ETB Philemon 8-21

This shortest of New Testament letters spoke primarily to an individual named Philemon, but the address was enlarged to mention a family and a house church. Many interpreters assume that Apphia, termed as “our sister,” and Archippus, termed “our fellow soldier,” were husband and wife. Others allow that Apphia was Philemon’s wife with Archippus being their son. Philemon likely provided the meeting place for the Colossian church referred to in verse 2 as “the church in your house,” in which “your” is singular. This suggests that he was prosperous enough to own servants and to have a house large enough to be a Christian gathering place.

After the standard opening to the letter in verses 1-3, Paul elaborated on his feelings about his friends. His awareness of their love and faith was cause for Paul’s gratitude to God. In expressing that appreciation, Paul narrowed his focus to Philemon, whom he referred to as a Christian brother who had been a source of the refreshing of the hearts of the saints. From this point, Paul’s letter was directed to Philemon. Just as others had been refreshed through Philemon, Paul wanted him to do yet another loving act that would inspire others (vv. 4-7). [LifeWay Adults (2020). (p. 134). Explore the Bible: Adult Leader Guide - ESV - Fall 2021. LifeWay Press. Retrieved from https://read.lifeway.com]

Our passage today picks up the letter at the beginning of the body of the letter

Explore the Text

Philemon 8–10 ESV

Accordingly, though I am bold enough in Christ to command you to do what is required, yet for love’s sake I prefer to appeal to you—I, Paul, an old man and now a prisoner also for Christ Jesus— I appeal to you for my child, Onesimus, whose father I became in my imprisonment.

The NASB version of verse 8 starts off with the word “Therefore” which helps us understand that Paul is building on the truths he already stated about Philemon. Because he was an active growing Christian and a direct product of Paul’s ministry (Phm 19), Paul knew that Philemon would submit to Christ and his apostolic authority in the church. The other difference between these versions is “required” verses “proper”. Although “required” in the ESV is the stronger obligation, I think “proper” in the NASB fits better in an appeal for action based on the love of Christ and fellow believers.

Paul clearly states that he does not want to command or demand anything within the letter, so he is appealing to Philemon to read carefully and prayerfully decide on an action. This appeal is not on legal or economic grounds as either of these could conflict with a Christ-like action, but the request is made in love which can cross all man-made boundaries. There was discrepancy within the commentaries about this love whether it was of Philemon to Paul, Christ, Onesimus or combination of them all. Any of them were plausible and if Philemon’s choice is based on a Christ induced care for others, then He would be honored.

Next the apostle reiterates from whom the letter is coming and possibly why he wrote it instead of delivering himself later (Phm 22). His movements and travel were definitely limited by the imprisonment, but his age may also have been a factor as he was at least a decade or more past the average mortality of men in the area. “Old man” could have been referring to his age or like Indiana Jones said “its not the years, but the mileage” because his body had been put through a lot since coming to Christ. Being now an “elder” both in age and of the church, there is additional authority that Paul is not taking advantage of and keeps the tone of the letter as an appeal to an equal.

Making the appeal for another person who is a friend is one thing but when it is done for a family member there is more urgency and personal investment within the request. Paul often considered those that he led to Christ his “children” stating in 1 Cor 4:15 “I became your father in Christ Jesus through the gospel.” A good father, physical or spiritual, will always do what they can to help their children. Paul is no different and expressing in this letter his desire to see 2 sons reconciled.

Interestingly, the Greek structure of verse 10 seems to have put the name Onesimus at the end of the sentence possibly waiting until all the connections between Paul and Philemon had been established before the request. Some scholars write that this was intentional and suggest that it was after Paul had “buttered up” Philemon first. I do see how Paul is systematically building a persuasive argument, but this kind of implied intent has more coercive connotations which the apostle is determined to avoid.

After using very plain and straight forward language, Paul now writes in a different style to build his argument in a more abstract way.

Philemon 11–12 ESV

(Formerly he was useless to you, but now he is indeed useful to you and to me.) I am sending him back to you, sending my very heart.

