note -- Because Philemon is a short book they stuck it in a class on Colossians. Because I procrastinated with my assignments and needed to do one at the last minute I was stuck with this exegesis at the end of the class. I enjoyed it really. If nothing else it showed that even those texts we easily dismiss contain valuable pearls if we are willing to put in the time to study.

Translation

8 Therefore, although I have ample [1] confidence in Christ^A^[2] to command you to do [3] your duty,^B 9 for the sake of love I will instead request that you to do the right thing. [4] I do such because I am Paul, an ambassador, [5] but now also a prisoner of Christ Jesus.^C 10 I appeal to you concerning my child Onesimus, who I became a father to in this prison,^D [6] 11 and who was formerly of little use to you, but now is useful both to you and to me. 12 I have sent him [7] back to you, and with him comes my heart and soul. [8] 13 I had desired to keep him myself, in order that on your behalf he might serve with me while in my chains which the gospel has brought to me,^E 14 but I desire to do nothing apart from your consent. This is so your good deed is not done on account of my pressure but might rather be done willingly.

Comments

A. DioV pollhVn ejn Cristw'/ parrhsivan e[cwn

Having given his greeting and expressed the positive relationship which he and Philemon share, Paul begins the body of this brief letter with coordinating inferential conjunction Dio, which expresses in that he is moving on, but in a way which still depends on the facts he had established in the previous verses. The present active masculine singular nominative participle e[cwn is concessive, meaning that “the state or action of the main verb is true in spite of the stat or action of the participle.” [9] Thus, the word “although” is used in order to signify the fact that while Paul could do one thing he will actually do something else.

This action he could have taken indeed was based in his pollhVn ejn Cristw'/ parrhsivan. The key word here is parrhsivan, and can be translated in assorted ways, with the general concept of openness in speech being conveyed. Originally, in earlier Greek usage, it was used in regards to a citizen’s ability to speak freely in regards to political questions, and later developed the connotation of honest speech between true friend’s as opposed to the veiled meaning of flatterers. [10] It may have the meaning in this verse of Paul’s ability to be open or frank, speaking directly and honestly, with Philemon.

However, there may also be an understanding of Philemon’s social place as compared with Paul. As one whose home held a church and as one who owned slaves, Philemon was probably wealthy and a member of the upper classes. Bauer states that the word can also mean a “confidence” or boldness, “especially in the presence of persons of high rank,” [11] thus the word here could be implying that while Paul is not by his own status able to order anything, he has a basis for his “confidence” in speech. Dunn points out the situation of a man in prison ordering a man of high social status about would certainly require a great deal of boldness indeed! [12] Wall writes that this word when coupled with an order “usually refers to an authoritative demand given by one in a superior position over another” and thus that “candor is justified by his right to rule.” [13] This “great” confidence or “frankness” is not from Paul’s own right, but rather because of who he is “in Christ”, implying along with other uses the strong role he feels called to in leading his churches. [14]

B. ejpitavssein soi toV ajnh'kon

This status, which comes from Christ’s personal authority, allows Paul to be able to “command” Philemon. The word used here is the infinitive ejpitavssein. Although FF Bruce translates this as “to point out”, [15] the verb is actually one of great force. The other uses of the verb in the New Testament primarily refer Jesus’ authority in commanding unclean spirits to come out of people (Mark 9:25; Luke 8:31) and his command for the wind and the storm to cease in Luke 8:25. It is also used in reference to Herod’s authority to command (Mk 6:27). [16] Thus this is a command which has ultimate authority behind it, one which does not expect nor allow refusal. [17] What Paul could command here is that Philemon do what is proper or fitting. The word ajnh'kon is also used in Colossians 3:18 along with the phrase ejn kurivw, in reference to Christian wives being subject to their husbands. Just as Paul is claiming that his authority comes from being ejn Cristw', so too are there obligations on Philemon which come from the fact that he also is ejn Cristw'. [18]

C. toiou'to" w]n wJ" Pau'lo" presbuvth" nuniV deV kaiV devsmio" Cristou' jIhsou.

Paul in the first part of verse 9 establishes that he is not commanding Philemon, but requesting that he do the right thing, because a request [19] is more an action of love between fellow believers than a command. [20] O’Brien understands this as meaning “love as a principle, which governs Christians in their dealings and relations with each other and which is regarded as the ground of Paul’s appeal.” [21] Although, he does repeat that he is indeed asking not telling, throughout this passage there is a not so subtle reminder of Paul’s authority which is giving ample weight to his “request”. He follows this request of love with a grammatically complicated sentence of who is he. The nominative singular masculine present participle w]n can be either “concessive” (translated with an “although”) or causal (“since I am”). I have taken it as causal with the toiou'to" referring back to Paul’s desire to request rather than order. [22]

