Philemon 1:8

1:8-14 It does not lower any one to condescend, and sometimes even to beseech, where, in strictness of right, we might command: the apostle argues from love, rather than authority, in behalf of one converted through his means; and this was Onesimus. In allusion to that name, which signifies profitable, the apostle allows that in time past he had been unprofitable to Philemon, but hastens to mention the change by which he had become profitable. Unholy persons are unprofitable; they answer not the great end of their being. But what happy changes conversion makes! of evil, good; of unprofitable, useful. Religious servants are treasures in a family. Such will make conscience of their time and trusts, and manage all they can for the best. No prospect of usefulness should lead any to neglect their obligations, or to fail in obedience to superiors. One great evidence of true repentance consists in returning to practise the duties which have been neglected. In his unconverted state, Onesimus had withdrawn, to his master's injury; but now he had seen his sin and repented, he was willing and desirous to return to his duty. Little do men know for what purposes the Lord leaves some to change their situations, or engage in undertakings, perhaps from evil motives. Had not the Lord overruled some of our ungodly projects, we may reflect upon cases, in which our destruction must have been sure.

Philemon 1:8-9 . Wherefore — Because we are so well assured of thy benevolent disposition, and thy constant readiness to do every good in thy power; though I might be much bold in Christ — Might take great freedom in virtue of my relation to him, and the authority he has given me; to enjoin thee and others that which is convenient — Proper and reasonable to be done. Yet for love’s sake, &c. — That is, instead of using my authority; I rather beseech thee — By that love which thou bearest to the saints and me. In how handsome a manner does the apostle just hint at, and immediately drop, the consideration of his power to command, and tenderly entreat Philemon to hearken to his friend, his aged friend, and now a prisoner for Christ! to Paul, his spiritual father; Paul, grown old in the service of the gospel, and now also confined with a chain for preaching it; considerations which must have made a deep impression on Philemon, who, being himself a sincere Christian, could not but wish to gratify one who, at the expense of unspeakable labour and suffering, had done the greatest service to mankind, by communicating to them the knowledge of God, of Christ, and of the gospel.

Wherefore, though I might be much bold in Christ; in the Greek it is: Wherefore, having much parrhsian, boldness, liberty or freedom of speech, or much power and authority, or right, as Hebrews 10:19 , for Christ’s sake, being Christ’s apostle, or speaking for the sake of Christ. To enjoin thee; to command thee, authoritatively. That which is convenient; to anhkon, things that are expedient, or convenient, fit for thee to do. My office authorizeth me in such cases.

(8-20) Here St. Paul enters on the main subject of his Letter—the recommendation to Philemon of his runaway slave, Onesimus. All thoughtful readers of the Epistle must recognise in this a peculiar courtesy and delicacy of tone, through which an affectionate earnestness shows itself, and an authority all the greater because it is not asserted in command. The substance is equally notable in its bearing on slavery. Onesimus is doubly welcomed into the Christian family. He is St. Paul’s son in the faith: he is to Philemon a brother beloved in the Lord. In that recognition is the truth to which, both in theory and in practice, we may look as being the destruction of slavery. (8, 9) Wherefore . . . for love’s sake . . .—Still the same idea runs on. Philemon’s love, shown in Christian fellowship, is in the Apostle’s mind; “therefore,” he adds, “for love’s sake”—speaking in the spirit of love, to which he knew there would be a ready response—he will not command, as an Apostle, what is “convenient,” i.e., seemly, in a Christian (comp. Ephesians 5:14; Colossians 3:18), but will “entreat” as a brother. (9) Paul the aged, and now also a prisoner of Jesus Christ.—At this time St. Paul must have been between fifty and sixty, and after a life of unexampled labour and suffering he might well call himself “aged,” not, perhaps, in comparison with Philemon, but in relation to his need of ministry from his “son” Onesimus. It has been suggested by Dr.

Lightfoot that we should read here (by a slight change, or without any change, in the original), the ambassador, and also the prisoner, of Jesus Christ. The parallel with Ephesians 6:20—“for which I am an ambassador in bonds”—and, indeed, with the tone in which St. Paul in the other Epistles speaks of his captivity as his glory, is tempting. But the change seems to take much from the peculiar beauty and pathos of the passage; which from its appeal to love, rather than to authority, suits especially with the thought, not of the glory of ambassadorship for Christ, but of the weakness of an old age suffering in chains.

Wherefore Seeing that I have these proofs of thy love. Connect with I rather beseech (Plm 1:9). I might be much bold (πολλὴν παῤῥησίαν ἔχων) Better, as Rev., I have all boldness. Παῤῥησία boldness is opposed to fear, John 7:13; to ambiguity or reserve, John 11:14. The idea of publicity may attach to it as subsidiary, John 7:4. In Christ As holding apostolic authority from Christ. That which is convenient (τὸ ἀνῆκον) Rev., befitting. Convenient is used in A.V., in the earlier and stricter sense of suitable. Compare Ephesians 5:4. Thus Latimer: "Works which are good and convenient to be done." Applied to persons, as Hooper: "Apt and convenient persons." The modern sense merges the idea of essential fitness. The verb ἀνήκω originally means to come up to; hence of that which comes up to the mark; fitting. Compare Colossians 3:18; Ephesians 5:4. It conveys here a delicate hint that the kindly reception of Onesimus will be a becoming thing.

8. Wherefore—Because of my love to thee, I prefer to "beseech," rather than "enjoin," or authoritatively command. I might … enjoin—in virtue of the obligation to obedience which Philemon lay under to Paul, as having been converted through his instrumentality. in Christ—the element in which his boldness has place.

Verse 8. - Render: Although I have abundant freedom [boldness, or. even license] in Christ to enjoin upon thee that which is fitting. It was only in Christ , and by his authority as an apostle, that he could claim to come between a slave and his master. Secular warrant for doing so he had none. Such authority and license, however, he would not use on this occasion. He prefers to rely wholly on the respect and personal attachment felt towards him by Philemon, for the granting of his request, which he now proceeds to state. Philemon 1:8

Philemon 1:8 . Διό : i.e. , because of the good that he has heard concerning Philemon; he must keep up his reputation.— ἐπιάσσειν : “to enjoin,” or “command”; the word is used “rather of commanding which attaches to a definite office and relates to permanent obligations under the office, than of special injunctions for particular occasions” (Vincent).— τὸ ἀνῆκον : the primary meaning of the verb is that of “having arrived at,” or “reached”; and, ultimately, that of fulfilling a moral obligation. The word occurs elsewhere in the N.T. only in Ephesians 5:4 , Colossians 3:18 .

8–21 . A personal Request: Onesimus 8 . Wherefore ] Because I am writing to one whose life is the fruit of a loving heart. though I might be much bold ] Lit., “ having much boldness ”; but the insertion of “ though ” rightly explains the thought.—“ Boldness ” : —the Greek word, by derivation, means outspokenness , and its usage almost always illustrates this. See on Colossians 2:15 above, and our note on Ephesians 3:12 .—He has the right to “ say anything ” to Philemon. in Christ ] Whom he represents as apostle, and who also unites him and Philemon in an intimacy which makes outspokenness doubly right. enjoin ] A very strong word. The cognate noun occurs Titus 2:15 ; “rebuke with all authority .”—“Love must often take the place of authority” (Quesnel). convenient ] Befitting ; the French convenable . So Ephesians 5:4 , where the same Greek (which occurs also Colossians 3:18 ; see note) is represented. In older English this was a familiar meaning of “ convenient ”; thus Latimer speaks of “voluntary works, which … be of themselves marvellous … convenient to be done.” See the Bible Word Book .