Onesimus apparently was a common slave name. It meant “useful” or “profitable,” expressing the value of faithful and trusted servants to their owners. Onesimus had failed to live up to his name, but now he had the opportunity to recapture his usefulness if Philemon chose to welcome him back. [LifeWay Adults (2020). (p. 136). Explore the Bible: Adult Leader Guide - ESV - Fall 2021. LifeWay Press. Retrieved from https://read.lifeway.com]

The Greek words used are achrestos (useless) and euchreston (useful) showing some word play being used by Paul. The root word for “useful” is chrestos which is close to christos (Christ) in whom Onesimus is now “hidden away” (Col 3:3) adding a bit more possibility to the word play and abstract connections between the letter writer and subjects. The use of contrasting personal titles or descriptions was common way to draw attention to the change within a person. In the parable of the Lost Son the father says Luke 15:24 “For this my son was dead, and is alive again; he was lost, and is found.’” Jesus did a similar word play after Peter correctly identified Him as the Christ, “thou art Petros, and on this petra will I build my church.” All of these names help to build mental and personal connections between the reader and the subjects being spoken or written about. Paul wants Philemon to recognize that the slave that left his household is not the same as the one that is returning, possibly even carrying the very letter.

Many newer English translations use the word “heart” in place of other words to reference the inner man or his affections. The KJV seems to have the closest literal English translation - “Whom I have [sent again:] thou therefore receive him, [that is,] [mine own] bowels”. Today we may say that “it tore my guts out to send him to you”. An expression of great personal sacrifice and deep care for the once "useless” slave.

Although Onesimus was helping Paul in some fashion to create this affection the apostle could not knowingly keep the servant with him without written or some other direct consent from his earthly master.

Philemon 13–14 ESV

I would have been glad to keep him with me, in order that he might serve me on your behalf during my imprisonment for the gospel, but I preferred to do nothing without your consent in order that your goodness might not be by compulsion but of your own accord.

Instead of the ESV word “glad” most of the other English translations I read use a word with less emotional connotations such as “wished” or “wanted”, personally I like “intended” for the current context. In Acts 25:22 King Agrippa uses the same word when says he “would like to” hear what Paul had to say. Paul had a personal connection with Onesimus and wanted to develop it more but would sacrifice that personal benefit to do what was legally and spiritually required of him.

It appears from the wording we have that Paul had already in his mind considered all of Onesimus’ work as an extension of Philemon’s service. Other Scripture confirms that this was typical practice to send servants or others to minister to those in prison “on your behalf” (1 Cor 16:17). Such vicarious service though was always at the direction of the master or family leader and Onesimus did not seem to have that at the time of the writing of this epistle.

The word translated in verse 14 as “consent” has that same root as ginosko (knowledge).

It signifies consciousness, mind, opinion, thought. Gnṓmē can be synonym with will, as in Rev. 17:13 which must be taken in conjunction with Rev. 17:17, meaning God’s direction, inclination. [Zodhiates, Spiros. The complete word study dictionary: New Testament 2000 : n. pag. Print.]

The modern translation of consent does seem to fit the uncoerced agreement between to people. It also implies that neither party is “commanding or demanding” of the other which fits our passage context as well. Paul wants to make sure that Philemon makes any decision based on “willing knowledge”.

Although the “goodness” here in verse 14 is different than the “good things” within Christ that Paul prays for Philemon in verse 6 the same root word is used and could be a bit more word play linking the master to his Savior. The word “agathos” is translated as good and benevolent, profitable, useful. [Zodhiates, Spiros. The complete word study dictionary: New Testament 2000 : n. pag. Print.] It is also a synonym for chrestos (Phm 11) and could easily be a continuation of the play on words from verse 11.

Paul continues to guide Philemon to make his own decision based on his love of Christ and others and emphasizes again that he does not want to pressure the servant’s owner in the process. The apostle Peter expressed this same attitude should be taken by all leaders within the church body.

