Philemon

Alan Daws

Route 66: A Road Map Through the Bible • Sermon • Submitted 6 years ago

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A Personal Letter

Though so short, this note to Philemon has points of unique interest.

When one reflects, Paul must have written numerous short letters, besides his "epistles."

This is the only private letter which has survived to us.

It is a perfect model of "tact, delicacy, and good feel ing" in connection with a sensitive, master-versus-slave situation.

It is a revealing little window into the more private contacts and disposition of the apostle.

It provides a unique practical illustration of Christian principle applied to social relationship.

It says by example what Galatians and Colossians say in precept.

"There is neither slave nor freeman in Christ Jesus."

Who’s Who?

Paul addresses the letter to "Philemon our dearly beloved, and fellow-laborer."

This seems at once to imply not only first hand contact, but an already formed friendship; and this is confirmed by verses 19 to 21, which imply that he was one of Paul's own converts.

A comparison of the letter with Colossians shows that Philemon lived at Colosse, to which city Onesimus was now being returned.

Philemon was a freeman; a slave-owner; presumably of the higher class socially; and a local Christian leader, for Paul speaks of "the church in thy house" (verse 2).

The "beloved Apphia" and "Archippus our fellow-soldier" (verse 2) are assumed to have been, respectively, his wife and son.

2) are assumed to have been, respectively, his wife and son. Paul had not visited Colosse, it would seem that Philemon come under his influence at Ephesus (some hundred and twenty miles west) during Paul's memorable three years there; for

Paul had not visited Colosse, it would seem that Philemon come under his influence at Ephesus (some hundred and twenty miles west) during Paul's memorable three years there.

was much coming and going between Ephesus, the capital, cities such as Colosse. Archippus, Philemon's son, seems to been pastor either at Colosse or at Laodicea (. r7).

Archippus, Philemon's son, seems to been pastor either at Colosse or at Laodicea ().

As for Onesimus, he was one of Philemon's slaves, as the soon makes clear. When the epistle to the Colossians was

As for Onesimus, he was one of Philemon's slaves.

When the epistle to the Colossians was sent from Rome, at the hand of Tychicus, Onesimus accompanied him (-g).

The two of them also carried this private note to Philemon.

The Background Story

Onesimus, who was probably a domestic slave of Philemon, had run away and 18 would seem to indicate that he had stolen money from his master.

He wound up in Rome.

JEgean and Adriatic, to Rome, that populous haven of conceal ment to which many another such fugitive had fled. He little thought that he would ever see Colosse again; but there, in Rome, he came under the influence of Paul, was truly converted, and later returned to Colosse a changed man. As Paul was then in prison at Rome, it seems the more remarkable that they met. But at that very time, as it happened, Epaphras had come all the way from Colosse, on a visit to Paul; and it seems a likely coincidence, as well as an overruling providence, that he saw and recognised Onesimus in Rome.

I’m sure he thought that he would never see Colosse again; but there, in Rome, he came under the influence of Paul, was truly converted, and later returned to Colosse a changed man.

As Paul was then in prison at Rome, it seems the more remarkable that they met.

But at that very time, as it happened, Epaphras had come all the way from Colosse, on a visit to Paul; and it seems a likely coincidence, as well as an overruling providence, that he saw and recognised Onesimus in Rome.

Onesimus quickly "grew in grace," and endeared himself to Paul (verses II, r2), proving so serviceable that Paul would gratefully have detained him in Rome (verse 13). But no, Onesimus belonged to Philemon; so the apostle took opportunity to send him back

Onesimus quickly "grew in grace," and endeared himself to Paul as a servant that Paul would gratefully have kept him in Rome (verse 13).

But no, Onesimus belonged to Philemon; so the apostle took opportunity to send him back along with Tychicus, bearing the Colossian epistle, and the private note to Philemon.

along with Tychicus, bearing the Colossian epistle, and the private note to Philemon.

The Letter

What should Paul say to a master who has been so wronged?

Terrible punishments were sanctioned by Roman law for such offences, even to the inflicting of death.

One commentator comments: "The slave was absolutely at his master's disposal: for the smallest offence he might be scourged, mutilated, crucified, thrown to the wild beasts."

But Philemon was himself a Christian brother, which kinder face on the situation and gave Paul his basis of appeal.

So the little letter was composed and sent on its way.

And what a little masterpiece of guileless diplomacy it isl Read the following eulogy from Smith's Bible Dictionary.

