Philemon.......the gospel in action
When Jesus defined the minimum requirement of entrance into the kingdom of heaven, He did it by saying that “our righteousness must exceed that of the scribes and Pharisees” (Matthew 5v20). In Matthew 23vv1-4 He describes them as those who “say and do not”. The salvation of a human being in scripture is never stated in terms of profession, rather in terms of practical and visible reality. Faith, which is mere profession without works, is dead. All who place their trust in God will be put to the test, and there is no greater example of this than Paul’s letter to Philemon. This is the gospel in action, not now in preaching, as in the letters to Timothy and Titus, here the gospel is displayed in the most extreme circumstances; here the rubber hits the road. Philemon, the wealthy Christian business man and slave owner; Onesimus the runaway slave who had possibly robbed his master; Paul the Apostle expounder and propagator of the gospel, but under house arrest by the Roman authorities. In the midst of these three, the God of supreme forgiveness, by wondrous sovereign power and mercy, bringing them together in an unlikely union that would never end. It is a marvellous story of deep humility and forgiveness, making demands on all three, and of all of us who are the recipients of Divine mercy. Their story is our story, the demands on them are the demands on us, the tale of love and fellowship and humility and courtesy, the demonstration of Divine mercy and grace and patience, the living union of three of the most unlikely people in difficult circumstances, all come together to teach us in every generation what God can do, if we allow the gospel to live through us. Philemon the wronged master, Paul the imprisoned Apostle, Onesimus the erring slave with no rights of appeal, at the mercy of others. This is the story of what God can do in three lives that were all upside down, humanly speaking. Can Philemon the wealthy slave owner regard a runaway slave as his brother? Can Paul , the great apostle, from a prison, persuade Philemon in the spirit of meekness? Can Onesimus return to serve his master, having wronged him? Would it be the thing to just ignore the situation, which is the normal today? Matters which are wrong on earth have to be sorted on earth or carried into eternity. Does it really matter if we put to right things that are wrong?
We do not know the gospel until we practice it. We do not know God’s forgiveness until we have forgiven others. We, probably don’t know the truth of justification until we become surety for a brother. We do not value relationships until we see them In light of eternity. This is the gospel in action, mere head knowledge of it only serves to pander to vanity. This is a masterclass of Christian diplomacy; it is a letter of true commendation; it is a letter of Christian courtesy; it is a letter of Christian conduct, such conduct as befits those who are the recipients of the grace of Almighty God. From this letter we learn that for the ongoing testimony of the church, matters have to be put right; sensitive matters must be handled with courtesy and humility; the principles of gospel must be seen in action. In that great Christian discourse of humility and forgiveness in Matthew chapter 18, similar issues as are raised in this letter appear, that of reception and restoration and reconciliation and responsibility, all practical features of true Christianity. The gospel is a life- changing, situation- altering power right here and now. Will Philemon and the church rise to the challenge?
To understand this letter we need to know the culture of the day regarding slavery. Slavery was very prominent in the Roman Empire in apostolic times. Many of the wealthy owned hundreds, even thousands of slaves. J.B. Lightfoot writes “In democratic Athens there were four times as many slaves as there were citizens. There were as many as 60 million slaves in the Roman Empire and there was no protection for them in Roman law.” Smith’s dictionary quotes “The slave was entirely in his owner’s hands; he could always be severely punished corporally. His word was never taken in court but under torture. He was regarded as the personal property of his master, and what the law enforced philosophy supported. A slave might be executed with any and every cruelty. In Roman law a slave was considered a thing not a person. A runaway slave could not be lawfully received or harboured. The master was entitled to pursue him wherever he pleased, and it was the duty of all authorities to give him aid.” All this raises an important question, where does Christianity sit in relation to slavery? Can a Christian slave owner “own” one who is a brother in Christ? According to Paul in this letter, the answer is no....verse 16 “no longer as a slave, but above a slave, a brother beloved.” It is not that simple, however, since Jesus did not condemn the practice, and apostolic teaching enjoins Christian slaves to remain so (1st Corinthians 7vv20-24; Ephesians 6vv6-8; Colossians 3vv22-25). Some help is offered by two biblical expositors: firstly F.F. Bruce in his commentary on Colossians and Philemon; “What this letter does is bring us into an atmosphere in which slavery would wilt and die. Onesimus is sent to his master no longer as a slave, but as a brother. Formal emancipation would be a matter of expediency, the technical confirmation of the new relationship that had already come into being.” Guthrie writes “Christianity took the lead in the eventual abolition of slavery. It is clearly incongruous for a Christian master to “own” a brother in Christ, in the contemporary sense of the word, and although the existing order of society could not be immediately changed without a political revolution ( which is contrary to Christian principles), the Christian master- slave relationship was so transformed from within, that it was bound to lead to the ultimate abolition of the system.” This vital principle is a lesson on how Christianity works. There are many other examples, God works from the inside out. Before He will make a new heaven and earth, He will make new people to populate it.
