Observations on Philemon
By Jonathan Mitchell
A Letter from Paul
1. Paul, a bound-one of Christ Jesus (or: a prisoner pertaining to, because of and belonging to Christ Jesus), and Timothy, the brother (the one from the same womb), to Philemon, the loved and accepted one, and our fellow worker,
In his introduction to the called-out folks in Rome, Paul described himself as "Jesus Christ's slave (or: a slave servant of and from [the] Anointed One, Jesus; a slave belonging to Jesus [the] Anointed [= Messiah])." He uses a different term, here, and so folks normally conclude that he was a prisoner in some Roman jail, or prison. Verses 9b and 10b, below, seem to add evidence to this conclusion. We see in 9a that this letter was written late in his life, since he refers to himself as, "Paul, an old man." Historians of Paul place the end of his life as having been executed in Rome, following an imprisonment there.
That being said, might he also be using his physical situation as a metaphor to speak of his service in, and to, Christ? In vs. 13, below, we find him speaking of,
"the bonds of the message of goodness (or: from the ideal message of ease; or: pertaining to the happy, beautiful and prospering tidings),"
where he uses the same term. On whichever level we choose to read his words, what he does not say is that he was
"a bound-one of Rome, or a prisoner in Rome."
We suggest that he saw his situation, and his relationship, as only with a reference to Christ Jesus. He was,
"turning [his] eyes away from other things and fixing them (or: looking away) into Jesus, the Inaugurator (First Leader; Prime Author) and Perfecter (Finisher; the Bringer-to-maturity and fruition; He who purposes and accomplishes the destiny) of the faith, trust, confidence and loyal allegiance..." (Heb. 12:2).
We find it interesting that Paul refers to Timothy as "the brother," using the definite article. I have given the literal meaning of the term "brother," in the parenthetical expansion. Paul does not go on to use this term as a description of Philemon, but rather terms him,
"the loved one, and our fellow worker."
I do not mean to suggest that Paul did not consider Philemon as "a brother in Christ," as we so often reference a believer, in our day. But Paul's rhetoric (especially in this letter where he is trying to persuade Philemon, in regard to how he should receive Onesimus, vs. 10ff, below) is normally precise and purposeful. With his understanding of the root idea of the term "brother" being one who had the same mother, we see Paul emphasizing the close relationship that he has with Timothy, and thus that they both are of the same mind regarding Onesimus. Paul refers to Timothy with the same designation, in 2 Cor. 1:1 and in Col. 1:1, but in Phil. 1:1 uses the term "slave" to refer to both of them. In both of his letters to Timothy he refers to him as his son, emphasizing an even closer (parent/child) relationship. Now perhaps Paul was simply not wishing to be repetitive or monotonous, and so just chose other positive terms, as we see with Archippus, in the next verse. We offer these observations for your consideration.
Philemon was
"the loved and accepted one, and our fellow worker."
He was loved and accepted by both Paul and Timothy, and also by the Lord. Next Paul expresses the idea that he was a part of the work that Paul and Timothy were doing: Philemon was their "fellow worker." So he has established their mutual solidarity in one endeavor, in Christ Jesus. In this sense they are "'bound-together" as members of Christ's body, and family.
2. and to Apphia, the sister (the woman from the same womb), and to Archippus, our fellow soldier, and to the called-out community which corresponds to (or: down in; = at) your house (or: in the sphere of your household):
Once again, Paul gives a seemingly special designation to Apphia: "the sister." Some versions add the word "our," which may have been the nuance that Paul intended. However, for our investigation, we prefer to stay with the Greek text to emphasize that Paul held Timothy and Apphia in the same level of regard. He considered them as having an intimate relationship with himself: his family (all three of them being birthed from the Jerusalem which is above - our mother - Gal. 4:26). Paul's letter is to Philemon, but he is including other leaders in their covenant community in his extended greeting, and his remarks will be
"to the called-out community which corresponds to (or: down in; = at) your house."
The word "house" can also refer to a "household," not just to the building where one lives. Thus, my expanded rendering, "in the sphere of your household," could refer to folks that did not live with Philemon, but who had a relationship with his household, and who were members of the local fellowship.