This letter is a shows how diplomatic Paul was in his ministry

Listen to this quote: "The Epistle to Philemon ... has been admired deservedly as a model of delicacy and skill in the department of composition to which it belongs. The writer had peculiar difficulties to overcome. He was the common friend of the parties at variance. He must conciliate a man who supposed that he had good reason to be offended. He must commend the offender, and yet neither deny nor aggravate the imputed fault. He must assert the new ideas of Christian equality in the face of a system which hardly recognised the humanity of the enslaved. He could have placed the question on the ground of his own personal rights, and yet must waive them in order to secure an act of spontaneous kindness. His success must be a triumph of love, and nothing be demanded for the sake of the justice which could have claimed everything. He limits his request to a forgiveness of the alleged wrong, and a restoration to favour and the enjoyment of future sympathy and affection, and yet would so guard his words as to leave scope for all the generosity which benevolence might prompt towards one whose condition admitted of so much alleviation. These are contrarieties not easy to harmonize; but Paul, it is confessed, has shown a degree of self-denial and a tact in dealing with them, which in being equal to the occasion could hardly be greater."

"The Epistle to Philemon ... has been admired deservedly as a model of delicacy and skill in the department of composition to which it belongs. The writer had peculiar difficulties to overcome. He was the common friend of the parties at variance. He must conciliate a man who supposed that he had good reason to be offended. He must commend the offender, and yet neither deny nor aggravate the imputed fault. He must assert the new ideas of Christian equality in the face of a system which hardly recog nised the humanity of the enslaved. He could have placed the question on the ground of his own personal rights, and yet must waive them in order to secure an act of spontaneous kindness. His success must be a triumph of love, and nothing be demanded for the sake of the justice which could have claimed everything. He limits his request to a forgiveness of the alleged wrong, and a restoration to favour and the enjoyment of future sympathy and affection, and yet would so guard his words as to leave scope for all the generosity which benevolence might prompt towards one whose condition admitted of so much alleviation. These are con trarieties not easy to harmonise; but Paul, it is confessed, has shown a degree of self-denial and a tact in dealing with them, which in being equal to the occasion could hardly be greater."

All we need to see is that verses 1-7 are about Philemon; verses 8-17 are about Onesimus; and verses 18-22 are about Paul.

All we need to see is that verses 1-7 are about Philemon; verses 8-17 are about Onesimus; and verses 18-22 are about Paul. In the first group of verses Paul's affectionately diplomatic approach to his inter cession for Onesimus consists of sincere praise for Philemon.

In the first group of verses Paul's affectionately diplomatic approach to his intercession for Onesimus consists of sincere praise for Philemon.

the next group of verses Paul deftly presents his lovely plea on behalf of thief-runaway but now converted Onesimus. In the third group Paul gives his solemn pledge to repay whatever amount Onesimus has stolen. Thus:

The next group of verses Paul deftly presents his lovely plea on behalf of thief-runaway but now converted Onesimus.

In the third group Paul gives his solemn pledge to repay whatever amount Onesimus has stolen.

Salutation (verses 1-3).

Paul plays on the name "Onesimus," which means profitable.

PAUL'S PRAISE OF PHILEMON (verses 4-7). PAUL'S PLEA FOR ONESIMUS (verses 8-17). PAUL'S PLEDGE AND ASSURANCE (18-22).

In verse 11: “Once he was useless to you, but now he is useful both to you and to me.”

As has often been pointed out, Paul plays on the name "Onesi mus," which means profitable. See verse II: "Onesimus ... who was aforetime unprofitable to thee but, now is profitable both to thee and to me."

Christian Standard Bible. (2017). (). Nashville, TN: Holman Bible Publishers."Onesimus ... who was aforetime unprofitable to thee but, now is profitable both to thee and to me."

There is a lovely touch in verse 19, where Paul, in giving his "I.O.U." to Philemon, quickly adds his "U.O.Me."

There is a lovely touch in verse 19, where Paul, in giving his "I.O.U." to Philemon, quickly adds his "U.O.Me." Is there a guileless, sly humour in the deliberately adopted solemnity: "I, Paul, write it with my own hand, I will repay it"?

Paul humorously deliberately adopts a solemnity: "I, Paul, write it with my own hand, I will repay it"?

Powerful Truths

This short letter can preach powerful truths to us, if we will let it. Here is the first: Social evils are soonest changed by trans formed lives. How simple was this Philemon-Onesimus matter compared with the complicated master-versus-worker problems of modern industry! Yet here is the open secret which can solve every social and industrial dispute, to the wellbeing of men and the honour of God, i.e. the application of Christian principles by Christian men.

Here is the first: Social evils are changed only by transformed lives.

Salutations: Benediction (verses 23-5).

How simple was this Philemon-Onesimus matter compared with the complicated master-versus-slave prior to the Civil War or problems of modern business!

Yet here is the open secret which can solve every social and business dispute, to the wellbeing of mankind and the honor of God, i.e. the application of Christian principles by Christian men.

Again, true conversion to Christ will always cause a man to put principle before mere expediency.

