Paul"s confidence (Gr. parresia) was his assurance that if he commanded Philemon to do as he requested because Paul was an apostle, Philemon would do it. [source][source][source]
"The term parresia which literally means "all speech" was used originally in the sphere of politics to signify the democratic right of a full citizen of a Greek city-state to speak out one"s opinion freely. Later it was found as a characteristic of the relations between true friends in opposition to the feigned compliments of flatterers ..." [1][source]
Paul declined to appeal to Philemon with a command. Rather he appealed on the basis of love, the love of Christ that bound all the parties involved in this situation together. [source][source][source]
"If a slave ran away, the master would register the name and description with the officials, and the slave would be on the "wanted" list. Any free citizen who found a runaway slave could assume custody and even intercede with the owner. The slave was not automatically returned to the owner, nor was he automatically sentenced to death. While it is true that some masters were cruel (one man threw his slave into a pool of Prayer of Manasseh -eating fish!), many of them were reasonable and humane. After all, a slave was an expensive and useful piece of personal property, and it would cost the owner to lose him." [2][source]
Context Summary
Philemon 1:1-14 - A Plea For The Returning Slave
Onesimus had known the Apostle well in the old days when Paul visited at the house of his master Philemon, who seems to have been a man of importance. His house was large enough to admit of a church assembling in it, and to accommodate the Apostle and his traveling companions when they came to the city. Apphia, his wife, was also a Christian, and Archippus, their son, was engaged in some kind of Christian work in connection with the infant Christian community which they were nursing. Compare Philemon 1:1-2 with Colossians 4:17. It is beautiful to observe the Apostle's humility in associating these obscure people with himself as fellow-workers.
Onesimus had been a runaway slave, and fleeing to Rome, had been converted by the ministry of Paul-whom I have begotten in my bonds. The converted slave had become very dear and useful to his benefactor, Philemon 1:12-13. The Apostle now sends him back to his former owner with this letter, pleading that he be once more received into the household of Philemon. [source]
Chapter Summary: Philemon 1
1Paul rejoices to hear of the faith and love of Philemon, 8whom he desires to forgive his servant Onesimus, and lovingly to receive him again
Greek Commentary for Philemon 1:8
Though I have [εχων] Concessive participle (present active). [source]
That which is befitting [το ανηκον] Neuter singular accusative of the articular participle (present active) of ανηκω anēkō to come up to requirements and so to be befitting. For idea in ανηκω anēkō see note on Colossians 3:18; Ephesians 5:4. This idiom is in later writers. I rather beseech (μαλλον παρακαλω māllon parakalō). Rather than command (επιτασσω epitassō) which he has a perfect right to do. [source]
I rather beseech [μαλλον παρακαλω] Rather than command (επιτασσω epitassō) which he has a perfect right to do. [source]
Wherefore [] Seeing that I have these proofs of thy love. Connect with I rather beseech (Philemon 1:9). [source]
I might be much bold [πολλὴν παῤῥησίαν ἔχων] Better, as Rev., I have all boldness. Παῤῥησία boldnessis 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. [source]
In Christ [] As holding apostolic authority from Christ. [source]
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. [source]
Reverse Greek Commentary Search for Philemon 1:8
Mark 8:2I have compassion [σπλαγχνίξομαι] A peculiar verb, from σπλάγχνα , the inward parts, especially the nobler entrails - the heart, lungs, liver, and kidneys. These came gradually to denote the seat of the affections, like our word heart. This explains the frequent use of the word bowels in the A. V. in the sense of tender mercy, affection, compassion. See Luke 1:78; 2 Corinthians 7:15; Philemon 1:8; Philemon 1:7,Philemon 1:12,Philemon 1:20. The Rev. has properly rejected it in every such case, using it only in its literal sense in the single passage, Acts 1:18. [source]
