Philemon 14-16

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.

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-sharing 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 in that culture were only slaves for 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 Paul's mentality here.

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 by far than a useless slave, 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.”

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.”

Philemon 4-7

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.

Philemon 1-3

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.