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New Found Freedom in Christ
Philemon 1:1 – 1:24
The Apostolic Greeting
Philemon 1:1-3
Verses 1-3: 1 “Paul, a prisoner for Christ Jesus, and Timothy our brother,” The letter begins with
the usual identification of the person writing the letter. This letter to Philemon is
coming from the apostle Paul and his associate Timothy. Paul makes no reference to
his apostolic office as he does in writing Colossians. Instead of identifying himself as
an apostle of Christ, Paul identifies himself as a ‘prisoner for Christ Jesus’ to both
identify with Onesimus the slave and with all humanity as being bound to sin. The
Greek word used here (desmios de,smioj) means a prisoner or one who is in bonds or
chains. Notice that Paul does not say that he is a prisoner of Rome or even that he is
in a Roman prison but rather that he is a prisoner for Christ Jesus. Paul shows his
faith by reminding Philemon that earthly governments are not really in control of our
lives but rather God is. It is God alone who determines what happens to us and He
does this for a reason. Therefore Paul glorifies God in his imprisonment by
confessing that Christ Jesus is in control of his life and his situation, (Ephesians 3:1;
2 Timothy 1:8). Timothy assists and supports Paul in writing this letter.
“To Philemon our beloved fellow worker” Philemon, too, belongs to Jesus Christ but
enjoys his liberty. When he reads these lines from one of Christ's prisoners, his heart
will be moved and deeply touched. Since they likewise come from a brother, a close
associate of this prisoner and one who is with all his soul devoted to this prisoner's
great work, this letter will move Philemon to respond in a brotherly spirit. Paul
addresses Philemon as ‘a fellow worker’. The Greek word used here (sunergos
sunergo,j) literally means one who works together, a co-worker, supporter or helper.
Paul is implying that Philemon is a leader or respected person in the local
congregation in Colossae. The phrase does not mean that Philemon held any office
within the congregation but that he also worked in spreading the gospel message,
(Romans 16:3, 5, 9; 1 Corinthians 3:9; 2 Corinthians 1:24; Colossians 4:15). As he
was able, Philemon worked in the same cause that was so dear to Paul and Timothy
– the spread of the gospel. Love bound them together. This bond justifies the appeal
made in this letter and will move Philemon to respond in a brotherly spirit.
Paul reminds Philemon that he is also a prisoner and therefore he has an
understanding of Onesimus’ position as a slave. Paul makes no social commentary
on the ethics of owning slaves, but he gently reminds Philemon that he also is a
captive, (Philemon 1:1, 9). Paul makes it clear that Christianity does not sanction
slavery. Christ came to set the captives free and make Christians equal. Paul
couldn’t directly attack the institution of slavery as it was so much a part of the times.
To do so would cause him even greater trouble and detract from his purpose of
spreading the Gospel. However, he does strongly suggest that Philemon needs to
forgive Onesimus (the useful one) and set him free even if it is only because
Philemon (the loving one) owes Paul (the little one) for the preaching that brought him
to Christ.
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2 “and Apphia our sister and Archippus our fellow soldier, and the church in your
house.” Now we see the people to whom the letter was written. Philemon, the
master of Onesimus, was the principal to whom the letter is inscribed, the head of the
family, in whom was the authority and power of taking in or shutting out, and whose
property Onesimus was. Philemon had the main responsibility of either showing
grace or law. Philemon was a good man and a man of wealth. He was well
respected and even hosted the local congregation’s weekly worship services in his
home. With Philemon is listed Apphia. She is most likely his wife and hence
managed the household affairs. She was also offended and injured by Onesimus,
and therefore it was proper to be mentioned of in a letter asking for reconciliation and
forgiveness. Justice and prudence would direct Paul to include her in this letter. She
is mentioned before Archippus, as more concerned and having more interest in
Onesimus. As a married couple, their interests are one, and their affections and
actions must correspond. These are the principal parties written to. Nothing else is
known about Apphia.
The secondary recipients of this letter are Archippus and the church in Philemon’s
house. Archippus was most likely their son. If Apphia and Archippus did not belong
to his family, they would not have been included with Philemon in the address of a
letter on a domestic matter. While the father is called "our fellow worker," the son is
called "our fellow soldier". While Philemon assisted in the spread of the gospel by
providing money, a location to worship in, and accommodations for travelling
evangelists, his son Archippus was more directly involved in the congregational
worship services. The Greek word (sustratiotes sustratio.tej) translated as ‘fellow
soldier’ implies that Archippus was more directly involved in spreading the gospel like
Paul and Timothy, who had fought against Judaizers in Colossae during the absence
of Epaphras (Epaphroditus), (Philippians 2:25). Archippus was probably in charge of
this work during the current absence of Epaphras. If he was Philemon’s son, he
would be comparatively young for such a position, yet for this very reason Paul may
have addressed him to spur him on in his labors and to urge him not to be timid
because of his youth, (Colossians 4:17).
To those names it is added, “and to the church in your house.” In large cities there
would be several meeting places. Before the third century there is no evidence of
special church buildings for worship, (Acts 12:12 – church in Mary’s house in
Jerusalem; 1 Corinthians 16:19 – church in the house of Aquila and Priscilla in
Ephesus; Romans 16:5 – church in the house of Priscilla and Aquila in Rome;
Colossians 4:15 – church in the house of Nympha in Laodicea). Whether the church
in Philemon’s house was the local congregation or just his immediate family, they are
an assembly of Christian believers and will be impacted by the return of Onesimus.
3 “Grace to you and peace from God our Father and the Lord Jesus Christ.” This
was the customary apostolic greeting uniting both Gentile and Jewish believers,
(Ephesians 1:2). Gentiles would normally greet each other with “Grace” and Jewish
people would greet each other by saying “Peace” in their ordinary greetings. Both
are united in Christ and both are included in this greeting.
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The Character of Philemon
Philemon 1:4-7
Verses 4-7:
4 “I thank my God always when I remember you in my prayers” Paul begins the main
body of his letter by praising Philemon. It was not Paul's intent to flatter him. Rather,
the apostle knew that legitimate praise feeds virtue and provides an antidote for sin.
The virtuous character of Philemon becomes the foundation upon which Paul bases
his appeal for him to forgive Onesimus. Paul finds delight in writing this about
Philemon. But he also hopes that Philemon will afford him an additional reason for
thanksgiving to God by the fact that he forgives Onesimus and receives him back in
the way in which Paul desires him to do so.
“I thank my God always” Paul says that he always thanks (eucharisteo euvchariste,w)
God for Philemon. Paul is not saying that in every prayer that he prays he gives
thanks to God for Philemon. Rather that whenever he thinks of Philemon or hears
about his good works in Colossae, he gives thanks to God for Philemon’s faith visible
in his works. This thanksgiving is especially meaningful because of its personal
character. Epaphras, Philemon's pastor at Colossae, was with Paul in Rome as he
wrote this epistle, (Philemon 1:23). He, along with Onesimus, could testify about
Philemon’s love for Christ and for others. Their combined testimony enabled Paul to
say to Philemon, “I thank my God always, making mention of or remembering you in
my prayers”. Paul was always able to give thanks to God when he prayed for
Philemon. He knew nothing negative about him. The book of Philemon supports
that. Everything Paul heard about Philemon was good. Paul did not believe that
forgiving Onesimus would be difficult for Philemon.
“my God.” God is the author of all the good that is in any of us, or that is done by
anyone, (Hosea 14:8). To Him therefore is all the praise due, (1 Chronicles 29:1314). The possessive pronoun ‘my’ draws attention to Paul's special awareness of his
own relationship with God. In Greek, this pronoun (ego e;gw) is always used to
emphasize a relationship. The word ‘always’ is characteristic of Paul when referring
to his prayer for his readers, (1 Corinthians 1:4; Philemon 1:4; Colossians 1:3;
1 Thessalonians 1:2). Paul has a personal relationship with God and he knows that
Philemon does as well. The common bond of brothers in the Lord is an important
aspect of the relationship between Paul, Philemon and Onesimus. They are all
equally forgiven, redeemed, and sanctified children of the same Heavenly Father and
as such they have a bond, a relationship, a fellowship beyond what the world can
understand or appreciate. This allows Paul to send such a personal letter.
Christians forgive because they are reconciled to Jesus Christ. Unbelievers do not
have that capacity. Paul points that out in Romans 3:10-16: As it is written, "There is
none righteous, not even one; there is none who understands, there is none who
seeks for God; all have turned aside, together they have become useless; there is
none who does good, there is not even one. Their throat is an open grave, with their
tongues they keep deceiving, the poison of asps is under their lips; whose mouth is
full of cursing and bitterness; their feet are swift to shed blood, destruction and misery
is in their paths." Those controlled by bitterness will find it difficult to forgive.
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“when I remember you in my prayers” The Greek text would literally read “when I
make mention or remembrance of you in my prayers”. It is apparent from this that
Paul, in his private devotions, was in the habit of remembering or mentioning
churches and individuals by name. He not only prayed for God’s will to be done on
earth as it is in heaven but he also prayed for specific and individual needs. Although
Paul was a prisoner, he found opportunity for private devotion. Though burdened
with many cares and sorrows, and about to be put on trial for his life, Paul did not
forget to remember a Christian brother a great distance from him, and to bear him on
his heart before the throne of grace. To remember with affectionate concern these
churches and individuals, as he did, Paul must have been a man of much prayer.
Our prayers and praises should be offered up to God, not only for ourselves, but also
for others. We should pray corporately (as part of the Body of Believers, The Lord’s
Prayer) as well as privately. Private prayers should not only be about our own
personal needs or wants. This is not to say that we should not pray for ourselves and
for our needs, but our prayers should also be for others, especially our fellow
Christians. We should rejoice and be thankful for any good that God sends their way
as well as any good that they do. We should also pray for their needs. We should
pray for ourselves and for all other people. We are even told to pray for our enemies,
(Matthew 5:44).
In our prayers we should ask for everything that tends to the glory of God and to our
own and our neighbor's welfare, both spiritual and bodily blessings. We should also
praise and thank God for who He is and what He has done. A commonly used
pattern for prayer is to pray ACTS: Adoration, Confession, Thanksgiving, and
Supplication.
Adoration
This sets the stage for prayer. As we praise God for His greatness and goodness, we remind
ourselves that the Ruler of creation is our loving heavenly Father. He is with us, willing to listen
and answer.
Confession
God sees our hearts. He knows we have failed to love Him, ourselves and others. We
need to confess specific sins, not just vaguely "all our sins and iniquities." If we repent,
God is faithful and forgives. He is merciful, not because we are deserving, but because He is love.
That love was costly! Jesus died a horrible death to pay for our sins.
Thanksgiving
We express gratitude for the Lord's amazing grace—for our spiritual and temporal gifts.
Counting our blessings trains us to praise and thank God before we ask Him for more.
Supplication
Honestly and simply we can tell God all the needs, wants, problems, dreams and hopes we
have as well as others have. Nothing is too big or too small for God's attention. He will do what
we have asked Him to do—according to His wise and loving will. He is our beautiful
Savior who wants us to stay in personal touch with Him.
