Sermon Tone Analysis

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!