Philemon 8-13

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, 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.

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.”