Philemon
PHILEMON
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.
Fuente: American Tract Society Bible Dictionary
Philemon
()
Philemon was a citizen of Colossae (cf. Col 4:9 with Phm 1:11) and a convert of St. Paul (Phm 1:19). His conversion took place not at Colossae (Col 2:1), but presumably during the Apostles 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 Philemons 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 (), who had an Ecclesia, or gathering of Christians, in his home (Phm 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 Philemons loving fellowship and helpful bounty (Phm 1:6-7). St. Pauls past experience of Philemons love and faith, generosity to fellow-believers, and loyalty to himself, gave the Apostle confidence in interceding with his friend on behalf of that friends runaway but now converted slave, Onesimus, and in beseeching Philemon not only to forgive the slaves misdemeanours, but to receive him as now a brother in Christ. According to a probably well-founded tradition, the Apostles confidence was not misplaced (see Onesimus). The Greek Menaea (under Nov. 22) represent Philemon as having suffered martyrdom during Neros 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.
Fuente: Dictionary of the Apostolic Church
Philemon
A citizen of Colossae, to whom St. Paul addressed a private letter, unique in the New Testament, which bears his name. As appears from this epistle, Philemon was his dear and intimate friend (verses 1, 13, 17, 22), and had been converted most probably by him (verse 19) during his long residence at Ephesus (Acts 19:26; cf. 18:19), as St. Paul himself had not visited Colossae (Colossians 2:1). Rich and noble, he possessed slaves; his house was a place of meeting and worship for the Colossian converts (verse 2); he was kind, helpful, and charitable (verses 5,7), providing hospitality for his fellow Christians (verse 22). St. Paul calls him his fellow labourer (synergos, verse 1), so that he must have been earnest in his work for the Gospel, perhaps first at Ephesus and afterwards at Colossae. It is not plain whether he was ordained or not. Tradition represents him as Bishop of Colossae (Const. Apost., VI, 46), and the Menaia of 22 November speak of him as a holy apostle who, in company with Appia, Archippus, and Onesimus had been martyred at Colossae during the first general persecution in the reign of Nero. In the address of the letter two other Christian converts, Appia and Archippus (Colossians 4:17) are mentioned; it is generally believed that Appia was Philemon’s wife and Archippus their son. St. Paul, dealing exclusively in his letter with the domestic matter of a fugitive slave, Onesimus, regarded them both as deeply interested. Archippus, according to Col., iv, 17, was a minister in the Lord, and held a sacred office in the Church of Colossae or in the neighbouring Church of Laodicaea.
THE EPISTLE TO PHILEMON
A. Authenticity
External testimony to the Pauline authorship is considerable and evident, although the brevity and private character of the Epistle did not favour its use and public recognition. The heretic Marcion accepted it in his “Apostolicon” (Tertullian, “Adv. Marcion”, V, xxi); Origen quotes it expressly as Pauline (“Hom.”, XIX; “In Jerem.”, II, 1; “Comment in Matt.”, Tract. 33, 34); and it is named in the Muratorian Fragment as well as contained in the Syriac and old Latin Versions. Eusebius includes Philemon among the homologoumena, or books universally undisputed and received as sacred. St. Chrysostom and St. Jerome, in the prefaces to their commentaries on the Epistle, defend it against some objections which have neither historical nor critical value. The vocabulary (epignosis, paraklesis tacha), the phraseology, and the style are unmistakably and thoroughly Pauline, and the whole Epistle claims to have been written by St. Paul. It has been objected, however, that it contains some words nowhere else used by Paul (anapempein, apotinein, achrmstos, epitassein, xenia, oninasthai, prosopheilein). But every epistle of St. Paul contains a number of apax legomena employed nowhere else, and the vocabulary of all authors changes more or less with time, place, and especially subject matter. Are we not allowed to expect the same from St. Paul, an author of exceptional spiritual vitality and mental vigour? Renan voiced the common opinion of the critics when he wrote: “St. Paul alone, it would seem, could have written this little masterpiece” (St. Paul, p. xi).
