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Commentaries and Other Bible Study Helps - Prayer Tents - Prayer Tents
8-20 Paul's Appeal to Philemon for Onesimus. Paul makes his appeal by first describing the remarkable change that has happened to Onesimus (vv. 8-12) and then suggesting how helpful Onesimus would be to him in his imprisonment (vv. 13-14). Paul then wonders if God has been sovereignly involved in this situation so that Philemon may receive Onesimus back now as a fellow Christian (vv. 15-16) who will therefore be all the more useful to Philemon. He concludes with a direct appeal that Philemon take Onesimus back as he would receive Paul himself (vv. 17-20).
8-9 to command you. Paul chooses not to demand anything of Philemon but to appeal to him on the basis of love. Bold (Gk. parrēsia) suggests "frankness" or "openness" to speak freely about difficult matters. an old man. Paul may have been
10 The name Onesimus literally means "useful" or "profitable" and was frequently given to slaves. He is also mentioned in Col. 4:9 as accompanying Tychicus with the letter to the Colossians. Whose father I became (lit., "I gave birth to him"; cf. 1 Cor. 4:15 and Gal. 4:19, where Paul employs the image of labor pains) describes the "spiritual birthing" of Onesimus.
11 useless . . . useful (Gk. achrēstos . . . euchrēstos). The play on words describes the before and after of Onesimus's conversion. By stealing from Philemon and running away, Onesimus had become "useless," but having repented and become obedient to Christ, Onesimus had now become "useful" both to Paul and to Philemon. This change particularly highlights the transforming power of the gospel.
12 my very heart. Not the common word for heart (Gk. kardia) but splagchna, literally "internal organs" (esp. the stomach and intestines). It connotes affection, intimacy, and a deep love (cf. vv. 7, 20; Phil. 2:1; Col. 3:12). Paul is not handling this situation as a detached arbitrator but as one who has developed a fond affection for Onesimus.
13-14 not . . . by compulsion. Paul does not want to compel Philemon but to persuade him, so that his love is authentic and not coerced.
15 why he was parted from you. The Greek verb is passive, without indicating any agent of the action explicitly expressed. It is best seen as a "divine passive," where God is understood to be sovereignly behind the events. It is thus reminiscent of Joseph's betrayal by his brothers, which resulted in his long sojourn in Egypt. After Joseph reveals himself to his brothers, he remarks, "it was not you who sent me here, but God" (Gen. 45:8).
16 no longer as a slave. Paul could have said more explicitly, "no longer a slave," which would make it clear that he expected Onesimus's emancipation. The particle "as" (Gk. hōs) allowed more freedom for Philemon to ponder and then choose to do what was right, rather than having Paul command him directly. Clearly, however, Paul expected an entirely transformed relationship between the two of them based on the fact that Onesimus was now Philemon's beloved brother.
17 Partner (Gk. koinōnos) is from the same root as "sharing" (Gk. koinōnia) in v. 6. The good that is in Philemon should now be expressed in his new relationship with Onesimus. As God has received his people for the sake of Christ, they are to receive one another (see Rom. 5:6-11; 2 Cor. 5:16-21; note on 2 Cor. 2:10).
18-19 If he has wronged you suggests that Onesimus not only ran away from Philemon but probably took money from him as well. This would have provided him the means to purchase passage to Rome and to live there for a time. Roman society expected brutal punishment of fugitive slaves, at times resulting in death. Thus Paul is asking Philemon to do something quite extraordinary by forgiving Onesimus's debt. (Regarding the institution of slavery in Roman society, see notes on 1 Cor. 7:21 and Eph. 6:5.) I, Paul, write this with my own hand. Although Paul was probably dictating the letter to Timothy (see Philem. 1), Paul takes the stylus at this juncture and signs his own name. This action underlines his personal guarantee that he will repay any loss Philemon has incurred--a remarkable offer considering the fact that Paul, an impoverished prisoner, is accepting full financial liability for anything that Onesimus might owe to Philemon, a person of considerable wealth. owing me even your own self. A reference to the fact that Philemon was converted through Paul's ministry, so that Philemon "owed" Paul something far greater, namely, his eternal life. The debt that Onesimus owed to Philemon, therefore, is insignificant by comparison.
20 In v. 7 Paul had rejoiced because "the hearts of the saints have been refreshed through [Philemon]", and in v. 12 he said, "I am . . . sending my very heart." Now in v. 20 Paul picks up this language again, using the Greek splagchna ("heart") for the third time, and commands Philemon to refresh my heart in Christ. What the Lord has already worked into Philemon's life is now to become a reality in his relationship with Onesimus.
