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The Roman Empire depended on slavery.  Without the slaves produced by war, poverty and debt, the economy would have collapsed.  Some slaves could be well educated, but most worked in hard manual occupations.  Legally a slave was a piece of property, completely at his master’s mercy.  That is the background of Onesimus, who seems to have been a runaway slave.  We consider Philemon 8-16 The slave transformed.

1. Pastoral wisdom

Paul’s approach to the main issue – the future of Onesimus – manifests great pastoral wisdom.  Paul builds the foundation carefully before getting to the point.  He provides a good example of how to handle a sensitive issue.  His appeal (v8) is on the basis of the kind of man Philemon is – Paul gives an honest evaluation (v7) and so wins a hearing.  Note Paul’s humility: he could assert apostolic authority (v8) as he could – wisdom lies in knowing when such assertion is appropriate.  Instead ‘I appeal to you on the basis of love’ (v9).  This should bring a more ready response among Christians.  There is also an emotional element in the appeal – ‘an old man and now also a prisoner’ (v9) – there is a proper place for emotion in Christian relationships.

2. Amazing grace

We have a wonderful statement in v10 as Paul comes to the point: ‘I appeal to you for my son Onesimus, who became my son while I was in chains’.  It is a vivid picture of spiritual fatherhood.  Paul is describing the conversion of Onesimus as a result of Paul’s ministry.  It seems Onesimus was a runaway, possibly a thief (v18).  As a result of his conversion, ‘he has become useful to you and to me’ (‘Onesimus’ means ‘useful’).  Here is a work of God’s sovereign grace, taking a runaway slave and changing him into ‘a brother in the Lord’ (v16).  Only grace could perform such a miracle.  The genuineness of the work is evident in Onesimus’ willingness to return to Philemon, despite the risk.  Along with Tychicus he will deliver Colossians and this letter (Colossians 4:9).

3. Brotherly love

The passage is full of Christian love, both expressed in the past and expected in the future.  Note:

            (i). Paul for Onesimus.  ‘he is my very heart’ (v12) – a further expression of the deep spiritual bond forged.  Within the family of God, some relationships are deeper than others, as three disciples were especially close to Jesus, but none is to be left out of the circle of love.

            (ii). Paul for Philemon.  Paul wishes to have Onesimus with him (v13), but ‘I did not want to do anything without your consent’ (v14).  We see again the spiritual bond between Paul and Philemon, leading to the profoundly respectful treatment Paul accords Philemon.

            (iii). Philemon for Onesimus.  This has yet to be shown in practice, but Paul is confident that brotherly love will be present, though Philemon could treat his slave in any way he wanted.  Paul sees providence in these events – Onesimus is now ‘a brother in the Lord’ (v16) and Paul know show Philemon treated brothers (v7), a pattern for all believers.

Rev. Malcolm Ball

Some of the technical terms in Scripture present difficulties, not least to the modern reader.  The temptation in translations is to simplify the language, but vital elements of meaning may be lost.  The word ‘propitiation’ is rarely used today and when it is, it carries ideas of primitive people placating a god who has lost his temper.  The biblical term is rich in meaning and should be retained in translations (ESV is therefore preferable here to NIV).

1. Righteous wrath

‘Propitiation’ forces us to face the reality of God’s wrath since a propitiation is a sacrifice that turns away wrath.  God is perfectly holy and therefore hates all sin (see Proverbs 6:16ff and Habakkuk 1:13).  Sin cannot be overlooked or condoned and so Scripture speaks of the wrath of God.  It is not an emotional flaring up, as our anger often is, outside our control.  God’s wrath is righteous, exactly what sin deserves, a settled attitude on God’s part.  It is a present reality (Romans 1:18) and will be poured out fully at the Last Judgment.  We are by nature ‘children of wrath’ (Ephesians 2:3).

2. Gracious provision

God could in perfect justice have condemned us all, yet he has taken the initiative to provide the solution to sin – ‘God presented him’.  This is grace: we could do nothing to deserve help (Romans 5:8 ‘still sinners’).  This is the fruit of divine love – we are not to think of Jesus winning over a reluctant Father.  Jesus provides the propitiation – his sacrifice atones for sin and turns away God’s righteous wrath (see 1 Peter 2:24).  He took the sins of his people on himself and satisfied the demands of God’s broken law.  He is the ransom (Mark10:45).  The same word is used for the cover of the ark (the ‘mercy seat’) in the OT – the place where the blood of the atoning sacrifice was sprinkled, pointing forward to the shed blood of Jesus which made full atonement for sin.

3. Personal application

The work of Christ was accomplished apart from any effort on the sinner’s part, but to enjoy its benefits we must exercise faith in him, as Paul indicates in this verse.  By the gift of faith God enables sinners to receive salvation.  Faith requires a recognition of our sinfulness and helplessness – ‘God be merciful to me, the sinner’ (Luke 18:13).  It also requires an understanding of what Christ accomplished in his death and resurrection.  A detailed theological understanding is not necessary for salvation – cf the dying thief in Luke 23:42, but we must trust ourselves entirely to him.  Note Acts 16:31 ‘Believe on the Lord Jesus Christ’.  Faith is essential – Hebrews 11:6.

4. Divine vindication

The ultimate goal of salvation is found not in man but in God himself.  He saves us to the glory of his name.  The reason for the propitiation made by Christ is ‘to demonstrate his justice’.  Sin appeared to be ignored in the past.  Why did God not visit it with immediate judgment?  Part of the answer lies in the fact of final judgment, but here Paul also shows that part of the reason is God’s desire to save many through the work of Christ.  The price of sin is always paid, but Christ has paid the price for all who trust in him.  Here are the ‘riches of his grace’ (Ephesians 2:7).  The glory of God is seen in the cross, the symbol of human cruelty and the means of our salvation.