B. Date and place of writing
It is one of the four Captivity Epistles composed by St. Paul during his first imprisonment in Rome (see COLOSSIANS; EPHESIANS; PHILIPPIANS, EPISTLES TO THE; Philem., 9, 23). Colossians, Ephesians, and Philippians are closely connected, so that the general opinion is that they were written and despatched at the same time, between A.D. 61-63. Some scholars assign the composition to Caesarea (Acts 23-26: A.D. 59-60), but both tradition and internal evidence are in favour of Rome.
C. Occasion and purpose
Onesimus, most likely only one of many slaves of Philemon, fled away and, apparently before his flight, defrauded his master, and ran away to Rome, finding his way to the hired lodging where Paul was suffered to dwell by himself and to receive all that came to him (Acts 28:16, 30). It is very possible he may have seen Paul, when he accompanied his master to Ephesus. Onesimus became the spiritual son of St. Paul (verses 9, 10), who would have retained him with himself, that in the new and higher sphere of Christian service he should render the service which his master could not personally perform. But Philemon had a prior claim; Onesimus, as a Christian, was obliged to make restitution. According to the law, the master of a runaway slave might treat him exactly as he pleased. When retaken, the slave was usually branded on the forehead, maimed, or forced to fight with wild beasts. Paul asks pardon for the offender, and with a rare tact and utmost delicacy requests his master to receive him kindly as himself. He does not ask expressly that Philemon should emancipate his slave-brother, but “the word emancipation seems to be trembling on his lips, and yet he does not once utter it” (Lightfoot, “Colossians and Philemon”, London, 1892, 389). We do not know the result of St. Paul’s request, but that it was granted seems to be implied in subsequent ecclesiastical tradition, which represents Onesimus as Bishop of Beraea (Constit. Apost., VII, 46).
D. Argument
This short letter, written to an individual friend, has the same divisions as the longer letters: (a) the introduction (verses 1-7); (b) the body of the Epistle or the request (verses 8-22); (c) the epilogue (verses 23-25).
1. Introduction (1-7)
The introduction contains (1) the salutation or address: Paul, “prisoner of Christ Jesus, and Timothy” greets Philemon (verse 1), Appia, Archippus, and the Church in their house (verse 2), wishing them grace and peace from God our Father and the Lord Jesus Christ (verse 3); (2) the thanksgiving for Philemon’s faith and love (verses 4-6), which gives great joy and consolation to the Apostle (verse 7).
2. Body of the Epistle
The request and appeal on behalf of the slave Onesimus. Though he could enjoin Philemon to do with Onesimus that which is convenient (verse 8), for Christian love’s sake, Paul “an aged man and now also a prisoner of Jesus Christ” (verse 9) beseeches him for his son Onesimus whom he had begotten in his bonds (verse 10). Once he was not what his name implies (helpful); now, however, he is profitable to both (verse 11). Paul sends him again and asks Philemon to receive him as his own heart (verse 12). He was desirous of retaining Onesimus with himself that he might minister to him in his imprisonment, as Philemon himself would gladly have done (verse 13), but he was unwilling to do anything without Philemon’s decision, desiring that his kindness should not be as it were “of necessity but voluntary” (verse 14). Perhaps, in the purpose of Providence, he was separated from thee for a time that thou mightest have him for ever (verse 15), no longer as a slave but more than a slave, as a better servant and a beloved Christian brother (verse 16). If, therefore, thou regardest me as a partner in faith, receive him as myself (verse 17). If he has wronged thee in any way, or is in they debt, place that to my account (verse 18). I have signed this promise of repayment with my own hand, not to say to thee that besides (thy remitting the debt) thou owest me thine own self (verse 19). Yea, brother, let me have profit from thee (sou onaimen) in the Lord, refresh my heart in the Lord (verse 20). Having confidence in thine obedience, I have written to thee, knowing that thou wilt do more than I say (verse 21). But at the same time, receive me also and prepare a lodging for me: for I hope that through your prayers I shall be given to you (verse 22).
3. Epilogue (23-25)
The epilogue contains (1) salutations from all persons named in Col., iv, 10-14 (verses 23-24), and (2) a final benediction (verse 25). This short, tender, graceful, and kindly Epistle has often been compared to a beautiful letter of the Younger Pliny (Ep. IX, 21) asking his friend Sabinian to forgive an offending freedman. As Lightfoot (Colossians and Philemon, 383 sq.) says: “If purity of diction be excepted, there will hardly be any difference of opinion in awarding the palm to the Christian apostle”.