Verses 1-7 Paul commends Philemon for his faithfulness
Verses 8-25 Paul appeals for Philemon’s forgiveness to his former slave Onesimus
Verses 1-7
Verses 1-2 Introduction Firstly we notice the diplomacy and humility of Paul. He is dealing with a sensitive situation, in which he will make demands but first commends Philemon. The Lord Jesus does the same in the letters to the seven churches, He commends before He demands. No matter who we are dealing with in life there is always something to commend and that is where Paul starts. He introduces himself as a prisoner, not as an apostle. He is not pulling rank, though he could have, he presents himself as a fellow sufferer. Note the repetition of the concept of fellowship in the letter;
Verse 1 “Timothy our brother,” “Philemon..fellowlabourer”, verse 2 “Archippus..fellowsoldier”; verse 6 “..the communication of thy faith..”; verse 23 “..Epaphras my fellowprisoner”; verse 24 “Marcus, Aristarchus, Demas, Lucas, my fellowlabourers”. The unity of the body of Christ is a very powerful factor in all situations. In this context he included Onesimus in verse 16 “..a brother beloved”.
The letter is a commendation of Onesimus the runaway slave. It is personal to Philemon, but also to the family, Apphia, Philemon’s wife, and Archippus their son. It is also to the church in their house, Paul is careful to include them all since the reception of a believer involves everyone. He adopts the usual form of greeting of grace and peace from God as Father (the origin of all families, particularly the Christian family) and Lord Jesus Christ (the Supreme head of all churches). We receive grace, can we shew it to others?
Verses 4-7 Thanksgiving
It was the practice of Paul to pray regularly for his fellow workers, and this is another example for us. In his prayers he appreciates their spirituality and evidence of their faith, which he was constantly hearing from others. Note the order, first, love and faith toward the Lord , then to all the saints. Philemon’s faith was seen in action, his was not “faith without works”. Paul speaks of “the communication of his faith”, presumably in the form of a gift or gifts. He desires that this practical giving which is an outward expression of inward goodness, which he has in Christ Jesus, will become effective in the matter to hand, the reception of Onesimus. The language he uses is intriguing “that thy communication of faith may become effectual in the acknowledgment of every good thing that is in you in Christ Jesus”. The use of the word epignosis gives the clue, it is used in the New testament about 20 times and always refers to full knowledge, the “Pleroma”, referring to the infinite, inexhaustible, treasury of knowledge available to us all in Christ. The point he is making is whatever goodness you have hitherto shown, there is always more. Essentially, allow the inward grace of Christ to flow effectively in every case, and also in this. Philemon has shown kindness and refreshment to all the saints, not only outwardly but inwardly where he has given of his possessions and his own soul. Paul wants this admirable spiritual quality to be evident towards Onesimus.
Verses 8-9 The personal appeal
Rather than using apostolic rank to persuade Philemon, he points to his special love for Paul, and if he is to prove that love he will do as Paul asks. Sometimes this approach is best, in this case it was, since he was being asked to defy Roman law and custom, the force of which was in universal sway. In a culture of slavery it would be unacceptable practice to receive a runaway slave without punishment. It could even affect his business which would be partly dependent on trade with Rome. Note the repetition of the word bowels( verses 7, 12, 20). In the new testament this word denotes the emotions, the deep inward feelings, love at a more intense level. If Philemon is to display this feature he has shewn to Paul, and the saints, he is to view Onesimus in the same way. He uses every possible emotion to appeal to his brother, reminding him of their mutual love, of his age (Paul was old, seniority counting for added appeal), and of his suffering in prison. Spiritual emotion, singularly lacking in these days of intellectualism, is a justifiable tool in the hands of God’s servants, and was used often by the apostles. We could do with more of it today.
