As we look at the mess of our lives, we know that there are some things we need to put right. Maybe there are people you need to say sorry to. Or maybe there is something you need to pay back. Perhaps you don’t know what you need to do to make it right. Or perhaps you do know what to do, but you are scared to do it. Don’t worry, you’re not the first, you won’t be the last. The experience of Onesimus that we are going to learn about today might help you sort this problem out and leave it in the past.
Or maybe you are suffering from the wrongs of others against you. Sadly, in this world, people hurt each other. People wrong one another, even Christian people. How are you going to deal with that hurt? Are you going to seek compensation? Well, perhaps this short little letter will help you see that you can be gracious to someone who has wronged you.
Or perhaps you are the meat in the sandwich. Perhaps you have one friend who has done wrong, and one friend who’s been wronged. And you love them both. You just want them to be reconciled, and be friends again. Well, here is an effort by the apostle Paul to do just that.
Sometimes you need forgiveness, sometimes you need to forgive, or sometimes you need to help one friend forgive another.
And that is what Paul’s letter to Philemon is about. Onesimus has become a Christian, but had done something wrong to Philemon. Philemon was a Christian, and needed to welcome back Onesimus. And Paul was the one trying to help his two Christian brothers fix their problem with one another.
We first meet Onesimus in Paul’s letter to the Colossians (chapter 4 verse 9). Paul says that Tychicus is travelling with Onesimus to Colossae. And Paul describes Onesimus as “our faithful and dear brother, who is one of you”. This same Onesimus is the reason Paul writes the letter to Philemon. Look with me at Philemon verses 10 to 12:
10I appeal to you for my son Onesimus, who became my son while I was in chains. 11Formerly he was useless to you, but now he has become useful both to you and to me. 12I am sending him—who is my very heart—back to you. (NIV)
Paul appeals to Philemon about Onesimus. Paul calls Onesimus ‘his child’. Paul says that Onesimus became his son during his imprisonment. In verse 15, Paul says Philemon is about to receive back Onesimus ‘for good’, or more literally, ‘forever’, ‘eternally’. In verse 16, Paul says that Philemon should welcome Onesimus as a dear or beloved brother.
That is, Onesimus has become a Christian. Somehow Onesimus ended up with Paul in Rome. Something about this was improper. But as a result, Onesimus became a Christian.
Paul says that previously Onesimus was useless to Philemon. Now that’s a pretty harsh thing to say about someone. It might have been true, of course. People can be useless lay-abouts, lazy and incompetent. The first irony here is that Onesimus’ name means ‘useful’. That is, ‘Useful’ wasn’t very useful at all.
But in verse 11, the now converted Onesimus has become useful, because Jesus makes the useless useful.
You know, me being saved by God and becoming a Christian doesn’t make me necessarily better than anyone else. Just because I’m a Christian, it doesn’t mean I’m necessarily better at any task. The only person that I become better than by becoming a Christian is the person I was yesterday. So it is was with Onesimus. Jesus made useless Onesimus useful. And that was a great improvement.
We glean another important piece of information about Onesimus in verses 15 to 16:
15Perhaps the reason he was separated from you for a little while[1] was that you might have him back for good [literally, ‘eternally’ αἰώνιον]—16no longer as a slave, but better than a slave, as a dear [or beloved] brother[2] (NIV)
Verse 16 tells us that Onesimus was a slave. Slavery was quite common in antiquity. One third of the urban population of the Roman Empire were slaves. Paul did not challenge the fact of slavery[3], although Paul condemned kidnapping slaves, and commanded the proper treatment of slaves. Indeed, it was Paul’s gospel of grace that undercut slavery in the end. It was evangelical Anglicans, John Newton and William Wilberforce, who abolished the English reliance on slavery. And they were greatly influenced by Paul’s writings.
But the point here is that Philemon’s use of slavery per se is not sinful. God permitted a form of slavery in Israel, which constituted bonded servitude for six years, or for life, if the slave so wanted it. And since God commands nothing sinful ever ever, the sort of slavery Israel practiced was not sinful. It may have been less than ideal, but it wasn’t sinful.