E. Attitude of St. Paul towards slavery
Slavery was universal in all ancient nations and the very economic basis of the old civilization. Slaves were employed not only in all the forms of manual and industrial labour, but also in many functions which required artistic skill, intelligence, and culture; such as especially the case in both the Greek and the Roman society. Their number was much greater than that of the free citizens. In the Greek civilization the slave was in better conditions than in the Roman; but even according to Greek law and usage, the slave was in a complete subjection to the will of his master, possessing no rights, even that of marriage. (See Wallon, “Hist. de l’Esclavage dans l’Antiquité”, Paris, 1845, 1879; SLAVERY.) St. Paul, as a Jew, had little of pagan conception of slavery; the Bible and the Jewish civilization led him already into a happier and more humane world. The bible mitigated slavery and enacted a humanitarian legislation respecting the manumission of slaves; but the Christian conscience of the Apostle alone explains his attitude towards Onesimus and slavery. One the one hand, St. Paul accepted slavery as an established fact, a deeply-rooted social institution which he did not attempt to abolish all at once and suddenly; moreover, if the Christian religion should have attempted violently to destroy pagan slavery, the assault would have exposed the Roman empire to a servile insurrection, the Church to the hostility of the imperial power, and the slaves to awful reprisals. On the other hand, if St. Paul does not denounce the abstract and inherent wrong of complete slavery (if that question presented itself to his mind, he did not express it), he knew and appreciated its actual abuses and evil possibilities and he addressed himself to the regulations and the betterment of existing conditions. He inculcated forbearance to slaves as well as obedience to masters (Ephesians 6:5-9; Colossians 3:22; 4:1; Philemon 8-12, 15, 17; 1 Timothy 6:1; Titus 2:9). He taught that the Christian slave is the Lord’s freedman (1 Corinthians 7:22), and vigorously proclaimed the complete spiritual equality of slave and freeman, the universal, fatherly love of God, and the Christian brotherhood of men: For you are all the children of God by faith in Christ Jesus. For as many of you as have been baptized in Christ, have put on Christ. There is neither Jew nor Greek, there is neither bond nor free: there is neither male nor female. For you are all one in Christ Jesus. (Galatians 3:26-28; cf. Colossians 3:10-11) These fundamental Christian principles were the leaven which slowly and steadily spread throughout the whole empire. They curtailed the abuses of slavery and finally destroyed it (Vincent, “Philippians and Philemon”, Cambridge, 1902, 167).
———————————–
In addition to works referred to, consult Introductions to the New Testament. CATHOLIC: TOUSSAINT in VIGOUROUX, Dict. de la Bible, s. vv. Philemon; Philemon, Epître à; VAN STEENKISTE, Commentarius in Epistolas S. Pauli, XI (Bruges, 1896); ALLARD, Les esclaves chretiens (Paris, 1900); PRAT, La Théologie de S. Paul (Paris, 1908), 384 sq.; NON-CATHOLIC: OLTRAMARE, Commentaire sur les Epitres de S. Paul aux Colossiens, aux Ephesiens et a Philémon (Paris, 1891); VON SODEN, Die Briefe an die Kolosser, Epheser, Philemon in Hand-Commentar zum N.T., ed. HOLTZMANN (Freiburg, 1893); SHAW, The Pauline Epistles (Edinburgh, 1904); WOULE, The Epistles to the Colossians and to Philemon (Cambridge, 1902).
A. CAMERLYNCK Transcribed contribution by Thomas M. Barrett Dedicated to the memory of slaves who were slain
The Catholic Encyclopedia, Volume XICopyright © 1911 by Robert Appleton CompanyOnline Edition Copyright © 2003 by K. KnightNihil Obstat, February 1, 1911. Remy Lafort, S.T.D., CensorImprimatur. +John Cardinal Farley, Archbishop of New York
Fuente: Catholic Encyclopedia
Philemon
(, 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 (Col 4:9); and, secondly, because Archippus was a Colossian (Col 4:17), whom Paul associates with Philemon at the beginning of his letter (Phm 1:1-2). Wieseler (Chronologic, page 452) argues, indeed, from Col 4:17, that Archippus was a Laodicean; but the 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” () 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 in Phm 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 (Act 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 Col 2:1, then the best view is that he was converted during Paul’s protracted stay at Ephesus (Act 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 ( .). 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.