Verses 10-13 The appeal of the gospel
The section begins and ends with reference to Paul’s bonds, the last described as “the bonds of the gospel”. By what wondrous miracle of Divine providence, Onesimus met Paul in prison! Onesimus who had fled from his master’s service, and somehow had reached Rome, some 1200 miles from Colosse. Pau was the prisoner of Rome on appeal to Caesar by Divine appointment! We know not whether he sought Paul, for he would have known about him, or whether he was held in prison as a runaway, awaiting extradition to his master. Either way he heard Paul preach the gospel, whether individually or publicly, and Paul had won him for the Saviour. The language is sweet, “my child Onesimus, whom I have begotten in my bonds.” By an act of Divine mercy the two came together and Onesimus was gloriously saved. Paul acknowledges the past sins of the slave “in time past unprofitable”. His name means “profitable” and Paul plays on the meaning. Philemon had spent money on him and had lost his services. The word profitable suggests usefulness, but he had become useless to his master. There is no attempt to cover his sin. Now saved by grace, says Paul, he is “profitable to thee and me.”
He says I have sent him back, and you are to receive him as you would receive me. I could have retained him with me for I have need of help in my situation of bondage. In Colossians 4v9 he wrote “...Onesimus a faithful and beloved brother who is one of you...” We were all unprofitable to God until the gospel changed us, will Philemon sense the power of this appeal?
Verse 14 The appeal of courtesy
Courtesy, it is a lost value even in church circles, because, somehow we have forgotten to give people their place. Listen to the meekness of the great apostle to Philemon to whom he had given spiritual counsel, “...but without thy mind would I do nothing, that thy benefit (the good deed of receiving Onesimus) should be of necessity and not willingly”. Paul and Onesimus were not the only ones caught up in this situation, he must take into consideration the feelings of Philemon who had equal, and certainly, prior claim. The message in this is clear, be respectful of other people in decisions made also affecting them. Disquiet is often caused by some (a lot lesser in rank than the apostle) making decisions or taking steps without reference to others who are affected. Too many “lording it” over God’s people, which is contrary to Christianity. This approach ultimately achieves nothing, the appeal of courtesy is very effective. “Without thy mind I would do nothing”, is an attitude we need to adopt in line with the example of Paul.
Verses 15-17 The appeal of logic
“He departed from you for a time”, that is slaves do try for their freedom. He uses the logic of accountancy, the language of profit and loss, balancing out pros and cons. By deliberately chosen words, apt to the situation, he makes a play on the meaning of Onesimus’ name “profitable”. Solomon wrote “Because the preacher was wise, he still taught the people knowledge; yea he gave good heed and sought out and set in order many proverbs. The preacher sought to find out acceptable words, and that which was written was upright, even words of truth. The words of the wise are as goads, and as nails fastened by the masters of assemblies, which are given from one shepherd.” (Ecclesiastes 12vv9-11). All preachers should take note. He balances time as against eternity...”..he departed for a season that thou should receive him for ever.” He balances relationships, slavery against Christian brotherhood “..no longer a slave, but above a slave a brother beloved..”. He balances himself against Philemon in the new situation “...a brother beloved, specially to me, ,but how much more to thee, both in the flesh and in the Lord.” He balances his own relationship with Philemon, with Onesimus’ relationship with Philemon in the great change that has taken place “If thou count me as a partner, receive him as myself.”
Verses 18-21 The appeal of mercy
“But if he hath wronged thee, or oweth thee ought, put that on my account.” Here is a wonderful illustration of substitutionary justification, which is at the heart of the gospel. Paul’s understanding of the trespass offering in the old testament comes out here. Fellowship with God demanded offences to man and God be dealt with. Leviticus 4vv4-5 “...then it shall be because he has sinned, and is guilty, that he shall restore that which he took violently away, or the thing which he hath deceitfully gotten, or that which was delivered him to keep, or the lost thing which he found, or all that about which he hath sworn falsely, he shall even restore it in the principal and shall add the fifth part more thereto, and give it unto him to whom it pertains in the day of his trespass offering.” Sin is primarily against God, and only God can acquit from guilt, but He also expects any loss to another person to be restored by the offender. This is an aspect lost to us today, but it is germane to our restoration To God. Anything taken unlawfully still has to be restored. Zaccheus knew this would be necessary as a believer (Luke 19v8); Paul knew it and was prepared to recompense any loss. It is only by God’s mercy any of us are forgiven, all of us have wronged someone, all of us are in debt to God. Paul acts as intermediary to make the payment “..put on my account” (again the reference to accountancy). The biblical language of God’s accountancy is this......Genesis 15v6 “Abraham believed God and He counted it to him for righteousness”; “Romans 4v5 “..to him that worketh not but believes in Him that justifies the ungodly, his faith is counted for righteousness.” God paid the debt for all sin but offences against others must be repaid. There was no need for God to come good for our shortcomings, just as there was no call for Philemon to take the loss. In true substitutionary/intercessory grace Paul offered to cover the loss, but he reminds Philemon there is a greater debt. This goes to the relative value of material things to spiritual. This is a huge biblical subject, suffice to quote Paul in 1st Corinthians 9v11 “If we have sown unto you spiritual things, is it a great thing if we reap your carnal things?” Paul had benefitted Philemon with spiritual riches which puts earthly value in the shade.
