Interestingly, we can view this letter concentrically. V1-3 and v23-25 are parallel
in the sense that they each mention five names and the grace of the Lord Jesus Christ.
V4-6 sets the prayerful mood of Paul for his audience, while v22 recalls the prayers of
his audience for Paul. In v7-8, Paul notes how Philemon has refreshed the hearts of the
saints, and v20-21 points out that Philemon must also refresh the heart of Paul by his
response to this issue. In v9-11, Paul points out that Onesimus is his spiritual son;
in v18-19, Paul points out that Philemon is his spiritual son. Also, the role of father
is exchanged: first Paul is the father who forgives and restores Onesimus, and second,
Philemon is the father who can receive Paul’s payment for the sins of Onesimus. In v12,
Paul sends Onesimus, and in v17, Philemon must receive and welcome Onesimus as if the
one coming were Paul himself. Lastly, v13-16 represent the axis for this concentric
letter. Danny Olinger says, “Here, the argument of the whole is summed up precisely
and formally advanced. Paul, in building to this point, now persuasively puts forth
the main thesis of the letter. Paul desires Philemon not to do anything by compulsion,
but of his own free will even as Philemon now finds himself enjoying the freedom that
comes from being united to Jesus Christ… Philemon is put in the opportunity of
ministering to Paul through Onesimus. Paul petitions Philemon to express his own
freedom in Christ and in imitation of Paul by sending Onesimus to him.” Let’s take a
closer look.
1Paul, a prisoner of Christ Jesus, and Timothy our brother,
2To Philemon our dear friend and fellow worker, to Apphia our sister, to
Archippus our fellow soldier and to the church that meets in your home:
3Grace to you and peace from God our Father and the Lord Jesus Christ.
Paul wrote and had this letter delivered at the same time as Colossians. In Colossians,
he calls himself “an apostle by the will of God.” Here he introduces himself to Philemon
as “a prisoner of Christ Jesus.” This different salutation is crucial. Both introductions
serve to advance the point of the letters. Colossians is addressed to folks who lack an
authority, plagued by false teachers claiming authority for themselves with no source.
But Paul comes along and, though he hasn’t met the Colossians, claims apostolic authority
by the will of God Himself. That’s a critical claim for Paul’s audience to hear. And here
with Philemon, in reality the same audience (the congregations of Colosse), the issue
that Paul is addressing is one of slavery and freedom, and so it’s more than appropriate
that Paul would introduce himself – the great apostle, free in Christ – as a prisoner.
Now it’s true that he was a prisoner of Caesar in Rome, but his real imprisonment is to
Christ Jesus. He is a bondservant for the gospel, for the advancement of the Kingdom of
God. And let’s just acknowledge that prior to receiving and contemplating the truth of
this letter by the grace of God through the Holy Spirit, Philemon would have never been
willing to consider himself a slave or a prisoner. But afterward? We don’t know the
details of what went down. But tradition says that Onesimus was indeed received with
open arms; and that would make Philemon a prisoner like Paul, a slave of Jesus Christ
for the advancement of the gospel. Do you think the gospel advanced? You bet it did,
and it all began with this simple introduction from the apostle Paul. But it didn’t end
there.
Paul works on Philemon with genuine, heart-felt rhetoric throughout this letter, and it
begins here. Paul calls him a dear friend and fellow worker. It’s an encouragement for
this slave owner and house church host to be who he is. He is a believer in Christ, so
he needs to act like it. Apphia and Archippus are thought by some to be members of
Philemon’s household, perhaps a wife and son, but since Archippus is named a fellow
soldier, others believe they were leaders in this Colossian congregation (Colossians
4:17). And the letter goes out to them, as well as the entire church that meets in
Philemon’s house. This is no private affair. The situation Paul is dealing with is
open to the brothers and sisters in this congregation – and rightly so. What we deal
with as siblings in Christ affects each other. Knowing that, Paul desires grace
(undeserved favor in spite of demerit) and peace (relational, subjective and objective,
not circumstance-based) from God the Father and Jesus Christ to be with this entire
home fellowship.
Thanksgiving and Prayer
4I always thank my God as I remember you in my prayers, 5because
I hear about your faith in the Lord Jesus and your love for all the saints. 6I
pray that you may be active in sharing your faith, so that you will have a full
understanding of every good thing we have in Christ. 7Your love has given
me great joy and encouragement, because you, brother, have refreshed the hearts of the
saints.
