Philemon 1

Philemon 1:1

The year is A.D. 62. Paul is under house arrest in Rome. That is, although he’s chained to a guard at all times, he can evidently leave his rented room as long as the guard goes with him. Paul usually begins his letters by identifying himself as an apostle of Jesus Christ. This time, however, he’s a prisoner of Jesus Christ. Would to God that I would be more like Paulthat when I feel chained by circumstances or imprisoned by problems, I would realize I would not be there were it not the Lord allowing me to be there for His purposes. Paul was used powerfully because he had the understanding that wherever he might have been was not due to the politics of man, but to the sovereignty of God. Paul adds Timothy’s name because, growing older, he was in the process of preparing people to accept the ministry and authority of his young protégé. Apphia, very possibly Philemon’s wife, and Archippus their son, Paul is greeting the whole family here. I like this phrase! People say to me, “I wish I were in the ministry.” And I say, “You can be tonight! Train your kids in the ways of God. Minister to them. Teach them the Word. Pray with them. Serve Communion to them. Build your family. Your house is your church.” “But I’m just a teenager,” you say. Then be nice to your little brother or sister and talk to them about the Lord! Listen, gang, everyone should be in the ministry because the ministry needed most is right there under your own roof. Philemon’s family was one dedicated to the Lord. And evidently, Philemon and Apphia not only ministered to their own family but also opened their house and ministered to others. I recently visited the Mission at Carmen Serdanthe orphanage for handicapped kids in Mexicorun by my brother Jimmy and his wife, Julie. The work at the Mission is always amazing to me, but this time I was particularly blessed by hearing Jimmy and Julie’s kids say their ABC’s. As are all of the mission staff kids, Abby, David, and Ellie are home-schooled. And the way Jim and Julie taught them their alphabet was with a verse for each letter…And we know all things work together for good…Believe on the Lord Jesus Christ and thou shalt be saved…Casting all your care upon Him for He careth for you…Delight thyself in the Lord and He shall give thee the desires of thine heart… Every one of us can follow the example of Philemon. Every one of us can teach our kids the things of the Lord, and then open our homes to share with others.

Philemon 1:3

There’s lots of talk today about preventive medicinekeeping people healthy rather than merely taking care of them when they’re sick. Paul here models not preventive medicine, but preventive ministry, when he says to Philemon, “Hearing that your family is walking with the Lord and that there’s a church in your house causes me to pray for you constantly.” We generally only pray for people when we hear they’re sick or struggling, going through tough trials, or facing hard times. And pray we must. But in addition to that, I suggest we pray like Paul. I suggest we pray for those who are doing well that they might do even better. It’s when the Enemy sees people doing well that he decides to launch an attack against them. Why? He knows he’s lost their souls, but if he can pull them down in depression or discouragement, he knows they’ll be unable to impact others whose souls he’s not yet lost. Satan doesn’t spend his time on the lost. You will never read in the New Testament where Satan himself is warring against an unbeliever. Yes, as the prince of darkness, he blinds the eyes of unbelievers (Eph_2:2; 2Co_4:4), but as far as spiritual attacks, he saves himself totally and exclusively for those who are in Christ, for those who are walking with God.

In every instance where you see Satan in the New Testament, you will always see him coming against believers in order to minimize their effectiveness for the kingdom. This makes it all the more important for us to pray for those doing well, for they are sure targets of the Enemy.

Philemon 1:6

“I thank God for you,” says Paul, “and I pray that you’ll be even more effective in communicating the faith as people around you see the good things that are happening within you.” Let me ask you this question: Do you think the people at your job, on your campus, or in your neighborhood see in you such joy, peace, and love that they wish they knew your secret? Such was the case with Philemon.

Philemon 1:7

The bowels being the seat of emotion in Greek thought, Paul and others were deeply refreshed by news of Philemon’s love.

Philemon 1:8

After affirming Philemon, Paul moves on to the reason for his letter… “Philemon, I’ve got a problem,” Paul says. “I could enjoin you to help me, but instead I entreat you. I could command you, but instead I ask you.”

