The book of Philemon is a very intriguing book within the canon of Scripture. On the one hand, it seems to be a very easy book because it is only 25 verses, and its central elements are not very difficult to grasp. On the other hand, the book can pose some problems for us because it is so situation-specific. This letter to Philemon is perhaps the most personal of all of Paul’s letters, and that reality brings with it its own set of difficulties – particularly regarding context and application.
Essentially, this is a story about how the gospel of Jesus Christ affects relationships. As we have walked through Leviticus over the last 5 weeks, we have (hopefully) gained a greater understanding of the glorious person and work of Jesus Christ – of the gospel. For those of us who have trusted in Christ, we have seen that Jesus is amazingly glorious because He has made a way for us – as amazingly bad as we were – to be counted righteous and accepted by the holy God. In Christ, we have been “brought near” to God (Eph. 2:13), and set free from the power of sin (Rom. 6:1-11) and rescued from future death (1 Cor. 15:54-55). This is gloriously good news.
But we must also understand that professing faith in Jesus Christ does not just result in these glorious realities. Professing faith in Jesus is an act of submission to Him as Lord – it radically alters the way we live our lives. We are right to celebrate the fact that we are set free in our salvation (Gal. 5:1), but we should also understand that we have been set free to serve our Savior, Jesus Christ (Rom. 7:4). Our redemption should result in faithful lives of obedience.
The book of Philemon has as its central focus one aspect of this faithful obedience – the fact that our relationships should look a certain way if we have professed faith in Christ. As we will see, Paul – in this letter – demonstrates assumptions and instructs and expects based on the fact that the parties involved belong to Christ. The presence of Christ should have a discernible effect on our relationships.
Understanding this central message, we will first briefly lay out the story and then spend the bulk of our time examining some central themes that this letter clearly lays out for us.
It would be helpful, before looking at the central themes of the letter, to lay out the story – at least as much as we know if it. As Paul writes this letter, he is in prison – most likely in Rome near the end of his life. Paul makes reference to this fact often in this little letter (1,9-10,13,23).
While Paul has been imprisoned, Onesimus has come to see him. We know from this letter that Onesimus was a slave who belonged to Philemon (15-16). Interestingly, Paul mentions that Onesimus was a rather useless slave (11). The logic here seems to be that Onesimus fled from his master (Philemon) and ended up in Rome – wronging Philemon in the process (18).1
Amazingly, while Onesimus was in Rome he came to see Paul and was converted (10,15-16). Evidently, this resulted in a radical change in the very character of Onesimus – as the runaway who was previously a useless slave became an incredible aid and encouragement to the Apostle Paul in his imprisonment (12).
While Paul makes clear that he would have loved to keep Onesimus with him (13), he decided that Onesimus needed to return to Philemon so that, as Onesimus’s master, Philemon might decide what should be done with him. But Paul does not send him on his way with a mere pat on the back; he – most likely – sends Onesimus back to Philemon bearing this very letter. Paul not only sends Onesimus back but takes the opportunity to send this letter to Philemon appealing for his new brother in Christ (10).
Understanding the story, we are then prepared to look at the letter itself. We have already looked at select portions to peace the story together, but the letter itself has a very discernible flow. Paul begins, as usual, by stating the sender, the recipients and a salutation (1-3). He then proceeds to encourage Philemon by letting Philemon know that he is thankful in all of his prayers for him. Paul expresses his thankfulness for Philemon’s faith and love that have refreshed the hearts of the saints (4-7). Then, the body of the letter consists of Paul’s appeal to Philemon for Onesimus. Interestingly, Paul is not appealing for Onesimus to be set free – his goal is much larger than that. Paul is appealing for Philemon to express the appropriate Christian love that should characterize the relationship between all believers. He is asking Philemon to offer forgiveness and acceptance to this formerly useless runaway slave who has now become a believer (8-22). Paul closes the letter with his usual greetings and benediction (23-25).
Seeing the outline of the text helps us understand the letter in its historical context. Before we can draw any truths out of this letter, we must understand this context so we can understand how we are related to it. It is easy to dismiss some of the central points of this letter because we do not deal with the issue of slavery. But such a view of Philemon misses Paul’s point – his focus is not on the issue of slavery (or the morality of slavery) at all. Paul’s concern is what expectations and mandates are placed upon a relationship when Jesus Christ is the central connecting point in the relationship – whether it is a romantic relationship, a family relationship or a common friendship.
After we understand the story surrounding this letter and the outline of the letter itself, we are prepared to examine some of the central themes present in Philemon. We will look at three in particular.
This is probably the primary point that Paul is making in this letter to Philemon. It is obvious from Paul’s words that the situation is radically different – and the thing that has resulted in this difference is the presence of Jesus Christ. Paul says, “Formerly he [Onesimus] was useless to you, but now he is indeed useful to you and to me” (11). Here we see Paul making clear that Onesimus’s very character has been radically altered. And that fact has made this one who was useless now incredibly useful. This one who had been of no use in advancing the kingdom of God has now become an integral part of that kingdom. And the thing which brought about this change in Onesimus was his conversion to Jesus Christ.
