Chapter 14 Philemon 17–20

Literary Context

These verses form part of a larger section of Paul’s requests concerning Onesimus (vv. 8–20).1 In vv. 8–16, Paul appeals to Philemon on the basis of his relationship with Onesimus. There he identifies Onesimus as his “child” (v. 10) and his own “heart” (v. 12). This identification highlights his significance in Paul’s eyes and makes it clear to Philemon that his treatment of Onesimus reflects his own evaluation of his relationship with Paul. Beyond this, Paul emphasizes Onesimus’s usefulness (v. 11) and his desire to keep the slave to serve him in prison (v. 13). The previous section culminates in Paul’s request to Philemon to receive Onesimus “no longer as a slave, but more than a slave, a beloved brother” (v. 16).

The present subsection makes Paul’s request even clearer. The development from vv. 8–16 to these verses is best illustrated by the presence of three imperatives (“receive,” προσλαβοῦ, v. 17; “charge,” ἐλλόγα, v. 18; “refresh,” ἀνάπαυσον, v. 20), whereas none is present in vv. 8–16. As the previous section establishes Onesimus’s significance to and usefulness for Paul, this one begins with a direct call to Philemon to receive Onesimus as he would receive Paul (v. 17). This has led some to consider vv. 8–16 as the background and v. 17 as the request proper.2 Others have identified v. 17 as representing “a unique summary of the book.”3 In any case, its central importance cannot be denied, and its significance is foreshadowed by Paul’s previous presentation of Onesimus through a new framework.

After the explicit call in v. 17, Paul proceeds with a promise to repay Philemon for any debt incurred by Onesimus (vv. 18–19b) while reminding Philemon of his own indebtedness to himself (v. 19c-d). The concluding appeal for Philemon to refresh his own heart (v. 20) again reminds him of Paul’s earlier identification of Onesimus as his own heart (v. 12).

In the section that follows (vv. 21–25), Paul concludes the letter with a note of confidence concerning Philemon’s obedience to his requests (v. 21) as well as a more specific instruction to prepare a room for him for an upcoming visit (v. 22). Both notes should, however, be considered as accomplishing the same function: to ensure that Philemon will accomplish what is asked of him. As in other Pauline letters, this one ends with words of greetings (vv. 23–24) and a benediction (v. 25).

III. Requests concerning Onesimus (vv. 8–20)
1. A. Appeals from the Relationship between Paul and Onesimus (vv. 8–16)
2. B. Instructions from the Relationship between Paul and Philemon (vv. 17–20)
IV. Final Greetings (vv. 21–25)

Main Idea

Paul names Philemon as a partner in ministry and instructs him to receive Onesimus as he would receive Paul himself while ensuring that there is no reason for Philemon not to accept him in this way.

Translation

Structure

The connection with the previous sections is noted in two ways. First, the conjunction “therefore” (οὖν, v. 17) connects this passage to the previous appeals as Paul makes a specific request of Philemon to receive Onesimus as he would receive Paul himself. Second, the conditional clause also links this request with an assumption made earlier. “If … you consider me a partner (κοινωνόν)” (v. 17) points back to v. 6, where Paul comments on Philemon’s “partnership” (ἡ κοινωνία) in the faith. Paul is now prepared to make his requests explicit as he calls Philemon to act in a way consistent with the faith that he has received and affirms.

Perhaps no stronger request can be made than the one in v. 17, as Paul asks Philemon to receive Onesimus as he would receive Paul himself. This request is not only based on the assumption of Paul’s partnership with Philemon as stated in the protasis of this conditional sentence, but it also extends the argument presented earlier as Paul makes it clear that Onesimus is his own child (v. 10) and his very own heart (v. 12). Instead of presenting a series of theoretical arguments as to why Philemon should accept Onesimus, Paul puts himself at the center of this discussion and turns it into an intensely personal one. His own person, therefore, becomes the key in providing the power of this argument.4

Vv. 18–19 have often been considered an amplification of Paul’s earlier request and arguments.5 Here Paul removes one possible obstacle to keep Philemon from responding positively to him by promising to repay any possible debt Onesimus has incurred. Immediately following this promise, however, is Paul’s emphasis on Philemon’s own indebtedness to Paul. The promissory note is, therefore, transformed into another forceful argument for Philemon to act the way Paul thinks he should.