Philemon 1:10

While chained to a Roman guard, Paul encountered a man named Onesimus who was a fugitive in the city of Rome, a runaway slave who had stolen goods from his master. It is possible that Paul somehow bumped into Onesimus in the marketplace and began to dialogue with him. It is also possible that Onesimus was apprehended and chained to the same guard as Paul. We are not exactly sure how the paths of Onesimus and Paul crossed, but cross they did. Onesimus found there is no freedom in freedom itself, for although he was free from his master, he was still a slave to his own conscience, to his own sin. But Onesimus was to discover that although there is slavery in freedom, there is also freedom in slavery. How? Jesus calls all who are weary and heavy laden to take His yoke upon them, to be chained to Him, so to speak (Mat_11:28-29). But He is a good Master, and all do find freedom in “slavery” to Him. That’s why Paul said, “I am a bondslave"a slave by choice (see Rom_1:1). Marriage proves this point, for it is, in a sense, slavery. And it can either be glorious or miserable, depending on with whom you are linked! The question in this life is not whether or not you’re yoked, but to Whom are you yoked? If we are yoked to Jesus, we are yoked to the quintessentially excellent Master, to the One who loves us so much, to the One who’s so good for us, and so good to us. Realizing that although in chains, Paul was free, and although he was free, he was enslaved to his own sin, Onesimus was led to a saving knowledge of Jesus Christ by Paul the apostle.

Philemon 1:11

I can see a twinkle in Paul’s eye as he writes this, for he employs a play on words that Philemon was sure to appreciate. You see, “Onesimus” means “profitable.” Although he had been a most unprofitable slave to Philemon when he stole from him and ran away, Paul knew the born-again Onesimus would now be highly profitable to Philemon because his friendship and help were already of great value to Paul.

Philemon 1:12

“I would love to keep him,” Paul tells Philemon. “If you could be here to help me, I know you would. But Onesimus has already been of great help to me, as well as being a comfort to me.”

Philemon 1:14

“I don’t want to do something that would interfere with your relationship with Onesimus,” said Paul. “You’re his master. He’s your slave.”

Philemon 1:15

“Although he didn’t know it, perhaps the reason Onesimus ran away was so he could be with you forever in heaven as a brother,” Paul tells Philemon.