Paul designating Archippus as their "fellow soldier" calls to mind the military equipment which he described in the 6th chapter of Ephesians. In that letter, after being fully arrayed in the panoply which is God, they were admonished to simply stand and quench fiery darts that were hurled or shot at them. This is what "God's Army" does: take a stand in Him, and rejoice in His salvation.
3. Grace (the influence and boon of undeserved favor, kindness, joy and goodwill) and peace (or: harmony from the Joining; [= shalom]) to you folks (or: [are] in and with you people), from God, our Father and Lord: Jesus Christ (or: from our Father God, and [the] Owner, Jesus [the] Anointed One [= Messiah]).
This verse has no verb in the Greek text, and is commonly rendered in a similar manner as I have given in the first (bold) rendering, i.e., as a greeting that needs no verb:
"Grace and peace to you folks..."
This is just like us simply saying, "Greetings." The New World Translation inserts a verb to make the greeting more formal:
"May you people have undeserved kindness and peace..."
Ellipses are common in Koine Greek, where they found no need to express a verb of being as a copula.
However, this presumes a form of greeting that matches forms, such as our own, which may have developed after the first century, and Paul, in his letters, may rather have used a proclamation - a truncated synopsis of the Good News - as his opening greeting. We do it more as a wish for someone, or as a blessing upon them. With this in mind, on offer is:
"Grace and Peace (or: harmony from the Joining) [are] in and with you people..."
By the way, the dative form of the pronoun "you" can function with the prepositions "to, in and with" (no preposition is given in the Greek text, so it is derived from the form/function of the pronoun). You see, they already have grace, and the peace that comes from the joining (of all the races and ethnic multitudes into one new humanity - Eph. 2:15; of us as branches into the Vine - Jn. 15:1ff). The Greek noun "peace" comes from the verb that means "to join." Because of this I give both meanings.
Next, we have a string of prepositional phrases that begins with "from, which, in turn, is followed by nouns in the genitive case (God, Father), a conjunction (and) and the title "Lord," followed by "Jesus Christ."
Similar structures occur elsewhere in Paul's letters, and in each of those cases I have offered similar options as given here. The ambiguity lies in what two terms, or designations, are meant to be joined by the conjunction, "and." My first rendering joins "Father and Lord." The parenthetical expansion offers: "Father God, and [the] Owner (or: Lord), Jesus [the] Anointed One." Since, in the 3rd century BC Greek translation of the OT, the title "Lord" was used where the Hebrew text had Yahweh, this opens even a third option: rendering the conjunction as "even," we would have "our Father, even [Yahweh]: Jesus Christ." This all throws a curve ball into trinitarian theology, but that theology developed centuries later. We have in 2 Cor. 5:19,
"God was existing within Christ (or: God was and continued being centered in, and in union with [the] Anointed One) progressively and completely transforming [the] aggregate of humanity (or: world) to be other [than it is]..."
Then we read in 1 Pet. 1:23,
"being folks having been born again (been regenerated; been given birth back up again), not from out of a corruptible (or: perishable) seed that was sown, but rather from an incorruptible (imperishable; undecayable) one: through God's continually living and permanently remaining Logos (or: through a message or expressed thought of [the] continuously living and constantly abiding God; or: through means of a living and dwelling Thought, Idea and Logically laid out Expression, Communication and Word, which is God)."
In this scenario, the Logos, which is God, is the Father of the New Being within us, giving us His new Life, when we are born again. Or, you might say, The Vine is the Father (Source) of the branches. The Son and the Father... are One. We need not separate them when we speak of Them. They are the "US" of Gen. 1:28, but God is best left as a Divine Paradox. So we have laid this all out to stimulate thought and questions - which should be directed to Them. Was Paul being purposely ambiguous with his construction? Maybe.
4. I always and progressively give thanks to (or: for; with) my God (or: experience gratitude in my God; express the ease of grace in my God; experience the happy fortune of abundant grace by my God; observe my God's competent and prosperous grace), repeatedly forming a recollection of you upon my prayers (or: habitually making mention concerning you, upon my thinking and speaking toward having things go well, and projecting goodness, ease and well-being),
5. constantly hearing of your love and faith (or: of the acceptance and the loyal, trusting allegiance which is associated with you [and]) which you are continuously holding (or: having) toward [other MSS: {projected} into] the Lord Jesus and unto all the set-apart folks,
Verse 4a offers additional potential renderings of "give thanks to (or: for; with)," in the parenthetical expansion which follows, "my God." The root of the verb is charis, "grace; favor." These renderings present different aspects of how grace can function in our lives.
