even beyond what I ask.' After an expres- sion of hope that, through the prayers of Philemon and others, he may soon be set free, and so be able to visit his Colossian brethren, he sends salu- tations from mutual friends (including Luke and Denias, the faithful and the faithless at a later time, 2 Ti 4"'- ''), and concludes with the Apostolic Benediction : ' The Grace of the Lord Jesus Christ be with your spirit.'