Letter to Philemon – Part 2

The stated aims of the late 18th-century French Revolution were ‘Liberty, Equality, Fraternity’. In order to try and achieve this, 17, 000 men, women, and children died on the guillotine and the country was left with a secular, socialist Republic which imposed its alternative will on the people of France. For the Christian, a personal faith in the Lord Jesus Christ as Saviour brings true liberty, a freedom from the bondage of sin and the law, together with a new Master to trust and follow with confidence. There is true equality with fellow believers as the children of God, and a unifying bond, a fraternity, forged by the Spirit of God in the heart. All of these blessings were made good to Onesimus when he trusted the Lord Jesus, there in that Roman dungeon, v. 10.

Now, however, he must return to his legal owner, Philemon, doubtless with some measure of trepidation and grateful for the support of Tychicus. As an apostle, Paul had the authority to direct the course of action to be taken towards Onesimus, v. 8, but he appeals rather to the heart of Philemon with words which Philemon would find hard to resist. It is not the apostle’s aim or desire that Philemon should show leniency toward Onesimus simply because he is told to. Nor even as an act of benevolence in view of Paul’s advancing years and confined circumstances. But rather ‘for love’s sake’, v. 9.

For me, there are occasions in scripture concerning which, when reading them, I think to myself, ‘I would love to have been there when …’. As when Joseph revealed himself to his brethren, or when Jacob was told that Joseph was yet alive. Or the moment when Haman was told who it was that ‘the king delighteth to honour’, Esther 6. 6. Verse 10 of Philemon is one of those moments! I can see Onesimus, maybe standing behind Tychicus, hopping from one foot to the other as the door is opened. I can imagine Tychicus handing the letter to Philemon and saying, ‘Please read this before you say anything!’

New birth changed so much for Onesimus. He now had a place in the family of God, a spiritual father in the Apostle Paul, and a brother in Christ in Philemon. It also brought about a transformation in personality. As we saw earlier, Onesimus means ‘profitable’. That had proved to be something of a misnomer as he made his escape with some of his master’s goods. Now, however, Paul would assure Philemon that Onesimus’ profession of faith was real, and his profitableness would become evident.

Verse 12 gives us the first of three requests by the apostle to ‘receive him’. Paul knew, of course, that Onesimus must return to Colossae, even though he would gladly have retained him in Rome for friendship, for practical help, and in promoting the gospel. We have no idea why or how Onesimus found himself in the Roman prison. If as a result of wrongdoing, then his sentence was brief. If he had found employment, then he was free to leave both the job and Rome. The essential truth is in verse 15, where the overruling hand of God is acknowledged as the force which transported the errant slave to Rome, brought him to salvation, and would return him to Philemon a changed man. Note the euphemistic way in which Paul refers to the escape of Onesimus, not ‘he ran away’, but ‘perhaps he therefore departed for a season’. Paul does not condone what Onesimus has done, but he saw a sovereign hand in every facet of life. Furthermore, Paul underlines the permanence of the bonds of Christian life and fellowship. Onesimus would have no fear of being included in the next slave auction in Colossae.

Christianity not only emancipates, but it elevates, vv. 16, 17. Onesimus may well have been grateful to take up his place again as a servant in the house of Philemon, but that did not alter the fact that the master-servant relationship had changed. Philemon had gained a brother; Onesimus had gained a family. The benefit to Philemon was two-fold. His household staff had been restored and the assembly meeting in his house had gained a new convert. Verse 17 gives a clear indication of the completeness expressed in reception to the assembly; it should be without partiality or reservation. The welcome extended to the erstwhile fugitive should be the same as if Paul himself stood at the door!

Verses 18 and 19 reveal the heart of the apostle and of the Epistle. Paul had been made aware of the circumstances of Onesimus’ departure and reimbursement was due to Philemon. No doubt anything of monetary value stolen from his master had been spent, and Onesimus had no means wherewith to repay the debt. Here is the very essence of the gospel. A destitute slave with a burden of debt and no possible means of settling the account is brought into contact with One who undertakes to make that debt His own, setting the debtor free. The hymn writer James McGranahan expressed it clearly:

‘All my iniquity on Him was laid,
All my indebtedness by Him was paid’.

Accompanying the Epistle to Philemon is a blank cheque signed by the apostle, v. 19, and a promissory note, ‘I will repay it’. But not all debts can be calculated in tangible, monetary terms. Philemon and Paul both knew that there are spiritual debts which cannot be written on an earthly balance sheet. Philemon and his family owed so much to their acquaintance with the apostle, the benefits accruing were eternal, far exceeding any material loss occasioned by Onesimus.

With a final appeal to Philemon as a brother in the Lord, Paul expresses his heart yearnings on behalf of Onesimus. The KJV rendering ‘bowels’ in verses 7, 12, and 20 expresses the deepest heart desires, as the bowels were thought to be the seat of affection and emotions. The acceptance of Onesimus by Philemon would bring the apostle heartfelt joy. Above and beyond the joy of Paul in the reception of Onesimus, a matter which he had every confidence would be accomplished, suggestion is made that further joy could be brought to the apostle. In the little phrase, ‘knowing that thou wilt also do more than I say’, v. 21, Paul appears to be suggesting that Philemon would maybe read between the lines of the letter and go the extra mile by granting freedom to Onesimus. He could still be a servant in the house, but on a much higher level. Many a wealthy house in the first-century Roman Empire was managed by a freedman, having responsibility for the daily running of the house, answerable only to the owner, as in an earlier day was Joseph in the house of Potiphar, Gen. 39.

In verse 22, Paul anticipates his possible release from prison, which, if so, he attributes to the prayers of the believers on his behalf; an encouragement to all that prayer is effectual. It was in the mind of the apostle that, subject to the will of God, he would visit the home of Philemon in Colossae. Scripture is silent regarding any opportunity the apostle may have had subsequent to this imprisonment. It may be that he never left Rome again, but if he did reach Colossae, he would then see for himself the response generated by his letter.

Writing to the Philippians, the apostle looked forward to possible release, ‘But I trust in the Lord that I also myself shall come shortly’, Phil. 2. 24. And again to Timothy, ‘hoping to come unto thee shortly’, 1 Tim. 3. 14. But as has often been pointed out, the restricted movement of Paul, which gave him occasion and opportunity to write, has resulted in 2, 000 years of written and preserved doctrine, reproof, correction, and instruction in righteousness, for the whole church!

Our appreciation of the apostle will be the poorer if we underestimate the value of verses 23 to 25. The closing salutation makes mention of men to whom he refers as ‘fellowlabourers’. Epaphras, who was formerly free to travel, Col. 1. 7, 8, but is now a fellow-prisoner with Paul. Likewise, Aristarchus, who had journeyed faithfully with the apostle from his native Thessalonica, enduring the shipwreck of Acts chapter 27, now is also a prisoner with Paul, Col. 4. 10. Mark and Luke would be of particular blessing to Paul as those able to share what the Spirit of God had taught them concerning the pathway of the Saviour. Demas, sadly, though he did once run well, later forsook the apostle as the passing attractions of ‘this present world’, claimed his attention, 2 Tim. 4. 10.

The benediction of grace is a feature of all the apostle’s writings. For Paul it was far more than a formal, ritualistic pronouncement. He constantly appreciated what the grace of God had done for him, and his prayer was that others too would understand and be grateful for the grace which brought them salvation and taught them the features of a godly life, Titus 2. 11, 12.