And of course, we have slavery. We have just moved it offshore to India, Bangladesh, and China. How come our TVs and mobile phones are so cheap? The answer is low wage economies, that is, slavery. Sure, they aren’t called slaves. They are sweatshop workers. Even now, in the US, the land of the free, who picks the fruit and does the hard farm work that no one else wants to do? It’s the illegal immigrants—that is, the slaves. They aren’t called slaves. But they do what slaves do, and are considered as slaves. And usually, if it quacks like a duck, and flies like a duck, it’s a duck. http://www.npr.org/sections/thesalt/2013/08/07/209925420/why-picking-your-berries-for-8-000-a-year-hurts-a-lot.
While Philemon was not sinning by owning a slave, there is still something wrong with slavery. The existence of slavery is a mark of living in a fallen broken sinful world. We humans are meant to rule the created order together, not to rule over other humans. And there is something wrong in thinking that God’s image bearers might be owned by someone who is not God.[4] Nevertheless, certain forms of slavery are still tolerated in this world, even to this very day, and even in the Western world. And it is a bit rich for comfortable middle class Westerners to say that we are above all that. Unfortunately, we are not.
It is a bit sad that Paul says Onesimus was ‘useless’, because, as a slave, Onesimus was meant to be ‘useful’. It seems that Onesimus might not have been a very good slave. He might have done something wrong. We don’t know what it was for sure. He may have run away, depriving Philemon of his services. He may have stolen some money. Philemon may have sent Onesimus on a legitimate journey, but Onesimus might have gone on a frolic, a jaunt. Or perhaps Onesimus didn’t really do anything wrong, but Philemon thinks he did. Perhaps Onesimus sought Paul as a third party to mediate for him. In the end, we simply don’t know.
What we do know is that Paul is now appealing on Onesimus’ behalf. So Paul requires tact, delicacy, and diplomacy. And we can see Paul’s diplomacy in his very first verse. Philemon verse 1:
Paul, a prisoner of Christ Jesus, and Timothy our brother. (NIV)
Paul and Timothy are exactly the same writers who authored the letter to the Colossians.[5] Tychicus and Onesimus carry at least two letters with them, that is, Colossians as well as Philemon. But to Philemon, Paul does not call himself, “An apostle of Christ Jesus by the will of God”. He calls himself “a prisoner of Christ Jesus”. Of course, Paul is both ‘apostle’ and ‘prisoner’. But the letter to Philemon is a letter dealing with a delicate matter. Paul does not ‘pull rank’ on Philemon, at least, not at the beginning. He simply points out his need. “I’m a prisoner of Christ Jesus.”
This letter is a letter an individual, like those to Timothy and Titus. But that does not mean it is not a letter to the church also. Look at Philemon verse 1:
To Philemon our dear friend and fellow worker[6] (NIV)
Philemon is beloved just like Onesimus is. But in addition, Philemon is a fellow-worker with Paul and Timothy. Probably Paul and Philemon met in Ephesus, and that’s possibly where Philemon became a Christian (Acts 19:9-10).
But this letter is not just written to Philemon. It is written to Apphia our sister, probably Philemon’s wife, who was also Christian. And the letter is also written to Archippus our fellow soldier. Probably Archippus was the pastor of the congregation, while Philemon was the host.[7]
Philemon is not a private letter. This letter is sent to the church also. So the last part of verse 2:
[…] and to the church that meets in your home[8] (NIV)
That is, the matter of the reconciliation between the host and master of the church and his troubled slave is not just a private matter for the individual Christians involved. It is a matter for the whole church. Philemon cannot say to the church “Butt out! It’s none of your business”. It is the church’s business.
Sometimes it is necessary for the wider body of Christ to know about a private situation. So it is here. The whole church was let in on the problem with Onesimus. And for the last 2000 years, Christians have been reading about the slave who needed to go home and say sorry.
