This is one of four “pastoral” epistles (1 & 2 Timothy, Titus, and Philemon) written by the Apostle Paul. These epistles are called “pastoral” because they are addressed to individuals rather than to assemblies—each having a shepherding and counseling character. This epistle, however, is unique among the pastoral epistles in that it is concerned with a purely private matter between two individuals. Thus, it has a distinct character of its own, demonstrating Christian grace and love in action in a real-life circumstance. The epistle contains no statement of doctrine; nor does it have any general exhortations to Christian living; but furnishes us with an inspiring example of Christian grace and courtesy.
It was written at the time when Paul wrote the Colossian epistle, and was carried with that epistle to Colossae by Tychicus and Onesimus (Col. 4:7-9).
The Occasion of the Epistle
From the contents of the epistle it is not difficult to piece together the circumstances that led to Paul’s writing the letter. Philemon was a wealthy householder in Colossae who had been greatly helped by Paul—perhaps being converted through him (vs. 19). Through the course of time, Philemon’s slave (Onesimus) ran away, having apparently robbed him (vs. 18). By the providence of God, the fugitive slave had drifted to Rome where he met Paul and was genuinely converted (vs. 10). Onesimus’s life was completely transformed by the power of God’s grace and he became serviceable to the apostle in his confinement. However, the matter of Philemon being wronged was still outstanding, and thus, Paul and Onesimus felt that it would only be right to set the matter straight with him before any other considerations could be entertained. Since Paul was writing his epistle to Colossian assembly at that time, and Philemon lived in that very city (in fact the assembly met in his house – vs. 2), it was the perfect time to send along this pastoral letter and hopefully have this matter cleared up in a godly way.
A Testament to the Power of God in the Gospel
The epistle serves as a testament to the fact that God can save people from their sins and transform their lives. This was what Paul was referred to when he said: “I am not ashamed of the gospel of Christ: for it is the power of God unto salvation” (Rom. 1:16). We need go no further than this story of Onesimus to see this. He is a shining example of a real conversion. He was once an unprofitable runaway slave, but since believing the gospel and passing from death unto life, there was a complete transformation in his life. He was once a sinner, but in heeding God’s call, he became a saint—and his life showed it. Nothing can account for this radical change for the good other than the sovereign mercy, love and grace of God working in him (Eph. 2:4-9). The Thessalonian saints were also an example of this power. When they believed the gospel, it produced such a thorough change in them that Paul said: “Ye turned to God from idols to serve the living and true God; and to wait for His Son from heaven” (1 Thess. 1:9-10).
The Practical Value of the Epistle
Since human slavery has been banned in all countries on earth today, we might be inclined to think that this epistle has no real relevance to us. We might even wonder why it is included in the canon of Scripture. However, the same basic elements involved in the problem that Paul was addressing still arise amongst God’s people today. The counsel and wisdom which he applied to that situation can be taken and applied to the situations that we might face. The circumstances will be different, but the principles involved are virtually the same.
Due to the saints still having the flesh, problems can and do arise in our personal relationships. People will be wronged, and offences will be taken, and ruptures in the fellowship of saints will result. As was the case here, in most inter-personal problems there will be an offender, and there will be an offended party; and oftentimes, there will be someone who will act as a peacemaker to try to help the two parties resolve the issue in a way that would honour the Lord. In this situation, Onesimus was the offender, and Philemon and his wife (Apphia) were the offended party, and Paul acted as the peacemaker. We learn from this incident that the offender needs to confess his wrong (Luke 17:4), and those whom he has offended need to genuinely forgive him from their hearts (Matt. 18:35). And the peacemaker can encourage them to do it genuinely. Thus, we are instructed in this short epistle as to how Christian love and grace solves social problems that arise among the saints for the glory of the Lord and for the good of all involved.
J. N. Darby commented: “The epistle is suited to produce those feelings in the reader more than to be the object of explanation” (Synopsis of the Books of the Bible, Loizeaux edition, vol. 5, p. 258). Thus, in meditating on the way Paul undertook to solve the problem that they were facing, the Spirit of God begets in us that same spirit of love and grace that would find its outlet in our brethren. Hence, this epistle is very applicable to us today.
