Eduard Lohse gives the reader solid interpretation and access to other scholars’ efforts. A distinguished, scholarly commentary.
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“When Onesimus returns to his master, it is as if the Apostle himself had come to him.44 How then could he withhold from the slave what he owes the aging and suffering Paul?” (Page 201)
“Earlier Onesimus might have been a useless slave to his master.32 Now he has become quite a different person33 who is really useful to the Apostle and also to Philemon.34 The words ἄχρηστον / εὔχρηστον35 (useless/useful), which describe this change of circumstances, allude to the word Χριστός (Christ), for Χριστός (Christ) in Hellenistic Greek would be pronounced exactly like χρηστός (useful).36 This transformation has been accomplished by Onesimus’ conversion to Christ as the Lord. The past has now been cancelled out. Only the present, which is determined by the fact that Onesimus belongs to Christ, is valid.” (Pages 200–201)
“For Philemon will have to satisfy himself that Onesimus has become a different person.” (Page 201)
“Philemon is reminded at the very beginning of the letter that he belongs to a community of mutual love (cf. vss 5*, 7*, 9*, 16*). As a Christian he lives in ‘love’ (ἀγάπη) and manifests it in his deeds. Thus, he cannot deny that love to a slave whom the Apostle calls ‘beloved brother’ (ἀδελφὸν ἀγαπητόν v 16*).” (Page 189)
“For the Apostle calls Onesimus his ‘child’ (τέκνον) not only because he, like a father, is interceding for the slave (v 19*),30 but also because he has begotten him, that is, he has converted him to faith in Christ. Paul’s child, therefore, is the brother of Philemon (v 16*), who also was led to faith in Christ by Paul (v 19*).” (Page 200)