The Meaning of Philemon 1:21 Explained

Philemon 1:21

KJV: Having confidence in thy obedience I wrote unto thee, knowing that thou wilt also do more than I say.

YLT: having been confident in thy obedience I did write to thee, having known that also above what I may say thou wilt do;

Darby: Being confident of thine obedience, I have written to thee, knowing that thou wilt do even more than I say.

ASV: Having confidence in thine obedience I write unto thee, knowing that thou wilt do even beyond what I say.

KJV Reverse Interlinear

Having confidence  in thy  obedience  I wrote  unto thee,  knowing  that  thou wilt  also  do  more than  I say. 

What does Philemon 1:21 Mean?

Verse Meaning

"Obedience" is a strong word to use to describe acquiescence to a request from a friend. Perhaps by using it Paul indirectly reminded Philemon of his apostolic authority. Doing more than Paul requested probably implied Philemon"s wholehearted, enthusiastic acceptance of Onesimus rather than just compliance with the letter of Paul"s request.
"Freedom of slaves, like all freedom, must come from the heart of Christ-inspired men. Under this compulsion, slavery must ultimately wilt and die. That it took so long for it to do Song of Solomon , that slavery was practiced by many Christians in America until the Civil War ended it, that it is still, in one form or another, in the world today—these humbling facts show the tenacity of socially entrenched sin and the failure of Christendom to deal with it. While all ethical behavior for Christians should arise out of love, rather than regulation or constraint, yet it takes fully committed disciples to put it into practice." [1]
"Paul has been criticized for not denouncing slavery in plain terms. But, when one considers the actual conditions in the Roman empire, he is a wise man who can suggest a better plan than the one pursued here for the ultimate overthrow of slavery." [2]
"As we read between the lines it seems best to interpret the "more" as a desire of the apostle for Onesimus to be returned to him for the service of the gospel ..." [3]

Context Summary

Philemon 1:15-25 - To Be Received As A Brother
The Apostle's pleas for the restoration of Onesimus to his old trusted position in the household of Philemon are very touching. He suggests, first, that there may have been a divine purpose in it all, and that the former's flight had been permitted as a step in the entire renovation of the slave's nature. And, therefore, because Philemon and Onesimus were two Christians, their relationship had been transformed. "In the flesh, Philemon has the brother for his slave; in the Lord, Philemon has the slave for his brother." Then in Philemon 1:17 Paul identifies himself with Onesimus; and we are taught to think of our Lord identifying Himself with us, because, as Luther says, "we are all Onesimuses." Further, in Philemon 1:18 Paul offers to assume all the losses which Onesimus had brought on Philemon, and signs the bond with his autograph, as our Lord paid the great ransom price for us all. Finally, Paul delicately reminds his friend, in Philemon 1:19, that Philemon owed him a great deal more than a trifle of money, namely, his spiritual life. Does not our Lord address us in similar terms? We surely owe ourselves to Him!
Owing to the brevity of this Epistle Review Questions are omitted [source]

Chapter Summary: Philemon 1

1  Paul rejoices to hear of the faith and love of Philemon,
8  whom he desires to forgive his servant Onesimus, and lovingly to receive him again

Greek Commentary for Philemon 1:21

Obedience [υπακοηι]
“Compliance” seems less harsh to us in the light of Philemon 1:9. [source]
I write [εγραπσα]
Epistolary aorist again. Even beyond what I say (και υπερ α λεγω — kai huper ha legō). That can only mean that Paul “knows” (ειδως — eidōs second perfect active participle of οιδα — oida) that Philemon will set Onesimus free. He prefers that it come as Philemon‘s idea and wish rather than as a command from Paul. Paul has been criticized for not denouncing slavery in plain terms. But, when one considers the actual conditions in the Roman empire, he is a wise man who can suggest a better plan than the one pursued here for the ultimate overthrow of slavery. [source]
Even beyond what I say [και υπερ α λεγω]
That can only mean that Paul “knows” (ειδως — eidōs second perfect active participle of οιδα — oida) that Philemon will set Onesimus free. He prefers that it come as Philemon‘s idea and wish rather than as a command from Paul. Paul has been criticized for not denouncing slavery in plain terms. But, when one considers the actual conditions in the Roman empire, he is a wise man who can suggest a better plan than the one pursued here for the ultimate overthrow of slavery. [source]