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5 “because I hear of your love and of the faith that you have toward the Lord Jesus
and all the saints,” In many of his letters, Paul thanks God for the Christians whose
faith is visible on the basis of their works, (Romans 1:7-8; Colossians 1:3-4;
1 Thessalonians 1:2-3), for such works give evidence that people have truly been
born of God. The most common characteristic of those born of God is their love for
other Christians. Here Paul commends Philemon for all his good Christian conduct
and acknowledges that Philemon has love and faith toward all saints. Paul is certain
that when Philemon hears that Onesimus had been saved and all the help that he
had been to Paul, Philemon will demonstrate compassion and forgiveness for
Onesimus. Paul models Christian love for Philemon which he asks Philemon to also
have for Onesimus. He extends his prayers to Philemon and acknowledges
Philemon’s reputation as a godly man. He is not pandering to Philemon’s vanity. He
is sincere in mentioning Philemon’s virtues. Philemon was his friend and Paul knew
first hand that he was sincere in his faith.
The apostle joins prayer with his praises that the fruits of Philemon’s faith and love
might be more and more conspicuous, so that the communication of them might
constrain others to acknowledge all the good things that were in him and in his house
towards Christ Jesus. Good works must be done, not of vain-glory to be seen, yet
such as may be seen to God’s glory and the good of men.
“because I hear of your love and of the faith” The Greek here literally says, “hearing
of your love and faith”. The word ‘hearing’ is a present participle. Paul is presently
hearing what Onesimus, who himself is now a Christian, and Epaphras, the Elder in
the Colossian church, are telling him about Philemon. This is the grounds for Paul’s
thankfulness and rejoicing. He is hearing that the faith Philemon has is bearing the
expected fruit.
What is it that causes Paul to rejoice and give thanks? It is Philemon’s faith in and
love for Jesus and his love for his fellow believers. The theological order is first faith
then love, the fruit of faith. But he purposely puts Philemon’s love in the first place, as
it is to an act of love that he is exhorting him. Reversing the order of the words love
and faith does not change the meaning. Paul is saying that love is always the fruit of
faith. The Greek word translated as love (agape avga,ph) is the love of will and choice,
of self-sacrifice and humility. It is the same word used to describe God’s love for
humanity, (John 3:16). This is the love of intelligence, decision and purpose. Love is
a fruit of the Spirit, (Galatians 5:22) and a manifestation of genuine saving faith,
(Galatians 5:6; 1 John 3:14). God teaches Christians how to love one another,
(1 Thessalonians 4:9). The source of love is always the indwelling Holy Spirit,
(Romans 5:5). In this letter, Paul asks Philemon to use both love and faith in regard
to Onesimus. Onesimus is to be received as a brother in the faith and thus in
Christian love.
“that you have toward the Lord Jesus” Love for Christ, and faith in Him, are prime
Christian graces, for which there is great reason to thank and praise God, (Romans
1:8; Colossians 1:3-4). This is a saving grace and the very principle of Christian life
and all good works. The Greek word translated as ‘toward’ (pros pro,j) means for,
toward, to, in, into. Paul is saying that Philemon has great love for or in Jesus.
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The first characteristic of one who forgives is a concern for the Lord. Paul had heard
about the deeds of love that Philemon was doing. His actions proved that his faith in
the Lord was strong and active.
As a true believer, Philemon loved the Lord and
desired to please Him. Because he had received God’s love and forgiveness,
Philemon could forgive others. Conviction from the indwelling Holy Spirit and from
the Word of God would also provide the impetus for Philemon to do what was right.
The present tense of the Greek verb ‘you have’ (echo e;cw) demonstrates the
continuous nature of Philemon's love for the Lord. It was his normal life to show love
that was in him to others. He had even opened up his home as a place to worship
the Lord. His unwavering faith gave Paul confidence in his willingness to forgive.
Christians can forgive because they are reconciled to Jesus Christ. Unbelievers do
not have that capacity. Paul points that out in Romans 3:10-16: “As it is written,
"There is none righteous, not even one; there is none who understands, there is none
who seeks for God; all have turned aside, together they have become useless; there
is none who does good, there is not even one. Their throat is an open grave, with
their tongues they keep deceiving, the poison of asps is under their lips; whose
mouth is full of cursing and bitterness; their feet are swift to shed blood, destruction
and misery is in their paths."
“and all the saints” Paul praises God as he remembers Philemon’s love for all the
saints. Because Philemon's faith was real, it manifested itself in true biblical love.
That agape love expressed itself in a concern for people and especially for fellow
Christians. Philemon's concern for people gave him the ability to forgive.
Love for God and subsequently love for others must go together. As we read in
1 John 4:7-13: “Beloved, let us love one another, for love is from God, and whoever
loves has been born of God and knows God. Anyone who does not love does not
know God, because God is love. In this the love of God was made manifest among
us, that God sent his only Son into the world, so that we might live through him. In
this is love, not that we have loved God but that he loved us and sent his Son to be
the propitiation for our sins. Beloved, if God so loved us, we also ought to love one
another. No one has ever seen God; if we love one another, God abides in us and
His love is perfected in us. By this we know that we abide in Him and He in us,
because He has given us of His Spirit.” Paul combines these same two virtues in
many of his letters. Faith and love are the pure gifts of God’s grace. They are the
evidence of a regenerated heart. They cannot be ascribed to human power or will. A
person who is forgiven because of God’s great love for us will be an instrument of
that same love. The love of God shown to us, flows through us to those around us.
This love can be shown in many different ways. Here Paul is reminding Philemon of
his great love for the members of his congregation – the saints that reside in
Colossae. He is about to ask Philemon to continue to demonstrate the love of God
that was within him by showing forgiveness and love to Onesimus. We no more
deserved God’s love and forgiveness than anyone else, yet God chose to be
gracious and forgiving to us. Paul is saying that just as Philemon has shown his faith
by expressions of love to the saints in Colossae, so he should also show his faith in
Jesus by expressing his love and forgiveness to his runaway slave Onesimus who is
also now a brother in Christ.
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6 “and I pray that the sharing of your faith may become effective for the full
knowledge of every good thing that is in us for the sake of Christ.” A literal translation
of this phrase would be: “that the fellowship of your faith may become working in the
full knowledge of every good thing that is in you unto Christ Jesus”. This verse
echoes other verses where Paul thanks God for His grace and love poured out upon
us, (Ephesians 1:3). Paul has heard good reports about Philemon from Onesimus
and Epaphras and he is thankful that Philemon’s faith has grown and blossomed.
Paul even thanks God in his prayers that Philemon’s faith has taken root and
produced fruit. Now he prays that the evidences of Philemon’s faith will continue to
be evidenced and that more fruit will be produced. Paul is in essence saying that
Philemon is doing what the apostle James says about a living faith: “But someone will
say, “You have faith and I have works.” Show me your faith apart from your works,
and I will show you my faith by my works”, (James 2:18). For this Paul also thanks
God and asks God to continue to bless both Philemon and the good works of love
towards the saints that are a result of his faith. Paul expects Philemon to continue to
demonstrate an active love for the Lord and for others when he asks him to forgive
and restore his runaway slave Onesimus who is now a brother in Christ.
“and I pray that the sharing of your faith may become effective” Philemon is a
respected member of the church that meets in his home. Paul is about to ask him to
not only forgive Onesimus but restore him to his previous position because Onesimus
is now a fellow Christian. How Philemon reacts to Paul’s request will impact not only
his immediate family but also the entire local congregation. Real faith and love will
result in forgiveness and restoration. Philemon will even welcome Onesimus into the
fellowship of believers. Paul shows his concern for maintaining the fellowship within
the household of Philemon and within the church there when Onesimus returns. The
Greek word translated as ‘sharing’ (koinonia koinwni,a) means fellowship,
communion, or have in common.
In an active sense, it can also mean
communication, distribution, contribution, and to communicate. Philemon's faith puts
him into fellowship with all the saints. Paul is praying that Philemon’s faith will
continue to be visible and communicated to those around him in what he says as well
as in what he does, and that he will maintain fellowship of faith with the congregation
there by forgiving Onesimus. The faith of some lets this fellowship remain passive.
They take whatever good the fellowship of believers produce but contribute nothing in
return.
They can be referred to as ‘Sunday Christians’. Their faith does not
permeate the rest of their lives. Instead they follow the ways of the world the other
days of the week. Paul prays that Philemon's faith and fellowship may be energetic.
The Greek word translated as effective (energes evnergh.j) means powerful, active,
working, energetic, and effective. This word is used in the New Testament only of
superhuman power, namely the power of the Holy Spirit. Paul is saying that the love
and other acts of kindness Philemon has shown are a direct result of his faith and are
only possible by the power of the Holy Spirit working within him, (James 5:16). Now
Paul prays that this will continue even after Onesimus returns. Philemon’s act of
forgiveness would send a powerful message to the church about the importance of
fellowship, even among slaves and masters, (Galatians 3:28). Forgiving a fellow
believer, no matter what their offense, makes a strong statement of concern for
fellowship, (Ephesians 1:18-21; Philippians 2:12-13; 1 Corinthians 12:1-11).
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“for the full knowledge of every good thing that is in us” This is a very interesting
phrase in Greek. Literally it would be translated “in the full knowledge of every good
thing that is in you”. The Greek word translated as ‘knowledge’ (epignosis
evpi,gnwsij) means experiential knowledge, experience, and recognition. It always
implies an understanding gained by experience. Before the fall, Adam and Eve had
no knowledge of Good and Evil. Only after they had eaten the forbidden fruit, that is
after they had experienced sin, did they have a knowledge of Good and Evil.
Philemon has an experiential knowledge of the working of God in his life. He has the
knowledge of and the experience of God’s forgiveness and being brought into
fellowship with Christ and other believers. He has experienced all of these things.
But here Paul is praying that Philemon will come to know and experience the full
extent of the grace that God has bestowed on him and the congregation in Colossae
by forgiving them. Paul prays that Philemon will see how God has forgiven and
continues to forgive not only him but all believers and that he will energize his faith by
also forgiving and restoring Onesimus. To fully understand (have a knowledge of)
grace and forgiveness, Philemon needs to also show grace and forgiveness. His
former slave is now a brother in faith and a fellow forgiven sinner and saint. He is
now a brother in Christ and the recipient of God’s grace and forgiveness.
The words ‘in us’ are also translated as ‘in you’. Both variations are found in various
Greek manuscripts. The Greek words for each phrase are almost identical (‘in you’
evn u`min and ‘in us’ evn h`min). The meaning stays the same either way. Paul is either
praying that Philemon will fully experience and know God’s grace and forgiveness in
the lives and actions ‘in you’, that is in your midst or that he will see and know God’s
grace and forgiveness ‘in us’ that is, in the fellowship of believers at Colossae. If
Philemon forgives and restores Onesimus, he will have full knowledge of grace and
forgiveness and he will maintain fellowship with the congregation there. He will make
his faith energized in full understanding toward Onesimus, who is now his brother in
the faith and is to be loved as a Christian brother. The expression can be translated
either way. "In your midst" is appropriate as a number of the brethren in Colossae
were likely slaves. This also helps us understand "every good thing as regards
Christ" as a number of these things referred to the standing of slaves as brethren in
the church, (Galatians 3:28; 1 Corinthians 12:13; Colossians 3:11).
“for the sake of Christ” By sharing and making known the love and goodness in his
heart, Philemon would also be giving glory to Christ. The fruit of the Spirit is love, joy,
peace, patience, kindness, goodness, faithfulness, gentleness and self-control. Our
ability to love, show kindness, goodness, patience, and even forgiveness is a result of
the working of the Holy Spirit within us. The truth which is taught in this passage is
therefore that when faith exists in the heart, it is necessary that it should produce
proper fruits toward others in such a way that all may see that your faith is alive and
well. When God’s grace has bestowed faith upon us and forgiven and restored us, we
are then empowered to also demonstrate grace, and forgiveness toward others. In
fact, we are obligated to forgive others. The Christian life, with all its joys, duties, and
responsibilities, is lived for the sake of, or unto, Christ. The Greek text literally reads,
"unto Christ." (eis Christon eivs cristo,n). The goal of everything believers do should
be the glory of Christ, (1 Corinthians 10:31). Someone living unto Christ's glory
would certainly forgive another, as an unforgiving spirit does not glorify Christ.
