Philemon

The letter to Philemon, the shortest of Paul’s letters, is a small masterpiece of tact and discretion that reveals the human qualities and tenderness of the Apostle’s heart. From a literary perspective, it ranks among his finest works. Although it seems to be a private letter addressed only to Philemon, Onesimus, and Paul, the mention of seven individuals—either as senders or as those sending greetings in the closing remarks—suggests that the author intended to present this matter as an example for the Christian community, serving as an exemplary and normative case.
Right from the start, the Apostle alludes, perhaps intentionally, to his current situation as a “prisoner for Christ Jesus” (1), thereby emphasizing his personal sacrifice for the Gospel and setting the tone of Christian generosity from which he will advocate for Onesimus before his friend Philemon.

The customary act of thanksgiving decisively prepares the matter by emphasizing faith, love, and solidarity because it should be approached in the light of faith—not human interests. The highest standard will be love for God and for one’s brothers and sisters. This is how Philemon must make his decision. Paul is confident in his friend’s good will, for he knows well his love “for the Lord Jesus and for all the saints” (5), which he acknowledges, rejoices in, and gives thanks to God for.

Paul recognizes his apostolic authority to enforce a specific action, especially with one of his converts who owes him a debt: “you owe me your person” (19). However, Paul knows how to renounce his rights for the benefit of others (see 1 Cor 9), and he now believes that love is more potent than obedience. The runaway slave taken in by Paul is like a son to him through conversion, for he “begot him in prison” (10). As a father, Paul would have liked to keep him with him by right of spiritual fatherhood, but he gives up this right and returns the fugitive to his legal owner. With him, he says tenderly, also goes “my heart.”
Onesimus is no longer the same as he was before. Referring to the Greek meaning of his name—commonly a slave name, Onesimus means “useful, profitable”—Paul states that if the fugitive “was of no use to you before… now he will be of great benefit to you and to me” (11), because although he was once a slave, he is now returned as a brother in Christ. This brotherhood is what gives men and women their dignity and worth as human beings, making them a gift to others.
As with other similar passages in the New Testament, Paul does not attempt to eliminate slavery through social or political measures but introduces a new Christian relationship system capable of transforming all human bonds. The bond of brotherhood, which is definitive, exceeds the bond of ownership. This is the bond of love that makes Onesimus “a very dear brother to me, and even more so to you, as a man and as a Christian” (16). This was the true revolution brought about by Christ’s message, the only one capable of freeing us from all forms of slavery, both past and present. See also the comments on Galatians 3:23-4:11; Ephesians 6:1-9 and Colossians 3:18-4:1.
Using real or feigned commercial language, Paul is willing to pay for the damage caused by the runaway slave since he has benefited from his services in prison. Although strictly speaking, Philemon, as a convert of the Apostle, is more of a debtor and now has the opportunity to settle the debt.

Paul subtly indicates to Philemon that he will personally follow up on the matter, as he hopes to see him again soon. We could say that the five people who send greetings are present at the end of the letter, serving as witnesses to the interest of the entire Christian community in the fate of the runaway slave, now brother in Christ.