He makes the appeal almost foolproof in verse 20 by saying “Yea brother let me have joy (profit...that word again) of thee in the Lord: refresh me in the Lord.” In the gentlest possible way he says “you owe me”. He closes the argument with a positive note citing confidence in Philemon to do more than what he asks. He uses, at the last, a very strong word in “obedience”. Until now Paul has resisted pulling rank, but now he is speaking as an apostle. This matter had to be resolved, the Lord’s work is at stake.
Verses 22-25 Closing thoughts.
He calls on Philemon for another favour, “..prepare me also a lodging.” Paul expected to be released from house arrest in Rome, and intended to visit Colosse. There is no explicit statement that he did, but by inference and deduction, it seems clear that Paul actually did a fourth missionary journey before he was martyred. His closing remarks here are interesting as he uses the plural “you” and “your” in verses 22 &25. The letter is addressed to Philemon, but he includes all. In verses 1-2 he writes to include the family and the church, and the plural used here means he is embracing everybody who will read this letter... Paul’s heart embraced all who were the Lord’s. He does mention names especially dear to him; Epaphras, Marcus, Aristarchus, Demas, Lucas, his fellows in the gospel who with him send their greetings. He calls for the grace of our Lord Jesus Christ to be with Philemon’s and everyone’s spirits, that Divine quality which alone can strengthen for every challenge.
When Jesus defined the minimum requirement of entrance into the kingdom of heaven, He did it by saying that “our righteousness must exceed that of the scribes and Pharisees” (Matthew 5v20). In Matthew 23vv1-4 He describes them as those who “say and do not”. The salvation of a human being in scripture is never stated in terms of profession, rather in terms of practical and visible reality. Faith, which is mere profession without works, is dead. All who place their trust in God will be put to the test, and there is no greater example of this than Paul’s letter to Philemon. This is the gospel in action, not now in preaching, as in the letters to Timothy and Titus, here the gospel is displayed in the most extreme circumstances; here the rubber hits the road. Philemon, the wealthy Christian business man and slave owner; Onesimus the runaway slave who had possibly robbed his master; Paul the Apostle expounder and propagator of the gospel, but under house arrest by the Roman authorities. In the midst of these three, the God of supreme forgiveness, by wondrous sovereign power and mercy, bringing them together in an unlikely union that would never end. It is a marvellous story of deep humility and forgiveness, making demands on all three, and of all of us who are the recipients of Divine mercy. Their story is our story, the demands on them are the demands on us, the tale of love and fellowship and humility and courtesy, the demonstration of Divine mercy and grace and patience, the living union of three of the most unlikely people in difficult circumstances, all come together to teach us in every generation what God can do, if we allow the gospel to live through us. Philemon the wronged master, Paul the imprisoned Apostle, Onesimus the erring slave with no rights of appeal, at the mercy of others. This is the story of what God can do in three lives that were all upside down, humanly speaking. Can Philemon the wealthy slave owner regard a runaway slave as his brother? Can Paul , the great apostle, from a prison, persuade Philemon in the spirit of meekness? Can Onesimus return to serve his master, having wronged him? Would it be the thing to just ignore the situation, which is the normal today? Matters which are wrong on earth have to be sorted on earth or carried into eternity. Does it really matter if we put to right things that are wrong?
