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True conversion inevitably brings about great changes.  Chiefly it brings into existence a new relationship to God which will last for ever.  It also changes every relationship in life, introducing us to the new family of God’s people.  When the convert is a slave like Onesimus, there are many questions to be answered.  We consider Philemon 15-21 Brothers in the Lord.

1. Divine providence

Paul begins to focus on the case of Onesimus, one of the bearers of this letter and the one to the Colossians (Colossians 4:9).  Our knowledge of him comes entirely from this letter and is fragmented.  It seems he had absconded from Philemon’s household and, having met Pual in Rome, he came to faith as a result of Paul’s ministry (v10).  Paul interprets these events in the context of divine providence – he is in no doubt that this is the Lord’s doing in pursuit of his purpose.  Note ‘he was separated from you’ (v15) – though in one sense Onesimus separated himself when he ran away, God’s hand was moving events, working out his sovereign purpose.  Through the freely-made decisions of people, the Lord fulfils his sovereign plan precisely.  Nothing is really ‘accidental’.  Paul is fairly sure he can discern what the Lord is doing – ‘that you might have him back for good’ (v15).  The Bible teaches that the providence of God governs all things – Romans 8:28. That is a great comfort to us.  In particular, every conversion is a demonstration of providence.  Though we may not discern his goals, we can praise him.

2. Heartfelt appeal

Paul has laid the spiritual foundations for the request he will make of Philemon.  By grace Onesimus is ‘better than a slave…a dear brother’ (v16).  He could take Philemon’s place helping Paul (v13).  Here is a new relationship (v16).  How could Philemon refuse any request Paul now makes?  Paul puts on more ‘pressure’ – ‘if you consider me a partner’ (v17), a partner in gospel work.  Only now does he make the request: ‘welcome him as you would welcome me’ (v18) – the practical outworking of the bonds of love binding them all.  Paul continues putting his case in v18.  If Onesimus has stolen anything, Paul will make it good.  Then his master stroke: ‘not to mention that you owe me your very self’ (v19).  It seems that Philemon had been converted through Paul’s ministry.  Given the debt that he owes to Paul (under God), how could he refuse to receive and forgive Onesimus?  We see here a deep spiritual bond resulting in very practical loving action.

3. Spiritual refreshment

Paul regards the action he expects Philemon to take as a source of blessing.  ‘I do wish, brother, that I may have some benefit from you in the Lord’ (v20).  All involved will be blessed.  ‘Benefit’ is a pun on the name ‘Onesimus’.  Note ‘in the Lord’ – it is his grace that enables a response.  Paul exhorts Philemon ‘refresh my heart in Christ’ (v20) – such action would be characteristic of Philemon, who has ‘refreshed the hearts of the saints’ (v7).  Paul is confident of Philemon’s obedience – a hint of apostolic authority.  Above all he knows that a man like Philemon will give gospel-obedience.  Others should be able to expect the same of us.  Does ‘do even more’ suggest that Paul hopes or expects that Philemon will free Onesimus?  That is certainly possible, but by no means inevitable.

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.