1 Peter 5:2–3 ESV

shepherd the flock of God that is among you, exercising oversight, not under compulsion, but willingly, as God would have you; not for shameful gain, but eagerly; not domineering over those in your charge, but being examples to the flock.

The principle that flows from Paul’s approach is that Christians are to do good as a matter of their own free will and not of compulsion or obligation. The pressure of circumstances or the expectations of others as motivation for doing right is never on the same level as the compulsion of love. Earlier in his first letter to the Corinthian church, Paul had penned the exalted sentiment that all one might do, if done without love, amounts to being nothing and gaining nothing (1 Cor. 13:2-3). [LifeWay Adults (2020). (p. 136). Explore the Bible: Adult Leader Guide - ESV - Fall 2021. LifeWay Press. Retrieved from https://read.lifeway.com]

Paul continues his persuasive argument by building on the providence of God and His eternal work within all believers.

Philemon 15–16 ESV

For this perhaps is why he was parted from you for a while, that you might have him back forever, no longer as a bondservant but more than a bondservant, as a beloved brother—especially to me, but how much more to you, both in the flesh and in the Lord.

The allusion to God’s sovereignty helps Paul build his request on the Divine’s work in, through, and around Philemon. The apostle is not suggesting with the “perhaps” that this was an unforeseen possibility but believing that God through Christ is “before all things, and in him all things hold together” that this is one of any numbers of reasons that God allowed the “parting” to occur.

Not only does he avoid the word ran away, which might have irritated Philemon, but he also uses the passive voice, not the middle, separated himself, as an intimation that Onesimus’ flight was divinely ordered for good. Hence Rev. , correctly, he was parted. Compare Gen. 45:5. {Vincent, Marvin Richardson. Word Studies in the New Testament. Vol. 3. New York: Charles Scribner’s Sons, 1887. Print.}

Paul may have also not used the words for “runaway slave” in case anyone outside the church may have read the letter. Recovering fugitive slaves was a lucrative business. There could also be legal repercussions for both Paul and Onesimus. In context of the letter is sounds more like Onesimus is being “returned” as if borrowed and not having “escaped”. Not only was the slave been sent back he was now “more” than when he left.

First the apostle uses the term “bondservant” to describe Onesimus which is same word he uses to describe himself in his letter to the Romans and Galatians. But the earthly servant was now also a heavenly servant and experiences the freedom that comes with Christ. Where our passage reads “no longer a bondservant”, Paul may have been implying that Onesimus should be set free, but this description of him is less about his social or economic status than his spiritual state as a “freed man” in Christ.

1 Corinthians 7:22 ESV

For he who was called in the Lord as a bondservant is a freedman of the Lord. Likewise he who was free when called is a bondservant of Christ.

Not only is Onesimus freed in Christ he also becomes more than he was.

Philemon 16 ESV

no longer as a bondservant but more than a bondservant, as a beloved brother—especially to me, but how much more to you, both in the flesh and in the Lord.

The beginning of this verse in the Greek transliteration reads, “not a doulos, but huper doulos”. Almost like he was a slave in part, but now he is a complete slave. Again, not speaking of his economic state but his spiritual state. Paul expands on his place in Christ’s family even further by calling him a “brother” in both the letters to the church in Colossae (Col 4:9).

Not just a “complete servant” but now also a family member and co-heir in Christ.

Onesimus leaves for a short time and returns forever; he leaves as a slave and returns as a man and a brother. [Patzia, Arthur G. Ephesians, Colossians, Philemon. Grand Rapids, MI: Baker Books, 2011. Print. Understanding the Bible Commentary Series.]

I like what one commentary I read said quoting Meyer.

“In the flesh Paul had the brother for a slave: in the Lord he had the slave for a brother”

- Vincent, Marvin Richardson. Word Studies in the New Testament. Vol. 3. New York: Charles Scribner’s Sons, 1887. Print.

Not only was Onesimus returning as a completed man and brother in Christ, by returning Philemon could enjoy both spiritual and earthly benefits.

Philemon 16 ESV

no longer as a bondservant but more than a bondservant, as a beloved brother—especially to me, but how much more to you, both in the flesh and in the Lord.