Galatians 4:15I bear you record [μαρτυρῶ] Better, witness. Bear record is common in A.V. for bear witness. Record is used both of a person, as God is my record, Philemon 1:8; I call God for a record, 1 Corinthians 1:23, and in the sense of evidence or testimony. So Shaks. Richard II. I. i. 30:“First, Heaven be the record to my speech.” [source]
Colossians 3:18Is fit [ἀνῆκεν] See on Philemon 1:8. The imperfect tense, was fitting, or became fitting, points to the time of their entrance upon the christian life. Not necessarily presupposing that the duty remained unperformed. Lightfoot illustrates by ought, the past tense of owed, and says, “the past tense perhaps implies an essential a priori obligation.” [source]
Colossians 2:15Openly [ἐν παῤῥησίᾳ] Or boldly. See on Philemon 1:8. Not publicly, but as by a bold stroke putting His own ministers, chosen and employed for such a glorious and dignified office, in subjection before the eyes of the world. [source]
Colossians 3:12As God‘s elect [ως εκλεκτοι του τεου] Same phrase in Romans 8:33; Titus 1:1. In the Gospels a distinction exists between κλητος klētos and εκλεκτος eklektos (Matthew 24:22,Matthew 24:24,Matthew 24:31), but no distinction appears in Paul‘s writings. Here further described as “holy and beloved” The items in the new clothing for the new man in Christ Paul now gives in contrast with what was put off (Colossians 3:8). The garments include a heart of compassion (σπλαγχνα οικτιρμου splagchna oiktirmou the nobler viscera as the seat of emotion as in Luke 1:78; Philemon 1:8), kindness (χρηστοτητα chrēstotēta as in Galatians 5:22), humility (ταπεινοπροσυνην tapeinophrosunēn in the good sense as in Philemon 2:3), meekness (πραυτητα prautēta in Galatians 5:23 and in Ephesians 4:2 also with ταπεινοπροσυνη tapeinophrosunē), long-suffering (μακροτυμιαν makrothumian in Galatians 5:22; Colossians 1:11; James 5:10). [source]
1 Thessalonians 2:5Nor a cloke of covetousness [ουτε προπασει πλεονεχιας] Pretext This is the charge of self-interest rather than the mere desire to please people. Pretext of greediness is Frame‘s translation. Πλεονεχια Pleonexia is merely “having more” from πλεονεκτης pleonektēs one eager for more, and πλεονεκτεω pleonekteō to have more, then to over-reach, all old words, all with bad meaning as the result of the desire for more. In a preacher this sin is especially fatal. Paul feels so strongly his innocence of this charge that he calls God as witness as in 2 Corinthians 1:23; Romans 9:1; Philemon 1:8, a solemn oath for his own veracity. [source]
2 Timothy 1:4Longing [επιποτων] Present active participle of επιποτεω epipotheō old word, eight times in Paul (1 Thessalonians 3:6; Philemon 1:8, etc.). Remembering thy tears (μεμνημενος σου των δακρυων memnēmenos sou tōn dakruōn). Perfect middle participle of μιμνησκω mimnēskō old and common verb with the genitive, only here in the Pastorals and elsewhere by Paul only in 1 Corinthians 11:2. Probably an allusion to the scene at Miletus (Acts 20:37). Cf. Acts 20:19. That I may be filled with joy Final clause with ινα hina and first aorist passive subjunctive of πληροω plēroō (with genitive case χαρας charas), a verb common with Paul (Romans 8:4; Romans 13:8). [source]
Philemon 1:7The hearts [τα σπλαγχνα] See note on Philemon 1:8 for this use of this word for the nobler viscera (heart, lungs, liver) and here for the emotional nature. Have been refreshed (αναπεπαυται anapepautai). Perfect passive indicative of old compound verb αναπαυω anapauō as in Matthew 11:28, a relief and refreshment whether temporary (Mark 6:31) or eternal (Revelation 14:13). [source]
James 5:11Very pitiful and of tender mercy [πολυσπλαγχνός καὶ οἰκτίρμων] The former adjective only here in New Testament; the latter here and Luke 6:36. Rev., full of pity and merciful. Πολυσπλαγχνός is from πολύς , much, and σπλάγχνα , the nobler entrails, used like our heart, as the seat of the emotions Hence the term bowels in the A. V. (Philemon 1:8; Colossians 3:12, etc.). Compare εὔσπλαγχνοι , tender-hearted, Ephesians 4:32. The distinction between this and οἰκτίρμων , merciful, seems to be that the former denotes the general quality of compassion, while the latter emphasizes the sympathy called out by special cases, being the feeling which is moved to pain at another's suffering. [source]