Verse 4b tells us that 4a was happening within Paul's mind and spirit, via recollection of Philemon, and then it tells him that he was the recipient of Paul's prayers. The alternate parenthetical rendering offers the meaning of the direct object as "mention," instead of the first rendering, "a recollection." Both meanings fit this subordinate clause, which ends in the phrase, "upon my prayers," and its more literal rendering of what is normally just translated as prayer: "upon my thinking and speaking toward having things go well, and projecting goodness, ease and well-being."
Verse 5 is a continuation of Paul's "run-on" sentence, so we are considering these verses together. It continues with a present participle, "constantly hearing," which tells Philemon that Paul was keeping track of him via his sources. What Paul was hearing was a good reputation about Philemon, and so Paul is relaying this back to him. Here, he is saying that Philemon is an exemplary follower of the Lord Jesus, and that he is
"continuously holding love and faith (or, acceptance and loyalty) toward... all the set-apart folks,"
as well as toward Jesus.
Now I do not wish to project any sense of insincerity onto Paul, for I am sure that all that he has said about Philemon was true, but at the same time, Paul was a skilled rhetor. There is wisdom in setting Philemon in a good light before Paul makes a request of him within the midst of a delicate situation, which will unfold as the letter progresses. Jesus taught us to be wise as serpents, and yet harmless, as doves. Paul is extending the dove of peace to Philemon over the issue of this run-away slave, Onesimus (vs. 10, below).
6. so that the common existence, sharing, partnership, fellowship and participation of your faith, trust and loyalty can come to be inwardly operative (may birth itself active, energized and effective) within a full and accurate intimate and experiential knowledge and insight of every good thing (or: of all virtue) - of that within us [other MSS: you] [directed and leading] into Christ (or: into the midst of [the] Anointing)!
Notice that Paul now desires all of this - including the opening attributes and the "common existence (etc.)" that they have, in Christ -
"to be inwardly operative (may birth itself active, energized and effective)."
He is entreating Philemon to live-out all that is involved in being a part of the Christ-Life. Philemon enjoys
"the common existence, sharing, partnership, fellowship and participation of [his] faith, trust and loyalty"
that has arisen from being joined to the Vine (Jn. 15:1ff). Paul next emphasizes that all of this is,
"within a full and accurate intimate and experiential knowledge and insight of every good thing (or: of all virtue)!"
Furthermore, he affirms that this is within both himself and Philemon, and that it is was pointed in the right direction:
"into Christ (or: into the midst of [the] Anointing)!"
Paul has just brought Philemon into the unity of the Spirit, in Christ, and into solidarity with himself. He affirms that they are one, in the Spirit.
7. For you see, I have much joy and comfort (relief; consolation; encouragement - the provision from a paraclete), based upon your love and urge toward reunion, because the compassions (tender affections of the very inner being; inward parts; intestines) of the set-apart people (the saints; the holy ones) have been soothed and refreshed (caused to rest again), through you, brother (man from the same womb; = my fellow believer and Family member),
With this expression of the joy and comfort (etc.) that Paul has received from the
"love and urge toward reunion"
that is within Philemon, how could Philemon not receive Paul's upcoming request in a positive way? Through Philemon (and now he includes him as a person from the same womb as Paul),
"the set-apart people (the saints; the holy ones) have been soothed and refreshed (caused to rest again)."
What a description of the function of, and provision from, a "paraclete." Such goodness and virtue (vs. 6, above) has reached deep into their
"compassions (tender affections of the very inner being; inward parts)."
Philemon is an effective member of the body of Christ. He is an integral part of the called-out community. We believe that all this is entirely true - Paul is simply bringing all this to Philemon's attention and awareness.