It is always good to learn from a master – someone who has become (at least to some extent) an expert.  We learn not only from the teaching of such a person, but also from his practice.  Christians can and should learn from mature servants of the Lord such as Paul.  We can learn much from his praying.  We consider Philemon 4-7 Christian faith and love.

1. The commitment to prayer

Before presenting Philemon with his request regarding Onesimus, Paul assures Philemon of his prayers for him.  Of fundamental importance to Paul is the relationship he sustains with Philemon.  This is a vital part of Paul’s pastoral care for believers – it requires close personal involvement.  Note ‘I always thank my God’ (v4) – this speaks of a close personal relationship with the Lord that will be reflected in how Paul relates to the Lord’s people.  There is a warm devotion in Paul’s language and in his praying.  This is how we ought to think of the Lord.  This language reflects that of the Psalms: often the psalmist calls out to ‘my God’ (Psalm 3:7) for example.  We also see Paul’s commitment to Philemon: ‘I remember you in my prayers’ (more literally ‘making mention of you’).  The present tense of the verb indicates Paul’s regular, constant practice.  Our praying for the Lord’s people requires the same commitment, rooted in love for the Lord and for his people.

2. The fuel for prayer

Our prayers can often be very general, even vague.  God can and no doubt does answer such general prayers, but they may indicate laziness or lack of concern.  The example of Paul shows the solution to such generalities – ‘because I hear about your faith’.  He has obtained specific information about Philemon which serves as fuel for specific praying.  In particular, ‘I hear about your faith in the Lord Jesus and your love for all the saints’ (v5).  Philemon manifests two vital Christian virtues and is clearly a man of outstanding spiritual character.  Paul can be even more specific: ‘Your love has given me great joy and encouragement’.  There is real warmth in Paul’s response.  Note too Philemon’s ministry – ‘you, brother, have refreshed the hearts of the saints’ (v7).  The perfect tense speaks of the ongoing effects of Philemon’s activity.  Remember how the Lord Jesus promised in Matthew 11:28 ‘I will give you rest/refreshment’.  We should have the same concern as Paul to know and pray for believers’ real needs, and should rejoice to hear of others serving and growing in grace.

3. The content of prayer

In light of what he knows of Philemon and his work, Paul says, ‘I pray that…’ (v6).  The verse is not easy to translate, but the meaning is fairly clear.  Literally v6 says ‘that the sharing/fellowship of your faith may become active/effective/powerful’.  Paul is describing not so much an evangelistic ministry (as in NIV), but rather stating that the blessings of Philemon’s faith are to be shared with others, as in his loving refreshment of the saints.  Our faith is not private but is to be the source of blessing for others.  This will in turn result in deeper blessing for Philemon: ‘so that you will have a full understanding of every good thing we have in Christ’.  There is a healthy corporate life among God’s people that we should seek to experience in our own setting, a growth that blesses the whole body.

The letters of Pasul are full of profound theology, especially regarding the person and work of Christ.  On many occasions this grows out of specific situations in congregations, often among people Paul knows.  These are pastoral responses, one of the most personal being the letter to Philemon.  In his providence the Lord allows situations to arise in churches so that important issues come to the fore and can be addressed by the ‘God-breathed’ word (2 Timothy 3:16) given by the Lord through his apostle.  We consider Philemon 1-3 A pastor’s letter.

1. The senders

            (i) Paul, a prisoner of Christ Jesus (v1).  He is writing to a close friend and does not mention his apostolic status.  He is a prisoner, probably in Rome.  Note – ‘a prisoner of Jesus Christ’ – he is in these circumstances by the sovereign will of the Lord.  He writes to a brother in Colosse, and the letter is probably brought at the same time as Colossians.  The congregation was probably established by Epaphras, converted during Paul’s 3-year ministry in Ephesus.

            (ii) Timothy our brother.  Paul includes his much younger co-worker.  Timothy was from Lystra (Acts 16:1) and later joined Paul on missionary journeys.  He is with Paul during his imprisonment, a steadfast and reliable brother, and a spiritual son of Paul (1 Timothy 1:2).

2. The recipients

            (i) Philemon.  He is ‘our dear friend’ – there is real warmth in Paul’s words.  He tells Philemon ‘Your love has given me great joy and encouragement(v7).  Philemon is also a ‘fellow worker’, one who ‘refreshed the hearts of the saints’ (v7).  He is a valued and valuable servant.

            (ii) Apphia.  Designated ‘our sister’, she is probably Philemon’s wife.  God women played a very important role in the early church, even though not ordained to office.  Another example is Lydia (Acts 16:14f).  Valuable Christian service does not require ordination.

            (iii) Archippus.  Possibly the son of Philemon and Apphia, he is Paul’s ‘fellow soldier’.  He appears to be a loyal and dedicated Christian worker, a man ready to face hardships.  In Colossians 4:17 he is urged to ‘complete the work you have received in the Lord’.

            (iv) the church that meets in your home.  Without church buildings in the early centuries, the church met in homes.  Philemon was probably well off, able to afford a large enough home to serve as a meeting place.  The letter will be read in the congregation.

3. The greetings

Paul uses what became the normal form of Christian greeting.  ‘Grace to you’ – a daily supply that lies behind every element of salvation and service.  Also ‘peace’ – in Christ we have ‘peace with God’ (Romans 5:1), and so we desire to enjoy a sense of that peace in daily living, freed from the burdens and fears of the world.  These blessings come ‘from God our Father and the Lord Jesus Christ’, applied by the Holy Spirit.  We look always to the God who ‘is able to make all grace abound to you’ (2 Corinthians 9:8).