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7 “For I have derived much joy and comfort from your love, my brother, because the
hearts of the saints have been refreshed through you.” Philemon had a reputation for
love, a fact that brought Paul much joy and comfort. He had in the past shown his
love by kindly acts of fellowship also toward slaves. He may have had Christian
slaves in his own household already, who would be included in "the church in thy
house" and they, too, would hear this letter read. Paul shows what a deep
impression the reports of Philemon’s active faith have had upon him. Philemon, as
far as we know, was not an elder (pastor), deacon, or teacher in the church. Most
likely, he was a businessman. But he was a man of instinctive kindness, a source of
blessing to everyone. That kind of person, Paul knew, could be counted on to forgive.
“For I have derived much joy and comfort from your love” Paul uses very similar
words of acknowledgment of the evidence of the work of the Holy Spirit in many of his
other letters (joy and peace – Romans 15:13; comfort and joy – 2 Corinthians 7:4;
glory and joy – 1 Thessalonians 2:20). Faith that is energized, that is alive and well,
will produce good fruit which is a comfort and joy to all believers. The Greek word
translated as ‘joy’ (chara cara.) means joy, gladness, joyful and joyfully. The word
translated as ‘comfort’ (paraklesis paraklh,sij) can be understood in the sense of
consolation, exhortation, comfort, or encouragement. It is significant that Paul returns
here to the thought of Philemon’s love. The evidence of Philemon’s great love, that is
his ‘faith in action’ have been reported to Paul and caused him to rejoice and praise
God for it. It is not known what Philemon had done to produce this result, but it is
generally supposed that it was some act of benevolence which benefited the
Colossian Christians
“my brother” Not only is Paul consoled and gladdened by the news of Philemon’s acts
of kindness, but he is also a fellow believer in Christ. Philemon is a brother in the
Lord. The final address, "brother," is highly effective. It is a full acknowledgment that
in all these acts Philemon had shown himself as a true brother of Paul. He is now
called upon to show himself as a brother by the way in which he receives Onesimus.
In the Greek, the warm address ‘brother’ comes at the end of Paul’s acknowledgment
of Philemon’s great love in action which emphasizes it even more. Philemon is a
Christian brother and therefore Paul has every expectation that he will respond to
Paul’s request to forgive and restore Onesimus, who is also now a Christian brother,
in a very Christian and loving way.
“because the hearts of the saints have been refreshed through you.” While we do not
know precisely what Philemon had done to provide help and comfort to the Christians
in Colossae, we do know that through Philemon, the hearts of the saints had been
refreshed. ‘Hearts’ translates the Greek word (splagchnon spla,gcnon) which literally
means bowels or spleen. The ancients regarded the bowels as the seat of feelings,
passion, affection, kindness and especially benevolence. Mercy and love reside in
the bowels for an ancient Hebrew. People struggling, suffering, and hurting
emotionally, had been calmed and helped by Philemon. Philemon brought troubled
people rest and renewal. Knowing this is another reason why Paul is prepared to
present his request about Onesimus to Philemon. Philemon’s love for the Lord was
very active and very visible in his treatment of his fellow Christians. Surely he would
have the same compassion and love for Onesimus, whom Paul was sending back.
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The Intercession for Onesimus
Philemon 1:8-11
Verses 8-10:
8 “Accordingly, though I am bold enough in Christ to command you to do what is
required” Paul now comes to the reason and burden of his letter. Although it is the
theme of the letter to Philemon, the word forgiveness does not appear in the book.
Nor does any explanation of doctrinal principles that would provide the theological
foundation for forgiveness. Paul does not appeal to law or principle but to love. He
could do that since he knew Philemon to be a godly, spiritually mature man whose
heart was right with God.
“Accordingly” The Greek word translated as ‘accordingly’ (dio dio.) means wherefore,
therefore, for which cause, and on account of. It links the reason for the letter, given
here, with the preceding verses. Having reviewed Philemon’s character and faith and
love in action, and his thankfulness and joy because of this, Paul now uses that as a
springboard to launch the reason for his letter. Paul has no doubt that Philemon
knows that just, as he has been forgiven, so he should also forgive.
“though I am bold enough in Christ to command you to do what is required” Paul
says that after all the proofs of Philemon’s faith and love in action, (verses 4-7) he
has no hesitation that he could command (epitasso evpita.ssw) Philemon what to do
regarding Onesimus. Paul knows that since he is an apostle he could simply
command Philemon but in this case, he does not give such a command. Paul gives
no indication of authority, nor does he indicate that Philemon needs authority in order
to make him do the right thing. Paul knows a much more powerful motive, namely the
appeal to Christian love. He is writing to Philemon as a ‘brother’, knowing that
Philemon will respond as a brother. No higher compliment can be accorded to any
Christian.
Paul assumed that Philemon knew the biblical principles that lead Christians to
forgive. Here are eight foundational elements of the biblical doctrine of forgiveness.
First, it is not merely murder that is forbidden by the sixth commandment, "You shall
not murder", (Exodus 20:13), but also anger and lack of forgiveness. Jesus gave the
deeper meaning of that command in Matthew 5:21-22: "You have heard that it was
said to those of old, ‘You shall not murder; and whoever murders will be liable to
judgment.’ But I say to you that everyone who is angry with his brother will be liable
to judgment; whoever insults his brother will be liable to the council; and whoever
says, ‘You fool!’ will be liable to the hell of fire.” When God gave the commandment
forbidding murder, He also forbade hate, malice, anger, vengeance, and lack of
forgiveness toward anyone. One way to deal with negative attitudes is to remember
Jesus' words in Matthew 22:39: "You shall love your neighbor as yourself." We find
ourselves eminently worthy of forgiveness, and have a hard time understanding why
others would not forgive us. We are quick to forgive and excuse ourselves. It is utter
selfishness to fail to extend that same forgiveness to others. Selfishness also causes
us to exaggerate the faults of those who offend us. In contrast humble, unselfish
people do not see offenses against themselves as significant.
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Second, whoever offends us gives greater offense to God because we are His
children. All sin is ultimately against God. When David committed adultery with
Bathsheba, he sinned against her, her husband, his own family, and the nation. Yet
in Psalm 51:4 he cried out to God, "Against Thee, Thee only, I have sinned, and done
what is evil in Thy sight." Whatever his offense against men, his greatest offense
was against God. No one could ever offend us the way we have offended God. Yet
God graciously and mercifully forgives us. There is no comparison between other
people's offenses against us and our offenses against God. If God can forgive,
should we not also be able to forgive.
Third, Christians who fail to forgive others will not enjoy forgiveness from God. Jesus
said in Matthew 6:14-15, "If you forgive men for their transgressions, your heavenly
Father will also forgive you. But you do not forgive men, then your Father will not
forgive your transgressions." Failing to forgive others hinders our fellowship with God
and puts us in danger of His chastening.
Fourth, believers who manifest an unforgiving spirit will not enjoy the fellowship,
communion, and love of other saints, (Matthew 18:31). An unforgiving attitude will
destroy a believer's relationships with his fellow believers. Unforgiveness not only
hinders our relationship with God, but also with other Christians.
Fifth, by refusing to forgive others and seeking revenge, we usurp the authority of
God. Paul urged believers to "Never take your own revenge, beloved, but leave
room for the wrath of God, for it is written, 'Vengeance is Mine, I will repay,' says the
Lord", (Romans 12:14, 19). By failing to forgive, believers presume to take the sword
of divine judgment out of God's hand and wield it themselves. God is far more able
to deal with offenses against us than we are.
Sixth, an unforgiving spirit makes believers unfit for worship. In the Sermon on the
Mount, our Lord said, "If therefore you are presenting your offering at the altar, and
there remember that your brother has something against you, leave your offering
there before the altar, and go your way; first be reconciled to your brother, and then
come and present your offering", (Matthew 5:23-24). Reconciliation, forgiveness, and
restoration can and should be initiated by either party. Seek reconciliation.
Seventh, the injuries and offenses believers suffer are their trials and temptations.
Jesus said, "Love your enemies, and pray for those who persecute you in order that
you may be Sons of your Father who is in heaven", (Matthew 5:44-45). God will
never let injuries, offenses or temptations afflict us that we are not able to resist and
overcome if we trust in Him. These things will produce growth and strength in our
lives. If we disobey and refuse to forgive, it becomes a temptation resulting in sin.
Eighth, forgiveness should be given even if it is not sought. On the cross, Jesus said,
"Father, forgive them," asking forgiveness for those who did not seek it. Stephen
asked the Lord to forgive those who were stoning him, though they had not asked for
it. Though the relationship will never be restored until the offending person desires
forgiveness, still we are not to hold a grudge, but forgive from the heart and be free
from any bitterness, showing only love and mercy.
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9 “yet for love’s sake I prefer to appeal to you - I, Paul, an old man and now a
prisoner also for Christ Jesus” Despite Philemon's spiritual maturity and deep love
for Paul, the apostle knew it would be humanly difficult for him to forgive Onesimus.
As Philemon read this letter, Onesimus was no doubt standing there in front of him.
As he viewed his runaway slave, who had caused him so much trouble, he may have
struggled to control his emotions. Paul gives three personal reasons why Philemon
should grant his request: (1) For love's sake; (2) Because Paul was aged; and (3)
Because Paul was also a prisoner of Jesus Christ and in bonds.
“yet for love’s sake I prefer to appeal to you” Although Paul could tell Philemon what
would be the right thing for him to do, knowing that Philemon would respond
positively to such a direction, Paul literally says instead, "because of the love I rather
entreat you". The Greek word translated as ‘appeal’ (parakaleo parakale,w) literally
means to call to one’s side. It is usually translated as beseech, exhort, entreat,
summon, urge, and encourage. Paul is not begging or appealing to Philemon to do
the right thing, he is urging him to solely on the basis of love. Paul does not want him
to respond out of fear of condemnation, but to respond to the love of Christ. The
word ‘prefer’ (mallon mallon) is a comparative adverb and has the basic meaning of
rather or better. Paul is saying that he could command Philemon but he would
‘rather’ urge him in love, intelligent and purposeful Christian love. Paul knows
Philemon has such a love and will exercise it when he is urged to do so. This is what
the Christian life is like and how it differs from living under the Law. Rather than being
subjected to a set of rules and regulations, Christians are to be motivated by their
faith in God's grace and apply the spirit of God’s grace rather than applying the law.
“I, Paul, an old man” Though Paul was now about sixty, an old man in that era of
shorter life spans, he may not have been much older than Philemon who had a grown
son in the ministry. By stating that he is an old man (presbutes presbu.thj), Paul is
not just referring to his chronological age but also to the length of time that he has
been an apostle of Christ. Paul was older than his years. His aging process had
been accelerated by all that he had suffered, (2 Corinthians 11:23-30). The years of
imprisonment, beatings, poor food, illnesses, difficult journeys, persecution, and
concern for the church had all taken their toll. All of that was bound up in Paul's
description of himself as an ‘old man’. Out of respect for such a person one might
obey a direct order that is given in Christ's name but not so readily obey an order
from a younger man, a beginner in the Lord’s word. Paul has been an apostle for
Christ a long time and is now suffering because of that work. Paul is to some extent
already a martyr in the great cause in which Philemon, too, was a joint worker. One
would, therefore, all the more obey an order given in Christ from this old man. Paul
knows that Philemon would certainly do so.