Philemon 1:17

“Philemon, if our relationship has meant anything to you, if you count me as a partner, receive Onesimus as you would receive me,” Paul writes. And here is the reason I believe this personal little postcard of Paul’s was included in the canon of Scripture: Nowhere is the glorious “Doctrine of Imputation” seen more clearly. “I’ll pay Onesimus’ debt,” says Paul, “and I won’t even bring up the fact that, as your spiritual mentor, you owe me your very life!” Paul the Peacemaker A Topical Study of Phm_1:17-18 Whether it was in a crowded Roman marketplace, or through an armed Roman guard, we can’t be sure. But this much we do know: The “aged apostle” and the runaway slave met, resulting in the letter before us. Why was this personal postcard of Paul’s included in the canon of Scripture? I suggest the following possible reasons… Biographical Value For a man to go to bat for a slave was unheard of in Paul’s day. Greek historian, Pliny, recounts an incident concerning a slave who accidentally tipped a dish he was carrying, causing a bit of food to spill on his master’s table. His punishment? He was immediately thrown into the courtyard pond stocked with bloodsucking lampreys and was devoured. According to Pliny, this was not unusual treatment because slaves were thought of as less than human. Yet here is Paul saying, “I care deeply about Onesimus.” Most people think of Paul as harsh and austere. His letter written on behalf of a runaway slave clearly says otherwise. In the little book before us, we also see in Paul a man who not only had a compassionate heart, but one who didn’t pull rank. To Philemon he says, “I’m going to talk to you as a brother. I’m praying for you. I have confidence in you. I’m going to give a suggestion to you that you would be wise to consider, but I’m not going to force this upon you.” His letter to Philemon allows us to see in Paul a heart, an attitude, a tactfulness, a grace that helps round out our understanding of our wonderful brother, Paul. Ethical Value Onesimus is saved. He’s born again. But what does Paul do? He tells him he must go back and pay his debt. Why is this important? Because many people say, “There’s no need for restitution, no need for meeting my obligation because I wasn’t a Christian when I ran up my credit cards to forty thousand dollars.” Or, “I signed that contract before I was born again; therefore, it doesn’t matter now.” This little book is important because it says a new life does not release one from old debts. Yes, we have a new life in Christ, and He looks at us as being without spot or wrinkle positionally, but we have an obligation to the people around us practically to pay old debts and make things right. Mom and Dad, please teach your kids that once confession is made, there is immediate and total forgiveness from God, but they still have an obligation to make things right in man’s sight. The world looks at Christians, wanting to find a reason not to believe. Let’s not give them one. Onesimus shows us that we have an ethical obligation to pay debtsbe they financial, relational, or societal. Theological Value Under the inspiration of the Spirit, Paul told Philemon that perhaps it was part of God’s plan for Onesimus to rip him off and run away in order that Onesimus would come to a saving knowledge of Jesus. But notice Paul says, “Perhaps.” Growing up, I would hear testimonies of guys who came to the Lord after years of doing drugs or being involved in gangs. And I erroneously concluded that the only way to be really used by God was to first go through perversity. God may perhaps work that way, but it’s not the only way. I am so thankful I was raised in a Christian home. Oh, it might not make for a very exciting testimony, but it shows that God is not limited to any single methodology. Political Value Paul doesn’t use this situation to kick off an antislavery campaign. He doesn’t say, “We’ll start the Onesimus Coalition. Get our newsletter, and for only thirty-five dollars a month, you, too, can lead a movement to abolish slavery.” No, Paul masterfully and insightfully says, “Philemon, I trust God’s work in your life, and I know you’ll do even more than I’m suggesting to you,” the implication being that Philemon would set Onesimus free of his own accord. Paul was not trying to legislate morality, but rather he was trusting in the work of the Holy Spirit to transform a man’s heart internally. The problem with the Christian political movement is that so often it tries to clean the fish before it catches it; it attempts to change people before saving them. Paul makes a suggestion here, saying, “Do more than what I say.” Centuries go by. The gospel does its work through Wilberforce in England, through Lincoln in America. Hearts are changed. People come to understand that the institution of holding another man down is not right, and the work Paul begins is finally complete. Cultures and communities only truly change when people are born again, when they’re changed from within. Doctrinal Value As important as the biographical, ethical, theological, and political implications of Paul’s Epistle to Philemon are, I believe the doctrinal value inherent in this seemingly insignificant little postcard is the reason we hold in our hands Paul’s letter as part of the canon of Scripture. Herein we see the glorious “Doctrine of Imputation,” as Paul says to Philemon, “If Onesimus wronged you, if he owes you anything, charge it to my account.” Blessed is the man to whom the Lord will not impute sin.Rom_4:8 To whose account is our sin imputed, or charged? To the account of the One who was pinned to a Cross in our place. Therefore