The first practical lesson that we learn from this situation is that matters of personal offence among brethren should be taken care of as soon as possible. If ruptures in the fellowship are left unresolved, they can fester and grow, and others can be defiled by getting embroiled in the situation (Heb. 12:15). The enemy of our souls (Satan) can, and will, use it to destroy an assembly.
The Salient Point of the Epistle—the Exercise of Personal Forgiveness
Even though the words “pardon” and “forgive” are not found in the epistle, they are implied. Personal forgiveness is clearly the subject before the Apostle. It is exceedingly elementary to Christian living, but not unimportant; if it is not practiced, the health and welfare of the assembly is threatened. This is such an important subject with God that He has devoted an entire epistle to it!
Personal, or brotherly forgiveness, is based on God’s eternal forgiveness. Paul said: “Be ye kind one to another, tender-hearted, forgiving one another, even as God for Christ’s sake hath forgiven you” (Eph. 4:32). When we think of how much we have been forgiven, and what it cost God to forgive us, we should have no problem forgiving others. Where would we be without it! To be unwilling to forgive someone is unthinkable. As mentioned, forgiving one another is one of the most basic elements of Christian living. It is, in fact, one of the characteristics of the new man (Col. 3:13). A Christian who lacks this grace gives evidence that he or she has not matured spiritually. When Peter asked the Lord how many times we should forgive our brother, He replied: “Until seventy times seven” (Matt. 18:21). This means that our forgiveness should be endless.
Three Negative Consequences That Result From Unforgiveness
Carrying an unforgiving spirit can result in some horrific consequences in our lives that no sober person wants:
Firstly, we hurt ourselves. By dwelling on the wrong and refusing to forgive someone we become imprisoned in the past. Such occupation only keeps the pain alive and makes us miserable. By mulling over it we keep the sore open and don’t allow it to heal. This feeds anger, resentment, and bitterness toward the person who has offended us. The Lord warned of this in a parable in Matthew 18:23-35. He spoke of a man who was forgiven much by his creditor, but when he was released of his debt, he would not forgive his fellow-servant who owed him a paltry amount. When his lord heard of it, he was “angry” and “delivered him to the tormentors, till he should pay all that was due unto him.” This does not mean that the person with an unforgiving spirit loses his salvation and is sent into a lost eternity, but that he is delivered over to his bitter spirit and it torments him continually. Whenever he sees or thinks of the person who has offended him, his stomach gets in a knot and his bitterness and resentment torment him. This will continue until he finally opens his hand and forgives his brother from his heart. Thus, by holding an unforgiving spirit toward someone, we hurt ourselves (Prov. 8:36). George Washington Carver knew this and said: “I will never let another man ruin my life by making me hate him.”
Secondly, we open the door for Satan to work in our lives. We are warned not to give Satan an opportunity (Eph. 4:27), for he will surely pounce on any believer that he can and lead him astray (1 Peter 5:8)—but that is exactly what an unforgiving spirit does. Paul said to the Corinthians: “To whom ye forgive anything, I forgive also: for if I forgave anything, to whom I forgave it for your sakes forgave I it in the person of Christ; lest Satan should get an advantage of us: for we are not ignorant of his devices” (2 Cor. 2:10-11). He knew that the saints at Corinth needed to forgive the offending man (1 Cor. 5) together corporately, because if some of them forgave him and others didn’t, Satan would take advantage of the situation and wreak havoc in the assembly, creating disunity. Paul said that he would follow suit with them and forgive the man when they forgave him. Even though this was a corporate matter, it’s the same in our personal lives—failing to forgive in sincerity and in truth will give Satan an opportunity to destroy our Christian lives.