This letter and the one to the Colossians were probably delivered at the same time so the admonishments to masters and slaves to be Christ honoring were probably read recently. Onesimus may have heard all the drafts and other teachings about how a servant is to honor and work unto the heavenly Master firsthand. Paul is now asking for Philemon to do his part in Christ in allowing the former “useless” servant to “work heartily unto Lord’ and “with sincerity of heart” for his brother and master.

Having covered most of the reasonings for accepting Onesimus back into his life and possible service, Paul now personally involves himself in the restoration of any past losses that Philemon may have incurred while the two were “parted”.

Philemon 17–18 ESV

So if you consider me your partner, receive him as you would receive me. If he has wronged you at all, or owes you anything, charge that to my account.

The first “if” is probably better translated as “since” for a modern reader as Paul has already considered him a “partner” in ministry based on verses 4-7. The word use here for partner is the same word he used back in Philippians we he was expressing how that church had “partnered” with him in the spread of the gospel and within his sufferings of imprisonment. The root word of koinonia speaks of a common interest and bond through shared experiences. He had already used this root in verse 6 when describing his prayers for Philemon in the “sharing” of his faith to be effective. Now he asks the brother and fellow worker in Christ to accept another brother and fellow worker of Christ’s kingdom. Not only accept him, but to treat him as if he were Paul himself. Some of the other English versions in place of “receive” use words like “accept” or “welcome” like the ESV translates it in Acts 28:2 “The native people showed us unusual kindness, for they kindled a fire and welcomed us all.” Paul had accepted Onesimus as an extension of Philemon’s personal assistance now Paul asks Philemon to accept Onesimus as his “substitute”.

Recognizing that there was some hardship placed upon Philemon due to the servant’s absence, Paul offers his own “account” to compensate. “Wronged” could be translated as “harmed” or “delinquent” in any way. Some slaves were in servitude in order to “work off” a debt. This is the kind of indebtedness implied. The word appears to be used more when speaking of a financial debt than a theft. It may also be a matter of “time lost” for the work that Onesimus was not doing especially if had assisted in any harvesting or goods production. Whatever the deficiency Paul takes the cost upon himself asking it to be “charged” to his account, keeping with the financial imagery. Paul used the same word in his letter to the Romans when speaking about the law and sin. Rom 5 13 “for sin indeed was in the world before the law was given, but sin is not counted where there is no law.” Philemon is to regard any loss as if it were from Paul himself and not consider any debt on Onesimus’ part. This is how God sees us through Christ’s sacrifice on the cross. We incurred the sin debt, but Christ takes that upon Himself, and the Father accepts His sacrifice on our behalf.

Paul extends this financial imagery between the slave’s debt to his master and the repayment.

Philemon 19–22 (ESV)

I, Paul, write this with my own hand: I will repay it—to say nothing of your owing me even your own self. Yes, brother, I want some benefit from you in the Lord. Refresh my heart in Christ. Confident of your obedience, I write to you, knowing that you will do even more than I say. At the same time, prepare a guest room for me, for I am hoping that through your prayers I will be graciously given to you.

Any non-believer of the time reading this portion would recognize these last 2 verses as a legal financial transaction where Paul has signed his name binding him to pay Philemon, yet no money would be expected to be exchanged as the wording implies that Paul already has an account that Philemon is paying back to Paul. Although there may have been some finances or property involved, Paul has moved from the physical and financial to the spiritual and eternal. The word translated “owing” in the Greek is the same as “owes” in verse 18 in which Onesimus “may” have been in debt to Philemon to but here with an amplifying prefix the text could read, “If Onesimus owes you anything, remember how much more you do owe me.” Paul is redirecting Philemon thoughts from the temporal toward the eternal. We all owe a debt we cannot repay to Christ and those He uses to accept Him as Savior. Paul is attempting to reconcile two of his “sons” that may have harmed each other through fleshly self-serving action in the past. Both are now in Christ and are being asked to forgive and return to their previous amiable states because of the gospel’s work in each of their lives.