We do not know the gospel until we practice it. We do not know God’s forgiveness until we have forgiven others. We, probably don’t know the truth of justification until we become surety for a brother. We do not value relationships until we see them In light of eternity. This is the gospel in action, mere head knowledge of it only serves to pander to vanity. This is a masterclass of Christian diplomacy; it is a letter of true commendation; it is a letter of Christian courtesy; it is a letter of Christian conduct, such conduct as befits those who are the recipients of the grace of Almighty God. From this letter we learn that for the ongoing testimony of the church, matters have to be put right; sensitive matters must be handled with courtesy and humility; the principles of gospel must be seen in action. In that great Christian discourse of humility and forgiveness in Matthew chapter 18, similar issues as are raised in this letter appear, that of reception and restoration and reconciliation and responsibility, all practical features of true Christianity. The gospel is a life- changing, situation- altering power right here and now. Will Philemon and the church rise to the challenge?
To understand this letter we need to know the culture of the day regarding slavery. Slavery was very prominent in the Roman Empire in apostolic times. Many of the wealthy owned hundreds, even thousands of slaves. J.B. Lightfoot writes “In democratic Athens there were four times as many slaves as there were citizens. There were as many as 60 million slaves in the Roman Empire and there was no protection for them in Roman law.” Smith’s dictionary quotes “The slave was entirely in his owner’s hands; he could always be severely punished corporally. His word was never taken in court but under torture. He was regarded as the personal property of his master, and what the law enforced philosophy supported. A slave might be executed with any and every cruelty. In Roman law a slave was considered a thing not a person. A runaway slave could not be lawfully received or harboured. The master was entitled to pursue him wherever he pleased, and it was the duty of all authorities to give him aid.” All this raises an important question, where does Christianity sit in relation to slavery? Can a Christian slave owner “own” one who is a brother in Christ? According to Paul in this letter, the answer is no....verse 16 “no longer as a slave, but above a slave, a brother beloved.” It is not that simple, however, since Jesus did not condemn the practice, and apostolic teaching enjoins Christian slaves to remain so (1st Corinthians 7vv20-24; Ephesians 6vv6-8; Colossians 3vv22-25). Some help is offered by two biblical expositors: firstly F.F. Bruce in his commentary on Colossians and Philemon; “What this letter does is bring us into an atmosphere in which slavery would wilt and die. Onesimus is sent to his master no longer as a slave, but as a brother. Formal emancipation would be a matter of expediency, the technical confirmation of the new relationship that had already come into being.” Guthrie writes “Christianity took the lead in the eventual abolition of slavery. It is clearly incongruous for a Christian master to “own” a brother in Christ, in the contemporary sense of the word, and although the existing order of society could not be immediately changed without a political revolution ( which is contrary to Christian principles), the Christian master- slave relationship was so transformed from within, that it was bound to lead to the ultimate abolition of the system.” This vital principle is a lesson on how Christianity works. There are many other examples, God works from the inside out. Before He will make a new heaven and earth, He will make new people to populate it.
Verses 1-7 Paul commends Philemon for his faithfulness
Verses 8-25 Paul appeals for Philemon’s forgiveness to his former slave Onesimus
Verses 1-7
Verses 1-2 Introduction Firstly we notice the diplomacy and humility of Paul. He is dealing with a sensitive situation, in which he will make demands but first commends Philemon. The Lord Jesus does the same in the letters to the seven churches, He commends before He demands. No matter who we are dealing with in life there is always something to commend and that is where Paul starts. He introduces himself as a prisoner, not as an apostle. He is not pulling rank, though he could have, he presents himself as a fellow sufferer. Note the repetition of the concept of fellowship in the letter;
Verse 1 “Timothy our brother,” “Philemon..fellowlabourer”, verse 2 “Archippus..fellowsoldier”; verse 6 “..the communication of thy faith..”; verse 23 “..Epaphras my fellowprisoner”; verse 24 “Marcus, Aristarchus, Demas, Lucas, my fellowlabourers”. The unity of the body of Christ is a very powerful factor in all situations. In this context he included Onesimus in verse 16 “..a brother beloved”.
The letter is a commendation of Onesimus the runaway slave. It is personal to Philemon, but also to the family, Apphia, Philemon’s wife, and Archippus their son. It is also to the church in their house, Paul is careful to include them all since the reception of a believer involves everyone. He adopts the usual form of greeting of grace and peace from God as Father (the origin of all families, particularly the Christian family) and Lord Jesus Christ (the Supreme head of all churches). We receive grace, can we shew it to others?