Reverse Greek Commentary Search for Philemon 1:21

Luke 21:17 Not a hair of your head shall perish [τριχ εκ της κεπαλης υμων ου μη αποληται]
Only in Luke. Second aorist middle subjunctive of απολλυμι — apollumi with ου μη — ou mē (double negative). Jesus has just said that some they will put to death. Hence it is spiritual safety here promised such as Paul claimed about death in Philemon 1:21. [source]
Romans 9:3 Accursed from Christ [ἀνάθεμα ἀπὸ τοῦ χριστοῦ]
Compare Galatians 1:8, Galatians 1:9; 1 Corinthians 12:3; 1 Corinthians 16:22. See on offerings, Luke 21:5. Set apart to destruction and so separated from Christ (Philemon 1:21; Philemon 3:8, Philemon 3:20). An expression of deep devotion. “It is not easy to estimate the measure of love in a Moses and a Paul. For our limited reason does not grasp it, as the child cannot comprehend the courage of warriors” (Bengel). Compare Moses, Exodus 32:32. [source]
1 Corinthians 4:3 But with me [εμοι δε]
The ethical dative of personal relation and interest, “as I look at my own case.” Cf. Philemon 1:21. [source]
1 Corinthians 7:29 The time is shortened [ο καιρος συνεσταλμενος εστιν]
Perfect periphrastic passive indicative of συστελλω — sustellō old verb to place together, to draw together. Only twice in the N.T., here and Acts 5:6 which see. Found in the papyri for curtailing expenses. Calvin takes it for the shortness of human life, but apparently Paul pictures the foreshortening of time (opportunity) because of the possible nearness of and hope for the second coming. But in Philippians Paul faces death as his fate (Philemon 1:21-26), though still looking for the coming of Christ (1 Corinthians 3:20). That henceforth (το λοιπον ινα — to loipon hina). Proleptic position of το λοιπον — to loipon before ινα — hina and in the accusative of general reference and ινα — hina has the notion of result rather than purpose (Robertson, Grammar, p. 997). As though they had none This use of ως — hōs with the participle for an assumed condition is regular and μη — mē in the Koiné{[28928]}š is the normal negative of the participle. So the idiom runs on through 1 Corinthians 7:31. [source]
2 Corinthians 5:8 Are willing rather [ευδοκουμεν]
Rather, “We are well-pleased, we prefer” if left to ourselves. Cf. Philemon 1:21. Same ευδοκεω — eudokeō used in Luke 3:22. To be at home with the Lord (ενδημησαι προς τον Κυριον — endēmēsai pros ton Kurion). First aorist (ingressive) active infinitive, to attain that goal is bliss for Paul. [source]
1 Timothy 3:8 Grave [σεμνους]
See note on Philemon 4:8. Repeated in 1 Timothy 3:11; Titus 2:2. Not double-tongued (μη διλογους — mē dilogous). Rare word (δισ λεγω — disδιλογεω — legō) saying same thing twice. Xenophon has διλογια — dilogeō and διγλωσσος — dilogia In Pollux, but lxx has μη οινωι πολλωι προσεχοντας — diglōssos (double-tongued, Latin bilinguis). Only here in N.T. One placed between two persons and saying one thing to one, another to the other. Like Bunyan‘s Parson “Mark. Two-Tongues.” Not given to much wine “Not holding the mind That attitude leads to over-indulgence. Not greedy of filthy lucre (αισχρος — mē aischrokerdeis). Old word from κερδος — aischros (Ephesians 5:12) and kerdos (Philemon 1:21). “Making small gains in mean ways” (Parry). Not genuine in 1 Timothy 3:3. In N.T. only here and Titus 1:7 (of bishops). [source]
1 Timothy 3:8 Not given to much wine [τον νουν]
“Not holding the mind That attitude leads to over-indulgence. Not greedy of filthy lucre (αισχρος — mē aischrokerdeis). Old word from κερδος — aischros (Ephesians 5:12) and kerdos (Philemon 1:21). “Making small gains in mean ways” (Parry). Not genuine in 1 Timothy 3:3. In N.T. only here and Titus 1:7 (of bishops). [source]
1 Timothy 3:8 Not greedy of filthy lucre [αισχρος]
Old word from κερδος — aischros (Ephesians 5:12) and kerdos (Philemon 1:21). “Making small gains in mean ways” (Parry). Not genuine in 1 Timothy 3:3. In N.T. only here and Titus 1:7 (of bishops). [source]
2 Timothy 1:1 Of life which is in Christ Jesus []
The phrase promise of life only here and 1 Timothy 4:8. oP. Life in Christ is a Pauline thought. See Romans 8:2; 2 Corinthians 4:10; Romans 6:2-14; Galatians 2:19, Galatians 2:20; Colossians 3:4; Philemon 1:21. It is also a Johannine thought; see John 1:4; John 3:15; John 6:25; John 14:6; 1 John 5:11. [source]
2 Timothy 4:18 Will deliver me [ρυσεται με]
Future middle. Recall the Lord‘s Prayer. Paul is not afraid of death. He will find his triumph in death (Philemon 1:21.). [source]
James 4:13 And spend a year there [και ποιησομεν εκει ενιαυτον]
Another future (active of ποιεω — poieō). “We will do a year there.”And trade (και εμπορευσομετα — kai emporeusometha). Future middle of εμπορευομαι — emporeuomai (εν πορευομαι — enεμπορος — poreuomai to go in), old verb from και κερδησομεν — emporos (a merchant or trader, a drummer, one going in and getting the trade, Matthew 13:45), a vivid picture of the Jewish merchants of the time.And get gain Future (Ionic form) active of κερδος — kerdainō old verb from kerdos (gain, Philemon 1:21), as in Matthew 16:26. [source]
James 4:13 And get gain [κερδαινω]
Future (Ionic form) active of κερδος — kerdainō old verb from kerdos (gain, Philemon 1:21), as in Matthew 16:26. [source]
James 4:13 Today or tomorrow [σημερον η αυριον]
Correct text (Aleph B), not και — kai (and).Into this city (εις τηνδε την πολιν — eis tēnde tēn polin). Old demonstrative οδε — hode rare in N.T. (Luke 10:39) save in neuter plural ταδε — tade (these things Acts 21:11). One would point out the city on the map (Mayor) as he made the proposal (we will go, πορευσομετα — poreusometha).And spend a year there Another future (active of ποιεω — poieō). “We will do a year there.”And trade (και εμπορευσομετα — kai emporeusometha). Future middle of εμπορευομαι — emporeuomai (εν πορευομαι — enεμπορος — poreuomai to go in), old verb from και κερδησομεν — emporos (a merchant or trader, a drummer, one going in and getting the trade, Matthew 13:45), a vivid picture of the Jewish merchants of the time.And get gain Future (Ionic form) active of κερδος — kerdainō old verb from kerdos (gain, Philemon 1:21), as in Matthew 16:26. [source]
1 Peter 5:12 As I account him [ως λογιζομαι]
Peter uses Paul‘s phrase (1 Corinthians 4:1; Romans 8:18) in giving approval to Paul‘s former companion (Acts 15:40).I have written (εγραπσα — egrapsa). Epistolary aorist applying to this Epistle as in 1 Corinthians 5:11 (not 1 Corinthians 5:9); 1 Corinthians 9:15; Galatians 6:11; Romans 15:15; Philemon 1:19, Philemon 1:21.Briefly “By few words,” as Peter looked at it, certainly not a long letter in fact. Cf. Hebrews 13:22.Testifying (επιμαρτυρων — epimarturōn). Present active participle of επιμαρτυρεω — epimartureō to bear witness to, old compound, here alone in N.T., though the double compound συνεπιμαρτυρεω — sunepimartureō in Hebrews 2:4.That this is the true grace of God Infinitive ειναι — einai in indirect assertion and accusative of general reference “In which (grace) take your stand” (ingressive aorist active imperative of ιστημι — histēmi). [source]
1 Peter 5:12 I have written [εγραπσα]
Epistolary aorist applying to this Epistle as in 1 Corinthians 5:11 (not 1 Corinthians 5:9); 1 Corinthians 9:15; Galatians 6:11; Romans 15:15; Philemon 1:19, Philemon 1:21. [source]