However, Philemon is Paul’s primary recipient. That is shown in Paul prayer for Philemon in verses 4 to 6[9]:
4I always thank my God as I remember you (s) in my prayers, 5because I hear about your (s) faith in the Lord Jesus and your love for all the saints. 6I pray that you may be active in sharing your (s) faith, so that you (s) will have a full understanding of every good thing we have in Christ. (NIV)
Paul loves Philemon, and thanks God for his faith and love. He prays particularly for Philemon to be active or effective. But what is Philemon to get active doing? The NIV makes it sound like Paul’s prayer is for Philemon to become an active evangelist, that he be active in sharing his faith. “Philemon, I pray that you will be an active evangelist in sharing your faith.” But I don’t think that is really what Paul means.
Literally, Paul says, “so that your [singular] partnership in the faith might become effective in the knowledge of every good thing among us [plural] for the benefit of Christ”.[10]
That is, it is a prayer that Philemon’s partnership in the faith might enable him to know what is the best thing to do. There is a particular thing that Philemon has to attend to: his Onesimus problem. And Paul prays that Philemon’s gospel partnership, fellowship, and generosity will give Philemon the wisdom he needs to know what is best. It is not talking about sharing the faith in the sense of evangelism, as far as I can see.
And this will be very important in Paul’s appeal for Onesimus, because Philemon has already a track record of gospel generosity, of fellowship, and of partnership in the gospel. And Paul relies on this ‘common ground’, this shared gospel commitment and concern, to persuade Philemon to kindly receive Onesimus.
So much in church life depends on being gospel people. If we have shared convictions about the gospel, then hopefully we will also come to a common mind on other matters. I find this to be true. And this is Paul’s hope and confidence, that in appealing to Philemon, it is a coming together of two ‘gospel-guys’.
Paul for his part tells Philemon what a great encouragement Philemon has been to him in the past. Verse 7:
Your love has given me great joy and encouragement, because you, brother, have refreshed the hearts of the saints.[11] (NIV)
Philemon was almost certainly a rich man. He was the host to the church in Colossae. Philemon has been busy bringing relief and rest and respite to the saints. Philemon had ‘refreshed the hearts’ no doubt of poor Christians time and time again. And this gives Paul great joy and encouragement.
Here we can learn from Philemon’s example. We need to be generous with what we have. We need to provide relief and refreshment and respite for God’s people. Our financial and material generosity can do this. He who has two cloaks must give one to the one who has none. This was John the Baptist’s rule. Your generosity does this. Your visiting one another and caring for one another does this. Keep going, keep doing this. Use your money, your time, your energy, your gifts, your talents, your breath, to serve God’s saints, because such good works are the gifts that keep on giving. They create a culture, a vibe, of well doing. You can’t keep them secret, though Jesus wants us to not announce them. And others get encouraged to do good works when you do them.
Therefore, it is on the basis of Philemon’s past relief and refreshment of the saints, his past generosity, his past kindness, that Paul makes his appeal concerning Onesimus. Verses 8 to 10:
8Therefore, although in Christ I could be bold and order you to do what you ought to do, 9yet I appeal to you on the basis of love. I then, as Paul—an old man and now also a prisoner of Christ Jesus—10I appeal to you for my son Onesimus[12] (NIV)
Again, verses 12 and 13:
12I am sending him—who is my very heart—back to you. 13I would have liked to keep him with me so that he could take your place in helping me while I am in chains for the gospel. (NIV)
This is everything I imagine an elderly Mediterranean parent’s appeal to be. Paul here might be the dad in ‘My Big Fat Greek Wedding’. It is almost as if he has said, “I am old, you don’t want to hurt an old man’s feelings, do you? I’m in prison for Jesus Christ, and I know your back in Colossae, with your home comforts, while I am in chains for the gospel. But that doesn’t matter. Here is Onesimus back anyway. I will miss him very much, but I still send him back to you because it is the right thing to do. I would very much to keep him, and would like him back, if you can spare him, however.”