The Bible Knowledge Commentary V. 18

This generous act compares in a small way with Christ’s substitutionary work on the cross. As Onesimus was in debt to Philemon, so sinners are in debt; they must pay for their sins against God. As Paul was not involved in any way with Onesimus’ guilt, so Christ was sinless, separate from sinners (Heb. 4:15; 7:25). And as Paul assumed Onesimus’ debt, so Christ took on Himself the sins of the world (Isa. 53:6; John 1:29; Heb. 7:27; 9:26, 28).

Paul acknowledges that he will gain something for himself after Philemon’s decision.

Philemon 20–21 ESV

Yes, brother, I want some benefit from you in the Lord. Refresh my heart in Christ. Confident of your obedience, I write to you, knowing that you will do even more than I say.

The word here for “benefit” is translated “let me have joy” in the KJV.

The apostle is doubtless continuing his credit and debit metaphors and using the verb in the sense of “profit.” [Vine, W. E., Merrill F. Unger, and William White Jr. Vine’s Complete Expository Dictionary of Old and New Testament Words 1996 : 336. Print.]

The Greek word used here, oninēmi, sounds like “Onesimus.” Through this continuation of wordplay, Paul might be asking Philemon to send Onesimus back to him. [ Barry, John D. et al. Faithlife Study Bible. Bellingham, WA: Lexham Press, 2012, 2016. Print.]

Philemon responding in a Christ honoring way to Paul's appeal would also encourage the apostle. He even requests the owner to “refresh my heart”. Same word for heart used here is in verse 12 where it “torn his guts out” to send Onesimus, now he asks Philemon to ease that pain or “settle his bowels” more literally. This is also the same “refreshing” that he had heard Philemon was already doing for other believers in the area (Phm 7).

Paul begins to close his letter with a few more encouraging words about Philemon’s faith and to the church that meets in his house. Paul was confident in Christ and the witness already born to him about Philemon’s faith (Phm 5) that Christ would work in his life to do what was Christ-like as well. Paul is also expressing his confidence in Philemon’s obedience to Christ and not himself as it would negate all the pleas made earlier in the passage and change them to expected commands to obey. The apostle continues his praise of his fellow-worker and again is trusting in Christ to prompt Philemon to do more that Paul had written down. He may have been alluding to making Onesimus a truly “free man” through manumission but that would be for Philemon to prayerfully consider and decide for the elder would not openly suggest such a choice in this letter.

At the end of verse 21 he writes “I write to you”. This “you” is singular and reflects how the letter started “To Philemon” but it was also to the “church in your house” and the “your” and “you” in the next verse referring to the prayers and Paul’s arrival are both plural. The letter being addressed to Philemon probably allowed him to read it first but then before the church meeting in his home. Paul’s confidence of “obedience” would not only be for Christ working in Philemon but also that the congregation would also loving assist in the reconciliation between the two estranged brothers of the faith.

Apply the Text

Here are some of the ways that our books recommend we try to apply the truths we discovered through this short epistle.

Believers can encourage restoration between other believers.

Believers are to view each other as members of the same family.

Believers are to welcome other believers as a result of a shared faith.

[LifeWay Adults (2020). (p. 125). Explore the Bible: Adult Personal Study Guide - ESV - Fall 2021. LifeWay Press. Retrieved from https://read.lifeway.com]

Are there any believers that you are friends with that may need your help to become reconciled? Is there anything that you can “pay back” or “return in kind” to one party that could ease the process? Maybe you can offer to take them both out for a meal then discuss the issue and Christ honoring steps to overcome any obstacles to reconciling.

I would only add the caveat to the second one that our view of other believers should be as family members that we like and get along with, not the ones we are already having issues with.

Sometimes it takes a while of talking and being around them for extended periods to know if you share the same faith as some else. But it starts with the attitude of love that “believes all things” (1 Cor 13:7) then we are much more likely to accept them first as a brother or sister in Christ until they prove themselves otherwise.

Let us always strive to be “useful to the Master of the house” (2 Tim 2:21).

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