Questions about Philemon

Onesimus their slave had run away, and, having been converted under the ministry of Paul, he was sent back by the latter to his master. Paul does not ask for the freedom of Onesimus, but that he may now be received in grace as a brother, indeed, be received as the apostle's 'own bowels.' Paul does not assert apostolic authority, but entreats as the 'prisoner ' and 'the aged.' Led by the Holy Spirit, the epistle is a gracious appeal, and difficulties are met in it in a matter requiring much delicacy. If the slave had robbed Philemon, Paul would repay it; but he reminds Philemon of how much he owed him, even his 'own self besides.'

It is beautiful to see the mixture of affection for Onesimus — which shows itself in an anxiety that makes him plead every motive which could act on the heart of Philemon — with the christian feeling that inspired him with full confidence in the kindly affections of this faithful and excellent brother. The return of his fugitive slave was indeed likely to stir up something in his natural heart; the apostle interposes his letter on behalf of his dear child in the faith, born in the time of his captivity. God had interposed the work of His grace, which ought to act on the heart of Philemon, producing altogether new relationships with Onesimus. The apostle beseeches him to receive his former slave as a brother, but it is evident (v. 12), although Paul wished it to be the spontaneous act of the master whom Onesimus had wronged, that the apostle expected the affranchisement of the latter. Be that as it may, he takes everything upon himself for his dear son. According to grace Onesimus was more profitable to Philemon, as well as to Paul, than formerly, when the flesh had made him an unfaithful and valueless servant; and this he should rejoice in (v. 11). Paul alludes to the name of "Onesimus," which means "profitable." Finally, he reminds Philemon that he was indebted to him for his own salvation — for his life as a Christian.

There is a beautiful supplement, by no means unconnected in purpose with the direct appeal now concluded, which we do well to ponder. "Having confidence of thine obedience I write to thee, knowing that thou wilt do even beyond what I say. But withal prepare me also a lodging; for I hope that through your prayers I shall be granted to you" (Philemon vv. 21-22). Comparing this with Col. 4:9 where Onesimus is introduced to the Colossian brethren in the most formal manner as "the faithful and beloved brother who is [one] of you," I think he is not mistaken who infers that the apostle looked for more in the transformed bondman than a simple saint; and that he was therefore the more urgent for a new triumph of grace in Philemon, not only in taking back to his heart the wrong-doer, but in setting him free.

Onesimus was his own child in the faith, his own bowels. This was equally true of Titus, etc; but of Onesimus it could be added, "whom I have begotten in my bonds." In time past he was unprofitable to Philemon, but now profitable to him and to Paul in every way. The apostle desired greatly to retain him, that on his master's part he might minister to him in the bonds of the gospel; but he would not ignore Philemon's rights. Let none suppose that this affords any sanction to slavery. It does not touch the question. The Spirit does not, in this Epistle, pronounce at all as to the right or wrong of the matter. The day has not come to set the world right. When glory bursts and the Lord Jesus reigns, God's order will be carried out through the universe; but until that day, these things are left where they are, divine instruction being given to the saints in view of them. Paul would have Onesimus received in a manner worthy of God, not now as a mere slave, but as a brother in the Lord, one who was calculated to be a help to Philemon now, in contrast with his behaviour in the past, and who had shown, it would appear, an aptitude in the Lord's service as well. Being Paul's child through grace, he must be received as himself; and if he owed his master ought, Paul would repay. Mighty fruit of divine grace and love! Where had Paul learnt this, if not from Him Who in deepest grace undertook His people's cause, and paid their mighty dues? "I will repay" was His language, as it were, as He went to the cross for us. The cold selfish heart of man can never produce such sentiments: these are plants of heavenly growth.

Among the first Christians there were many slaves. This is evident from various passages in the NT (1 Cor. 7:21-24; 12:13; Gal. 3:28; Eph. 6:5-8; Col. 3:22-25: 1 Tim. 6:1-2; Titus 2:9-10). Although slavery was a consequence of man's sin and therefore not according to the will of God, slaves did not receive outward liberty from their often hard fate when they believed in the Saviour Jesus Christ. They were however encouraged to be faithful witnesses for God and His grace through their new life in Christ; and even more so if their masters were not Christians. God does not want to change the world by revolution but by leading people from darkness into His wonderful light. This is why Paul does not question Philemon's authority over Onesimus, his slave. But Paul appeals to Philemon's heart in verses 15 to 21 and this may have led to Onesimus' liberation (compare 1 Cor. 7:20-24).