James 4:5In vain [κενως] Old adverb (Aristotle) from κενως kenōs (James 2:20), here alone in N.T. “Emptily,” not meaning what it says.Made to dwell (κατωικισεν katōikisen). First aorist active of κατοικιζω katoikizō old verb, to give a dwelling to, only here in N.T.Long unto envying A difficult phrase. Some even take προς πτονον pros phthonon with λεγει legei rather than with επιποτει epipothei as it naturally does go, meaning “jealously.” But even so, with God presented as a jealous lover, does το πνευμα to pneuma refer to the Holy Spirit as the subject of επιποτει epipothei or to man‘s spirit as the object of επιποτει epipothei Probably the former and επιποτει epipothei then means to yearn after in the good sense as in Philemon 1:8. [source]
James 4:5Long unto envying [προς πτονον επιποτει] A difficult phrase. Some even take προς πτονον pros phthonon with λεγει legei rather than with επιποτει epipothei as it naturally does go, meaning “jealously.” But even so, with God presented as a jealous lover, does το πνευμα to pneuma refer to the Holy Spirit as the subject of επιποτει epipothei or to man‘s spirit as the object of επιποτει epipothei Probably the former and επιποτει epipothei then means to yearn after in the good sense as in Philemon 1:8. [source]
1 John 2:28We may have confidence [σχῶμεν παῤῥησίαν] Rev., boldness. For the phrase have boldness, see 1 John 3:21; 1 John 4:17; 1 John 5:14; Hebrews 3:6; Hebrews 10:19; Philemon 1:8. For the word παῤῥησία boldnesssee on John 7:13; see on Acts 2:29. It is opposed, as here, to αἰσχύνομαι tobe ashamed, in Proverbs 13:5, where the Septuagint reads “a wicked man is ashamed ( αἰσχύνεται ) and shall not have boldness ( παῤῥησίαν ). Also in Philemon 1:20. Compare 2 Corinthians 3:12. The idea of free, open speech lies at the bottom of the word: coming before God's bar with nothing to conceal. The thought is embodied in the general confession of the Book of Common Prayer: “That we should not dissemble nor cloke them before the face of Almighty God our Heavenly Father, but confess them.” So John Wesley's Hymn:“Jesus, Thy blood and righteousnessMy beauty are, my glorious dress: 'Midst flaming worlds, in these arrayed,-DIVIDER-
With joy shall I lift up my head.Bold shall I stand in Thy great day,For who aught to my charge shall lay? Fully absolved through these I am, - From sin and fear, from guilt and shame.” [source]
What do the individual words in Philemon 1:8 mean?
Greek Commentary for Philemon 1:8
Concessive participle (present active). [source]
Neuter singular accusative of the articular participle (present active) of ανηκω anēkō to come up to requirements and so to be befitting. For idea in ανηκω anēkō see note on Colossians 3:18; Ephesians 5:4. This idiom is in later writers. I rather beseech (μαλλον παρακαλω māllon parakalō). Rather than command (επιτασσω epitassō) which he has a perfect right to do. [source]
Rather than command (επιτασσω epitassō) which he has a perfect right to do. [source]
Seeing that I have these proofs of thy love. Connect with I rather beseech (Philemon 1:9). [source]
Better, as Rev., I have all boldness. Παῤῥησία boldnessis 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. [source]
As holding apostolic authority from Christ. [source]
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. [source]
Reverse Greek Commentary Search for Philemon 1:8
A peculiar verb, from σπλάγχνα , the inward parts, especially the nobler entrails - the heart, lungs, liver, and kidneys. These came gradually to denote the seat of the affections, like our word heart. This explains the frequent use of the word bowels in the A. V. in the sense of tender mercy, affection, compassion. See Luke 1:78; 2 Corinthians 7:15; Philemon 1:8; Philemon 1:7, Philemon 1:12, Philemon 1:20. The Rev. has properly rejected it in every such case, using it only in its literal sense in the single passage, Acts 1:18. [source]
