Whom I would have retained with me, that in thy stead he might have ministered to me in the bands of the gospel.
ον εγω εβουλομην προς εμαυτον κατεχειν ινα υπερ σου διακονη μοι εν τοις δεσμοις του ευαγγελιου
6 Church Fathers comment on this verse
Do you see how many arguments he uses beforehand, so that afterward he may instill respect for him in the master? See with what wisdom he does this. See how he obliges the one and gives honor to the other.
You see, he says, that through him you yourself render me service. Then he implies that he had Philemon in mind more than the slave, because he shows him great honor.
Observe the Apostle’s wisdom, how little by little he has placed the servant in the position of the master. “That in thy stead,” he says, “he might minister to me.”
He also shows that he desires the master’s profit. If, he says, you are obliged to minister to me, and he does this in your stead, then clearly this is gain for you.
You are obliged to serve me, as a disciple serves his teacher, and moreover a teacher who proclaims the divine doctrine. Therefore I wished to take him in your stead, so that he might pay me the debt of your service.
See the power of the Gospel: it has made the servant equal to the master.
III. The exposition (Phlm 13-21). In it the Apostle presents the following intercessory arguments for Onesimus.
First, he had changed so much for the better that the Apostle wished even to keep him with himself for help and service in his bonds. Yet he restrained himself, because he did not want this good deed to be forced from Philemon, rather than voluntary (Phlm 13-14).
The exhortation to Philemon to receive Onesimus as Paul himself breathes the fullness of Christian love for mankind.
The Apostle did not keep Onesimus near himself for necessary services, though he was burdened in every way and therefore needed a servant's help.
In this one sees his great respect for the established order of social life. By this he gave an instructive example of fulfilling the laws of every righteousness confirmed by the proper authority.
"He is my son, begotten from my own heart. See the power of the Gospel: it made the servant equal to the master" (blessed Theodoret).
"The Apostle suggested to Philemon, as it were: stretch out your arms to him and press him to your heart."
Besides this, he had in mind to dispose Philemon to meet Onesimus with a certain respect, as one who had rendered service to Paul himself.
Philemon was obliged to serve the Apostle, as a disciple serves a teacher, and no doubt he was conscious of this obligation. Therefore it was very pleasant for him to hear that his servant had served the Apostle in his place.
After this, it was natural for him to meet Onesimus as one who had rendered him a service. The Apostle does not insist that Onesimus be sent back, because there was no extreme need for this.
There were always many people around him ready to do everything necessary for him. He leaves this to Philemon's freedom, for "God loves a cheerful giver" (2 Cor 9:7)" (Right Reverend Theophan).
"I want you also to acquire benefit from this, and by your own consent to draw profit" (blessed Theodoret).
He confirms how useful Onesimus has become. He has become so useful, he says, that I wanted to keep him with me, so that he might serve me in my bonds.
Therefore he considered him faithful, such that one could rely on him in everything. He also considered him so prudent that he could do everything as he ought, so that with him one could be completely at ease.
The following words could also serve such assurance: "that he might serve me in your place." They also give rise to this thought: You yourself would not have served me better.
Thus, unnoticed, St. Paul raised Onesimus to the level of his master Philemon. "See the power of the Gospel: it made the servant equal to the master," cries Theodoret.
"See the Apostle's wisdom! How little by little he set the servant in the master's place!" add Oecumenius and Theophylact.
Yet the Apostle did not intend by these words only to assure Philemon of Onesimus's reliability. Besides this, he had in mind to dispose Philemon to meet him with a certain respect, as one who had rendered service to Paul himself.
Philemon was obliged to serve the Apostle as a disciple serves a teacher, and no doubt he knew this obligation. Suppose that, from strong love for St. Paul, he yearned to serve him.
Suppose also that, not being able to fulfill this desire, he grieved over it. Then we cannot fail to agree that it was very pleasant for him to hear that his servant, even though once useless and even apart from his will and arrangement, had served the Apostle in his place.
In itself this circumstance is not of great value. Yet what was dear to him was that St. Paul himself viewed this service in precisely this way, though it lasted only from Onesimus's conversion until his departure.
After this, it was natural for him to meet Onesimus as one who had rendered him a service.
St. Chrysostom says: "Do you see how many arguments he uses beforehand, so as later to inspire the master with respect for him? See with what wisdom he does this also.
See how he obliges the one and gives honor to the other. You see, he says, that through him you yourself render service to me."
Blessed Theophylact carries the same suggestion further: "If you are obliged to serve me, and he does this in your place, then this is plainly gain for you."
Passages read together with this verse.
Greek text, 16 words with lemma, transliteration and Strong’s number. Tap to expand.
THEOSIS