Paul prays a prayer of thanksgiving to God (Philippians 1:3) first because of the faith
and love of Philemon and the local church. It’s not some generic faith and love; rather,
it’s their faith “in the Lord Jesus” and love “for all the saints” (Colossians 1:3-4).
Paul doesn’t dwell on that like he did in Colossians; he moves on in v6 to pray for
Philemon to be active in sharing his faith. In this letter, Paul will be asking for
Philemon to be active in sharing his faith, and he knows that God must provide it. In
other words, Paul prays that God would work a right response from Philemon, because he’s
going to ask Philemon to respond rightly. If we don’t understand the sovereignty of God,
this prayer makes no sense. Why would Paul ask God to do what Philemon must do? It’s
because God works in His people “to will and to act according to His good purpose”
(Philippians 2:13).
Notice the motive Paul gives Philemon for being active in sharing his faith. It’s so that
he “will have a full understanding of every good thing [he has] in Christ.” This is
similar again to the prayer for the Colossians (1:9-10) – “For this reason, since the
day we heard about you, we have not stopped praying for you and asking God to fill you
with the knowledge of His will through all spiritual wisdom and understanding. And we
pray this in order that you may live a life worthy of the Lord and may please Him in
every way: bearing fruit in every good work, growing in the knowledge of God.” This
prayer implies that Philemon lacks an understanding of every good thing he has in Christ.
It always takes the application of our faith to realize the glory of Christ in us. Knowing
God, understanding “every good thing” we have in Christ, comes through the application of
one’s faith in daily living, but also and especially in difficult circumstances. Paul
wants Philemon’s faith to be much more than an intellectual pursuit. When we see the
fruit of our faith, we understand the blessing of God, who is working in us, conforming
us to the image of Jesus. That’s a “good thing”! James 1:2-4 says, “Consider it pure,
my brothers, whenever you face trials of many kinds, because you know that the testing
of your faith develops perseverance. Perseverance must finish its work so that you may
be mature and complete, not lacking anything.”
Let’s also consider the “active in sharing your faith” portion of Paul’s prayer. What
does that mean? We might think this means sharing the gospel with unbelievers. But that’s
not exactly what Paul is talking about here. Paul is speaking of actively sharing your
faith in terms of your daily living. W.W.J.D. – “What would Jesus do?” In every
circumstance, how would Jesus respond? Answering that question and doing the same is
being active in sharing your faith, according to Paul. And Philemon has a glorious
opportunity to do just that regarding his situation with Onesimus. What would Jesus do?
Jesus would see the repentant return of Onesimus as being like the prodigal son, and
Jesus would run to him and embrace him with open arms, restoring to him the fullness of
fellowship, no longer as a slave but as a brother. Would Philemon be active in sharing
his faith in this way? We’ll see.
Finally, in v7, Paul points to Philemon’s love as a source of “great joy and
encouragement.” The love of Philemon has “refreshed the hearts of the saints.” Calvin
says that Paul “has great joy and consolation, because Philemon administered relief to
the necessities of the godly. This was singular love, to feel so much joy on account of
the benefit received by others. Besides, the Apostle does not only speak of his personal
joy, but says that many rejoiced on account of the kindness and benevolence with which
Philemon had aided religious men.” Here, as well as in v12 and 20, Paul uses a word
translated “heart,” but it’s not the normal Greek word for “heart.” Instead, it’s a
word that points to the emotional aspect of the depth of our being. It’s as if he’s
saying, “heart of hearts,” or “depths of our affections.” In the context, Paul is
saying that he overjoyed and consoled to the point of tears from Philemon’s sacrificial
and generous love as he provides for the needs of the brothers in Colosse. In a casual
reading of this letter, we probably miss the genuine outpouring of the heart from an
emotional perspective; but it’s clearly there. Yet Paul has motive for laying it out
this way; we can’t miss that. It’s part of his appeal to reach a desired outcome –
the right course of action to build up the Body of Christ.
Paul's Plea for Onesimus
8Therefore, although in Christ I could be bold and order you to do what you
ought to do, 9yet I appeal to you on the basis of love. I then, as Paul--an
old man and now also a prisoner of Christ Jesus-- 10I appeal to you for my
son Onesimus,[1] who became my son while
I was in chains. 11Formerly he was useless to you, but now he has become
useful both to you and to me.
12I am sending him--who is my very heart--back to you. 13I would
have liked to keep him with me so that he could take your place in helping me while I am
in chains for the gospel. 14But I did not want to do anything without your
consent, so that any favor you do will be spontaneous and not forced. 15Perhaps
the reason he was separated from you for a little while was that you might have him back
for good-- 16no longer as a slave, but better than a slave, as a dear brother.