Just as Jacob’s heart was bound up with Joseph and Benjamin, so Paul declares his heart is now tied up with Onesimus’ fate. And he would like to have Onesimus back. But, verse 14 tells us why Onesimus was sent back:
I did not want to do anything without your consent, so that any favour you do will be spontaneous and not forced. (NIV)
Paul is saying, “I couldn’t keep him in good conscience. His time is yours. He is your man to command. But I would like you to send him back to me freely, spontaneously, graciously.”
At a recent Scripture assembly, we taught the kids this song:
When good things happen, God is there. When Bad things happen, God is there too. Good or bad, happy or sad, I know that God is there.
This is profound and deep theology, because our good God is always bringing good things out of bad. God does this again and again.
For example, our sin has brought ruin and misery into our world, but God is going to bring out a new good world from this world of sin.
Again, it was evil and wicked that Jesus Christ was crucified on a cross. He was innocent. But God through that evil act was exalting Jesus, so now we sing songs to Jesus Christ as the lamb who was slain, and with his blood he purchased men for God. Jesus died for our sins, though it wasn’t fair to him. From bad things, God brings good things.
Joseph’s brothers hated him as the favourite son. They wanted to kill him. They threw him down a well, then sold him as a slave, and he ended up in prison, falsely accused of rape. Yet, after all this, Joseph can say:
You meant it for evil, but God meant it for good, the saving of many lives. (NIV)
And again, in Philemon 15, Paul draws on the same idea. God brings good out of bad. “All things work for the good of those who love God.” God providentially superintends everything that happens in his world. And here in verses 15 and 16, Paul gives a perhaps:[13]
15Perhaps the reason he [Onesimus] was separated from you for a little while was that you might have him back for good [literally, for eternity, for ever]—16no longer as a slave, but better than a slave, as a dear brother. (NIV)
Paul is saying to Philemon, “You lost Onesimus for an hour. Either he ran away, or overstayed. But now you’ve got him back forever, eternally, as a fellow Christian, a brother. Onesimus now has faith in Christ. You’ll have Onesimus in heaven forever now. Yay! Maybe that’s why God allowed it all to happen.”
Paul delicately refers to God’s secret providence. And Paul urges that Philemon receive Onesimus back. Verse 17:
So if you consider me a partner, welcome him as you would welcome me.[14]
Paul is saying “If you hold me to be a partner and fellow with you in the gospel, receive him as if he was me. Your kindness to Onesimus will be an expression of fellowship with me in the gospel.”
And Paul makes a promise to repay or compensate anything that Onesimus owes Philemon. Verses 18 and 19:
18If he has done you any wrong or owes you anything, charge it to me. 19I, Paul, am writing this with my own hand. I will pay it back[15]
“Whatever wrong Onesimus has done to you, put it on my bill”, says Paul. “I will compensate you for your losses, if that is required.”
There is no solid evidence that Onesimus had stolen anything from Philemon. Onesimus may have been legitimately sent to Paul by Philemon and had stayed longer than required. However, it is possible that Philemon has suffered from Onesimus’ flight or absence, and Paul says that he will pick up the tab. Maybe Onesimus stole, or maybe Onesimus simply stayed away too long and deprived Philemon of his services. And Paul says that if Philemon wants compensation, Paul will pay him for Onesimus’ absence or any other wrong Onesimus did.
But having made this offer with his own hand, Paul then starts to tighten the screws a little on Philemon. Paul suggests if it comes to matters of obligation, matters of debts owed, then the ledger actually is tipped in his favour. So the last part of verse 19:
Not to mention that you owe me your very self.[16]
Paul delicately protests against saying something which he nevertheless does say anyway. If we are going to discuss debts, then Paul reminds Philemon that Philemon owes him, and is in his debt. Philemon owes his Christian faith to Paul, and therefore, his eternal life. Paul probably met Philemon at Ephesus and shared the gospel with him. And this gave Philemon eternal life. And in one sense, Philemon is now in Paul’s debt. So Philemon should forgive Onesimus and extend to him the same grace and mercy that he received from Paul himself. Paul lays it on Philemon here, that as a sinner saved by grace, Philemon should extend the same mercy to Onesimus. Paul is saying, “forgive as you have been forgiven.”
