Philemon 16: Was Onesimus a slave, servant or bondservant?

I believe Onesimus was not a slave, but a bondservant who left Philemon before Philemon believed Onesimus' debt was paid or his freedom had been earned. You can read my reasons why in the file embedded from Scribd below, or in this pdf article.

Philemon 16

Was Onesimus a servant, bondservant, or slave?

"no longer as a slave (doulos, Greek, pronounced doo'-los) but more than a slave—a beloved brother, especially to me but how much more to you, both in the flesh and in the Lord."

Philemon 16 (NKJV)

Doulos is one word translated many different ways.

Greek, pronounced doo'-los
Strong's Concordance, per Crosswalk.com

1. 
   
   
   a slave, bondman, man of servile condition
   1. 
      
      
      a slave
   2. 
      
      
      metaph., one who gives himself up to another's will those whose service is used by Christ in extending and advancing his cause among men
   3. 
      
      
      devoted to another to the disregard of one's own interests
2. a servant, attendant
   

In the chart below, Crosswalk.com's search engine was used to locate each instance of duolos for the KJV and NASB translations. Searching for doulos was not available for the remaining translations, so the search was limited to "bondservant."

Doulos

KJV

NASB

AMP

ASV

ESV

HCSB

NIV

NET

NLT

NKJV

TNIV

Young's

Bond

6

Bondservant(s)

23

7

134

17

Bond-slave(s)

11

Bondsman

1

Both men and women

8

Servant(s)

120

1

Slave(s)

98

Total

127

141

Please note that the ESV count is approximate. The ESV always translated the word doulos as slave in the text, but then the notes say that the word literally means "bondservant" in Greek. Similarly, the NET Bible attaches the following note to 20 verses where doulos is found:

tn Though ?????? (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times… in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v. 1). The most accurate translation is “bondservant” (sometimes found in the ASV for ??????) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

How the major translations translate Philemon 16

Servant	Slave
American Standard Version (ASV)	Amplified
King James Version (KJV)	English Standard Version (ESV)
Young's Literal Translation	Holman Christian Standard (HCSB)
	New American Standard (NASB)
	New International Version (NIV)
	New King James Version (NKJV)
	New Living Translation (NLT)
	Today's New International Version (TNIV)

English Standard Version (ESV)

"no longer as a slave^[1] but more than a slave, as a beloved brother—especially to me, but how much more to you, both in the flesh and in the Lord."

^[1]Greek bondservant; twice in this verse

New English Translation (NET Bible)

The NET Bible Translators' Note for Philemon 16 and "slave" reads as follows:

tn Although the Greek word ?????? (doulos) is sometimes translated “servant” here (so KJV), the word “slave” is a much more candid and realistic picture of the relationship between Philemon and Onesimus. In the Greco-Roman world of the 1st century the slave was considered a “living tool” of the master. The slave was “property” in every sense of the word. This understanding heightens the tense scenario that is in view here. It is likely that Onesimus may have even feared for his life upon returning to Colossae. Undoubtedly Paul has asked this runaway slave to return to what could amount to a potentially severe and life-endangering situation.

1 Corinthians 7:21 (ESV)

"Each one should remain in the condition in which he was called. 21Were you a slave^[a] when called? Do not be concerned about it. (But if you can gain your freedom, avail yourself of the opportunity.)"

Then, the notes to the ESV say:

1 Cor. 7:21 a slave when called. The Roman institution of being a “bondservant” (Gk. doulos; see esv footnote) was different from the institution of slavery in North America during the seventeenth through the nineteenth centuries. Slaves generally were permitted to work for pay and to save enough to buy their freedom (see Matt. 25:15 where the “servants” [again Gk. doulos] were entrusted with immense amounts of money and responsibility). The NT assumes that trafficking in human beings is a sin (1 Tim. 1:10; Rev. 18:11–13), and Paul urges Christian slaves who can gain . . . freedom to do so. The released slave was officially designated a “freedman” and frequently continued to work for his former master. Many extant inscriptions from freedmen indicate the tendency to adopt the family name of their former master (now their “patron”) and to continue honoring them.

1 Timothy 1:10 (NIV)

"for adulterers and perverts, for slave traders and liars and perjurers—and for whatever else is contrary to the sound doctrine"

Matthew 7:12 (ESV) – The Golden Rule

“So whatever you wish that others would do to you, do also to them, for this is the Law and the Prophets."

Galatians 6:10

"So then, as we have opportunity, let us do good to everyone, and especially to those who are of the household of faith."

Does the context of Philemon suggest bondservant or slave? Does Paul's letter to Philemon authorize slavery?

1. Paul gently pressures Philemon to allow Onesimus to return to Paul:
   
   
   
   1. Paul stops short of commanding Philemon to return Onesimus (vss. 8, 14).
      
   2. Onesimus was useful to Paul (vss. 11, 13). Paul considered Onesimus "his own heart" (v. 12).
      
   3. Paul wanted Onesimus to stay with him (v. 13).
      
2. Paul suggests to Philemon that Onesimus should no longer be regarded as doulos, regardless of how you translate the word (v. 16), but as an equal in God's sight – "a beloved brother" (v. 16), even equal to Paul (v. 17).
   
3. The fact that Onesimus may owe Philemon money (v. 18) is more indicative of a bondservant relationship than a slave. Afterall, bondservants sold themselves as slaves to pay off debts owed to their masters.
   
   
   
   1. 
      
      
      If Onesimus is a slave against his will, then Philemon has broken the golden rule (Matt. 7:12), has not "done good" to Onesimus (Gal. 6:10), and trades in human flesh (1 Tim. 1:10).
   2. 
      
      
      If Onesimus is a slave, then he must have stolen from Philemon (v. 18). Is Paul therefore asking Philemon to permit Onesimus to go free without repenting of theft? How can Onesimus repent of theft is Paul pays for the items stolen (vss. 18-19)?

Philemon 16 Was Onesimus a Slave Servant of Bond Servant

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