Slave of Philemon, converted when with Paul, and sent back to his master not simply as a servant, but as 'a brother beloved.' Col. 4:9; Philemon 10. Christianity did not come in to set the world right thus: Onesimus was sent back to his master, and slaves are elsewhere exhorted to be faithful to their masters; but slavery is doubtless one of the fruits of man's sin.

The brief Epistle to Philemon furnishes us with a lovely picture of the way in which the grace of Christ operates in the relationships and circumstances of every day life. The apostle pleads with his brother in the Lord for Onesimus, who, being the property of Philemon, had absconded (perhaps robbing him first), but who had been brought to Christ through contact with himself, while a prisoner in Rome. By Roman law the master had ample authority to punish him severely for such conduct. His behaviour, too, was aggravated by the fact that he served an excellent master, not a tyrannical man of the world. Paul pleads for him, that in Philemon's heart divine grace and love might triumph over any feelings of annoyance and anger.

To both sides, no study could be more wholesome than that of the brief epistle in which we find the apostle Paul sending back to his former condition a runaway slave, now Christian, to his former master, Christian also. "Receive him as myself," he says to the latter; "no longer as a servant, but above a servant, a brother beloved." Such was the relationship of Onesimus to his former master; and such words, in those old days of deeper reality, meant what they said.

Then, also, as to Onesimus, was he to claim the place which grace had put him in, and insist on "equal rights" with his master? Was he to use his Christianity to escape from his slavery, and that because his master was a Christian? No; on either side, no! Grace was that under the supremacy of which both master and slave were now alike — the slave to the master a "brother beloved," but himself subject to a grace which, if it had given him the new relationship, taught him to value it too highly to prostitute it to the claim of worldly advantage.

Of two things it would seem Onesimus was guilty. He had run away from his master, and he had defrauded him likewise. With what delicacy, as it has been observed, does the apostle treat of all this? If he refers to the running away, he calls it departing. (v. 15.) Writing of his fraudulent conduct Paul offers to repay what is owing; but not a word does he drop that could minister to any feeling of resentment in the heart of Philemon. At the same time he fully maintains the rights of the master, by which opportunity would be afforded the latter to show the grace that was in his heart. Paul might have been bold in Christ to command what was fitting. He would rather for love's sake take the place of intercession with his child in the faith for another child in the faith, in whom they each must have had a marked interest. Christ's servant Onesimus now was, though still Philemon's slave. On his behalf Paul pleaded, and in such a way that Philemon could not surely have remained obdurate. It was Paul the aged, and now also a prisoner of Christ Jesus, who addressed him. Could Philemon have turned a deaf ear to such an appeal? He doubtless did not add to the apostle's sorrows by refusing to receive and forgive the one formerly unprofitable, but now profitable to Paul and to himself. "Receive him," writes the apostle, "that is, mine own bowels." "If thou count me a partner, receive him as myself." (vv. 12, 17.)

But probably he had defrauded his master. Paul does not overlook this. He does not tell Philemon to make up his mind to the loss, whatever it was. On the contrary, he voluntarily becomes a surety for the payment of it, if it should be demanded. "If he has wronged thee, or owes ought, put that to my 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." Philemon knew well to what the apostle referred, and Paul evidently counted on a full response. "Yea, brother, let me have joy of thee in the Lord: refresh my bowels in Christ. Having confidence in thy obedience I write unto thee, knowing that thou wilt also do more than I say." (vv. 20, 21.) Paul had said, "Receive him as myself." Then Onesimus, as it were, dropping out of sight, it became a matter between Paul and Philemon. (vv. 18-21.) Paul had fully taken on himself to answer for any fraud on the part of Onesimus.

It is this kind of man, Paul said, that he had the utmost confidence in that he would receive the erring slave Onesimus (still a slave, but now a brother beloved). Paul could say, ‘I have sufficient confidence in you that your heart is large enough to receive this man back again and give him a proper place, first of all in the assembly, receive him as a beloved brother’, and oh, the wonderful grace of that dear servant of God, for he continued, ‘when you receive Onesimus, you receive me’. There is not any thought of man’s dignity attaching to the apostle, ‘When you receive Onesimus you receive me’. That is fellowship, and he went on to say, ‘Philemon, I know that you will do this, and you will receive him back also to his proper place as a slave without any thought of punishment because of what he has done, just forgive and forget it all’. That is one of the most wonderful things to find in any home, forgiveness. We are all marked by a spirit of unforgiveness naturally, there is always an unforgiving streak in us if we let it find expression, but, Paul says to Philemon, ‘Do not be marked by what is natural, be marked by what is spiritual and let forgiveness operate in your home and receive this person back home again.