The final request for Philemon to refresh Paul’s own heart again draws attention to Paul’s personal stake in this case. The reference to Paul’s “heart” (σπλάγχνα) here is particularly significant since earlier Onesimus is described as his own “heart” (σπλάγχνα). To have Philemon refresh Paul’s own heart is therefore to have him refresh his own slave. Moreover, in v. 7 Paul has already noted that “the hearts [σπλάγχνα] of the saints have been refreshed through you [i.e., Philemon].” Here, as he concludes, Paul urges Philemon to refresh him (and Onesimus) the way he has refreshed all the believers.

Exegetical Outline

I. Instructions from the Relationship between Paul and Philemon (vv. 17–20)
1. A. Explicit request based on partnership between Philemon and Paul (v. 17)
2. B. Promise to repay any possible debt to Philemon (vv. 18–19b)
3. C. Reminder of Philemon’s own indebtedness to Paul (v. 19c-d)
4. D. Concluding appeal for Philemon to refresh Paul’s heart (v. 20)

Explanation of the Text

17a If, therefore, you consider me a partner (Εἰ οὖν με ἔχεις κοινωνόν). Paul continues his appeal by alluding again to Philemon’s partnership with him in ministry, but here he also highlights the conditionality of this partnership. The conjunction “therefore” (οὖν) connects this verse with the previous section. As “the pivot of the entire letter,”6 this sentence builds on the previous arguments and presents the consummation of such arguments. In view of the lengthy note that qualifies the manner in which Onesimus is to be received (v. 16), οὖν may link v. 17 with v. 15, resuming the discussion concerning the proper reception of Onesimus.7 Moreover, as the beginning of a new subsection, its function is similar to that of “therefore” (διό) in v. 8, as both are markers of the progression of thought in the main body of this letter.8

This protasis (“if” clause) is part of a first-class condition of which the contained assertion cannot simply be taken to be true.9 Although one may assume the likelihood that Paul considers the claim embedded in this protasis to be true because it serves as the basis for the request that follows, the fact that Philemon’s participation in this partnership is the focus of Paul’s earlier prayer (v. 6) shows that this claim cannot yet be taken as a certain truth. But in this context, Paul is not simply providing an abstract hypothetical scenario. Instead, with this conditional sentence, “Paul’s rhetoric shifts the focus from himself onto what Philemon considers and values.”10 In doing so, he is challenging Philemon to realize the conditionality of his continued partnership with Paul: if Philemon wants to continue with Paul as partners in ministry, he will have to adjust his action according to the demands of the gospel that transforms every human relationship.

The term “partner” (κοινωνόν) here should be read in light of Paul’s earlier usage of the same word group (“partnership,” ἡ κοινωνία) in v. 6, where that word refers to partnership in ministry (“partnership in the faith”). The word “partner” was often used in first-century Hellenistic papyri in the sense of “business partner,”11 but here it functions as a metaphor for mutual participation in kingdom ministry.12 This focus on ministry is reinforced by the reference to “the Lord” in the phrase that precedes this conditional sentence (v. 16f).

This reference to partnership is particularly important in Paul’s argument. First, in relation to v. 6, Paul is now claiming that Philemon should at least grant Paul the same favor and love as he bestowed on others.13 More importantly, Paul considers a slave, Onesimus, as the critical bridge that links his relationship with Philemon. Their mutual involvement in the life of Onesimus, therefore, becomes the criterion through which they can participate with one another in the ministry of the Lord.14 This connection not only forces Philemon to take Paul’s request seriously, but it also elevates the position of Onesimus as he is now considered to have the dignity to determine (indirectly) the circle of Paul’s fellowship of partners.