The word presbuvth" has led to some interesting difficulties. The word literally means an old or aged man, approximately implying being over 50 years of age. [23] In his Textual Commentary on the Greek New Testament, Bruce Metzger points out that while the manuscripts all support this reading there is a strong conjecture from scholars that “old man” may not be what Paul was implying. [24] Quoting JB Lightfoot he states “that in koine Greek presbuvth" may have been written indifferently for presbeuth" [an ambassador], for the two forms are interchanged by scribal confusion in the manuscripts of the Septuagint (cf. 2 Chr. 32:31; 1 Macc. 13:21; 14:21, 22; 2 Macc. 11:34, etc.).” [25] Because of the scribal indifference, and because it appears to fit better within the context many translators substitute “ambassador” for “old man” with the idea that Paul is again establishing his authority “to command” as an official representative of Christ, in word and power. [26] As an ambassador (or old man), Paul is able to command Philemon to do the right thing, but because he is now also a prisoner of Christ Jesus he instead offers a request. The word nuni is an emphatic form of nun, meaning Paul is emphasizing here the importance of his present state of imprisonment. [27] He does not attribute to the power of Rome, but to the power of Christ, in both his physical imprisonment and as “as one faithful to his calling” who “shares in Christ’s sufferings now.” [28]

D. o}n ejgevnnhsa ejn toi'" desmoi'"

At this point Paul is finally getting to the request itself, asking in behalf of his “child” Onesimus. Onesimus became his child while Paul was in prison, with Paul saying literally that he “beget” him. This is obviously a reference to a spiritual birthing, and Paul reflects here, as in other places, that those he has converted and who have been born again under his ministry are to him his children and he their father. [29] O’Brien understands this as being a Jewish concept, with a belief of the time that if a “Jew who wins another to his faith (and this was an achievement of great magnitude, being compared with the creative word of God himself) satisfies in an ideal manner the injunction to be fruitful and multiply, which according to the rabbis was laid on all male Jews as a supreme command.” [30] A line from the Babylonian Talmud reads “when a man teaches the son of another the Torah, the Scripture treats him as if he had begotten him.” [31] Thus Paul, who was unmarried and does appear to have had “natural” children, would certainly build very strong connections with those who he had converted to faith in Christ. The phrase ejn toi'" desmoi'" (also seen in verse 13) can be translated in slightly different ways. The ejn can be understood as spatial or as temporal, and the plural dative can be anaphoric or possessive. [32] Thus, it is proper to translate this as “while in my chains” or “in this prison”.

E. }On ejgwV ejboulovmhn proV" ejmautoVn katevcein, i{na uJpeVr sou' moi diakonh'/ ejn toi'" desmoi'" tou' eujaggelivou

Continuing in his three verse accusative appositional statements about Onesimus, Paul expresses a bit of his own desire in this case, and shows that he also is doing “the right thing”. The imperfect indicative ejboulovmhn can be translated in three different ways according to Harris. [33] The first is as “I wished” implying a past desire that has no future consequences or meaning. The second is as “I would like”, understood as an “epistolary”, written for the temporal standpoint of Philemon when he is reading this letter, just as in verse 12. The Third is as “I would have liked” implying a personal preference that was put aside or an unfulfilled wish. [34] The importance of this is in whether or not there is a meaning in Paul of expecting Philemon to send Onesimus back to him, albeit “willingly”. [35]

Paul understands that Onesimus is the one serving Paul, but if Philemon would have allowed this to continue, Philemon as Onesimus’ master would be serving Paul through the work of Onesimus. By relinquishing his “rights” to do whatever he pleases with Onesimus, by allowing him to work on behalf of Paul’s ministry in prison he is also offering a service, which he personally, for whatever reason could not offer. The additional clarification of toi'" desmoi'" with tou' eujaggelivou once again shows how Paul understands his current imprisonment.

The genitive here can be understood as subjective, with the understanding that it is the Gospel which is the source of his chains, and his service for it which has resulted in his physical imprisonment. [36] This is a boast for Paul, and one which establishes even more his authority in Christ, and gives great weight to the more important service which Onesimus could undertake with Paul. [37] Bruce understands the “chains of the gospel” as being for Paul “a badge of honor, a Distinguished Service Order, awarded by his commander-in-chief” [38] If Onesimus were to stay, than he, Paul, and Philemon could all share in this honor.