He is very dear to me but even dearer to you, both as a man and as a brother in the Lord.
Paul makes his appeal, beginning with a disclaimer in v8-9, revealing his own interests
in v10-13, and showing what Philemon’s interests should be in v14-16. Given his apostolic
authority, Paul could have boldly commanded a specific behavioral response based on the
law of love – what Philemon “ought to do;” but he’d rather make an appeal based on the
freedom of love – also what Philemon “ought to do.” It’s a subtle but significant
difference. And what ought to be done is not Paul’s to determine; nor is it Philemon’s.
There is an unspoken and unwritten Christian duty here, determined by the Spirit of God
at work in His people. In v9, we see that Paul’s appeal is not for his sake, though as
an elder (an old man) and as a prisoner of Christ he could demand that it be so; rather,
Paul’s appeal is for the sake of Christian, brotherly love, that love would be magnified
as a great conqueror within the framework of Christianity.
V10-13 reveal Paul’s interests in this ordeal. In v10, Paul reveals that Onesimus is his
spiritual son, a convert to Christianity through Paul’s ministry, literally “begotten”
(gennao) by Paul while in prison. In v11, Paul uses Onesimus’ name in a play on words.
Meaning “useful,” Paul contrasts his name with his former attribute of uselessness. But
now, as a believer and brother, he is living up to his name – useful to both he and
Philemon. The purpose of this play on words, a form of humor, was to further soften
Philemon, as Onesimus had run away from him and had also likely stolen from him, as
v18 implies. In v12, Paul says that Onesimus is his “very heart.” As mentioned earlier,
this word is much stronger than the normal Greek word for “heart.” Calvin says of Paul’s
language, “Nothing could have been more powerful for assuaging the wrath of Philemon; for
if he had refused to forgive his slave, he would thus have used cruelty against “the
[heart]” of Paul. This is remarkable kindness displayed by Paul, that he did not hesitate
to receive, as it were into [the very depth of his being], a contemptible slave, and
thief, and runaway, so as to defend him from the indignation of his master. And, indeed,
if the conversion of a man to God were estimated by us, at its proper value, we too would
embrace, in the same manner, those who should give evidence that they had truly and
sincerely repented.”
Paul makes one final appeal for his own interest, saying that Onesimus was useful to him
there in Rome, and yet he was sending him back to Philemon. Calvin adds, “This is another
argument for the purpose of appeasing Philemon, that Paul sends him back a slave, of whose
services, in other respects, he stood greatly in need. It would have been extreme cruelty,
to disdain so strong affection manifested by Paul. He likewise states indirectly, that it
will be a gratification to himself to have Onesimus sent back to him rather than that he
should be harshly treated at home.” Finally, in speaking of “taking your place,” Paul is
saying that Philemon had the first right of response to Paul’s call for aid. Thus
Philemon had the opportunity to come to Rome himself or send Onesimus back as a suitable
replacement. Either way, Paul’s point is that though he is in prison for the gospel, he
is not at all alone. Calvin comments, “He who endures persecution, for the sake of the
gospel, ought not to be regarded as a private individual, but as one who publicly
represents the whole Church. Hence it follows, that all believers ought to be united in
taking care of it, so that they may not, as is frequently done, leave the gospel to be
defended in the person of one man.”
V14-16 reveal Philemon’s interests in this ordeal. In v14, we see that Paul appeals
instead of commanding, as he could have done, in order to draw a more valuable response
(spontaneous and voluntary rather than considered and coerced, 2 Corinthians 9:7). Paul
wanted Philemon’s consent to have Onesimus as a gospel-team member; in so doing, he
acknowledges that Onesimus was to blame in the past and affirms through personal knowledge
that he is changed. Paul releases Philemon from all potential skepticism and doubt about
Onesimus’ genuine repentance.
In v15, Paul points out how God works all things for good (Genesis 45:5; 50:20). If your
slave stole from you and ran away, that would appear to be a bad thing. At the very least,
you’d be angry about it. But Paul suggests that it happened to Philemon for a good reason.
Slaves were only slaves for so long, say seven years. So Onesimus would have gone free
anyway. Furthermore, as Calvin points out, “So long as Onesimus was at heart a runaway,
Philemon, though he had him in his house, did not actually enjoy him as his property;
for he was wicked and unfaithful, and could not be of real advantage.” But now, having
become to Philemon a brother, Onesimus will be his forever, as a bondservant of love,
which is what we are all called to be to one another. I am yours; I belong to you. Do
with me what you will. And you are mine; so be ready and willing to serve me when I am
in need. That’s the mentality of Paul.