Verses 4-7 Thanksgiving
It was the practice of Paul to pray regularly for his fellow workers, and this is another example for us. In his prayers he appreciates their spirituality and evidence of their faith, which he was constantly hearing from others. Note the order, first, love and faith toward the Lord , then to all the saints. Philemon’s faith was seen in action, his was not “faith without works”. Paul speaks of “the communication of his faith”, presumably in the form of a gift or gifts. He desires that this practical giving which is an outward expression of inward goodness, which he has in Christ Jesus, will become effective in the matter to hand, the reception of Onesimus. The language he uses is intriguing “that thy communication of faith may become effectual in the acknowledgment of every good thing that is in you in Christ Jesus”. The use of the word epignosis gives the clue, it is used in the New testament about 20 times and always refers to full knowledge, the “Pleroma”, referring to the infinite, inexhaustible, treasury of knowledge available to us all in Christ. The point he is making is whatever goodness you have hitherto shown, there is always more. Essentially, allow the inward grace of Christ to flow effectively in every case, and also in this. Philemon has shown kindness and refreshment to all the saints, not only outwardly but inwardly where he has given of his possessions and his own soul. Paul wants this admirable spiritual quality to be evident towards Onesimus.
Verses 8-9 The personal appeal
Rather than using apostolic rank to persuade Philemon, he points to his special love for Paul, and if he is to prove that love he will do as Paul asks. Sometimes this approach is best, in this case it was, since he was being asked to defy Roman law and custom, the force of which was in universal sway. In a culture of slavery it would be unacceptable practice to receive a runaway slave without punishment. It could even affect his business which would be partly dependent on trade with Rome. Note the repetition of the word bowels( verses 7, 12, 20). In the new testament this word denotes the emotions, the deep inward feelings, love at a more intense level. If Philemon is to display this feature he has shewn to Paul, and the saints, he is to view Onesimus in the same way. He uses every possible emotion to appeal to his brother, reminding him of their mutual love, of his age (Paul was old, seniority counting for added appeal), and of his suffering in prison. Spiritual emotion, singularly lacking in these days of intellectualism, is a justifiable tool in the hands of God’s servants, and was used often by the apostles. We could do with more of it today.
Verses 10-13 The appeal of the gospel
The section begins and ends with reference to Paul’s bonds, the last described as “the bonds of the gospel”. By what wondrous miracle of Divine providence, Onesimus met Paul in prison! Onesimus who had fled from his master’s service, and somehow had reached Rome, some 1200 miles from Colosse. Pau was the prisoner of Rome on appeal to Caesar by Divine appointment! We know not whether he sought Paul, for he would have known about him, or whether he was held in prison as a runaway, awaiting extradition to his master. Either way he heard Paul preach the gospel, whether individually or publicly, and Paul had won him for the Saviour. The language is sweet, “my child Onesimus, whom I have begotten in my bonds.” By an act of Divine mercy the two came together and Onesimus was gloriously saved. Paul acknowledges the past sins of the slave “in time past unprofitable”. His name means “profitable” and Paul plays on the meaning. Philemon had spent money on him and had lost his services. The word profitable suggests usefulness, but he had become useless to his master. There is no attempt to cover his sin. Now saved by grace, says Paul, he is “profitable to thee and me.”
He says I have sent him back, and you are to receive him as you would receive me. I could have retained him with me for I have need of help in my situation of bondage. In Colossians 4v9 he wrote “...Onesimus a faithful and beloved brother who is one of you...” We were all unprofitable to God until the gospel changed us, will Philemon sense the power of this appeal?
Verse 14 The appeal of courtesy
Courtesy, it is a lost value even in church circles, because, somehow we have forgotten to give people their place. Listen to the meekness of the great apostle to Philemon to whom he had given spiritual counsel, “...but without thy mind would I do nothing, that thy benefit (the good deed of receiving Onesimus) should be of necessity and not willingly”. Paul and Onesimus were not the only ones caught up in this situation, he must take into consideration the feelings of Philemon who had equal, and certainly, prior claim. The message in this is clear, be respectful of other people in decisions made also affecting them. Disquiet is often caused by some (a lot lesser in rank than the apostle) making decisions or taking steps without reference to others who are affected. Too many “lording it” over God’s people, which is contrary to Christianity. This approach ultimately achieves nothing, the appeal of courtesy is very effective. “Without thy mind I would do nothing”, is an attitude we need to adopt in line with the example of Paul.