17b-c Receive him as you would receive me (προσλαβοῦ αὐτὸν ὡς ἐμέ). In this apodosis (“then” clause), Paul makes his request known. The precise way Philemon is to “receive” Onesimus must be carefully unpacked. In Paul, this verb (προσλαμβάνω) is used for receiving a person with the emphasis on not passing judgment on that person (cf. Rom 14:1, 3). If this is the intended nuance, this points to the reception of Onesimus without remembering his faults or even the wrong he may have inflicted on Philemon (cf. v. 18). To acquire this sense, however, one would expect further explication of the theme, such as “receive and forgive him.”

A slightly different usage can be found in Rom 15:7, where Paul urges believers to “accept one another” (προσλαμβάνεσθε ἀλλήλους). In the present context, this usage would point to the reception of Onesimus into the household of faith.15 This is supported by a reference to the conversion or rededication of Onesimus in v. 10 as well as the call to have him back as “a beloved brother” in v. 16.

If there is any development of thought from v. 16 and any specific focus embedded in the use of the imperative “receive,” it is contained in the phrase “as you would receive me” (ὡς ἐμέ).16 This phrase points to Onesimus’s status as Paul’s child (v. 10) and therefore as an honorable representative of the apostle. This reception is not limited to a welcoming of a new member of the household, but the reception of one who has power over Philemon himself (cf. vv. 8, 19). If so, this is a reception that is to be offered to an honorable guest.17

To contemporary readers, a simple act of hosting a dinner party may come to mind. For first-century readers, however, this evokes the virtue of hospitality where a stranger is considered a member of the household of the host and equal in status, since friendship can only exist among equals. This call to receive Onesimus is such a call: “when he returns, say to him ‘… my home is your home.’ ”18 If so, there is a clear progression from the previous note on Onesimus as a “beloved brother,” since here Paul “expects even more outrageously that Philemon ought to treat him as an honored guest, thereby treating him better than he would a brother, a spouse or a child.”19

18 If he has wronged you in any way, or owes you anything, charge it to me (εἰ δέ τι ἠδίκησέν σε ἢ ὀφείλει, τοῦτο ἐμοὶ ἐλλόγα). To cover all bases, Paul promises to bear any costs for Philemon’s proper reception of Onesimus. This conditional sentence has been variously understood according to one’s wider assumption concerning the cause of the separation between Onesimus and Philemon. For those who consider Onesimus to be a runaway slave, this is the clearest statement that suggests Onesimus has stolen from his master, which prompted his escape. Even though a reference to possible wrongdoings is embedded in the protasis of a conditional sentence (where certainty is not affirmed), these interpreters consider such references as “very odd … if he [Paul] knew that Philemon had no grounds for complaint.”20

Moreover, it is often noted that Phrygian slaves had a reputation of being immoral and evil, which provides further support for understanding Onesimus as one who has wronged his master.21 If so, this protasis does not intend to indicate any doubt in Paul’s mind but is “simply a tactful way of raising a rather delicate subject.”22 Some have also suggested that behind this conditional clause lies an accusation that is presented in no uncertain terms.23 Insisting on such certainty, the presence of this tactful conditional statement is understood as a way for Paul to shift the focus from Onesimus’s wrongdoing to his own generosity.24

These readings are, however, no more than conjecture. As a first-class conditional sentence, Paul provides no indication concerning the veracity of the hypothetical scenario presented in the protasis.25 Even if one affirms that veracity, we have no idea how Onesimus “has wronged” Philemon. This verb can refer to any act that has caused a person “loss.”26 The verb “owes” can cover a variety of debt: not only “financial” but also “social” and “moral” expectations.27 Thus, this “loss/debt,” even if it had taken place, does not have to refer to theft. It can refer to the loss of service incurred when Onesimus was away from Philemon.28 If Onesimus was himself a debt-slave, this promise to repay such loss may be a veiled attempt to have Onesimus freed or at least transferred to serve under Paul.29