Thirdly, we bring the governmental judgment of God upon ourselves. The Lord said, “When ye stand praying, forgive, if ye have ought against any: that your Father also which is in heaven may forgive you your trespasses. But if ye do not forgive, neither will your Father which is in heaven forgive your trespasses” (Mark 11:25-26). God does not want an unforgiving spirit in His children and will undertake to expunge it through the wisdom of His disciplinary ways. We can be assured that all that He does in our lives in this regard is always done in love and for our good (Heb. 12:5-11). He may allow us to get into a position where we need His governmental forgiveness because we have erred in some way (James 3:2), and He will, for a time, not grant it to us. Thus, we are made to feel that same spirit that we have against others and will be taught by His discipline the wrong in what we are doing toward others. Not judging ourselves in this regard is a serious thing; it can hinder our fellowship with God. We may begin to question the wisdom of His ways with us, and this could result in a breakdown in our faith and confidence in God (Luke 22:32).
Human Slavery and Christianity
The setting and context in which the epistle was written is that of human slavery. This social injustice has always been contrary to God’s thoughts, but Paul does not address that here because Christianity is not a force to improve the world. Christianity does not reform the world; it calls people (believers) out of it by the gospel and announces God’s soon-coming judgment on it. Christianity, as found in the New Testament epistles, makes no attempt to correct the social evils of the world. We are “in the world” (John 17:11), but we are not “of the world” (John 17:14, 16). As “strangers and pilgrims,” we are only passing through this scene on our way to heaven wherein is our citizenship (1 Peter 2:11; Phil. 3:20). As such, we let the men of the world strive among themselves in their causes, and we have nothing to say to it (Isa. 45:9). If we were of the world, then we would involve ourselves in its affairs (John 18:36).
Some might ask, “If slavery is wrong, why didn’t Paul cry out against it? Why would he ever return a slave to his master who had escaped from that terrible bondage?” As stated, the answer is that Christians are not called to set the world right. Our business is to present Christ to the world in our walk and ways, and to preach Christ to every human creature that we can so they might be saved (Col. 1:23). If Christianity were a cause to change the world, this would surely be the place for Paul to speak of it. But he has nothing to say to Philemon concerning slavery. He gives no command to have Onesimus freed from his station in life. In fact, Paul’s teaching on this subject is: “Let every man abide in the same calling wherein he was called. Art thou called being a servant [bondman]? Care not for it: but if thou mayest be made free, use it rather” (1 Cor. 7:20-21). This does not mean that he approved of slavery, but that such things are not the focus of the gospel which he was sent to preach.
The Salutation
(Vss. 1-3)
Paul begins by calling himself “a prisoner of Christ Jesus.” He does not see himself as a prisoner of Nero, the Roman emperor, but as a prisoner of the Lord (Eph. 3:1; 4:1). In stating this, he was submitting to what the Lord had allowed to happen to him in being taken into captivity. He recognized that the Lord had made him such by His divine providence and he was glad to be His prisoner if it was the will of God. The Church has been the beneficiary of it, for it was during his captivity that he was inspired to write the so-called “prison epistles” (Ephesians, Philippians, Colossians) wherein are disclosed the truth of the Mystery of Christ and the Church.
He includes “Timothy” in the salutation because, though addressed to an individual, the letter also has the assembly in view, and when that is so, everything is to be done in the mouth or two of three witnesses (2 Cor. 13:1). Timothy is not said to be a captive as Paul and Epaphras were (vs. 23), but he was there with Paul ministering to him, and his name is thus included.
The letter is addressed to “Philemon,” who was a “fellow-labourer” in the gospel, and his wife “Apphia.” “Archippus” is mentioned also and seems to have been part of Philemon’s household; hence, some expositors suggest that he was their son. But we have no way of being certain of this; Scripture does not say that he was. All we know of him is that he had a gift for ministering the Word, which Paul encouraged him to pursue with diligence (Col. 4:17).