Indeed, Paul now more boldly presses him claim on Philemon. Verse 20:
I do wish, brother, that I may have some benefit from you in the Lord; refresh my heart in Christ.[17] (NIV)
"Yes", hints Paul, since it is time for talking about receiving benefits and repayments, and given my time as a prisoner of Christ, now is the time for Philemon to give an appropriate and fitting benefit or reason for joy. And just as Philemon previously relieved and refreshed the hearts of the saints, so Paul would like the same. It will be a relief to Paul for Philemon to receive Onesimus back favourably.
Now, Paul has not explicitly reminded Philemon that he is an apostle, but Paul has indicated that there is a something of a personal debt that Philemon owes Paul. And so in verse 21, Paul more boldly states his confidence that Philemon will do what Paul is asking him to do. Verse 21:
Confident of your obedience, I write to you, knowing that you will do even more than I ask.[18]
Here the authority that Paul has always had over Philemon rears its head. Paul is unmistakably saying, “Yes, I want you to obey me, and receive Onesimus back as you would me. This is a matter of obedience, obedience to me as an apostle, and obedience to Christ. Receive him graciously, gently, as a Christian brother. Forgive him as God forgave you.”
It is tantalizing to wonder what ‘the more’ is that Paul doesn’t ask for but wishes. Probably, Paul hopes that Onesimus might be returned to Paul in prison. In verse 13, Paul said that he would like to have kept Onesimus. Well, maybe Paul hopes that Philemon will send him back to Rome to assist in Paul’s defence and to care for his needs. Less likely, but still a possibility, Paul might have hoped that Philemon might free Onesimus. Paul doesn’t ask for this, but it is a possibility.
Later church history tells us that an ‘Onesimus’ became the first Bishop of Ephesus.[19] I cannot prove that this was the Onesimus of this letter, but wouldn’t that be amazing? Onesimus might well have gone from being a non-Christian slave in trouble to the first known bishop of Ephesus. Why not? That’s just the prodigal son, isn’t it? That is just the apostle Paul himself, the worst of sinners, but given grace to become and apostle. It would be amazing grace, but that’s the sorty of grace that God shows his people.
Maybe, friend, you are an Onesimus. Maybe you’ve done something wrong and need help putting it right. That’s OK. That’s why the church exists. I will help you if I can. And if I can’t help, I will try and think of who can. But know what Onesimus discovered. There is always always always a way back to God. No sin is to big, no problem’s too small, Jesus is Lord of all. And every mis-step, sin, and error you’ve done is an opportunity to give God the glory. God brings good things from bad things, not just with Paul and Onesimus, but with you and me too.
Or maybe you are a Philemon. Maybe there is someone who has wronged you, and you need to put aside your righteous anger. You need to welcome back that useless person and extend forgiveness to someone who needs it from you. Think of what you owe God, and do the thing you need to do. Forgive as you have been forgiven.
Or maybe you are a Paul in prison. Maybe you stand between a worried Onesimus and a wronged Philemon. Maybe you can be a peacemaker, just like Paul was here. Paul used his tact, his diplomacy, his pains, and authority, to bring two friends together. Maybe you can do that too. “Blessed are the peacemakers, for they shall be called sons of God.”
Let’s pray.
[1] Literally, for an hour: πρὸς ὥραν.
[2] οὐκέτι ὡς δοῦλον ἀλλ’ ὑπὲρ δοῦλον, ἀδελφὸν ἀγαπητόν.
[3] "It is quite clear that in this letter Paul is not really dealing with the question of slavery as such or the resolution of a particular instance of slavery. In this verse, at least, he treats the question of brotherly love. Although Onesimus’ earthly freedom may be of positive value, in the last analysis it is of no ultimate significance to him as a Christian as to whether he is slave or free. Finally what matters is to have accepted God’s call and to follow him (1 Cor 7:21-24)": P T O’Brien, Colossians & Philemon: WBC, 298.