“and now a prisoner also for Christ Jesus” If love and Paul’s age were not enough to
cause Philemon to respond to his request as Paul hoped he would, Paul now reminds
Philemon that he is a prisoner (desmois de,smoij) of Christ Jesus. Philemon could not
possibly turn down a request from a man in such honorable suffering. How could
Philemon refuse the request of one who was suffering in prison on account of their
common faith? For such a prisoner, we should be ready to do all that we can to
mitigate the sorrows of his confinement, and to make his condition bearable.
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10 “I appeal to you for my child, Onesimus, whose father I became in my
imprisonment.” For the first time in his epistle Paul now tells Philemon the main
reason for this letter and for the first time mentions Onesimus by name. When he
mentions Onesimus, he does not first describe him as Philemon's slave but rather as
Paul’s child. It is also apparent that Onesimus himself was not a prisoner there, but
rather purposely came to see Paul in prison. In verses 10-18, Paul describes three
actions that must be taken by one who forgives. Full forgiveness involves reception
(verses 10-11), restoration (verses 12-16), and restitution (verses 17-18).
Reception is the first step in the process of forgiveness. It entails opening up one's
life and taking back the person who offended. Philemon needed to receive this slave
back into his life because Onesimus sought forgiveness, as shown by three things.
First, he was repentant. The very fact that Onesimus was standing there as Philemon
read the letter proved his repentant attitude. Paul could not force Onesimus to return.
He willingly returned to face the master he had wronged and who had the power to
punish him severely. Before he ever verbally repented, Onesimus demonstrated the
fruit of genuine repentance and sought restoration with the one he had wronged. This
former fugitive is now part of Paul's spiritual family, like Timothy, Titus, and Philemon
himself. His repentance shows the genuineness of his faith.
Second, Onesimus was transformed. Philemon was not getting back the same man
he had lost. Onesimus had run away as a useless, pagan slave. He who was
formerly useless had been radically changed by the grace of God. Now he is a
follower of Christ. He is useful now to both Paul and Philemon.
Third, Onesimus had proven himself to be faithful. Now that Onesimus was a brother
in the Lord, his whole attitude about life and others had changed. The time he had
spent with Paul in Rome had proven that his faith and his love for the Lord were
genuine. He had become so helpful to Paul that the apostle wished he could keep
him with him in Rome. Sending him back to Philemon was like sending Paul's very
heart. Paul's feelings ran deep for this fugitive Phrygian slave. He had taken him in
and found him to be a great man. But without Philemon’s consent, Paul could not
legitimately keep Onesimus. Paul assumes that Philemon would want Onesimus to
be returned, but would not presume on that nor leave the relationship between the
two men unresolved for some personal gain of his own. Paul knew Philemon and
Onesimus needed to meet face to face and, if they did, Philemon would find
Onesimus a changed man and take him back.
“I appeal to you for my child” This little phrase in Greek is very personal and
compassionate. Literally Paul is saying, “I urge you concerning my own child”. While
Onesimus had been visiting Paul, Paul had grown to love him as if he were his own
son. Onesimus had been a great joy to Paul and had also helped him. If Paul had
just written that he was sending back his runaway slave, Philemon might have
remembered only his hurt and anger and immediately punished Onesimus. But Paul
tactfully and delicately calls Onesimus his spiritual child. This immediately puts
Philemon in a different frame of mind. If Paul considers Onesimus as a son, perhaps
there is reason to look at Onesimus in a different light.
Page 13
It is interesting that in the original Greek text, the name Onesimus is not mentioned
until the very end of the sentence. The Greek reads: "I entreat you concerning a son
of mine, whom I have begotten in my bonds - Onesimus." In the Greek, Paul does
not mention his name until he had explained all of the changes that had happened to
Onesimus. He was no longer just a pagan runaway slave. He was now a brother in
the Lord. He was a willing servant of Christ and had faithfully helped Paul in his
imprisonment. Paul appreciated him so much that he referred to him as a son, a
spiritual descendant. Paul does not mention his name until he has informed
Philemon of how Onesimus has changed. Then when the name of Onesimus is
mentioned, it would occur to Philemon not primarily as the name of an ungrateful and
disobedient servant, but as one who is now a brother in Christ.
“whose father I became in my imprisonment.” Paul has begotten Onesimus through
the Gospel, (1 Corinthians 4:15). The Greek word translated as ‘father I became’
(gennao genna.w) literally means to beget, be born, bring forth, and deliver. Paul is
explaining to Philemon that his former pagan slave has been reborn and is now a
Christian brother. By the power of the Holy Spirit working through the teaching of
Paul, Onesimus now believes in Jesus as the Christ. He tells Philemon that he has
led Onesimus to Christ and that while Onesimus was previously an unwilling servant,
he is now a willing servant to Philemon, Paul and Christ. We see here the work that
Christ has done in Onesimus - changing the heart of the man from a bitter and
unwilling servant to a willing one. Nothing is said of the way in which Paul had
become acquainted with Onesimus, or why Onesimus had put himself under the
teaching of Paul.
In addition to the tender love that is contained in this expression there lies in it the
thought of immaturity: Onesimus is still a child and needs much tender care lest his
young spiritual life, suffer or die. Onesimus is an infant in the faith and, like Timothy,
is thought to be physically in his early twenties. Paul places these words before the
name "Onesimus" so they may immediately touch Philemon's heart.
“Onesimus” Not only is this the first time Paul names Onesimus, but in the Greek text,
the name "Onesimus" is skillfully stated at the end of this sentence. Paul puts first a
favorable description of him before he mentions the name of the runaway slave who
had fallen into such bad repute with Philemon his master. The Greek sentence
would literally read, “I urge you concerning my child - whom I did beget in my bonds Onesimus,” By mentioning Onesimus’ name last, Paul not only clears the way for
Philemon to think well of him and then more favorably receive him back but Paul also
shows how dearly he cared for Onesimus. Paul dearly loved Onesimus but knew that
he could not keep the man with him without the blessing of Philemon. The only thing
he could do was send Onesimus back and pray that Philemon would not have him
killed and would see Paul’s underlying request for the services of Onesimus. Paul
tells Philemon that he would have kept Onesimus with him if it weren’t for the service
Onesimus owed to Philemon, (verse 13). He goes on to say that he wouldn’t accept
the services of Onesimus without the willing consent of Philemon, (verse 14). It is
plain that Paul would like for Philemon to forgive Onesimus, free him and allow him to
return to Paul. In Rome, Onesimus could, on Philemon's behalf, minister to Paul in
his imprisonment for the gospel.
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11 “(Formerly he was useless to you, but now he is indeed useful to you and to me.)”
In this verse, Paul tries to lighten Philemon’s mood with a play on words in Greek.
Onesimus’ name means profitable or useful. Where he was previously an unwilling
and unprofitable slave, he is now a useful, profitable, one. Paul’s play on Onesimus’
name probably lifted the somberness of the situation. Picture Epaphras and
Onesimus arriving at the door of Philemon bearing Paul’s letter. Philemon has every
right under Roman law to kill Onesimus for running away. There must have been a
great deal of tension in the air as Philemon read the letter while Onesimus waited in
fear.
In fairness, at this time in history slavery was not only very prevalent but also very
necessary for the sustenance of the Roman Empire. Over half of the population of
the Roman Empire was slaves. Every large household had numerous slaves and
Philemon was no different. He has doubtless grown up taking slavery for granted.
When Onesimus ran away, taking with him some of Philemon's money, Philemon
considered himself the injured party. He has been wronged and under the law has
complete authority to punish Onesimus and even to kill him. Paul does not question
Philemon’s assumption. When he mentions the money that Onesimus has stolen, he
does not urge Philemon to balance it against the fact that he has robbed Onesimus of
his freedom, has gotten many hours of unpaid labor from him, and, if the sums are
totaled on both sides, will probably turn out to owe Onesimus far more than
Onesimus owes him. Instead, he simply says, "Put it down to my account. Charge it
off against what you owe me" (verses 17-18).
“Formerly he was useless to you” Onesimus has been ‘useless’ to Philemon because
he ran away. He is no longer in Colossae or even in Philemon’s house. So he is truly
‘useless’ to Philemon and his family. Paul knows that the moment Onesimus arrives
at his door, he will at once remember the kind of a person he has known Onesimus to
be. In the past, Onesimus ( vOnh,simoj) which literally means profitable or useful has
been anything but useful or profitable to Philemon. He was an unwilling servant and
even took from his master and then ran away. Not only does the name Onesimus
mean useful or profitable, but in the Greek Paul makes a further play on words. The
word translated here as ‘useful’ (euchrestos eu;crhstoj) which means useful,
beneficial, serviceable, and profitable. While the word translated as ‘useless’
(achrestos avcrh,stoj) does mean unprofitable and useless. Both words are from the
same Greek stem (chrestos crh,stoj) with the root meaning of good, gracious, better,
worthy, suitable, pleasant, loving, morally good, reputable, kind, and fit for use or
useful. So in describing Onesimus as useless and useful, Paul not only makes a play
on the meaning of his name but in doing so makes a play on words in Greek. It is
also interesting that at this time, believers called themselves Christian from the Greek
word for Christ - Christos (Christos cri,stoj). In derision of these followers of Christ
who were good, forgiving, and loving in a world of hatred their opponents often called
them Chrestos (chrestos crh,stoj) from the word which means useful or profitable.
So Paul really had some fun in describing Onesimus (useful) as being formerly
‘useless’ and now being ‘useful’. Whether Paul did this to lighten the mood or not is
unknown, but Philemon would have seen the pun.
Page 15
“but now he is indeed useful to you and to me” In fairness to both Philemon and
Onesimus, Onesimus’ previous service as a slave must not have been totally
‘useless’ or incorrigible or Philemon would have promptly sold him to someone else.
We do not know the circumstances that brought Onesimus into slavery for Philemon.
They were both Phrygians by birth and both still lived in the Phrygian area. Philemon
was likely about fifty years old and Onesimus about twenty. We know that Philemon
was quite wealthy and was a successful business man in the Roman province of Asia
Minor. Onesimus may be the son of another of Philemon’s slaves or he may have
been sold into slavery to pay a debt of his parents. In any case, he is a young slave
in a very wealthy household and during his service proved himself to be acceptable
but not really beneficial or useful.
The point that Paul is making in this verse is that Onesimus’ ‘usefulness’ has
changed. This is evident by Paul’s usage of ‘formerly’ (pote pote.) and ‘now’ (nuni
nuni.) to describe the change that has taken plane in Onesimus. ‘Formerly’ or in time
past Onesimus was at best ‘useful’ to your family only but ‘useless’ to Christ. ‘But
now’, or at this present time, he is ‘useful’ to not only your family but also to the family
of believers, both those who meet in your house as well as believers elsewhere.
Where he was formerly only ‘useful’ to Philemon as a physical laborer, now he is
useful to Christ as a fellow worker in the church. This will benefit both Philemon, who
also lives in Colossae and Paul as he is in bondage in Rome. Paul claims that
Onesimus's conversion has resulted not only in his personal transformation but in his
‘usefulness’ to Philemon as well as his ‘usefulness’ to Paul and the spread of the
Gospel. This new situation could not have been immediately clear to Philemon; after
all, Onesimus's apparent uselessness has caused him to seek Paul's help, and he is
still a slave who is the likely object of Philemon's displeasure.