V16 is a clear appeal from Paul for Philemon to free Onesimus from the yoke of slavery.
Onesimus has become a brother in Christ, better than a useless slave by far, and even
better than a useful slave. Paul calls Onesimus his dear brother, and then points out
that he would be to Philemon not only a useful slave, as opposed to his former uselessness
outside of Christ, but also a dear brother in the Lord. Calvin’s comments here are a
worthy conclusion: “Onesimus lived in a religious and holy family, and, being banished
from it by his own evil actions, he deliberately, as it were, withdraws far from God
and from eternal life. Yet God, by hidden providence, wonderfully directs his pernicious
flight, so that he meets with Paul. [Thus] proceeds a profitable doctrine, that the elect
of God are sometimes brought to salvation by a method that could not have been believed,
contrary to general expectation, by circuitous windings, and even by labyrinths.”
17So if you consider me a partner, welcome him as you would welcome me.
18If he has done you any wrong or owes you anything, charge it to me.
19I, Paul, am writing this with my own hand. I will pay it back--not to
mention that you owe me your very self. 20I do wish, brother, that I may
have some benefit from you in the Lord; refresh my heart in Christ.
21Confident of your obedience, I write to you, knowing that you will do
even more than I ask.
In v17-20, Paul makes three requests. In v17, it’s, “Accept him as you would me.” Paul
provides additional motive for Philemon – his very friendship. Paul is effectively
saying, “If you want our friendship to remain in good standing, then you will do what
I’m asking you to do regarding our mutual friend, Onesimus.” But it’s not so much a
threat as a plea. In v18, the request of Paul is to “charge his debt to my account.”
Paul offers to pay Onesimus’ debt. His offer is real, but clearly secondary by
comparison to the right response of simply forgiving the debt. In v19, Paul adds
another motive for Philemon to respond rightly as he desires. Philemon owed his own
faith, “very self,” just as Onesimus did, to Paul’s ministry. We see Paul’s third
request, to “refresh my heart in Christ,” in v20. Again, that word, “heart,” refers
to the very core of Paul’s being, especially emotionally. Paul calls Philemon his brother,
desiring a benefit from him in the Lord. The way that Philemon could benefit Paul would
be to release Onesimus. Can you imagine what Onesimus thought of Paul? Calvin says,
“When Onesimus saw so distinguished an apostle of Christ plead so eagerly in his behalf,
he, must undoubtedly have been much more humbled, that he might bend the heart of his
master to be merciful to him.” Who am I to be loved this way – by another human? Much
less by the Lord of creation!
Finally, in v21, given all these motives for action, Paul encourages Philemon by saying
that he is confident he will obey. But it’s not really a command; it’s an appeal.
Nevertheless, it is so strong an appeal that it might as well be a command. And Philemon
is sure to do even more than Paul is asking of him. As Calvin notes, Paul’s example
reveals “how affectionately we ought to aid a sinner who has given us proof of his
repentance. And if it is our duty to intercede for others, in order to obtain forgiveness
for those who repent, much more should we ourselves treat them with kindness and
gentleness.”
22And one thing more: Prepare a guest room for me, because I hope to be
restored to you in answer to your prayers.
23Epaphras, my fellow prisoner in Christ Jesus, sends you greetings.
24And so do Mark, Aristarchus, Demas and Luke, my fellow workers.
25The grace of the Lord Jesus Christ be with your spirit.
Paul concludes with one more request and final greetings. His request, found in v22,
reveals that he expected to be released from his Roman imprisonment – as a result of
the prayers of God’s people – and planned to visit Colosse. If for no other reason that
he would have to deal with Paul face-to-face on this matter, Philemon ought to forgive
and release Onesimus. We don’t know if he made it to Colosse, but tradition certainly
gives us reason to believe that he was released from this first imprisonment. And
furthermore, tradition suggests that Philemon obeyed Paul and released Onesimus, who
possibly went on to serve in the church even as a prominent leader. The greetings
are short here, but it’s a similar list of names as that in Colossians. And the
conclusion is a benediction, that the grace of Jesus would be with their spirit.
That’s the Book of Philemon – as much the Word of God as the rest of the Bible.
Footnotes
- 10 Onesimus means useful.
Bible text from
Gospelcom.net. Copyright 1973, 1978, 1984 by
International Bible Society.