Not by Christ, as the formula of an oath, Christ being never used by the apostles in such a formula, but God. Romans 1:9; 2 Corinthians 1:23; 2 Corinthians 11:31; Philemon 1:8. For this favorite expression of Paul, see Galatians 2:17; 1 Corinthians 1:2; 2 Corinthians 2:14, 2 Corinthians 2:17; 2 Corinthians 12:19, etc. [source]
Rev., better, witness. A common classical idiom. Compare Plato: “Next will follow the choir of young men under the age of thirty, who will call upon the god Paean to testify to the truth of these words” (“Laws,” 664). Homer: “For the gods will be the best witnesses” (“Iliad,” xxii., 254). Compare Romans 1:9; Galatians 1:20; Philemon 1:8; 1 Thessalonians 2:5, 1 Thessalonians 2:10; Genesis 31:50, Sept. This particular form of expression occurs nowhere else in the New Testament. The verb is often translated appeal, as Acts 25:11, Acts 25:12. Also to call upon, in the sense of supplication, Romans 10:12, Romans 10:13, Romans 10:14; 1 Corinthians 1:2. [source]
Solemn attestation, “calling heaven to witness is frequent in literature from Homer onwards” (Plummer). Thus God is described above (cf. 1 Thessalonians 2:5, 1 Thessalonians 2:10; Romans 1:9; Galatians 1:20; Philemon 1:8). [source]
Better, witness. Bear record is common in A.V. for bear witness. Record is used both of a person, as God is my record, Philemon 1:8; I call God for a record, 1 Corinthians 1:23, and in the sense of evidence or testimony. So Shaks. Richard II. I. i. 30:“First, Heaven be the record to my speech.” [source]
See on Philemon 1:8. The imperfect tense, was fitting, or became fitting, points to the time of their entrance upon the christian life. Not necessarily presupposing that the duty remained unperformed. Lightfoot illustrates by ought, the past tense of owed, and says, “the past tense perhaps implies an essential a priori obligation.” [source]
Or boldly. See on Philemon 1:8. Not publicly, but as by a bold stroke putting His own ministers, chosen and employed for such a glorious and dignified office, in subjection before the eyes of the world. [source]
Same phrase in Romans 8:33; Titus 1:1. In the Gospels a distinction exists between κλητος klētos and εκλεκτος eklektos (Matthew 24:22, Matthew 24:24, Matthew 24:31), but no distinction appears in Paul‘s writings. Here further described as “holy and beloved” The items in the new clothing for the new man in Christ Paul now gives in contrast with what was put off (Colossians 3:8). The garments include a heart of compassion (σπλαγχνα οικτιρμου splagchna oiktirmou the nobler viscera as the seat of emotion as in Luke 1:78; Philemon 1:8), kindness (χρηστοτητα chrēstotēta as in Galatians 5:22), humility (ταπεινοπροσυνην tapeinophrosunēn in the good sense as in Philemon 2:3), meekness (πραυτητα prautēta in Galatians 5:23 and in Ephesians 4:2 also with ταπεινοπροσυνη tapeinophrosunē), long-suffering (μακροτυμιαν makrothumian in Galatians 5:22; Colossians 1:11; James 5:10). [source]
Comp. Romans 1:9; 2 Corinthians 1:23; Philemon 1:8; 1 Thessalonians 2:10. God or the Lord is witness is a common O.T. formula: see Genesis 31:44, Genesis 31:50; 1 Samuel 12:5, 1 Samuel 12:6; 1 Samuel 20:23, 1 Samuel 20:42; Wisd. 1:6. For testimony to his conduct, he appeals to the Thessalonians (as ye know )testimony to his motives, he appeals to God. Comp. 1 Thessalonians 2:10, where there is the double appeal. [source]
Pretext This is the charge of self-interest rather than the mere desire to please people. Pretext of greediness is Frame‘s translation. Πλεονεχια Pleonexia is merely “having more” from πλεονεκτης pleonektēs one eager for more, and πλεονεκτεω pleonekteō to have more, then to over-reach, all old words, all with bad meaning as the result of the desire for more. In a preacher this sin is especially fatal. Paul feels so strongly his innocence of this charge that he calls God as witness as in 2 Corinthians 1:23; Romans 9:1; Philemon 1:8, a solemn oath for his own veracity. [source]