being justified by faith, we have peace with God through our Lord Jesus Christ…Rom_5:1 The incredible fact of justification means God not only forgives our sin but also chooses to forget we’re sinners. For all have sinned, and come short of the glory of God; being justified freely by his grace through the redemption that is in Christ Jesus: Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God…Rom_3:23-25 Imputation is based upon justification, which can only come about through propitiation. Propitiation means that the righteous wrath God should hurl on me, the righteous anger He should feel toward you, was absorbed by His Son. I remember reading the story of a man who, on his way to the kitchen late at night, noticed the top of the terrarium in which he kept his eight-foot boa constrictor was ajar. As he glanced around the room for the snake, he was suddenly gripped by a horrifying thought. He ran to the nursery, where he found the snake in his son’s empty crib. Racing to his garage, he grabbed an ax and began chopping the snake, hoping to pull his baby to safety. But it was too late. No one arrested this dad for killing the boa constrictor. No one called the animal rights people. No, everyone identified with the righteous anger in his heart concerning the fate of his son. So, too, it is a loving Father who feels a holy indignation, a righteous anger when He sees every one of His children being eaten up by the snake of sin. He is right in taking up the ax and saying, “I can’t stand what sin has done. It’s swallowed up, ripped off, and ruined people’s lives.” Yet as willing participants, we become not only the victims of sin, but propagators of it. So to destroy sin, God would have to destroy mankind. Instead, He comes up with an unbelievable third alternative. He took the ax of His indignation and didn’t thrust it in the snake, but buried it in Himself. He who knew no sin became sin (2Co_5:21). God’s understandable, justifiable, righteous anger was released, His justice meted out when He slaughtered Himself to become the propitiation for my sin. What does this mean? It means that reconciliation is based upon imputation by means of justification through the work of propitiation. Simply said, reconciliation between God and us meant Jesus had to die. Reconciliation always means someone has to die. Husband, if you’re distanced from your wife; Wife, if you’re estranged from your husband; Kids, if you feel as though there’s a problem between you and your parents, the only way there will be reconciliation is if someone dies. Will you choose to die, Husband? Will you choose to end the war between you and your wife by laying down your point of view, your way of thinking, your anger, bitterness, or hostility? Will you choose to die, Wife, by laying down your hurts and your fears, your cares and concerns in order to make peace with your husband? Will you choose to die, Kids, to your own demands and needs and, instead, honor your parents? At work, on the ball field, in the classroom, at home, the only way there can be reconciliation is if someone dies. The question is, will it be you? “But he has to pay for what he said about me,” or “She has to pay for what she did to me,” or “They have to pay for how they hurt me.” “It’s already been paid,” Jesus says. “As I bled on the Cross of Calvary, I absorbed that sin specifically.” Therefore, all that remains is for us to say, “Thank You, Lord. I’m free.” As I consider this, I wonder who you are. Some are Onesimus. If you’re Onesimus, open your heart anew to the Lord, and do what’s right. If you’re not paying child support, pay it. If you’re cheating your workplace, make restitution. I admire Onesimus because instead of refusing to go back, he returned and made things right. If you’re Onesimus tonight, I have good news for you: God can do something wonderful with your life if you’ll choose to do what’s right. Some are Philemon. If you’re Philemon, you need to say, “I have no right to hold this debt, this unforgiveness, this bitterness toward that person. And even though I might not agree with him or have been hurt badly by her, I am going to see Christ dying for that sin and embrace that person once again.” Others are like Paul, looking for ways to make peace. If you’re making peace between people at war with one another, good for you! In humility, you are not pulling rank, not preaching, but simply willing to not only point out the problem but also ready to get your own hands dirty to help pay the price. Who am I? I suppose I’m all three. Sometimes, though not often enough, I’m Paul. Other times, needing to make things right, I’m Onesimus. Often, I’m Philemon, needing to forgive. Yet this powerful postcard of Paul ministers to me on all three levels. And I pray it will do the same for you. May you, like Onesimus, celebrate the freedom of your salvation. May you, like Philemon, embrace others, knowing their sin has been imputed to our Lord’s account. And may you, like Paul, be a peacemaker. In Jesus’ Name.

Philemon 1:20

There are those who can’t understand why Paul would send Onesimus back into slavery, but I believe this passage more than hints that Paul knew Philemon would set Onesimus free.

Philemon 1:22

Catch the flow here: Having said, “I’m confident you’ll do even more than I ask concerning Onesimus,” Paul goes on to say, “As soon as I am released from prison, I’m coming to visit you.” In other words, Philemon most likely understood that Paul didn’t expect Onesimus to still be a slave in Philemon’s house when he arrived!

Philemon 1:23

As always, as we come to the end of this personal letter, Paul leaves us in the place of grace.