It is equally possible for this conditional sentence to be taken as a rhetorical note as Paul seeks to cover all possible grounds in making his own plea for Onesimus. To anticipate an objection is a well-known rhetorical strategy,30 and to consider this as a key pillar in the reconstruction of the scenario behind this letter is problematic.31 Moreover, the call to “charge it to me” (τοῦτο ἐμοὶ ἐλλόγα) should be noted. Adopting legal commercial terminology that carries the sense of “set to one’s account,”32 Paul assumes responsibility to repay any such loss. The concrete problem as to how Paul could repay Philemon while he himself is in prison and dependent on others for his daily sustenance is a real one.33 Paul’s inability to repay loss is less of a problem if his promise is understood in its rhetorical intent. Rather than making a false promise, Paul appears to assume that the material loss would be minimal.34 If so, the conditionality of this note should not be downplayed.

Furthermore, it is possible that this promise of reparation would at least allow Paul to make the implicit request to have Onesimus returned to him to serve him for the sake of the gospel.35 To assume the responsibility to repay any debt would then be considered an act that paves the way for Philemon to free Onesimus from his service.36 These assumptions, however, are not explicit in this verse.

19a-b I, Paul, am writing this with my own hand: I will repay it (ἐγὼ Παῦλος ἔγραψα τῇ ἐμῇ χειρί, ἐγὼ ἀποτίσω). Embedded within verses dominated by imperative verbs directed to Philemon (vv. 17, 18, 20), Paul inserts a statement that contains an emphatic first person pronoun, “I” (ἐγώ), his own name, “Paul” (Παῦλος), together with the emphatic first-person possessive pronoun (“with my own hand,” τῇ ἐμῇ χειρί). These self-references are coupled with a note that contains his own promise to Philemon, one that is again introduced by an emphatic first person pronoun. The emphasis placed on this statement highlights the seriousness of Paul’s earlier request to have Philemon “receive” Onesimus as he would receive him (v. 17).

This self-identification with Onesimus resurfaces in the next verse where Paul notes that the reception of Onesimus would refresh Paul’s own “heart,” since Onesimus himself is Paul’s own “heart” (see v. 12). In this context, the repetitive focus on Paul’s own self does not aim simply to highlight his own willingness to repay Philemon; rather, it reinforces Paul’s identification with Onesimus and thus reinforces the rhetorical force of the requests made.

The aorist verb translated “I … am writing” (ἔγραψα) provides yet another example of an epistolary aorist (cf. Col 4:8).37 This reference to Paul’s writing with his own hand has been compared to other endings of his letters where he provides his signature (1 Cor 16:21; Gal 6:11; Col 4:18; 2 Thess 3:17). Some consider this to be the beginning of a “summary postscript” as Paul concludes this letter.38 Others suggest, however, that the entire letter was written by Paul himself, and this note in his own handwriting simply highlights his commitment to Onesimus.39 Regardless of whether Paul wrote the rest of this letter, his signature here is best understood in relation to the quasilegal nature of this promissory note.40 With his own signature, Paul promises to honor his commitment as noted here.

“I will repay it” (ἐγὼ ἀποτίσω) is the content of this certificate of debt (cf. Col 2:14). This translation may give the false impression that Paul himself owes Philemon.41 Some suggest, therefore, that the verb be translated: “I will pay you whatever is owed.”42 The issue of the exact nature of what is owed resurfaces here. Although it can be used in the sense of making restitution (cf. Exod 21:19, 34, 36; 22:11–13), in Hellenistic papyri this verb has also been used to refer to the missed days of service with the departure of a laborer.43 Again, this verb is not able to provide the definitive answer as to the loss Philemon suffered as well as the circumstances of Onesimus’s departure from Philemon.