Summary

Paul begins this section having already established the relationship between he and Philemon. This is by no means an angry or accusing letter, rather we find here a very personal and friendly Paul, who is aware of his own place and role, but also strongly understands the approaches which best fit with his relationships with his fellow believers. This section begins with a not so subtle reminder of Paul’s authority. Because of his unique calling as an apostle, and his years of work establishes churches, but most of all because of who he knows Christ has called him to be in regards to his mission, he knows that he has enough authority to command certain actions and responses. His authority comes from Christ, and thus he can speak with the same authority as Jesus did when he was walking the earth. But, although he mentions this authority, he purposefully does not invoke it, concerned rather more with peace and wholeness.

It is because of love that Paul does not assert what he knows he can. The love which he once wrote is patient and kind, neither rude nor proud, is his primary concern here. His approach to Philemon must be one of love. Thus, rather than commanding Philemon, he first establishes, before even asking, that what follows is a request not an order. For although he as Paul, anointed by Christ as his messenger and bearing of good news, can order, he also is aware that he is now in prison, with his position being one of a humble nature. Thus, what follows is a request from a man who is completely confident in his role and place, yet because of this role and place he must continue to act in such a fashion that reflects the God he serves. He is in prison now, but this is not simply a human predicament, rather he is a prisoner of Christ Jesus, bound to him, and led by him wherever he goes, so he does not see his situation as being one outside of God’s control.

His appeal and request has to do with a certain slave who had come his way while he was in prison. This slave had run away from Philemon, for an unknown reason, but had found himself drawn to visiting Paul. While with Paul, this slave named Onesimus, became a Christian, and was taught the faith and built up while serving Paul in his need. Paul has an intimate connection with those who he converts. They are not “notches” on his staff, but rather he understands his role as being that of a father to those who respond to the message he is preaching. The name Onesimus was a very common slave name, which meant “useful”. Thus in verse 11, Paul can make a play on words. First, he expresses that Onesimus was not useful, for whatever reason, to Philemon before he ran away. After becoming a Christian, however, he now becomes “useful” both to Philemon and to Paul. Indeed, at this point Paul is making emphatic distinctions, emphasizing himself and his authority behind the “request”, saying essentially that Onesimus “is useful to you and to me”, with a stronger emphasis on the me part. [39]

Paul, however, understands that peace in the community demands that this matter be settled appropriately, which means that Philemon has the responsibility to choose the “right thing” to do in this case. So Paul sends Onesimus back, maybe even as the bearer of this very letter. But because of Paul’s intimate connection with his converts, Onesimus is no longer the simple slave of before, rather he bears the stamp of Paul’s own heart and efforts and thus it is in some ways like Paul himself is being represented in the person of Onesimus as he comes before Philemon. Once again in verse 12, Paul strongly emphasizes himself as part of this decision. [40]

Sending him back was not Paul’s inclination, rather he wished (again an emphatic emphasis on himself with ejgwV) that Onesimus could have stayed with Paul, helping him out with his various needs, and letting him accomplish even more while in prison. Paul understands that Onesimus, as Philemon’s slave, represents his master’s presence. Thus, by having Onesimus stay to serve Paul, it would be just as if Philemon were serving. This is probably not a reference to a lack of service on Philemon’s part, but rather a reference to the fact that Philemon probably looked to do all that he could (he even hosted a church in his home), and this would be a great opportunity which would not tear him away from his work and family.

Paul did not follow through on this desire though, knowing that the proper thing for him to do in this case was to send Onesimus back to Philemon, and allow Philemon the opportunity to do “the good thing” and receive his slave back with kindness and forgiveness, deciding for himself Onesimus’ future role. Paul could have certainly kept Onesimus, and wrote to Philemon that he had made this decision, but this would not be an act of love. Paul respects Philemon’s place and role as much as his own, so is willing to put aside his own prerogatives for a greater good. Paul does not command Philemon, but rather appeals to him. However, though, this appeal and request is a weighty one indeed, almost rhetorical.

For Paul sets up the entire situation so as to gently remind Philemon of Paul’s higher authority in this matter, as well as the duty that Philemon embarked on when he confessed Jesus as Lord. There is still, however, a great distinction between being ordered to do something, and being shown which way is the proper and right way to choose. Philemon was certainly an influential Christian in his community, and Paul respects and honors this fact. Thus, in this passage we find a Paul who is absolutely confident in his role and mission, and the proper duty in this situation, communicating in a way which honors and shows love toward one who is likewise seeking Christ in all things. As such this is a model for all leadership and conflict in the church.

[1] Literally “great” or “much”.

[2] Letters indicate points which will be discussed in the next section.

[3] “to do” is implied in the Greek, Lit. “command you the appropriate thing.”

[4] The accusative phrase “that you do the right thing” is not in the Greek, though it is implied.