Better, longing. Pastorals only here. Quite frequent in Paul. See Romans 1:11; 2 Corinthians 5:2; 2 Corinthians 9:14; Philemon 1:8, etc. The compounded preposition ἐπὶ does not denote intensity, as A.V. greatly, but direction. Comp. 2 Timothy 4:9, 2 Timothy 4:21. [source]
Present active participle of επιποτεω epipotheō old word, eight times in Paul (1 Thessalonians 3:6; Philemon 1:8, etc.). Remembering thy tears (μεμνημενος σου των δακρυων memnēmenos sou tōn dakruōn). Perfect middle participle of μιμνησκω mimnēskō old and common verb with the genitive, only here in the Pastorals and elsewhere by Paul only in 1 Corinthians 11:2. Probably an allusion to the scene at Miletus (Acts 20:37). Cf. Acts 20:19. That I may be filled with joy Final clause with ινα hina and first aorist passive subjunctive of πληροω plēroō (with genitive case χαρας charas), a verb common with Paul (Romans 8:4; Romans 13:8). [source]
See note on Philemon 1:8 for this use of this word for the nobler viscera (heart, lungs, liver) and here for the emotional nature. Have been refreshed (αναπεπαυται anapepautai). Perfect passive indicative of old compound verb αναπαυω anapauō as in Matthew 11:28, a relief and refreshment whether temporary (Mark 6:31) or eternal (Revelation 14:13). [source]
The former adjective only here in New Testament; the latter here and Luke 6:36. Rev., full of pity and merciful. Πολυσπλαγχνός is from πολύς , much, and σπλάγχνα , the nobler entrails, used like our heart, as the seat of the emotions Hence the term bowels in the A. V. (Philemon 1:8; Colossians 3:12, etc.). Compare εὔσπλαγχνοι , tender-hearted, Ephesians 4:32. The distinction between this and οἰκτίρμων , merciful, seems to be that the former denotes the general quality of compassion, while the latter emphasizes the sympathy called out by special cases, being the feeling which is moved to pain at another's suffering. [source]
Old adverb (Aristotle) from κενως kenōs (James 2:20), here alone in N.T. “Emptily,” not meaning what it says.Made to dwell (κατωικισεν katōikisen). First aorist active of κατοικιζω katoikizō old verb, to give a dwelling to, only here in N.T.Long unto envying A difficult phrase. Some even take προς πτονον pros phthonon with λεγει legei rather than with επιποτει epipothei as it naturally does go, meaning “jealously.” But even so, with God presented as a jealous lover, does το πνευμα to pneuma refer to the Holy Spirit as the subject of επιποτει epipothei or to man‘s spirit as the object of επιποτει epipothei Probably the former and επιποτει epipothei then means to yearn after in the good sense as in Philemon 1:8. [source]
A difficult phrase. Some even take προς πτονον pros phthonon with λεγει legei rather than with επιποτει epipothei as it naturally does go, meaning “jealously.” But even so, with God presented as a jealous lover, does το πνευμα to pneuma refer to the Holy Spirit as the subject of επιποτει epipothei or to man‘s spirit as the object of επιποτει epipothei Probably the former and επιποτει epipothei then means to yearn after in the good sense as in Philemon 1:8. [source]
Rev., boldness. For the phrase have boldness, see 1 John 3:21; 1 John 4:17; 1 John 5:14; Hebrews 3:6; Hebrews 10:19; Philemon 1:8. For the word παῤῥησία boldnesssee on John 7:13; see on Acts 2:29. It is opposed, as here, to αἰσχύνομαι tobe ashamed, in Proverbs 13:5, where the Septuagint reads “a wicked man is ashamed ( αἰσχύνεται ) and shall not have boldness ( παῤῥησίαν ). Also in Philemon 1:20. Compare 2 Corinthians 3:12. The idea of free, open speech lies at the bottom of the word: coming before God's bar with nothing to conceal. The thought is embodied in the general confession of the Book of Common Prayer: “That we should not dissemble nor cloke them before the face of Almighty God our Heavenly Father, but confess them.” So John Wesley's Hymn:“Jesus, Thy blood and righteousnessMy beauty are, my glorious dress: 'Midst flaming worlds, in these arrayed,-DIVIDER- With joy shall I lift up my head.Bold shall I stand in Thy great day,For who aught to my charge shall lay? Fully absolved through these I am, - From sin and fear, from guilt and shame.” [source]