19c-d Not to mention that you owe me your own self (ἵνα μὴ λέγω σοι ὅτι καὶ σεαυτόν μοι προσοφείλεις). To reinforce the rhetorical force of his appeals, Paul now mentions Philemon’s own indebtedness to him. The conjunction (ἵνα) that begins this clause has been taken as modifying the imperatival clause in v. 18 (“charge it to me”)44 or an implied clause, such as “I am silent … so as not to mention….”45 In light of a parallel in 2 Cor 9:4, where one finds the same words (ἵνα μὴ λέγω) without a main verb that it is supposed to modify, it is also possible that this is an idiomatic use for a parenthetical thought: “not to mention….”46 This would then be a case of paralipsis (i.e., passing over), where an author mentions something that he claims not to mention. Here, this rhetorical device is used “to transform Philemon’s position from creditor to debtor and so to put him under a limitless moral obligation to comply with Paul’s requests.”47

The compound verb “you owe” (προσοφείλεις) may acquire the added meaning of “in addition,” thus: “In addition to your owing me any amount I might repay, you owe me yourself as well.”48 With the use of the reflexive pronoun “your own self” (σεαυτόν), this debt likely points to the conversion of Philemon through the wider ministry of Paul rather than to other material or legal obligations. Even though Paul alludes to Philemon’s conversion here, it is perhaps significant that he does not call him his “son,” as he did with Onesimus (v. 10). Here, the note that Philemon owes Paul his very self essentially reduces him to be Paul’s slave. If so, the rhetorical intent is clear: if Paul does not insist on Philemon’s status as one who owes his very self to Paul, Philemon likewise has no rights of ownership over Onesimus.

20a-c Yes, brother, let me have some benefit from you in the Lord (ναί, ἀδελφέ, ἐγώ σου ὀναίμην ἐν κυρίῳ). Paul now returns to calling Philemon his “brother” (ἀδελφέ), a title applied to him in v. 7. This title, together with the verb “refresh” (ἀνάπαύω), frames the main body of this letter (vv. 8–20) as Paul urges Philemon to think and act in light of their relationship within the household of God. Moreover, structurally “in the Lord” concludes this subsection (vv. 17–20) as it did the previous one (vv. 8–16), where one likewise finds a shift from the framework of master-slave to that of the household of God: “no longer as a slave, but more than a slave, a beloved brother … both in the flesh and in the Lord” (v. 16).

“Yes” (ναί) can carry a number of related functions, the primary of which is to lay emphasis on Paul’s final appeal, one that builds on the previous series of imperatives (cf. Matt 11:9; Luke 11:51; Phil 4:3; Rev 14:13).49 Elsewhere in Paul, this particle also serves as a way to introduce an “affectionate appeal” (Phil 4:3).50 In certain cases when an implied or explicit question is raised, this “yes” points to the anticipation of a positive response (cf. Rom 3:29). In this case, with numerous requests made, “yes” may also serve to encourage an affirmative response from Philemon.

Behind the phrase “let me have” lies the emphatic first person pronoun “I” (ἐγώ), although such emphasis is difficult to render into English. One possible way of highlighting this emphasis can be found in the following paraphrase: “Let me have this benefit—and it is to me, rather than even to Onesimus, that it will be such.”51 What appears to be an expression of a selfish desire is actually a request on behalf of Onesimus, as Paul is identifying himself with him in making his request known to Philemon. Whatever honor and capital Paul possesses is again made available to Onesimus as Paul appeals to Philemon.

The verb rendered here as “let me have some benefit” (ὀναίμην) represents an independent use of the optative verb to express an “obtainable wish.”52 The deliberative nature of such use of an optative justifies a more circumspective rendering: “now I come to think of it, I want….”53 This verb, which resembles the name of Onesimus (Ὀνήσιμον, cf. v. 10), may reflect an intentional wordplay by Paul.54 If so, Paul again may be indirectly “keeping Onesimus in the forefront of the discussion,”55 although this wordplay can also be a veiled reference of Paul’s own desire to “keep him” for himself (v. 13): “let me have some benefit from you” may imply, “let me have Onesimus from you.”