[4]Humans are meant to rule together with other humans to rule the created order (hence the divine blessing to fill the earth and subduing it). All humans are given the creational mandate to rule over the non-human creation, but no human in the creation account is given the mandate to rule over other humans, though other humans are clearly on view in the new heaven and earth, and the Lord Jesus Christ rules there. Further, more than likely, there is a gradation in the new heaven and earth, and that some some saved humans will be given greater rewards in heavens based on God’s previously given gifts and enabling than others. But even then, the wisdom of God’s arrangements for redeemed human society will be seen to be the absolutely wisest and the best possible arrangements by popular consent, and so will never occasion opposition.
[5] Colossians 1:1 says Παῦλος ἀπόστολος Χριστοῦ Ἰησοῦ διὰ θελήματος θεοῦ καὶ Τιμόθεος ὁ ἀδελφὸς, while Philemon 1 says, Παῦλος δέσμιος Χριστοῦ Ἰησοῦ καὶ Τιμόθεος ὁ ἀδελφὸς. In other words, Paul is emphasising his apostolic authority in Colossians 1:1, as he describes himself as "an apostle of Christ Jesus through the will of God", yet in Philemon, he describes himself as "a prisoner of Christ Jesus". That is, Paul is subtly downplaying his apostolic authority, although he will bring it to the fore later in this letter (v. 21: "confident of your obedience").
[6] Concerning the 'Letter to the Laodiceans', Knox believed that Philemon lived in Laodicea. If so, Philemon might have been the ‘Letter from Laodicea’, as Knox held. Perhaps also, as Knox suggested, Paul wanted Tychicus and Onesimus to go to Philemon first (Col 4:7-9). The problem with this is that why would Paul ask the Colossians to give the Laodiceans his greetings, if he was going to do so himself in Philemon? (Col 4:15). The answer might be because Philemon wasn’t intended to be read out in public. But Paul in Philemon greets the church and Archippus, which suggests that the letter was meant to be read to the church meeting in Philemon’s house. Tychicus also carried Ephesians (Eph 6:21). Also, some early mss of Ephesians did not have ‘in Ephesus’ and this suggests that the letter to the Laodiceans may possibly have been the one to Ephesians, as a circular letter. Peter O’Brien argues that it is impossible that Philemon should be read aloud in the church of Colossae, as Paul has exercised discretion and tact. But this doesn’t explain the place of Philemon in the canon (it obviously was read in the churches) and Paul’s expectation of Philemon’s obedience (cf. O’Brien, Colossians and Philemon: WBC, at 268). `
[7] Does the church meet in Philemon’s home, or in Archippus’ home? Probably, the church meets in Philemon’s home, although it is possible that Philemon was the pastor and Archippus was the host. That is Knox’s view.
[8]καὶ τῇ κατ’ οἶκόν σου ἐκκλησίᾳ. Compare also the plurals in verses 3, 22, 25, though the second person singular dominates throughout Philemon.
[9]Note second masculine singular pronoun σου (vv. 4-6). Why singular, if there are three recipients and a church? Probably because Philemon is the primary recipient.
[10] That is, the second person singular pronoun (σου) I have attached to the whole phrase, ἡ κοινωνία τῆς πίστεώς, rather than only τῆς πίστεώς. Verse 6 in the Greek reads, ὅπως ἡ κοινωνία τῆς πίστεώς σου ἐνεργὴς γένηται ἐν ἐπιγνώσει παντὸς ἀγαθοῦ τοῦ ἐν ἡμῖν εἰς Χριστόν.