Verses 15-17 The appeal of logic
“He departed from you for a time”, that is slaves do try for their freedom. He uses the logic of accountancy, the language of profit and loss, balancing out pros and cons. By deliberately chosen words, apt to the situation, he makes a play on the meaning of Onesimus’ name “profitable”. Solomon wrote “Because the preacher was wise, he still taught the people knowledge; yea he gave good heed and sought out and set in order many proverbs. The preacher sought to find out acceptable words, and that which was written was upright, even words of truth. The words of the wise are as goads, and as nails fastened by the masters of assemblies, which are given from one shepherd.” (Ecclesiastes 12vv9-11). All preachers should take note. He balances time as against eternity...”..he departed for a season that thou should receive him for ever.” He balances relationships, slavery against Christian brotherhood “..no longer a slave, but above a slave a brother beloved..”. He balances himself against Philemon in the new situation “...a brother beloved, specially to me, ,but how much more to thee, both in the flesh and in the Lord.” He balances his own relationship with Philemon, with Onesimus’ relationship with Philemon in the great change that has taken place “If thou count me as a partner, receive him as myself.”
Verses 18-21 The appeal of mercy
“But if he hath wronged thee, or oweth thee ought, put that on my account.” Here is a wonderful illustration of substitutionary justification, which is at the heart of the gospel. Paul’s understanding of the trespass offering in the old testament comes out here. Fellowship with God demanded offences to man and God be dealt with. Leviticus 4vv4-5 “...then it shall be because he has sinned, and is guilty, that he shall restore that which he took violently away, or the thing which he hath deceitfully gotten, or that which was delivered him to keep, or the lost thing which he found, or all that about which he hath sworn falsely, he shall even restore it in the principal and shall add the fifth part more thereto, and give it unto him to whom it pertains in the day of his trespass offering.” Sin is primarily against God, and only God can acquit from guilt, but He also expects any loss to another person to be restored by the offender. This is an aspect lost to us today, but it is germane to our restoration To God. Anything taken unlawfully still has to be restored. Zaccheus knew this would be necessary as a believer (Luke 19v8); Paul knew it and was prepared to recompense any loss. It is only by God’s mercy any of us are forgiven, all of us have wronged someone, all of us are in debt to God. Paul acts as intermediary to make the payment “..put on my account” (again the reference to accountancy). The biblical language of God’s accountancy is this......Genesis 15v6 “Abraham believed God and He counted it to him for righteousness”; “Romans 4v5 “..to him that worketh not but believes in Him that justifies the ungodly, his faith is counted for righteousness.” God paid the debt for all sin but offences against others must be repaid. There was no need for God to come good for our shortcomings, just as there was no call for Philemon to take the loss. In true substitutionary/intercessory grace Paul offered to cover the loss, but he reminds Philemon there is a greater debt. This goes to the relative value of material things to spiritual. This is a huge biblical subject, suffice to quote Paul in 1st Corinthians 9v11 “If we have sown unto you spiritual things, is it a great thing if we reap your carnal things?” Paul had benefitted Philemon with spiritual riches which puts earthly value in the shade.
He makes the appeal almost foolproof in verse 20 by saying “Yea brother let me have joy (profit...that word again) of thee in the Lord: refresh me in the Lord.” In the gentlest possible way he says “you owe me”. He closes the argument with a positive note citing confidence in Philemon to do more than what he asks. He uses, at the last, a very strong word in “obedience”. Until now Paul has resisted pulling rank, but now he is speaking as an apostle. This matter had to be resolved, the Lord’s work is at stake.
Verses 22-25 Closing thoughts.
He calls on Philemon for another favour, “..prepare me also a lodging.” Paul expected to be released from house arrest in Rome, and intended to visit Colosse. There is no explicit statement that he did, but by inference and deduction, it seems clear that Paul actually did a fourth missionary journey before he was martyred. His closing remarks here are interesting as he uses the plural “you” and “your” in verses 22 &25. The letter is addressed to Philemon, but he includes all. In verses 1-2 he writes to include the family and the church, and the plural used here means he is embracing everybody who will read this letter... Paul’s heart embraced all who were the Lord’s. He does mention names especially dear to him; Epaphras, Marcus, Aristarchus, Demas, Lucas, his fellows in the gospel who with him send their greetings. He calls for the grace of our Lord Jesus Christ to be with Philemon’s and everyone’s spirits, that Divine quality which alone can strengthen for every challenge.
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