[5] Lit. “an old man”.

[6] Lit. “who I fathered”.

[7] Epistolary aorist, a usage in which the author consciously writes from the time frame of the audience, implying that Onesimus will have been sent by the time this letter is read. See Daniel B. Wallace, Greek Grammar Beyond the Basics (Grand Rapids: Zondervan, 1996), 562ff.

[8] lit. this verse reads “who I have sent, him, this one who is my heart.” The Gk. splavgcna means literally “entrails” or “inward parts”, though is used figuratively as the seat of our emotions, especially love. See BAGD, A Greek English Lexicon of the New Testament, 2^nd ed. (Chicago: University of Chicago Press, 1979), 762. The difficult syntax of the Greek here led copyists to add the 2^nd person imperative proslabou' after splavgcna (C*, a², and many others), as well as make slight adjustments in wording and grammar, such as changing soi to su (F G, and others). The textual committee followed the reading of a* A 33, giving it a “B” rating, arguing that this text best explains the origin of the other readings. See Bruce Metzger, A Textual Commentary on the New Testament 2^nd ed. (Stuttgart: German Bible Society, 1994), 589.

[9] Wallace, 634.

[10] P.T. O’Brien, Colossians, Philemon, WBC (Waco, TX: Word, 1982), 287.

[11] BAGD, 630.

[12] J.D.G Dunn, The Epistles to the Colossians and to Philemon (Grand Rapids: Eerdmans, 1996),

[13] Robert Wall, Colossians and Philemon (Downers Grove: IVP, 1993), 96 and FF Bruce, The Epistles to the Colossians, to Philemon, and to the Ephesians (Grand Rapids: Eerdmans, 1984), 203.

[14] See Dunn, 325.

[15] FF Bruce, The Epistles to the Colossians, to Philemon, and to the Ephesians (Grand Rapids: Eerdmans, 1984), 210.

[16] Other similar uses of command from total authority by Jesus and others include Mk 1:27; 6:39; Luke 4:36; 14:22.

[17] Paul uses the noun form in much the same way as here in 1 Cor 7:6 and 2 Cor 8:8. Bruce, 211 n. 50 concedes the that this is “quite a forceful word” despite his translation.

[18] See Ralph Martin, Colossians and Philemon, New Century Bible Commentary (Grand Rapids: Eerdmans, 1973), 163. He sees this as being an “ethical norm set by popular hellenistic philosophy (cf. the Stoic ideal of ‘what is fitting)” and applied “here in a Christian sense as a version of noblesse oblige (Eph. 5:3).”

[19] Gk. parakalw'. See BAGD, 617.

[20] 1 Cor 13 is certainly an underlying text here.

[21] O’Brien, 289. See also Dunn, 326ff.

[22] See Murray J. Harris, Colossians and Philemon (Grand Rapids: Eerdmans, 1991), 259.

[23] BAGD, 700. It can be considered the second oldest reckoning of a person’s age according to Greek thought, specifically relating to age 50-56, or could be understood as referring to someone in their 60s. See Dunn, 327.

[24] Metzger, 588.

[25] Ibid. See also Dunn, 322 n. 3; Harris, 259ff. Bruce, 212 writes that “there is no need to resort to a conjectural emendation of the Greek; in this period the two words, or at least the two spellings, are practically interchangeable.” Cf. Eph. 6:20.

[26] See Dunn,322; Bruce, 210; O’Brien 284; Martin, 163; Harris, 268. Wall, 204ff. disagrees with this view, arguing that without any textual support it is too difficult a stance to take. He takes “old man” as implying the authority which comes from age saying that in that culture “the request of an elderly man would be granted; not to do so would have been considered shameful”.

[27] Martin, 163 argues that nuni points to the fact that Paul’s imprisonment had only just begun at the time of writing. See also O’Brien, 290.

[28] O’Brien, 290.

[29] See 1 Cor. 4:15, 17; Gal 4:19; 2 Tim 1:2; Titus 1:4.

[30] O’Brien, 291. See also Martin, 164.

[31] Quoted in O’Brien, 291.

[32] See Wallace, 372ff. and 149ff; Harris, 201.

[33] Harris, 263.

[34] See Wallace, 551ff.

[35] See Bruce, 214ff.; Dunn, 330ff.

[36] Harris, 202; Wallace, 113ff.

[37] Dunn, 331 writes “His usefulness to Paul ‘in chains for the gospel’ outweighed his value to Philemon as a house slave.”

[38] Bruce, 215.

[39] Using soiV kaiV ejmoi. In verse ten he calls Onesimus tou' ejmou' tevknou (my child).

[40] Using ejmaV