Paul’s motivation for writing to Philemon and asking him to take Onesimus back is not
perfectly certain. Several commentaries state that Paul is probably not motivated to
send Onesimus back to Philemon for legal or financial reasons. Onesimus was
probably not a Roman citizen, and Roman law is unclear on what Paul's
responsibilities were in this case. Now that Onesimus is a Christian, he is freed from
slavery to sin and should be freed from slavery to Philemon. But Paul knows that this
is not his decision to make. Clearly, Paul resists thinking of Philemon as Onesimus's
legal owner. He only uses the word slave (doulos dou.loj) once in the entire epistle
(verse 16). The motivation behind Paul's appeal is a primarily a religious one and
has social implications. Philemon is to regard Onesimus as his Christian ‘brother’
(verse 16) and ‘partner’ in the faith (verse 17), which makes their owner-slave
relationship no longer possible. So Paul is sending Onesimus back to Philemon for
their reception, restoration, and restitution. They are both his spiritual ‘sons’, and he
is the religious patron and responsible for the nurture of both.
The change in Onesimus has been one of slavery to sonship. Like all humanity, he
was a slave to sin and to Satan but now he has been born again to sonship in Christ.
Now, as his name implies, he can truly be ‘useful’. From what we know, he did go on
to help Paul and later other apostles. He was then an evangelist in Spain,
Capertania, and Colossae. He eventually became a Bishop in the church in Ephesus.
He took Timothy’s place as Bishop of all Byzantium until his death (54 – 68 A.D.).
Page 16
The Reception of Onesimus
Philemon 1:12-14
Verses 12-14: 12 "I am sending him back to you. sending my very heart." In justifying his appeal that
Philemon take Onesimus back into his home, Paul is well aware that Onesimus'
solicitation of his support has created a delicate situation. A non-Christian slave has
come to the apostle, in prison, to gain some advantage over his Christian master. He
must make reconciliation possible by asking a trusted colleague for a radical act - the
manumission (setting a slave free) of his slave. The motives to which Paul appeals
are deeply rooted in Philemon's spiritual obligations to him as spiritual father.
I am sending him back to you" Though the Greco-Roman law demanded that a slave
who had sought sanctuary be sent back to his master or sold, Paul does not want to
just pack Onesimus up and send him back again as a slave. Onesimus is now a
Christian brother. In the Greek text this sentence reads, "whom I did send back to
you, him that is my own heart (bowels)." The Greek word translated as 'send'
(anapempo avnape,mpw) does mean to send up or send back The interesting
difference is that in Greek the verb 'send' is in the aorist active indicative tense which
in English is usually rendered in the past tense. It implies a singular action that has
either happened or is sure to happen. So as Philemon reads this letter from Paul, he
would read, "Whom I did send back" because Onesimus is standing right there in
front of him. That is why in verse 11. Paul can say that Onesimus is 'now useful' to
Philemon because he has already been sent back to him.
A couple of interesting facts in this verse don't immediately come to mind First,
though the law did not allow Paul to give sanctuary to Onesimus permanently, this
does not appear to have been the reason for Paul's desire to send Onesimus back to
Philemon There is not the slightest evidence that Paul compelled Onesimus, or even
urged him to go. It is likely that Paul agreed to Onesimus' request to return to
Philemon and be reconciled to him. Second. Paul had no real power to send
Onesimus back to his master unless he chose to go. Remember that Paul was a
prisoner in Rome. He had no civil authority, and he could not physically take
Onesimus back to Philemon. Paul could have told Onesimus to go back to Philemon
in Colossae, but there his influence would have ended. Onesimus could have left and
gone where he pleased. But there is no evidence that Paul told him to go to Colossae
against his will, or that he would have sent him away at all unless he had himself
requested it. Third there may have been many reasons why Onesimus desired to
return to Colossae. He may have had friends and relatives there: or, being now
converted, he may have realized that he had wronged his former master and that he
should return to repair the wrong: or he may have desired to return to the
comparative comforts of his former condition and possibly to his own family
members.
"sending my very heart." While it is not clear why Paul should speak of Onesimus as
his very heart, two possibilities seem best. Now that Onesimus is a Christian, the
imprisoned Paul may have found him not only useful as a personal helper but also as
a helper in the mission field. Onesimus has been Paul's faithful servant (verse 13)
and his only source of companionship while he is in chains for the gospel.
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13 "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," Paul has already expressed his
confidence in Philemon's ability and readiness to assist Paul in aid of the gospel. But
he has more to say about how Onesimus has been so useful to him while he was
useless to Philemon. Onesimus would be particularly helpful to Paul in very practical
ways. Onesimus had been a slave, quite familiar with identifying and meeting needs
of his master. Paul, being in chains, would have many practical needs. In addition to
that, with Paul under house arrest, he was not free to travel and spread the gospel
message. Paul could also empathize with and identify with the bondage Onesimus
must have felt. Remember that slaves, at this time, were often more educated and
more skilled than their masters. Slaves often did all of the menial work as well as the
mental work. Onesimus could have been very well educated and hence very useful to
Paul in spreading the gospel message as well as helping him personally.
I would have been glad to keep him with me" So dear has this slave become to Paul
that he says he would like to keep Onesimus as his personal assistant while he
remained a prisoner in Rome rather than send him back to Philemon as his slave.
How long that would be Paul could not tell. When Paul was freed, Onesimus would,
of course, be returned to his master. This slave had learned to be a most competent
servant and upon his conversion had put his entire heart into competently serving
Paul so that Paul doubly loved the man. But Paul knows that without Philemon's
agreement, he has no right to retain Onesimus.
"in order that he might serve me on your behalf during my imprisonment for the
gospel," The Greek word translated as 'serve' (diakoneo diakone,w) means to be a
servant, attendant, wait upon, and minister to. It is the word Luke used to describe
the seven deacons in the Jerusalem church where it is translated as 'wait upon
tables', (Acts 6:2). Paul. however, typically uses the word 'servant' (diakoneo
diakone,w) when speaking of the gospel ministry, rather than just physical service, (1
Corinthians 3:5; 2 Corinthians 3:6, 6:4, 11:23; Ephesians 6:21; Philippians 1:1;
Colossians 1:7, 23-25, 4:7, 17; 1 Thessalonians 3:2). While Paul is not saying that he
wants to have Onesimus stay and be his 'slave' (doulos dou,loj), he is saying that he
would have him be his 'servant' (diakoneo diakone,w) in the ministry of spreading the
gospel. If Onesimus did stay with Paul to assist him, it would not involve
manumission. When Paul needed no further personal service (remember Paul
expected to be set free very shortly) Onesimus would return as a slave to Philemon.
Paul is not implying that Philemon should serve him but only that he could supply
Paul with a servant who would serve him during his imprisonment, the servant
substituting for his necessarily absent master. Having a slave perform duties to clear
the debt of his master was a common practice in Roman culture. In Paul's case, he
feels that Philemon owes him a debt for being the one to lead him to Christ. This has
also established Paul as Philemon's spiritual father. So the suggestion that Philemon
have Onesimus fulfill his personal debt to Paul, because he is not personally able to
attend to Paul's needs flows from the concept of the obligations of a spiritual son to
his father. This service substitution would only be temporary as Paul expected to be
released soon. Ironically, Onesimus continues to function as Philemon's slave, but
now as Paul's servant.
Page 18
14 "but I preferred to do nothing without your consent in order that your goodness
.might not be by compulsion but of your own free will." Paul did not want Philemon to
wrongly think that he had persuaded Onesimus to stay with him in Rome. Paul
desired that Philemon and Onesimus restore their relationship. Paul would like to
see Philemon forgive Onesimus for his misdeeds. To do this, they needed to be face
to face. Out of respect for him and because of their mutual love for the Lord, Paul
wants to give Philemon the opportunity to freely forgive Onesimus and determine his
future freely, not under any compulsion. Once forgiveness had taken place,
Onesimus would again be a useful slave to Philemon or he could be a useful helper
to Paul in Rome. He would be useful whether he was a freeman or a slave. The
decision whether to free Onesimus or not is Philemon's to make freely, so the
presumption that Paul expects Philemon to send Onesimus back to serve him as a
freeman is not warranted. Because Philemon and Onesimus are now both 'brothers'
in the Lord, Paul would expect their relationship to change but there were many
Christians in the Roman Empire who were still slaves. As Onesimus has been freed
from his slavery to sin. Paul would wish to see him freed from his earthly slavery, but
that decision is entirely Philemon's to make. Essentially, Paul gave Philemon the
freedom to do what was right in love before the Lord, and he gave the freedom to do
it on his own choice, not out of Paul's compulsion or apostolic right.
"but I preferred to do nothing without your consent" Paul would not retain Onesimus
in his service, much as he needed his assistance, without the voluntary consent of
Philemon. Paul knew that Philemon would have loved to have been there in person
to minister to him. Having his slave Onesimus there would have been the next best
thing. Paul assumes that is what Philemon would want, but would not presume on
that nor leave the relationship between the two men unresolved for his personal gain.
Without Philemon's consent Paul did not want to do anything. Paul did not wish to
presume on their friendship, so Onesimus and Philemon needed to meet. The Greek
word translated as 'consent' (gnome gnw,mh) is a derivative of the word for knowledge
and means judgment, mind, reason, and consent. Paul is saying that he will do
nothing behind Philemon's back or without his knowledge and consent. Their
friendship and spiritual relationship is far too important to risk by acting without
Philemon's knowledge and consent.
Though Paul had grown fond of Onesimus and would love to have him stay and help,
nothing indicates that Paul coerced Onesimus to stay with him. All indications are
that Onesimus, having been reconciled with the Lord, now sought reconciliation with
Philemon. If the relationship between Onesimus and Philemon had not been
restored, Onesimus' service to anyone would be hindered. As Christians, we are to
forgive those who have injured us, and be prepared to be reconciled with our
enemies. In our quarrels with others, we often suppose ourselves to be mostly or
entirely in the right (as we may guess that Philemon did in his quarrel with
Onesimus). Regardless of who has wronged whom, we are told to forgive because
unforgiveness not only affects our relationship with others but it also affects our
relationship with God, (Matthew 5:23-24).
Page 19
Now that he had experienced forgiveness of his sins. Onesimus also wanted to
receive forgiveness for the wrong he had caused Philemon. But it would have been
easy for Paul to convince Onesimus to stay in Rome with him. Onesimus could have
fulfilled Paul's need for a friend and a helper in the gospel. Because Paul had been
instrumental in Onesimus' conversion, Paul could have appealed to Onesimus'
gratitude and tried to convince him to stay on in Rome. Or Paul could have told
Onesimus that he was under no moral or legal obligation to return to Philemon. After
all, he had escaped and was now several countries away from his master. Paul could
have refused to write a letter asking Philemon to forgive and restore his slave, or he
could have reminded Onesimus of the many dangers along the way. Paul could have
even warned him of the probability of a harsh reception, and effectually dissuaded
him from trying to return to Philemon. But none of these would be pleasing to the
Lord nor would they be in keeping with what Paul knew he should do.
If he dissuaded Onesimus from returning, Paul would continue the rift between these
two brothers in the Lord. He would effectually be preventing forgiveness and
restoration from happening and thereby hinder the spiritual life of both men. Any
action on Paul's part other than encouraging and enabling Onesimus to safely and
profitably return would have caused hard feelings in the heart of Philemon. Rather
than do that, Paul preferred to let Onesimus return to his master, and to help him
plead his case so that he would be kindly received and restored.