Again, true conversion to Christ will always cause a man to put principle before mere expediency. To some it would have been a question as to whether Onesimus really needed to go back now. His conversion more than made up for his having stolen and run away. Philemon would appreciate this and excuse Onesimus for what he had done in his "unconverted days." But is that how Paul reasoned? Did he say, "Perhaps the best thing now is just to say nothing about it"? Is that how Onesimus himself viewed it? No; Onesimus just as much as Paul knew what was the right thing, the Christian thing, and resolved to do it, cost what it might, for the Saviour's sake.

To some it would have been a question as to whether Onesimus really needed to go back now.

His conversion more than made up for his having stolen and run away.

Did Paul reason that Philemon would appreciate this and excuse Onesimus for what he had done in his "unconverted days."

Did he say, "Perhaps the best thing now is just to say nothing about it"?

Is that how Onesimus himself viewed it? No; Onesimus just as much as Paul knew what was the right thing, the Christian thing, and resolved to do it, cost what it might, for the Savior's sake.

And again, see in this letter the value of a thieving, runaway slave! There was a providential overruling in the life of Onesimus just as truly as we see in the Book of Esther. God was watching, loving, guiding. See the dignity which Christianity puts on the brow of a slave, making him a "brother" and spiritual equal in Christ! Need we marvel that such teaching eventually abolished slavery, emancipated woman, and claimed social justice for all men as human equals?

And again, see in this letter the value of a thieving, runaway slave!

There was a providential overruling in the life of Onesimus.

God was watching, loving, guiding.

We see the dignity which Christianity puts on a slave, making him a "brother" and spiritual equal in Christ!

Need we marvel that such teaching eventually abolished slavery, emancipated woman, and claimed social justice for all men as human equals?

Just once more, we cannot help seeing a kind of profile analogy between this Philemon letter and the Gospel way of salvation. Under Roman law, a slave had no right of asylum. If he ab sconded and was caught, his owner had full right to disfigure or

We can see a kind of profile analogy between this Philemon letter and the Gospel way of salvation.

Under Roman law, a slave had no right of asylum.

If he ran away and was caught, his owner had full right to disfigure or lame or even kill him.

But the slave had at least one right, namely, that of appeal to his master's friend, to whom he could flee, not for concealment, but for advocacy.

The slave-owner was still absolute master, but he might be pleaded with through his friend to whom the slave had appealed, and would listen for his friend-and-equal's sake if not for the poor slave's.

This was the more likely if the friend was a partner of the slaveowner.

Moreover, the slave who thus fled to such an intercessor did not incur the guilt and penalty of an ordinary escape.

Moreover, a slave could be freed, as faithful slaves sometimes were, by adoption into the owner's family.

With these things in mind, and this Philemon note lying open, see what a parallel we have with the Gospel way of salvation. human beings you and I are God's property; but as sinners we have robbed Him and are fugitives. Our guilt is great, and our penalty heavy. The Law condemns us. Conscience hunts us down. But if the Law condemns us, grace concedes us the right of appeal. As Onesimus found refuge with Paul, so we find refuge with Jesus, who, besides being the sinner's Friend, is the co-equal Friend Partner of the One whose property we are. In Jesus we find both a precator (intercessor) and a genitor (or begetting father), just as Onesimus found in Paul the one who not only interceded for him to Philemon but led him into the secret of a new life (verse ro). Moreover, just as Paul contracted Onesimus's debt, saying to Philemon, "Put that to mine account," so has our Lord Jesus graciously contracted upon Himself all our debt and demerit, wiping it out once for all. And now, just as Onesimus became reconciled in heart to Philemon and voluntarily returned to his owner, so have we become "reconciled to God" and of our own free-will have gratefully returned to Him, no longer rebels, or even servile slaves, but gladly to be "received" by Him "for ever" (verse r5).

With these things in mind, notice the parallel we have with the Gospel way of salvation.

Human beings, you and I, are God's property; but as sinners we have robbed Him and are fugitives.

Our guilt is great, and our penalty heavy.

The Law condemns us.

Conscience hunts us down.

But if the Law condemns us, grace gives us the right of appeal.

As Onesimus found refuge with Paul, so we find refuge with Jesus, who, besides being the sinner's Friend, is the co-equal Friend Partner of the One whose property we are.

In Jesus we find both a intercessor and a father, just as Onesimus found in Paul the one who not only interceded for him to Philemon but led him into the secret of a new life (verse 10).

Moreover, just as Paul took on Onesimus's debt, saying to Philemon, "Put that on my account," so has our Lord Jesus graciously took upon Himself all our debt, wiping it out once for all.

And now, just as Onesimus became reconciled in heart to Philemon and voluntarily returned to his owner, so have we become "reconciled to God" and of our own free-will have gratefully returned to Him, no longer rebels, or even as slaves, but gladly to be "received" by Him "for ever" (verse 15).

Accept Christ and be reconciled,

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