(Vs. 3)
“Grace to you, and peace, from God our Father and the Lord Jesus Christ.” As a rule, when writing to assemblies, the Apostle greets them with “grace” and “peace,” but when he writes to individuals, he adds a third thing—“mercy.” This is because when a person does not avail himself of the supply of grace and peace that God grants to His children, and he fails in the path of faith, there is mercy for him, and thus he can be restored. However, when it comes to corporate responsibility where the public testimony of the assembly is in view, if it fails, which the Church has done, there is no mercy. Thus, there is no mention in Scripture of the public testimony of the Church being restored once it has failed; it will be set aside in judgment when the true believers are called away to heaven at the Lord’s coming (Rom. 11:17-24; Rev. 3:16). Since mercy is not included here in verse 3, as it usually is when individuals are addressed, we understand that the assembly is also in view in this letter, for it should have an interest in how inter-personal problems in its midst are resolved. J. N. Darby said: “The Apostle, in sending Onesimus back, addresses the whole assembly. This is the reason that we have here “grace” and “peace,” without the addition of “mercy,” as when individuals only are addressed by the apostles” (Synopsis of the Books of the Bible, Loizeaux edition, vol. 5, p. 260).
Philemon would need this supply of “grace” and “peace” to receive Onesimus properly and to speak to him in a right spirit so that the whole thing would be handled honorably. Paul mentions these things even before he explained to Philemon the purpose of his writing.
His Thanksgiving and Prayer
(Vss. 4-7)
Paul thanked God for Philemon and prayed for him regularly (vs. 4). He wanted him to know that he greatly appreciated the “love and faith” which he had “toward the Lord Jesus, and toward all the saints” (vs. 5). This had resulted in Philemon’s “participation in the faith.” That is, being a man of means, he helped in the spread of the truth by monetarily supporting the servants of the Lord. In this way, he was one of the “participators” in the work of the Lord (Phil. 1:7). With love and faith being “operative” in Philemon’s life, as Paul notes, he had been led to the performance of “every good thing” in those practical matters (vs. 6). With this in mind, Paul adds: “For we have great thankfulness and encouragement through thy love, because the bowels of the saints are refreshed by thee, brother” (vs. 7). This shows that Philemon’s love and faith had not only been directed toward those in the Lord’s work, but he didn’t neglect helping the saints who had needs as well. We learn from this that he was a very practical man, and his benevolence had found a worthy outlet among the Lord’s people.
We see great wisdom in Paul’s introductory preamble here. He notes and commends Philemon’s kindness before proceeding with his request, which follows in verses 8-21. His tactful reasoning is that since Philemon was in the habit of showing kindness to the saints, that he surely would be glad to show one more deed of Christian love—of which Paul was about make a request.
His Request
(Vss. 8-9)
It is only after a thoughtful, tender, and extended introduction that Paul proceeds with the purpose of his writing. Even in this, he delays his request to remind Philemon that he was not asserting his apostolic authority and commanding him in this matter. He would rather entreat him for love’s sake as the aged servant and prisoner of the Lord. He could well have commanded Philemon as an apostle, but he would far rather see the thing which he was about to request accomplished by Christian grace and love. Thus, he says: “Wherefore, though I might be much bold in Christ to enjoin thee that which is convenient, yet for love’s sake I rather beseech thee, being such an one as Paul the aged, and now also a prisoner of Jesus Christ.” He counted on brotherly love working in Philemon’s heart in responding to his request, for love is “a more excellent way” to handle issues and problems among the saints (1 Cor. 12:31). Being an “aged” servant was calculated to inspire Philemon’s respect, and being a “prisoner” of the Lord would inspire his sympathy.
(Vss. 10-12)
At last, Paul comes to his point and makes his request for which the letter was composed. He entreats Philemon on behalf of Onesimus who had been brightly saved through Paul. He says: “I beseech thee for my son Onesimus, whom I have begotten in my bonds: which in time past was to thee unprofitable [unserviceable], but now profitable [serviceable] to thee and to me: whom I have sent again: thou therefore receive him, that is, mine own bowels.” By calling Onesimus “my son,” Paul indicated affectionately that Onesimus was now one of his converts. He speaks of Timothy and Titus in the same way (1 Tim. 1:2; 2 Tim. 2:1; Titus 1:4). Peter speaks of Mark similarly (1 Peter 5:13).