9. [and] because of this love and acceptance (or: urge toward reunion) I - being such a one as Paul, an old man, yet now also a bound-one (or: prisoner) of Christ Jesus - am rather now progressively calling [you] alongside to comfort, encourage and entreat (or: appeal):
Paul's run-on sentence brings Philemon to Paul's appeal, and entreaty. But let us break down the elements of his crescendo. Verse 8 begins with,
"through which (or: on account of which),"
which reaches back to all that was said in vs. 7. We read the next compound, dependent clause as Paul referring to himself, and his position:
"continuing in having much boldness and freedom of speech inherent in citizenship within Christ to be repeatedly setting-on and fully arranging the thing (or: the situation)."
Paul is taking the position of a citizen in the Kingdom, and therefore has "much boldness and freedom of speech." This stance, within Christ, enables him
"to be repeatedly setting-on and fully arranging the thing (or: the situation)"
- concerning Onesimus, which he is about to mention.
Now he moves to Philemon being the subject of his thought:
"for you to be habitually coming back up to (or: = to be proceeding in progressively laying out what is proper and fitting behavior for you)."
The first phrase of vs. 9 seems to continue being a reference to Philemon, referring again to the "love and acceptance (urge toward REUNION [with Onesimus, below]) cited in vs. 7 ("your love and urge toward reunion") that Paul has seen in him. "On account of which" (vs. 8a) Paul now begins his appeal, reminding Philemon of Paul's weak condition ("an old man) and somewhat disadvantageous situation ("also a bound-one"), but also a representative "of Christ Jesus."
Nonetheless, he was,
"now progressively calling [him] alongside to comfort, encourage and entreat (or: appeal)"
to him.
10. I am now calling you to [my] side to encourage and entreat (or: appeal to) you about my child (born-one), whom I, myself, gave birth to within my bonds: Onesimus (means: Useful),
Paul repeats the verb of vs. 9, emphasizing his encouraging, entreating appeal to Philemon, now revealing the purpose of the letter: it is
"about... Onesimus."
But before giving the name (remember this letter may have been "read aloud" to Philemon), he reveals his personal relationship to Onesimus:
"my child (born-one), whom I, myself, gave birth to within my bonds."
This is like saying, "Listen, Philemon, Onesimus is VERY special to me. He is not yet a son, like Timothy, he is still just a child, but a child from my own womb; I sired him in the Kingdom. He needs special care and consideration..." Well, this is how we read Paul, here.
11. the one once useless (unprofitable) to and for you, yet now abundantly and easily useful and profitable to and for you as well as to and for me,
Notice two things: first, the play of words, contrasting how this man, whose name means "Useful," was at one point "useless (unprofitable) to, and for," Philemon is now "useful and profitable to, and for," Paul. Second is the fact that Onesimus has undergone a change. He had been useless to Philemon when he was a runaway; Philemon was unable to have the use of Onesimus' services and work. But now he has experienced a rebirth, through Paul, and is now a person that has been "abundantly and easily useful and profitable" as a member of the Christ, and will thus be so, also, to Philemon, as well. His transformation makes Onesimus the embodiment of his name: Useful to everyone.
12. him whom I sent back again to you - this person exists being my inward parts (tender affections and compassions; intestines; = he is a part of my very heart) - you, yourself, reach toward, take in your arms, and receive hospitably;
Since Paul has sent him back to Philemon, he comes bringing Paul's "inward parts (tender affections and compassions; intestines; = he is a part of my very heart)," so, in effect, Paul wants Philemon to receive him as he would receive Paul, himself: "you, yourself, reach toward, take in your arms, and receive hospitably." What restoration Paul envisions, here. He is implanting this goal into Philemon, by these words. This is the Paraclete at work, through Paul.
13. [he] whom I, myself, had been intending (or: would have liked) to continue holding down (to continue retaining) to myself, so that over you (or: on your behalf) he could continue giving service to me, within the bonds of the message of goodness (or: from the ideal message of ease; or: pertaining to the happy, beautiful and prospering tidings).
Well, here, we may be seeing Paul being tempted toward self-serving, combined with a bit of justifying of this potential, since Onesimus' continuing in serving Paul would REALLY (my tongue-in-cheek emphasis) be on Philemon's "behalf." But on the other hand, if Philemon agreed to letting Onesimus stay with Paul, this would indeed be to Philemon's credit, in support of "the happy, beautiful and prospering tidings." We cannot see whether or not Paul was smiling when he wrote this.
