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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

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.

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.

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.

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.

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.