Accompanying Onesimus’ faith in Christ was a complete transformation of his character. He was once “unprofitable,” but now he was “profitable” in the service of the Lord. This transformation was a clear proof that he truly had been saved. On the grounds that there had been a real conversion in this man, Paul makes a threefold request to Philemon to “receive him” (vss. 12, 15, 17). He gently presses upon Philemon that since the Lord had forgiven him and had received Onesimus, he should do the same. Paul does not ask for his freedom, but for his pardon. By adding the words, “That is, my bowels,” he expressed his deep affection for this new convert.
(Vss. 13-14)
Paul goes on to explain why he was sending Onesimus back to Philemon: “Whom I would have retained with me, that in thy stead he might have ministered unto me in the bonds of the gospel: but without thy mind would I do nothing; that thy benefit should not be as it were of necessity, but willingly.” Onesimus had become profitable to Paul in his labours in the gospel, but Paul knew that Onesimus belonged to Philemon, and to keep him there in Rome would have been overstepping Philemon’s rights. He, therefore, felt that this matter of personal trespass should be settled before anything else was considered. Onesimus must have been agreeable to this because he was willing to go back to Colossae and face his master. This was a considerable distance away on a different continent! His willingness to go back and make things right with Philemon was another sign that he was truly a repentant man. Thus, Paul would do nothing without Philemon’s consent in this matter. The courtesy and wisdom that he uses in addressing Philemon is instructive; it furnishes us with a pattern of Christian grace when handling inter-personal matters among the saints.
Paul didn’t go so far as to ask for Onesimus to be set at liberty so that he could return to his side in service; he left that choice entirely to Philemon. He did not to put pressure on him in any way. If Philemon was minded to send Onesimus back to Paul, he wanted that “benefit” to come from him, and not be something done “of necessity” because he had been commanded to do so by the apostle.
(Vss. 15-16)
Paul adds: “For perhaps he therefore departed for a season, that thou shouldest receive him forever; not now as a servant [bondman], but above a servant [bondman], a brother beloved, specially to me, but how much more to thee, both in the flesh, and in the Lord?” By suggesting that Onesimus had perhaps “departed for a season,” he intimated that the whole thing had been ordered in the providential ways of God, and thus, it was all a part of God’s plan (Prov. 16:33; Jer. 10:23) The underlying principle here is that even in the faults and failures of men, God can bring good out of evil. He can use those faults and failures to accomplish His purpose in the blessing of men (Psa. 76:10).
He, therefore, pleads for Onesimus’ reception on the grounds of brotherly forgiveness since he was now “a brother beloved.” The brief loss of his slave was being repaid by the permanent gain of a brother! Philemon would benefit from this work of grace in Onesimus in two ways: firstly, “in the flesh” by having his servant back, and secondly, “in the Lord” by having a fellow brother in the Lord.
The Liabilities Assumed by Paul
(Vss. 17-19)
Paul then makes a third plea to Philemon to receive Onesimus. “If thou count me therefore a partner, receive him as myself. If he hath wronged thee, or oweth thee ought, put that on mine account; I Paul have written it with mine own hand, I will repay it: albeit I do not say to thee how thou owest unto me even thine own self besides.” To be regarded as a friend or comrade is a good thing, but to be regarded as a “partner,” as Paul believed that he was to Philemon, is a higher thing yet. It is as such that he pleads for Onesimus’ reception. He doesn’t just ask for him to be received merely, but to be received as Philemon would receive the Apostle himself! This was a bold request indeed. What must have Philemon thought?
If there had been any misgivings smoldering in his heart, Paul hastened to snuff them out by promising to assume all outstanding liabilities that might have incurred. He says, “If he hath wronged thee, or oweth thee ought, put that on mine account.” He does not outrightly call the offence theft, but if there was something outstanding on Onesimus’ part, he promised in his own handwriting to “repay” it. What a spirit of Christian grace! And what an example for peacemakers! We may want to heal a personal rupture that has developed among the saints, and this is a good desire, but are we willing to cover the costs that may have incurred?
Thus, we see a progression in Paul’s threefold request to “receive” Onesimus. In verse 12, he asked Philemon to receive him as a repentant slave who had been saved. Then, in verse 15, he asks for him to be received as a beloved brother. But now in verse 17, he aims higher yet, and asks for him to be received as the Apostle himself!