As noted, above, we have the phrase, "the bonds of the message of goodness." Probably Paul was referring to his own bonds of imprisonment, and thus to his physical restrictions to proclaiming the Gospel, in person. But recall that it was for, and in relation to, this Good News that he said to others,
"You are not folks belonging to yourselves (or: Also then, you people do not exist from yourselves), for you people were bought, as at a marketplace..." (1 Cor. 6:19b-20a).
It was slaves that were bought at a marketplace. That implies "bonds" - in the sense of physical restrictions.
14. Yet, apart from your opinion (consent; the effect of your intimate, experiential knowledge), I purposed to do nothing, to the end that your goodness (virtue) may and would not be as accords with necessity (or: as along the lines of compulsion or the force of compression; thus: obligation), but to the contrary, corresponding to what is from out of your being (on the level of being spontaneous and voluntary).
Paul recognizes Philemon's rights concerning ownership of a slave, and so would in reality do nothing that would deprive Philemon of his just due. Paul wants Philemon's decision to be based upon his own "goodness (virtue)," not upon any necessity that he might feel with regard to pleasing Paul, or even with regard to the Lordship of Christ. Philemon was free, in the Lord. No, Paul wants Philemon to act
"from out of [his] being (on the level of being spontaneous and voluntary)."
15. For perhaps (possibly) on account of this he was separated (parted; dissociated; or, a euphemism?: = ran away?) for an hour (= for a brief time), to the end that you could (may; would) for a lifetime (age-lastingly; or: in the character of the Age [of the Messiah]) fully have him (or: continue receiving full benefits from holding him) -
Paul points out to Philemon that it was from Onesimus' running away (being "separated") - and for ONLY a brief time (literally, Paul says, "for an hour" - here we see Paul's persuasive rhetoric in action) - now Philemon has a transformed slave, "for a lifetime!" Now he will be of so much greater use than he was, for he would "be continuously doing all things unto God's glory" (1 Cor. 10:31).
16. no longer as a slave, but in contrast, above (over; = more than) a slave: a dearly loved brother (man from the same womb; = fellow believer; = member of [His] family), most of all (especially) by and to me, yet how much rather by and to you, both in [the] flesh (= in person; or: = in the natural realm) as well as within [the] Lord [= in Christ or Yahweh]!
Now we suggest that Paul is not speaking of Onesimus' physical relationship to Philemon, when he says,
"no longer as a slave,"
but rather is speaking of the incalculable increase in Onesimus' value of now being,
"above (over; = more than) a slave,:
as
"a dearly loved brother (man from the same womb; = fellow believer; = member of [His] family)."
This transformation of Onesimus as a rebirthed child of God will add great value to Philemon's household,
"both in [the] flesh (= in person; or: = in the natural realm) as well as within [the] Lord [= in Christ or Yahweh]!"
It was in this way that Onesimus was
"loved... most of all (especially) by and to [Paul]."
17. Since (or: If), then, you continue holding (having) me a partner (a fellow participant; a sharer; one equally belonging and in communion), reach toward and receive him in your arms (= take him as a partner), as [you would] (or: like) me.
Paul's point in the previous verse is now explicit:
"reach toward and receive him in your arms (= take him as a partner), as [you would] (or: like) me."
This prior runaway slave was to be received as a full-partnered, equally-belonging brother in Christ. THAT was the increase in His value. His service as a slave would be done with input from Christ within him, making him a "good and faithful servant." And Paul admonished Philemon to receive Onesimus not standing with a stern face, with his hands on his hips, but rather, by reaching toward him to "receive him in your arms," as the father did with his returning prodigal son. In fact, Paul may be evoking the image from Jesus' parable by choosing these particular words.
18. Now if he did you any wrong (anything contrary to the Way pointed out; anything unfair or inequitable) or continues indebted, charge this account to me.
19. I, Paul, write this (= spell this out) myself - with my own hand. I, myself, will proceed in paying it off.
Paul pledges his own resources to cover any loss that Onesimus' absence would have caused Philemon. He is not asking Philemon to just accept losses and move on. By offering to cover any debts that Onesimus may have accrued toward Philemon, Paul is easing any tense emotions that might well up in this reunion. Paul's offer of useful-kindness (Gal. 5:22b) brings the fruit of the Spirit into the restored relationship.
This is not to say that I am presently saying to you that you continue owing toward me even yourself!