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
Philemon
an inhabitant of Colosse, and apparently a person of some note among the citizens (Col. 4:9; Philemon 1:2). He was brought to a knowledge of the gospel through the instrumentality of Paul (19), and held a prominent place in the Christian community for his piety and beneficence (4-7). He is called in the epistle a “fellow-labourer,” and therefore probably held some office in the church at Colosse; at all events, the title denotes that he took part in the work of spreading a knowledge of the gospel.
Fuente: Easton’s Bible Dictionary
Philemon
A Christian householder who hospitably entertained the saints (Phm 1:7) and befriended them with loving sympathy at Colossae, for Onesimus and Archippus were Colossians (Col 4:9; Col 4:17; Phm 1:1-2; Phm 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 (Phm 1:19); probably during Paul’s long stay at the neighboring Ephesus (Act 19:10), when “all they which dwelt in Asia heard the word of the Lord Jesus.” Col 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 (Act 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” (Phm 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 (Phm 1:2; compare Rom 16:5). He “feared God with all his house,” like Abraham (Gen 18:19), Joshua (Jos 24:15), and Cornelius (Act 10:2,). The attractive power of such a religion proved its divine origination, and speedily, in spite of persecutions, won the world.
Fuente: Fausset’s Bible Dictionary
PHILEMON
Among the letters Paul wrote while imprisoned in Rome (see Act 28:16; Act 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 (Col 1:7-8; Col 4:10; Col 4:12; Col 4:14; Philem 23-24). In both letters he sends a message to Archippus, who was engaged in Gods work in Colossae (Col 4:17; Philem 2). In particular, Paul talks about Onesimus, a slave who had worked in the house of Philemon (Col 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 Philemons 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).
Fuente: Bridgeway Bible Dictionary
Philemon
PHILEMON.Known only as the person addressed by St. Paul on behalf of the runaway slave Onssimus (Phm 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 Col 4:9 it seems that Onesimus, and therefore Philemon, resided in Coloss; Archippus, too, who is joined with Philemon in the salutation, is a Colossian (Col 4:17), and there is no reason to doubt the natural supposition that St. Pauls greeting is to husband, wife (Apphia), and son, with the church in Philemons 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 Pauls 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 (Act 19:10), for the Apostle had not himself visited Coloss (Col 2:1).
S. W. Green.
Fuente: Hastings’ Dictionary of the Bible
Philemon
The master of Onesimus. See Epistle to Philemon (Phm 1:1-25). See Onesimus
Fuente: The Poor Mans Concordance and Dictionary to the Sacred Scriptures
Philemon
fi-lemon, f-lemun (, Philemon): Among the converts of Paul, perhaps while at Ephesus, was one whom he calls a fellow-worker, Philemon (Phm 1:1). He was probably a man of some means, was celebrated for his hospitality (Phm 1:5-7) and of considerable importance in the ecclesia at Colosse. It was at his house (Phm 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 (Phm 1:2); and Archippus (Phm 1:2) was no doubt his son. From Col 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 (Phm 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.
Fuente: International Standard Bible Encyclopedia
Philemon
G5371
A Christian in Colosse. Paul’s letter to.
Phm 1:1-25
Fuente: Nave’s Topical Bible
Philemon
Philemon (f-l’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.
Fuente: People’s Dictionary of the Bible
Philemon
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, Col 4:9, and secondly, because Archippus was a Colossian, Col 4:17, whom Paul associates with Philemon, at the beginning of his letter. Phm 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.
Fuente: Smith’s Bible Dictionary
PHILEMON
a city of Asia Minor
Rev 1:11,Rev 1:7
Fuente: Thompson Chain-Reference Bible
Philemon
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, Phm 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, Phm 1:1; Phm 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.