As a further motivation, Paul adds, “Albeit I do not say to thee how thou owest unto me even thine own self besides.” That is, whatever Paul might have asked of Philemon, in reality, Philemon was a debtor to Paul—he owed himself to him. Most expositors say that this is a reference to the fact that Philemon had been saved through Paul, and thus, he had received something that money could never repay.
His Confidence in Philemon
(Vss. 20-23)
Paul closes his request by stating his absolute confidence that he would hear a favourable response from Philemon. He says, “Yea brother, let me have joy of thee in the Lord: refresh my bowels in the Lord. Having confidence in thy obedience I wrote unto thee, knowing that thou wilt also do more than I say.” He uses the word “obedience” here, but not as obedience to an apostolic command, but rather to Philemon’s call to Christian duty. Perusing the letter, we can see how irresistible this all would have been to Philemon—a man characterized by love and faith (vs. 5). If he had been disposed to harshness, it must have melted away in his heart. The effect of Paul’s gracious and courteous appeal must have been overwhelming.
Paul caps his humble request with an additional small request to have Philemon “prepare” him a lodging, for he expected to be set free and intended to come to Colossae where he apparently had never visited before (Col. 2:1). He tells Philemon that he was counting on his “prayers” that it might be so (vs. 22).
Closing Salutations
(Vss. 23-24)
The letter closes with brief salutations being sent from some of Paul’s “fellow-labourers”—one of which was also a captive with Paul (Epaphras).
(Vs. 25)
His last word to Philemon was: “The grace of our Lord Jesus Christ be with your spirit. Amen.” This was an important parting remark, for Philemon needed to have a right spirit in dealing with the whole matter of which Paul made request of him.
The Elements of the Gospel of God’s Grace are Illustrated in the Story of Onesimus
F. B. Hole said, “We must not leave this epistle without noticing the striking way in which the whole story illustrates what mediatorship means and involves, illustrating really the statement, ‘There is one God, and one Mediator between God and men, the man Christ Jesus’ (1 Tim. 2:5). God is the one offended by sin; man, the offender; the Man Christ Jesus the Mediator.
“We can see ourselves depicted in Onesimus and his sad history. We too were ‘unprofitable.’ We ‘wronged’ God and consequently, were His debtors, owing what we could not pay. We too ‘departed’ from Him, since we feared Him and desired to be as far as possible removed from His presence. Our alienation was the fruit of our sin.
“Paul’s mediation between Philemon and Onesimus illustrates, though only faintly, what Christ has done. Can we not almost hear the blessed Saviour so speaking when upon the cross He charged Himself with our iniquities and took up the judgment we deserved? Shall we not bless Him forever in that regard to all that was due to us on account of our sins, He said to God, ‘Put that to Mine account.’
“There is this difference however, that whereas Paul had to write, ‘I will repay it,’ but our risen Saviour does not use the future tense. His word to us in the gospel as the fruit of His death and resurrection is ‘I have repaid it.’ He has been delivered for our offences and has been raised again for our justification. Hence, it is that, justified by faith, we have peace with God. In this point, therefore, the illustration falls far short of the reality illustrated.
“Our illustration also fails in this, that God needs no such persuasion to the full exercise of grace as was needed in the case of Philemon. He is Himself the Source of grace. He does, however, need a righteous groundwork whereon to display His grace even as Paul provided Philemon with a righteous reason for grace in assuming all the liabilities of Onesimus. Mediatorship involves the acceptance of such liabilities if it is to be fully and effectively exercised, for only then can grace reign through righteousness” (Epistles, vol. 2, pp. 194-195).
Conclusions
Did the letter accomplish its purpose? Did Philemon respond favourably to Paul’s request and pardon the returning slave? Scripture gives no answer. However, it is difficult to imagine that a request made with such delicate and tender love and tactful grace, would have been refused by Philemon. Love never fails (1 Cor. 13:8). Eternity will tell us the rest of the story.