Note also the prepositional phrase “in the Lord” (ἐν κυρίῳ). In v. 16, Paul has already appealed to Philemon to receive Onesimus back as a “beloved brother … in the Lord.” In both contexts, this phrase points to the need to operate within a new framework since they are both now members of the same household of God. The introduction of lordship language also reminds Philemon that he also has a “Master [κύριον] in heaven” (Col 4:1).56

20d Refresh my heart in Christ (ἀνάπαυσόν μου τὰ σπλάγχνα ἐν Χριστῷ). Drawing on the fact that Philemon had refreshed the hearts of the saints (v. 7), Paul is now asking that his heart may also be refreshed by Philemon. This appeal is presented as one that is more than reasonable because Philemon himself owes his very self to Paul (v. 19). As the final of the three imperatives of this section, the impact of Philemon’s decision and action on Paul, Onesimus, and Philemon becomes clear. The first imperative (“receive,” v. 17) highlights the impact on the life of Onesimus; the second (“charge,” v. 18) ensures Philemon that he will not suffer any loss; here, “refresh” points to the pleasure Paul will receive if Philemon responds positively to Paul’s appeals. Not to be missed, however, is the fact that Paul’s own refreshment lies in the proper treatment of Onesimus, not in the fulfillment of his own desires.57

“My heart” (μου τὰ σπλάγχνα) must be read in light of v. 12, where Onesimus is described as “my own heart” (τὰ ἐμὰ σπλάγχνα). To refresh Paul’s own heart is, therefore, to refresh Onesimus. The identification of Paul with Onesimus is again made clear. Moreover, with this third and final appearance of the word “heart,” Paul’s argument has reached its climax. Since Onesimus is Paul’s own heart (v. 12) and since Philemon is said to have refreshed the hearts of “all” the saints (v. 7), Philemon has no choice but to provide a proper reception of Onesimus (i.e., “my heart,” v. 20).58

“In Christ” (ἐν Χριστῷ) here corresponds to “in the Lord” (ἐν κυρίῳ) in the previous clause, and both point to the primacy of this framework of reality. This phrase also echoes the same formula found at the beginning of the main body of this letter (v. 8) and thus forms an inclusio that frames Paul’s appeal to Philemon.

Theology in Application

Pastoral Presence

In this short paragraph, readers may be surprised by Paul’s intense focus on himself. Beyond the explicit mentioning of his own name, “Paul” (v. 19), there are two appearances of the emphatic first person pronoun in its nominative form, “I” (ἐγώ, vv. 19, 20).59 The uses of this pronoun in the oblique cases also confirm Paul’s apparent intense interest in himself and his role in the affairs between Onesimus and Philemon (vv. 17, 19, 20). This focus does not, however, point to Paul’s self-absorption with his own interest. On the contrary, it aims at having Philemon (re)consider his relationship with Onesimus in light of Paul’s mediatorial intervention. It is striking to find Paul, a person with considerable power,60 willing to risk his own reputation and to exhaust his “political capital” for the sake of a slave.

This willingness to stand in the place of a slave is also reflected in the conditional sentence that begins this section (v. 17). In contrast to the statement in v. 6, where Paul affirms his “partnership” with Philemon, here the conditional sentence makes this partnership contingent on Philemon’s proper reception of Onesimus.61 As Paul stands in the place of Onesimus in his own appeal to Philemon, Onesimus becomes the critical link on which their partnership rests.

This rhetorical move is substantially different from strategies of similar documents concerning slavery that survive from the ancient world. When appealing for a slave or slaves in general, such documents usually adopt one of two strategies. Some provide a theoretical argument concerning moral concerns surrounding aspects of the institution of slavery. For example, Seneca considers slaves as personal beings with individual rights and duties, and thus they are able to perform virtuous acts, including beneficial acts even for their own masters (Ben. 3.18–20). Others appeal to the masters while emphasizing the repentant attitude of the slaves who are to be returned to their masters (Pliny, Ep. 9.21; 9.24).62 In this letter, however, neither strategy is adopted. Paul launches a “personal” argument as he considers his own self as the basis for his appeal to Philemon. For an apostle who has demonstrated his skills in launching a series of theoretical arguments and who often emphasizes the significance of individual responsibility, this focus on himself can only be interpreted as an expression of his pastoral heart and the deep conviction to be immersed in the caring for his own spiritual son.