20. Yes, brother (man from the same womb; = fellow believer), I, myself, might derive advantage (receive benefit or profit; enjoy help, support and delight) of you (from you as a source) - in [the] Lord! Soothe and refresh (cause to rest again) my tender affections (inward parts; compassions; intestines) within Christ (in union with the Anointed One).
Now Paul draws on his own relationship to Philemon. Perhaps Paul may have previously said to him what he had said to those in Corinth:
"I myself fathered (gave birth to; generated) you, within and in union with Christ Jesus" (1 Cor. 4:15).
This might be that to which he was alluding, by saying,
"I, myself, might derive advantage (receive benefit or profit; enjoy help, support and delight) of you (from you as a source) - in [the] Lord!"
But now, in vs. 20, he entreats him as a
"brother (man from the same womb; = fellow believer)."
He emphasizes his union and solidarity with both men by asking Philemon to,
"Soothe and refresh (cause to rest again) my tender affections (inward parts; compassions) within Christ (in union with the Anointed One)."
21. Having confidence (Having come to a settled persuasion) in your submissive hearing, paying attention and obedience, I write to you - having seen and thus knowing that you will proceed in doing even above (over; = more than) the things which I now am saying.
But now Paul ups the level of his persuasion, expressing his "confidence" in Philemon's "submissive hearing, paying attention and obedience," as he pens this letter to him. He knows that Philemon
"will proceed in doing even above (over; = more than) the things which [he was then] saying."
Expressing our confidence in someone always encourages proper behavior.
22. Now at the same time, also proceed to prepare and set in readiness a guest quarter (or: lodging) for me, for I am increasingly expecting that - through the projected thoughts and words with a view to having things go well (or: prayers) from you folks - I will, from favor, proceed being graciously given to you people.
This lets Philemon know that Paul will likely come for a visit, and that he planned on being his guest. This suggests that what he said about being a "bound one," in vs. 1, above, was used metaphorically. Or, it meant that he was expecting to be released from prison.
My first rendering of "prayers" offers a translation based upon the Greek elements of the noun: "the projected thoughts and words with a view to having things go well," pros-eu-cho n. From these thoughts and words, he was,
"increasingly expecting that... [he would] from favor, proceed being graciously given to you people."
He saw that his visit would be a gift to them; a gift from God's favor and grace. Note the "divine passive" of the verb, which literally means to give grace or grant a favor. This is a beautiful way to perceive and anticipate a time of fellowship and common union.
23. Epaphras, my fellow captive within Christ Jesus, continues embracing and greeting you,
Here he describes Epaphras with a different term, "fellow captive," but this may just be Paul's rhetorical style of using a synonym, and this speaks to his skill in writing. Once again, take note that he does not say that he is a captive of Rome, but "within Christ Jesus." He speaks of the next four men as "my fellow workers" (the same term used of Philemon, in vs. 1, above), so this may indicate that both Paul and Epaphras were prisoners, physically.
24. [also] Mark, Aristarchus, Demas, [and] Luke, my fellow workers.
25. The grace (the influence and boon of non-deserved favor, kindness, joy and goodwill) of our Lord, Jesus Christ, [is] with the spirit of you folks. It is so (or: The act producing joy and happiness, which was granted as a favor from our Owner, Jesus [the] Anointed One [= Messiah] [is] with your breath, and in accompany with your attitude. Count on it; Amen)!
Recall the discussion, in vs. 3 above, being a proclamation, rather than a simple wish. Well, here, the preposition "with" is expressed in the text, and the next statement says, "It is so," as a rendering of the affirmation of the fact. A transliteration of amen is "Amen," and has been brought into English as a loan word. But translated, it means "it is so; count on it" - an affirmation, not a wish. Corporately made, it expresses agreement with what has just been stated.
"The act producing joy and happiness, which was granted as a favor from our Owner, Jesus [the] Anointed One [= Messiah] [is] with [us]."
It seems significant that Paul states that Christ's grace is "with the spirit" of Philemon's household. The realm of spirit is the realm of God's Kingdom, atmosphere and activity. It is also the realm of His relationship with humans and with His creation.
[written circa A.D. 58 - Based on the critical analysis of John A.T. Robinson]
Jonathan
Return To Jonathan Mitchell's Page