Though Roman law indicated that Paul could not keep Onesimus forever without the
permission of Philemon, we do not know that this caused Paul to feel obligated to
hasten Onesimus' return to Philemon. Where the Roman law may have left some
maneuver room for Paul, the Gospel did not. Paul knew that the wrong needed to be
made right: that the broken relationship between master and slave needed to be
restored. This was especially true now that both Onesimus and Philemon were
brothers in Christ, and both were even spiritual children of Paul himself. Paul knew
that it was his spiritual duty to assist this reconciliation. Therefore, Paul is careful not
to hinder Onesimus when he intended to return to Colossae. Paul felt it would be
wrong to keep Onesimus, as much as he needed him, without the consent of
Philemon. Paul therefore did not make use of any influence to retain Onesimus
without the consent of his master.
“in order that your goodness might not be by compulsion but of your own free will."
Paul did not want to force Philemon to do anything. He wanted him to make the
choice to do right thing by his own will. More than that, Paul wanted Philemon to
observe the transformation and value of Onesimus first hand. Paul is careful not to
put Philemon in a position where he has no choice except to do what Paul asked.
The Greek word translated as 'compulsion' (anagke avnagkh.) means necessity,
distress, by law of duty, and imposed under the circumstances. Paul understood that
Philemon may perceive him to be exploiting their relationship to Onesimus' unfair
advantage. Under such circumstances, Philemon granting Paul's request would be a
hollow triumph and might even create bitterness between them. Instead, Paul's
solution to this potential problem maintained Philemon's honor. His decision must be
spontaneous, not forced. The goodness that Paul hoped for is that Philemon
receives Onesimus and forgives him so that their relationship would be restored.
Page 20
The Restoration of Onesimus
Philemon 1:15-16
Verses 15-16: 15 “For this perhaps is why he was parted from you for a while, that you might have
him back forever,” This is an interesting verse for those who have suffered loss,
particularly the temporary loss of a relationship. Paul explains that the providence of
God in bringing about the contact of Onesimus with Paul went far beyond the matter
of Paul having a dear and devoted servant during his imprisonment. God used Paul
as an instrument for higher ends. This is realistically the reason for what happened to
Philemon, Onesimus, and Paul.
The concept of separation for a purpose, for a specific timeframe, and for God’s
working out His will, is seen throughout Scripture. The history of mankind has
examples of Godly separation: Adam and Eve joined in marriage are to remain
faithful to each other and separated from all others - Genesis 2:18-25, Matthew 19:6,
Mark 10:9, 1 Corinthians 7:10; Adam and Eve separated from the Tree of Life Genesis 3:21-24; Noah's family separated from sinful world in the Flood - Genesis
7:11-8:22. The history of the descendants of Abraham becoming the nation of Israel
was accomplished by different, specific periods of separation: Abraham separated
from his father Haran - Genesis 12:1-3; Abraham and Lot separate - Genesis
13:10- 18; Jacob separated from Esau - Genesis 27:41- 28:5; Jacob separated from
Laban - Genesis 31:1-21; Joseph separated from his family - Genesis 37:18-28;
Moses separated from Pharaoh - Exodus 2:11-22; Passover separated Jacob's
family from Egyptians - Exodus 12:1-30; Crossing the Red Sea separated the nation
of Israel from Egypt - Exodus 12:31-42; Israelites separated from foreign wives Ezra 10:10-11. The New Testament also contains examples of God using separation
to bring about His purpose: Jesus temptation when He was separated to the desert Matthew 4:1-17; Jesus separated to pray - Matthew 14:13-14, Mark 1:35-39, Luke
4:42-44; The Prodigal Son - Luke 15:11-32; Believers separated from idol worshipers
- 2 Corinthians 6:17; Angels will separate the sheep and the goats on the last day Matthew 13:49-50, 25:31-46.
Just as in Greek and Roman societies, slavery was prominent within Jewish society.
It was so prevalent that God spelled out the treatment and specific period of
separation in slavery that was allowed. Within Jewish law, God spelled out how long
the period of separation from one's family as a servant or slave was to be in Exodus
21:1-8, "Now these are the rules that you shall set before them. When you buy a
Hebrew slave, he shall serve six years, and in the seventh he shall go out free for
nothing. If he comes in single, he shall go out single; if he comes in married, then his
wife shall go out with him. If his master gives him a wife and she bears him sons or
daughters, the wife and her children shall be her master's, and he shall go out alone.
But if the slave plainly says, 'I love my master, my wife, and my children; I will not go
out free,' then his master shall bring him to God, and he shall bring him to the door or
the doorpost. And his master shall bore his ear through with an awl, and he shall be
his slave forever. When a man sells his daughter as a slave, she shall not go out as
the male slaves do. If she does not please her master, who has designated her for
himself, then he shall let her be redeemed. He shall have no right to sell her to a
foreign people, since he has broken faith with her."
Page 21
"For this perhaps is why he was parted from you for a while." In some ways the
escape of Onesimus was nothing but trouble. It deprived Philemon of a worker and
an asset. It made Onesimus a criminal possibly subject to the death penalty. Yet in it
all, Paul could see the purpose of God and he wanted Philemon to also see the
purpose. Paul, trusting in the providential care of God, puts the best understanding
on what has transpired between these three people. Paul says 'perhaps,' for God's
providential purposes are veiled. Even Paul can speak of them only tentatively. The
Greek word translated as 'perhaps' (tacha taca,) means possibly, perhaps, and
shortly. Onesimus ran away which of course, rightly angered Philemon. Now
Onesimus returns. Let Philemon consider what God seems to be doing in this
matter. Yes, the slave was gone for a time, Philemon was deprived of his labor and
was provoked. The Greek word translated as 'a while' (hora w]ra) literally means an
hour, time, or season. It refers to a definite fixed time. Here Paul is emphasizing the
shortness of time that Onesimus has been away from Philemon and also that God
has fixed the time of their separation just as He fixed the periods of separation for His
people throughout human history.
Instead of Paul saying that Onesimus ran away from Philemon, he says that
Onesimus 'was parted' from him for a specific period of time. The Greek word
translated as 'parted' (chorizo cwri.zw) means to depart, separate, divorce, and go
away. It implies a physical separation that puts space between two parties. It is
interesting here that Paul uses the Aorist Passive Indicative voice of the verb 'to
separate'. This means that the separation was a singular, factual event in the past
where Onesimus was acted upon. The passive voice implies that something or
someone besides Onesimus was responsible for Onesimus' action. It suggests that
God worked out a good result from a bad situation. Further, Paul couples this phrase
with the adverb 'perhaps' (tacha taca,), which is often used in Jewish literature to
introduce a theological exposition. For Paul, Onesimus' departure provides the
setting for the work of God. For this reason, many commentaries suggest that the
New Testament story of Philemon and Onesimus is parallel to the story of Joseph
and Jacob in the Old Testament, (Genesis 45:4-8; 50:15-21). Both stories portray
God's providence. Both show that God uses separation, which in the short term (hora
w]ra) is painful, but in the long term (aionios aivw.nioj) is very beneficial to all
concerned. In both cases, God's redemptive purposes are achieved by the act of
freeing a slave. Paul is not however saying that the ends justify the means.
Given the importance of allusions to Old Testament types and texts in Paul's writings,
Paul may have the Joseph story in mind as he writes his appeal to Philemon. That is,
Paul may recognize Onesimus to be a type of Joseph. The relationship between the
two may well suggest Paul's principal theological conviction in this case: God's good
intentions for people are often worked out in the redemptive consequences of
choices. In Joseph's story, a bad choice (brothers selling another brother into slavery)
results in a good end because of divine intervention. In this case, Philemon's good
choice (a 'brother' forgiving and manumitting another 'brother' from slavery) would
likewise result in a good end. From God's perspective Philemon's favorable decision,
which has been shown to make sense in light of Onesimus' past usefulness to him,
would make even more sense when he considers the prospect of a redemptive result.
Page 22
"that you might have him back forever." It is as if Paul said. 'Perhaps he took a brief
vacation that you might take him back for good.' It was possible that this was
permitted, in the providence of God, so that Onesimus might be brought under the
influence of the gospel. and be far more useful to Philemon as a Christian, than he
could have been in his former relation to him. What appeared to Philemon to be a
calamity, and what seemed to him to be wrong on the part of Onesimus, might have
been permitted to occur in order that he might receive a higher benefit. God did not
cause or force Onesimus to be rebellious, but rather leads him and works with him in
spite of his sinfulness. Thus God draws the unredeemed to himself leading them
through circumstances that will help to bring them closer as it is written: "He
determined the times set for them and the exact places where they should live. God
did this so that men would seek him and perhaps reach out for him and find him,
though he is not far from each one of us", (Acts 17:26-27).
Though Onesimus has been 'useless' to Philemon because of his absence, he is now
more than ‘useful’; he is a brother in the Lord. So while he was physically parted for
a short time, he will now be with him forever in eternity. The Greek word translated
as 'forever' (aionios aivw.nioj) literally means eternal, everlasting, and without
beginning and end. Paul can be referring to Onesimus having been gone for a
specific period of time here on earth but he can only be referring to the two being
together for eternity if he is speaking about heaven. The intriguing comparison
between 'for a while' and 'forever' refers less to a changed social status than to the
eternal destiny of both 'brothers', Philemon and Onesimus, who will share together
the salvation of God. Paul's point is not that our decisions about social conventions
bear witness to our convictions about God; rather, our convictions about God ought to
prompt our decisions about the social order. Because Philemon trusts that God
purposes good ends for God's people, Paul trusts that he will make a natural, free
decision about Onesimus that will result in good.
Paul re-introduced Onesimus to Philemon, not as a slave, but as a brother asking
Philemon to restore him. Since Onesimus has received the Lord Jesus Christ, he
can no longer be looked upon as just a talking tool. In this relationship as brothers,
not slaves, Paul effectively abolished the sting of the master-slave relationship and
laid the foundation for the eventual legal abolition of slavery. In this letter, Paul is
breaking the distinction between master and slave which was an absolutely
revolutionary development. It did far more to change society than the passing of a
law prohibiting slavery. What the letter to Philemon does is bring the institution of
slavery into an atmosphere where it could only wilt and die. Where master and slave
were united in affection as brothers in Christ, formal emancipation would have to
follow, the legal confirmation of their new relationship.
Yet Paul does not incite slaves to revolt if they become Christian. Instead he advises
them to "remain in the situation in which they were when God called them",
(1 Corinthians 7:20-24). "For we were all baptized by one Spirit into one body—
whether Jews or Greeks, slave or free—and we were all given the one Spirit to drink",
(1 Corinthians 12:13). "There is neither Jew nor Greek, slave nor free, male nor
female, for you are all one in Christ Jesus", (Galatians 3:28). He even tells slaves to
be obedient to their earthly masters out of love for the Lord, (Ephesians 6:5-24).
Page 23
16 "no longer as a slave but more than a slave, as a beloved brother -especially to
me, but how much more to you, both in the flesh and in the Lord." Paul suggests that
God wanted to bless Philemon by taking away his slave in order to return to him one
who is 'more than a slave,' namely one who is now a 'beloved brother.' a Christian
slave, who would serve his master in a conscientious and devoted way that no pagan
slave could achieve, hence 'beloved' for his Christian character and devotion. This
shows us what a great change Christianity was already working in the early church.
A one-time slave was now to be recognized as a beloved brother in the Lord.
