Appeal on Behalf of Onesimus

At the outset of this letter we recall that Paul did not refer to his title of "Apostle" (see below). It was within Paul's authority as an Apostle to demand that Philemon receive Onesimus as a brother and not discipline him. But instead, Paul appeals to the development of Christ's attitude within Onesimus - to do the right thing (Philemon 1:9-10). Hendriksen says:

Paul is conscious of his authority as an apostle of Christ. There were times when he even laid stress on this right to rule the church in matters of faith and conduct, a commission given to him by his Lord (Rom. 1:1; 1 Cor. 5:3, 4; 9:1; 2 Cor. 10:13, 14; 12:12; Gal. 1:1; 2 Tim. 1:1, 11; 4:1; Titus 1:1). Yet, as he now unburdens his heart in the interest of Onesimus he prefers not to emphasize his apostolic prerogative. He would rather base his appeal on intelligent and purposeful Christian love, that very love which Philemon has been showing to all the saints (Philemon 1:5).

Onesimus had learned that it was not right in the Lord to run away and now it was time for Philemon to acknowledge that he should extend grace and mercy toward Onesimus for his confessed sin. He appeals to him in "love" (Philemon 1:9; cf. Rom. 5:8; John 15:13). Paul uses the phrase, "what you ought to do." Paul made it clear that it would be sinful for Philemon to act in a manner contrary to Paul's advice.

Paul has been extremely wise setting up his main point. Hughes say, "Paul was 145 words into his letter of 335 words, and this was the first mention of Onesimus, the main subject, and it was with a gracious lightness." Paul wanted Philemon to choose, rather than be compelled, to do what was right. This was for Philemon's benefit (cf. 1 Cor. 9:17). And it was also for Onesimus' - that he would know how he would ultimately be treated. Moo says:

The heart of the letter body is Paul's "appeal" for Onesimus (Philemon 1:10). Paul, however, does not spell out the specifics of his appeal explicitly until Philemon 1:17, where he asks Philemon to welcome Onesimus. Paul delays this specific request until then because he is pursuing a rhetorical strategy of persuasion. Paul wants to persuade Philemon to act on his own, without compulsion (Philemon 1:14), on the basis of love rather than because Paul commands it (Philemon 1:8-9). Paul's means of persuasion focus on three relationships:

(1) Paul's relationship to Onesimus. Onesimus has become a Christian through Paul's ministry (Philemon 1:10) and is proving "useful" (Philemon 1:11) to Paul in his imprisonment (Philemon 1:13). But, more than that, he is Paul's "dear brother" (Philemon 1:16), his "son" (Philemon 1:10), his "very heart" (Philemon 1:12).

(2) Paul's relationship to Philemon. Philemon has also become a Christian through Paul (Philemon 1:19) and is a "partner" with him in ministry (Philemon 1:17; see also Philemon 1:2, 6). Significantly, Paul does not appeal to his status as an "apostle" in talking about his relationship to Philemon. Rather, he refers to himself in a remarkable series of personal references designed to win Philemon's sympathy: "an old man" (Philemon 1:10), a "prisoner" (Philemon 1:9), "in chains" (Philemon 1:10, 13), a "partner" (Philemon 1:17), and a "brother" (Philemon 1:20).

(3) Philemon's relationship to Onesimus. For whatever reason, Onesimus had been "useless" to Philemon in the past (Philemon 1:11); in fact, in some manner, it would appear, he had defrauded Philemon (Philemon 1:18). Now, however, he is "useful" to Philemon as well as to Paul (Philemon 1:11). Most importantly, as one who, like Philemon, has been "fathered" by Paul, he is now Philemon's "brother in the Lord" and therefore very dear to him (Philemon 1:16).