[11] 7χαρὰν γὰρ πολλὴν ἔσχον καὶ παράκλησιν ἐπὶ τῇ ἀγάπῃ σου, ὅτι τὰ σπλάγχνα τῶν ἁγίων ἀναπέπαυται διὰ σοῦ, ἀδελφέ || Literally, “For I have much joy and encouragement because of your (s) love, because the inward parts (Literally, ‘intestines’, figuratively, ‘hearts’) of the saints have been relieved through you (s), brother.”
[12] 8Διὸ πολλὴν ἐν Χριστῷ παρρησίαν ἔχων ἐπιτάσσειν σοι τὸ ἀνῆκον 9διὰ τὴν ἀγάπην μᾶλλον παρακαλῶ, τοιοῦτος ὢν ὡς Παῦλος πρεσβύτης νυνὶ δὲ καὶ δέσμιος Χριστοῦ Ἰησοῦ·10παρακαλῶ σε περὶ τοῦ ἐμοῦ τέκνου, ὃν ἐγέννησα ἐν τοῖς δεσμοῖς, Ὀνήσιμον, 11τόν ποτέ σοι ἄχρηστον νυνὶ δὲ [καὶ] σοὶ καὶἐμοὶ εὔχρηστον, 12ὃν ἀνέπεμψά σοι, αὐτόν, τοῦτ’ ἔστιν τὰ ἐμὰ σπλάγχνα·|| Literally, “8therefore, having much boldness in Christ to enjoin upon you the thing you ought to do, 9because of my love I beseech more, such as I Paul, being an elder and now also a prisoner of Christ Jesus, 10I beseech you (s) concerning my child, whom I begot in my chains, Onesimus, 11the one previously useless to you (s), but now also useful to you and to me, 12whom I return to you (s), him, this one who is my very inner parts [heart].
[13] 15Τάχα γὰρ διὰ τοῦτο ἐχωρίσθη πρὸς ὥραν, ἵνα αἰώνιον αὐτὸν ἀπέχῃς, 16οὐκέτι ὡς δοῦλον ἀλλ’ ὑπὲρ δοῦλον, ἀδελφὸν ἀγαπητόν, μάλιστα ἐμοί, πόσῳ δὲ μᾶλλον σοὶ καὶ ἐν σαρκὶ καὶ ἐν κυρίῳ || 15For perhaps/probably (Τάχα) because of this he was separated (divine passive) for an hour, so that you might have him back eternally, 16no longer as a slave but better than a slave, a beloved brother, especially to me, but how much more to you, both in the flesh and in the Lord.
[14] 17εἰ οὖν με ἔχεις κοινωνόν, προσλαβοῦ αὐτὸν ὡς ἐμέ || “Therefore, if you hold me a partner (or ‘fellow’, ‘companion’, cf. ‘co-worker’: 2 Cor 8:23), receive him as you would me.”
[15] 18εἰ δέ τι ἠδίκησέν σε ἢ ὀφείλει, τοῦτο ἐμοὶ ἐλλόγα || “But if he has wronged you or owes you anything, charge this to my account.” 19ἐγὼ Παῦλος ἔγραψα τῇ ἐμῇ χειρί, ἐγὼ ἀποτίσω·|| “I Paul write this in my own hand. I will make compensation.”
[16] ἵνα μὴ λέγω σοι ὅτι καὶ σεαυτόν μοι προσοφείλεις. || So that I do not say to you that you also owe besides your very self to me.
[17] ναὶ ἀδελφέ, ἐγώ σου ὀναίμην ἐν κυρίῳ· ἀνάπαυσόν μου τὰ σπλάγχνα ἐν Χριστῷ. || “Yes, brother, I wish to benefit from you (or rejoice on account of you) in the Lord. Relieve my inner parts (heart) in Christ” (cf. v. 7).
[18] 21Πεποιθὼς τῇ ὑπακοῇ σου ἔγραψά σοι, εἰδὼς ὅτι καὶ ὑπὲρ ἃ λέγω ποιήσεις || "Being confident of your obedience, I write to you, knowing that also more than that which I ask you will do."
[19] Mentioned by Ignatius, 'To the Ephesians', and also Eusebius.