"no longer as a slave but more than a slave, as a beloved brother especially to me,”
Though Onesimus is still Philemon's slave, he is no longer just a slave, he is a
‘brother in the Lord'. Onesimus has changed. His reason for living and his
motivation were no longer the same. Now his desire was to serve the Lord in
everything that he did whether that was to continue in slavery to Philemon or to assist
Paul in the spread of the gospel. Paul knew that Onesimus had changed. He had
seen the evidence of this change. Now Paul was trying to bring about a change in
Philemon. Paul wanted Philemon to understand how his former slave had changed
and what the result of this change was. Paul had just stated that he believes it was
God's providence for Onesimus to find Paul and be introduced to the gospel
message. He believed that it was God's providence that Onesimus wanted to return
to Philemon to set right the wrong that had been committed. For only when he had
been received and forgiven, their relationship restored, and restitution made, can
either of them move on. Philemon needed to accept the change to accept the slave.
Onesimus' actions in desiring to return and be reconciled show that he was willing to
try. As Paul says, "All who are under the yoke of slavery should consider their
masters worthy of full respect, so that God's name and our teaching may not be
slandered. Those who have believing masters are not to show less respect for them
because they are brothers. Instead, they are to serve them even better, because
those who benefit from their service are believers, and dear to them. These are the
things you are to teach and urge on them", (1 Timothy 6:1-2).
"but how much more to you, both in the flesh and in the Lord." The fundamental shift
of Onesimus' social status from 'slave' to 'beloved brother' is repeated in the phrases
‘in the flesh' and 'in the Lord'. When Onesimus returned, he would again be 'useful'
to Philemon. He would be useful both 'in the flesh and in the Lord'. The Greek word
translated 'in the flesh' (sarx sa.rx) means flesh, carnal, body, human nature and
opposed to God. While the word 'in the Lord' (kurios ku,rioj) means Lord, master,
God, owner, and he to whom a person or thing belongs. Paul is saying that
everything that Onesimus does now, both in a physical sense and in a spiritual
sense, will be useful and beloved by both Paul and Philemon. When Onesimus was
an unwilling servant, he was comparatively 'useless' compared to how he will be now
that he is a willing servant. When both master and slave are united by brotherly love
for each other, their relationship toward each other will be very different than it was
before. Onesimus will now be much more useful. Now he is useful to Philemon and to
the Lord. This is the true light in which Paul sees this remarkable case and seeks to
find God's purpose in it all. Paul would like Philemon to see it in the same divine light.
This slave is Paul's brother as eternally as he is Philemon's brother.
Page 24
The Restitution of Onesimus
Philemon 1:17-18
Verses 17-18: 17 “So if you consider me your partner, receive him as you would receive me.”
Again, Paul stood beside Onesimus, requesting mercy. "If I am your partner in the
gospel, then treat Onesimus like you would treat me." Paul continues to convince
Philemon of the right thing to do. Onesimus does not deserve what Paul is asking
Philemon to do. Onesimus has run away. He possibly stole something from his
master. So Onesimus has done wrong. But God and Paul have forgiven and
accepted Philemon in spite of what he has done wrong. They have forgiven him even
though he was a sinner. So now Paul asks Philemon to forgive and accept Onesimus
as a repentant sinner and as a fellow Christian.
"So if you consider me your partner," Paul's appeal is powerful because he stood
beside a guilty man and said to the owner of the slave, "I know this man is a criminal
and deserves punishment. Yet this slave is now my friend, so if you must punish him,
punish me also. I stand beside him to take his punishment." This is what Jesus does
for us before our master, God the Father. Paul's choice of the Greek word translated
as 'partner' (koinonos koinwno.j) is interesting. It literally means partner, partaker,
fellowship, companion, and associate. It is derived from the root word (koinos
koino,j) which means common, ceremonially: unclean, defiled, and unholy. Thus the
idea of the word translated as 'partner' implies having something in 'common' such as
common belief, common attachments, a common interest in an enterprise, and
common hopes. It may be applied to those who hold the same beliefs, who have the
same hope of heaven, who trust in the same Savior, and have the same views of
spiritual and earthly things. Here the meaning is that if Philemon regarded Paul as
sharing with him in the belief that Jesus is the Christ, the Savior from sin, that is if
they have spiritual 'fellowship', then consider Onesimus in the same way, because he
was also now motivated by the same belief, the same principles, had the same
hopes, and had a claim to be received as a Christian brother. Philemon's reception
of Onesimus would be understood by Paul as proof that Philemon regarded him as a
‘partaker’ of the hope of the gospel, and that they truly had spiritual 'fellowship'.
"receive him as you would receive me." Paul now puts his case for Onesimus plainly
before Philemon - "receive him as you would receive me". Onesimus is returning to
Philemon as a brother in the Lord. They now have 'fellowship' in Christ. Paul paints a
beautiful picture of our acceptance in Christ. In the case of every saved sinner, it is as
though our Lord presents us to the Father saying, 'If you consider me as a partner,
receive this person as I myself.' Just as in Christ all the fullness of the Deity lives, so
in us the fullness of Christ lives, (Colossians 2:9-10; 1 John 4:17; John 17:23). The
Greek word translated 'receive' (proslambano proslambanw.) means receive, accept,
and take to yourself in friendship. So if Philemon would 'receive' or 'accept' Paul with
brotherly love in the Lord, he should also 'receive' and 'accept' Onesimus in the same
way. If Philemon would readily forgive Paul and reconcile any differences, so he
should do with Onesimus. Onesimus is now a brother in full Christian fellowship with
Philemon just as is Paul himself, although the one is a slave, the other an apostle.
The fellowship is equal. Philemon should show no difference.
Page 25
18 "If he has wronged you at all, or owes you anything, charge that to my account."
Philemon had been wronged by Onesimus' running away. Not knowing if Onesimus
would return, Philemon may have had to purchase a replacement for him. Further, it
seems likely that Onesimus stole money when he fled.
"If he has wronged you at all,” Onesimus has wronged Philemon. Paul does not know
whether or not Philemon feels wronged. He has every right to, but Paul does not
know for certain. He assumes that Philemon feels 'wronged'. So Paul begins this
verse by saying 'if (ei eiv). 'If Onesimus has wronged Philemon, Paul will take the
blame. The Greek word translated as 'wronged' (adikeo avkide,w) means to hurt,
wrong, injure, offend, be unjust and to sin. It does not necessarily mean to actually
steal. Onesimus may have wronged him in many of these ways, either by escaping
from him or by failing to perform what he had agreed to, or by unfaithfulness when he
was with Philemon as his slave, or possibly by stealing his property. Any of these
actions would justify saying that Philemon had been 'wronged'. We know that when
Onesimus fled and deprived his master of his services, that loss could be reckoned in
dollars and cents, for it would have cost Philemon money to either hire a temporary
servant or purchase a replacement slave. Thus 'if’ becomes clear. Philemon may
reckon thus, and 'if’ he does, Paul will not object to or haggle about the amount of the
loss. Whatever the amount, Paul says: "Charge it to me."
"or owes you anything, charge that to my account." Doubtless Philemon would
suppose that he had been 'wronged' by Onesimus, even if he had done no more than
run away. Whatever Paul's views of that might be, Paul wanted Philemon to charge
any loss or expense to his own account. Paul took the blame onto himself and asked
Philemon not to hold it against Onesimus. Even if Onesimus had taken money when
he left or if Paul was thinking of the duties which he had not performed, Paul will
accept the debt. Paul is saying to hold nothing against Onesimus that might interfere
with your reception of him as my child, even as you would receive me.
This would be impressive enough if it were only Paul who said it. But he is passing
on to us, both in word and deed, what he received from his Master. Paul undertook a
life of danger and hardship, spreading the Good News about Christ. He gave his
whole life to Christ because he knew that Christ had given His life for him. Paul's
willingness to assume any punishment due to Onesimus reminds us of what scripture
says about Jesus. "For our sake he made him to be sin who knew no sin, so that in
him we might become the righteousness of God", (2 Corinthians 5:211, "Surely he
took up our infirmities and carried our sorrows, vet we considered him stricken by
God, smitten by him, and afflicted. But he was pierced for our transgressions, he was
crushed for our iniquities: the punishment that brought us peace was upon him",
(Isaiah 53:4-5). Luther notes this similarity: as Paul takes over the entire debt of
Onesimus, so Christ takes over our entire debt, but in a higher sense. "For we are all
his Onesimi if we believe it." Paul desires the removal of anything from the mind of
Philemon that might hinder him from genuinely forgiving and receiving Onesimus as a
brother in the Lord.
Page 26
The Motives of Forgiveness
Philemon 1:19-21
Verses 19-21: 19 “I, Paul, write this with my own hand: I will repay it—to say nothing of your owing
me even your own self.” The fact that Paul was writing this with his own hand is also
significant, for most of his letters were dictated. Not that he couldn't write, but rather
that he had some affliction that gave him problems writing - perhaps an eye disease.
Thus in some letters, to increase their intensity and intimacy, Paul would end the
letter with his own hand.
“I, Paul, write this with my own hand:” This is a special compliment to Philemon for
Paul to have personally written this epistle. He did not usually write his own epistles,
(Romans 16:22; 1 Corinthians 16:21; Galatians 6:11; Colossians 4:18;
2 Thessalonians 3:17). But this letter Paul needed to pen personally. Not only is this
a personal letter to Philemon but in it Paul also gives him an I.O.U. for any wrong or
debt that Philemon feels is owed to him by Onesimus, (verse 18). Notice the formal
language used in this verse. It suggests that Paul considers this is a legally binding
note signed by Paul personally and witnessed by Epaphras, Mark, Aristarchis,
Demas, and Luke, (verses 23-24).
“I will repay it” Again Paul tries to remove any barriers from Philemon’s mind that
could hinder him from forgiving and restoring Onesimus. Whatever wrong or debt
that may be hindering forgiveness and restoration, Paul would repay it. The Greek
word translated as ‘repay’ (apotino avpoti.nw) means to repay and to pay off any debt.
This is Paul’s promissory note to Philemon. Onesimus’ debt is covered. Philemon
knew that Paul was in prison and could not work to earn money to repay him so
Paul’s only source of income was from other churches. Knowing that Paul would
have to ask other churches to send him money to pay Onesimus’ debt to Philemon
added another sense of obligation within Philemon to provoke him to action. This is
also what God does in us. Even for the unredeemed, God's riches are meant to lead
a person to repentance, (Romans 2:4).
“to say nothing of your owing me even your own self.” Though he does not want to
mention it, Paul does. He reminds Philemon that he had been the means of his
conversion, and whatever hope he cherished of eternal life, was to be traced to the
Holy Spirit working through Paul. Paul says that this was equivalent to Philemon
owing himself to Paul.
The Greek word translated as ‘owing’ (prosopheilo
prosofei,lw) means to owe beside. If debts were to be tallied, Philemon was not
entirely debt free. His very life and his eternal welfare were all traceable to the labors
of Paul in Ephesus. What Paul asked now of him was a small matter compared with
this. Besides, one could consider the work that Onesimus did for Paul in Rome as
having been done on behalf of Philemon. Thus Onesimus' labor for Paul was a part
payment for what Philemon owed him. Paul used every available argument to bring
Philemon to see the fellowship and brotherhood between the three men so that he
could more easily forgive and restore Onesimus.
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20 “Yes, brother, I want some benefit from you in the Lord. Refresh my heart in
Christ.” Paul is not waiting until Tychicus returns and reports how Philemon received
Onesimus. He is happy already in anticipation that Philemon will do the right thing,
that he will forgive and restore Onesimus, his brother in the Lord. Paul trusts that
Philemon will see the love and compassion Paul has shown for Onesimus and also
Paul’s great desire to see these two reconciled and that he will heed to Paul’s
request, and in doing so, give some benefit to him.