What do the individual words in Philemon 1:21 mean?

Being persuaded of the obedience of you I write to you knowing that even above what I say you will do
Πεποιθὼς τῇ ὑπακοῇ σου ἔγραψά σοι εἰδὼς ὅτι καὶ ὑπὲρ λέγω ποιήσεις

Πεποιθὼς  Being  persuaded  of 
Parse: Verb, Perfect Participle Active, Nominative Masculine Singular
Root: ἐπισείω 
Sense: persuade.
ὑπακοῇ  obedience 
Parse: Noun, Dative Feminine Singular
Root: ὑπακοή  
Sense: obedience, compliance, submission.
σου  of  you 
Parse: Personal / Possessive Pronoun, Genitive 2nd Person Singular
Root: σύ  
Sense: you.
ἔγραψά  I  write 
Parse: Verb, Aorist Indicative Active, 1st Person Singular
Root: γράφω 
Sense: to write, with reference to the form of the letters.
σοι  to  you 
Parse: Personal / Possessive Pronoun, Dative 2nd Person Singular
Root: σύ  
Sense: you.
εἰδὼς  knowing 
Parse: Verb, Perfect Participle Active, Nominative Masculine Singular
Root: οἶδα  
Sense: to see.
ὅτι  that 
Parse: Conjunction
Root: ὅτι  
Sense: that, because, since.
καὶ  even 
Parse: Conjunction
Root: καί  
Sense: and, also, even, indeed, but.
ὑπὲρ  above 
Parse: Preposition
Root: ὑπέρ 
Sense: in behalf of, for the sake of.
λέγω  I  say 
Parse: Verb, Present Indicative Active, 1st Person Singular
Root: λέγω 
Sense: to say, to speak.
ποιήσεις  you  will  do 
Parse: Verb, Future Indicative Active, 2nd Person Singular
Root: ποιέω  
Sense: to make.