For contemporary Christian leaders who are likewise well-trained in theological matters as well as cultural and social analyses, we are reminded of the significance of one’s personal ministry even when other rhetorical strategies might be tempting. Moving from being a technician in the diagnosis and resolution of the existing condition, we are called to move away from the role of an objective observer and mediator and to allow ourselves to be placed in the midst of the situation, providing space for God’s love to be manifested through our personal presence:

The minister who cares for people is called to be skillful but not a handyman, knowledgeable but not an imposter, a professional but not a manipulator. When he is able to deny himself, to be faithful and to understand the meaning of human suffering, then the man who is cared for will discover that through the hands of those who want to be of help God shows his tender love for him.63

Even this short letter offers a rich demonstration of Christian leadership. This message does not simply speak to pastors and full-time Christian workers; it also applies to elders, deacons, and other Christian leaders. One thinks of Sunday school teachers, who are often not considered as members of the clergy but who nonetheless serve as critical mediators of the divine Word for their students through words and deeds.64 For many children, they are the embodiment of Christ. From ordination services for ministers to installation services for deacons/elders, to Sunday school or Awana club kickoffs, this passage serves as a powerful reminder for both Christian ministers and lay leaders.

This pastoral presence can become yet another act of manipulation if it does not rest on the prior act of God through Christ, and it is to this act that we must now turn.

Imitation of Christ

Despite a common assumption that Paul’s letter to Philemon offers little theology,65 an underlying theological substructure is detectable here. In emphasizing his own willingness to take the place of Onesimus so that Philemon can receive him as he would receive Paul (v. 17), and in requesting Philemon to “refresh” his “heart” (v. 20) after having identified Onesimus as his “own heart” (v. 12), Paul essentially takes on the form of a slave. His repeated emphasis on his status as a prisoner for the sake of the gospel (vv. 1, 9, 10, 13) reaffirms this identification. It may have reminded Paul’s audience of his own description of the incarnated Christ:

but emptied himself

by taking on the form of a slave,

by looking like other men,

and by sharing in human nature. (Phil 2:7 NET)

By placing himself between Philemon and Onesimus, Paul serves as a mediator of their relationship. This mediatorial function is similarly described in Phil 2:8:

He humbled himself,

by becoming obedient to the point of death

—even death on a cross! (NET)

Perhaps most significant is the language of redemption embedded in v. 18: “If he has wronged you in any way, or owes you anything, charge it to me.” The willingness to redeem the debt of a slave reminds one again of Paul’s description of Christ, who is willing to redeem those who are slaves to sin:

Christ redeemed us from the curse of the law by becoming a curse for us, for it is written: “Cursed is everyone who is hung on a pole.” He redeemed us in order that the blessing given to Abraham might come to the Gentiles through Christ Jesus, so that by faith we might receive the promise of the Spirit. (Gal 3:13–14)66

With the lack of linguistic parallels, however, one should not immediately assume that Paul is intending to portray himself as a Christ figure. Nevertheless, in light of his focus on Christ’s redemptive work elsewhere, such allusions are possible. One can at least understand Paul as imitating Christ as he seeks to be faithful to the gospel he preaches.67 It is in the practicality of everyday existence that one finds Paul living out a christocentric gospel as he takes on the role of a slave and offers to redeem this slave for the sake of further gospel service (v. 13).68

How should contemporary readers apply these Pauline allusions to the works of Christ? Instead of seeking an immediate application behind every verse, Paul’s own model as demonstrated throughout this letter reminds us of the prior act of God through Christ that allows Paul to act the way he does. These acts also form the basis for his appeals to Philemon as Philemon himself also needs to live in light of the reality of this gospel message. For Christians, who are sinners redeemed from the slavery of sin, we also need to extend this grace to others by humbling ourselves in taking the place of powerless ones as we serve as mediators who are able to preach the gospel through our living. Our everyday existence becomes the discourse through which our theology can become evident. As Paul has reminded us: “Be imitators of me, just as I also am of Christ” (1 Cor 11:1 NET).