“Yes, brother, I want some benefit from you in the Lord.” Again Paul addresses
Philemon as ‘brother’ to remind him of their mutual faith in the Lord Jesus and his
boldness in asking this question. The Greek word translated as ‘benefit’ (oninemi
ovni.nhmi) literally means to be useful, to profit, joyful, and to help. A couple of times
in this letter, Paul has made a play on words meaning ‘useful’ or ‘profitable’. Here,
Paul is asking Philemon, whose name means ‘the loving one’, to be ‘useful’ or
‘profitable’ which is the meaning of the name Onesimus. How is Paul asking
Philemon to become ‘useful’ (Onesimus)? Paul is not asking Philemon to
recompense him with money for having been his spiritual father, nor is he asking him
to physically come to Rome and be his servant while in prison. No, the benefit that
Paul is asking for is a spiritual benefit. Paul asks Philemon to grant him a favor, to
favorably react to his request to forgive and restore Onesimus. This will make Paul
full of joy. This will be useful and profitable to him. The profit or benefit that Paul
would like to make is spiritual, all of it is "in the Lord." His happiness is what he
desires, happiness in seeing these two converts, both of whom are his spiritual
children, joined in true Christian fellowship even though the one is a master and the
other a slave. A nobler sentence has seldom been written. Philemon will delight to let
the apostle, to whom he owes so much, make this profit from him.
"Refresh my heart in Christ,” While Onesimus had been staying with Paul, Paul had
not only led him to Christ but he had also personally grown very fond of him.
Knowing that Onesimus was a runaway slave hiding out in Rome caused Paul great
discomfort and concern. Yes, he could give temporary sanctuary to Onesimus, but at
some time they would both have to face the facts that Paul had to do something with
him. Paul did not want to sell him to slave catchers and he could not just turn him
loose to be caught by them. Now that Onesimus was a Christian, Paul wanted to
return and restore Onesimus to Philemon. Although he could exercise apostolic
authority and command Philemon to take Onesimus back, that would not resolve the
rift between them. They needed to be restored to fellowship. Paul knew that
Philemon was leading a God fearing life and trusted that he would forgive Onesimus
and receive him back. Yet there was still that doubt and uneasiness that Philemon
may not forgive and restore Onesimus. The word translated as ‘refresh’ (anapauo
avnapau.w) means to give rest to, to refresh, to free from sorrow or care and to keep
quiet, (verse 7). Paul is saying that by receiving Onesimus, Philemon would cause
the deep and anxious feelings of Paul to cease, and he would be calm and happy. If
Philemon would forgive his runaway slave, Paul’s ‘heart’ (splagchnon splagcno,n) or
literally his bowels would be at peace and joyful. Paul’s heart would be set at ease
knowing that these two Christian brothers had been restored to fellowship with each
other and with the Lord Jesus Christ. The purpose for writing this personal letter to
Philemon would then have been accomplished.
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21 “Confident of your obedience, I write to you, knowing that you will do even more
than I say.” Paul had confidence that the loving heart of Philemon would cause him
to fully accept Onesimus into a right standing under these conditions. Onesimus
would be forgiven. He would be lovingly received, restored, and restitution made to
set the accounts right. Even so are we as sinners accepted by our heavenly Father
when we accept his Son and His sacrifice for us.
“Confident of your obedience, I write to you” Paul's whole letter rests on his
confidence in Philemon's obedience. He knew that if he were to write to Philemon on
Onesimus’ behalf the outcome would be good. Philemon has constantly shown
obedience to the will of God even though he is wealthy and prominent. Paul has
arrived at this knowledge on the basis of all that Epaphras and Onesimus have told
him. Every report he has heard about Philemon has been good and encouraging.
Paul is ‘confident’ he will do the right thing. The Greek word translated as ‘confident’
(peitho pei.qw) means persuade, believe, have confidence, confident, and trust. Paul
is persuaded that when Philemon reads this letter, he will be persuaded to respond in
appropriate obedience. The Greek word translated as ‘obedience’ (hupakoe u`pakoh,)
means obedience, obedient, submission, and obey. Interestingly, it is a word
generally associated with submission and obedience of slaves to their human
masters. Here, however, Paul is saying that he can count on Philemon to be
‘submissive’ or ‘obedient’ to Christ. He did not doubt Philemon's willingness to obey,
but reminds him of the necessity of obeying Christ. Knowing Philemon's godly
character, Paul was confident of his response.
We have to assume that Philemon was well instructed in the theology of forgiveness.
He knew the principle taught in Matthew 6, that the believer's relational forgiveness
from God depends on his willingness to forgive others. He knew that our Lord had
taught that there must be no limit to forgiveness, (Matthew 18:21-22; Luke 17:3-4).
He no doubt was familiar with Paul's teaching on forgiveness, (2 Corinthians 2:7;
Ephesians 4:32; Colossians 3:13). Because Philemon was aware of the commands
to forgive, Paul does not repeat them.
“knowing that you will do even more than I say.” Paul knows that Philemon will do
not only what he asks of him but far beyond that. This is not a hint to send the slave
back to Paul to be Paul's servant. The Greek word translated as ‘knowing’ (eido
ei;dw) means know, perceive, behold, look, and discern. Paul has discerned from all
of the glowing reports about Philemon that he will do as Paul has asked. Paul has
given no commands. He is relying on love to motivate Philemon, not commands. If
Philemon does respond out of love, his response will be even more than Paul has
asked. The Greek word translated as ‘more than’ (huper u`pe.r) means above, more
than, beyond, exceedingly abundantly, and on behalf of. Yet Paul is not asking for
Onesimus' emancipation. Such an assumption is unwarranted. There are several
other possibilities. Paul may be calling upon Philemon to welcome Onesimus back,
not grudgingly, but with open arms, (Luke 15:22-24). He may also be requesting
Philemon to permit Onesimus to minister alongside him, as well as to perform menial
service. Paul may also be urging Philemon to forgive others who have wronged him.
All of this would be done voluntarily, not because of law, not out of duty, but because
of love, Philemon is to obey the God who commanded him to forgive.
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Salutations and Conclusions
Philemon 1:22-25
Verses 22-25:
22 “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.” Paul hoped that he would be freed soon
and would be able to personally visit Philemon. So while you are granting this favor
concerning Onesimus, please do me one more favor and prepare a lodging for me.
Because he knew the case against him was weak, Paul expected to be released from
this imprisonment, (Philippians 2:23-24). He believes his release to be imminent,
perhaps because a date for his hearing before the imperial court had been set.
Accordingly, he asked Philemon to prepare a lodging where he could stay.
“At the same time, prepare a guest room for me,” Paul means "at the same time" that
Philemon will do more than Paul asks regarding Onesimus, that he would also
prepare him lodging since he hopes God will answer the prayers made for him and
grant his friends in Colossae the opportunity to see him again. This request is not
threatening. Philemon had been accustomed to show kindness to the saints (verse
5). Though this request could be further impetus for Philemon to forgive and restore
Onesimus, it does not imply that Paul wants to check up on how Philemon responded
to Onesimus’ return. It is just the request of one friend asking another friend to
prepare him a room when he is able to visit Colossae again. The Greek word
translated as ‘guest room’ (xenia xeni,a), means hospitality, lodging, reception,
entertainment, and a place for guests, (Acts 27:3). Remember Paul did not usually
travel alone, he had travelling companions.
“for I am hoping that through your prayers I will be graciously given to you.” Paul
then mentions the means by which his release will be effected. He writes to
Philemon, I hope that through your prayer (proseuche proseuch.) I shall be given to
you. Prayers are the nerves that move the muscles omnipotent. Prayer is not an
exercise in futility thinking that God's will would be done in any case; prayer is the
means by which God's will is carried out. "The effective prayer of a righteous man
can accomplish much", (James 5:16). Paul understood that our sovereign God works
His purposes through prayer. Paul's request for prayer would certainly affect
Philemon's treatment of Onesimus. Philemon could hardly pray for God to bring Paul
to Colossae if he had not forgiven Onesimus. Yet if he fails to pray for Paul's release,
Paul might remain in prison. Philemon needed to both forgive Onesimus and pray for
Paul. Paul uses an interesting word to describe what he plans to do when Philemon’s
prayers have been answered and he is released. He plans to be “graciously given to
him.” This Greek word (charizomai cari,zomai) means forgive, give freely, deliver,
grant, and do a favor. Paul is saying that when he is ‘granted a pardon’ and
‘delivered’ from prison, he will return the ‘favor’ and come to visit Philemon.
All believers are to be accountable to those over them in the Lord. Hebrews 13:17
says, "Obey your leaders, and submit to them; they keep watch over your souls, as
those who will give an account. Because leaders are responsible for watching over
those in their care they have the right to expect accountability from them.
Acknowledgment of that accountability is a powerful motive for forgiveness.
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23 “Epaphras, my fellow prisoner in Christ Jesus, sends greetings to you,” Paul
closes his epistle with greetings from those who are visiting him in Rome who would
be known to Philemon. Each of these names is also mentioned in the conclusion of
Paul’s letter to the Colossians, (Colossians 4:10-17). This confirms that the two
letters went to the same place at the same time. Remember that Philemon lived in
Colossae.
The Christian life is not lived in a vacuum. Believers do not exist alone, independent
of the fellowship. By sending greetings from men known to him, Paul reminds
Philemon of his accountability to them. Failing to forgive Onesimus would disappoint
their high expectations of him and bring him under their discipline.
“Epaphras, my fellow prisoner in Christ Jesus” Epaphras had been sent by the
Colossian Church to ask Paul’s advice on how to deal with the Judaizers and to
inquire after, and minister to, Paul. The Greek word translated as ‘fellow prisoner’
(sunaichmalotos sunaicma.lwtoj) means fellow prisoner, prisoner of war. As
Epaphras is not mentioned as a prisoner in Colossians 4:12, Paul must be referring
to Epaphras as being a fellow worker for Christ. He is the pastor in the Colossae
church and a ‘fellow prisoner of Christ’ in the war against Satan. Along with Paul and
their companions, they send their greetings. The Greek word translated as
‘greetings’ (aspazomai avspa.zomai) means salute, greet, embrace, take leave, and
welcome. It has the connotation of paying respects to someone who is visiting or
about to visit. Paul again expresses his hope that he will soon be free.
24 “and so do Mark, Aristarchus, Demas, and Luke, my fellow workers.” Other fellow
workers are mentioned in the accompanying epistle to the Colossians but since they
were probably not personally known to Philemon their names and their greetings are
not included in this letter to Philemon. Those who did know Philemon, (Mark,
Aristarchus, Demas, and Luke) do send greetings.
25 “The grace of the Lord Jesus Christ be with your spirit.” Everything Paul has said
or done regarding Philemon and Onesimus has been done by God’s grace and under
the guidance of the Holy Spirit. It is only proper and fitting that Paul would close such
a personal letter by blessing the intended recipients. Grace is the gift of God. God
gives it to us whatever we are like. In these final words, Paul reminds Philemon that
God has loved him freely. So Philemon must love other people in the same way that
God loves him.
Tychicus, who would deliver Paul’s letters, probably followed the Roman road, the
Appian Way, from Rome through southern Italy. He would then cross the Adriatic
Sea by ship and follow another great Roman road, the Egnatian Way, over the
mountains of northern Greece to the Aegean Sea. He might cross the sea from
Neapolis to Troas by another ship, (Acts 16:11, 20: 6). From Troas to Colossae was
about another 240 miles, which he would travel on foot. The whole journey was
about 1000 miles.
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