Moreover, Paul makes clear how the relationship between Philemon and Onesimus is altered by this reality. He writes, “For this perhaps is why he was parted from you for a while, that you might have him back forever, no longer as a slave but more than a slave, as a beloved brother – especially to me, but how much more to you, both in the flesh and in the Lord” (15-16). Paul is making clear that Onesimus’s conversion should cause Philemon to rejoice! This one who was previously a useless slave has now become a brother. Moreover, he has become a brother forever! Paul’s point is that the fact that Onesimus has become a Christian should mean that Philemon will treat him in certain ways. Paul does not flesh all of these things out specifically, but no doubt he expects that Philemon will forgive Onesimus and that Philemon will rejoice with Onesimus and that Philemon will do everything in his power to help Onesimus succeed and persevere in the faith.
For those of us reading Philemon today, this is a vitally important point. We must realize and remember that when a person is converted, a radical change has taken place. That person is a new creation (2 Cor. 5:17) and we should treat them as such. In a very real sense, we should feel a heightened connetion to a person who becomes a believer. That person suddenly becomes more closely bound to us. It is this thought that drives Paul to tell the Corinthian Christians “If one member suffers, all suffer together; if one member is honored, all rejoice together” (1 Cor. 12:26). And we should not merely act sorrowful with those who are sorrowful and joyful with those who are joyful, but we should actually be sorrowful or joyful. How is this accomplished? It is accomplished by realizing just how closely connected you are to other believers. It is accomplished by realizing that a radical change takes place in the life of a person when they are converted. Suddenly, they are part of you and you are part of them, forever. We must understand that we are inextricably bound together with those who are Christians – in such a way that there rejoicing becomes ours and their mourning becomes ours and their suffering becomes ours and their glory becomes ours.
We as Christians must understand that the Gospel does not eradicate social relationships (Paul never addresses whether Onesimus should be set free). But it does transform them. The relationship between a husband and a wife is not eradicated when one comes to faith, but that relationship is transformed. The same holds for parents and their children as well as bosses and their employees. The gospel transforms – both people and relationships. And we as Christians should think diligently about how the presence of Christ should transform every one of our relationships. We should ask ourselves: how is this relationship affected by the presence of Jesus Christ?
This point is, in some ways, an extension of the first point. We have just seen that the fact that someone is in Christ radically transforms our relationship with that person – it means we have a certain level of connectedness with that person. More specifically, we see that we have a responsibility to love that person deeply and to demonstrate that love for them. First of all, we see Paul evidencing this toward Philemon by the mere fact that he prays for him – and seems to pray for him regularly. Paul says, “I thank my God always when I remember you in my prayers” (4). Paul lets Philemon know that he prays for him. He is very specific, so that he might also encourage Philemon. Paul is demonstrating the genuine affection that one believer should have for another: affection that leads to prayer and affection that leads to encouragement.
But we also see this demonstrated in Paul’s care for Onesimus. It would have been easy for Paul to send Onesimus back and make clear to him that he would have to make restitution for any wrongs that he had done. But, instead of doing that, Paul writes to Philemon, “If he has wronged you at all, or owes you anything, charge that to my account” (18). This is a striking move by Paul, and one that is not necessarily required of him. But why does he do it? He does it because of his love for Onesimus and his desire to help him. Paul is demonstrating an intense affection for this converted slave – affection that is not merely expressed in words but in actions.
As we think about this point for ourselves, I do not want us to get caught up in the specifics of paying off debts for converted slaves – though that could be the way the Lord has you apply this text. But the essence of what is demonstrated here is that Christians should possess a genuine love for one another, and that love should be demonstrated in tangible ways. We should think diligently and often about how we might demonstrate our love for our brothers and sisters in Christ. This is what drives Paul to tell the Romans to “Contribute to the needs of the saints” (Rom. 12:13a). It is also what drives him to tell the Galatians, “So then, as we have opportunity, let us do good to everyone, and especially to those who are of the household of faith” (Gal. 6:10). In those passages, Paul is teaching his readers the very truths that he is demonstrating in the book of Philemon.
Like Paul, we need to understand that the presence of Christ not only binds us more closely together with those who are Christians in some theoretical, ethereal sense but also in a more tangible, realistic sense. We are to love our brothers and sisters in Christ, and we are to love them tangibly. We should pray for one another. We should encourage one another. We should meet each other’s needs. It is our responsibility.
Once again, this point is – in a sense – connected to the first point that we made about the way Jesus Christ transforms both people and relationships. In essence, we see very clearly in Philemon that we as Christians should expect grace and obedience in the lives of fellow believers. We see Paul demonstrate this throughout the letter and then explicitly state it in his closing remarks. Paul tells Philemon very clearly, “Accordingly, though I am bold enough in Christ to command you to do what is required, yet for love’s sake I prefer to appeal to you” (8-9a). Paul goes on to say later, “I would have been glad to keep him [Onesimus] with me, in order that he might serve me on your behalf during my imprisonment for the gospel, but I preferred to do nothing without your consent in order that your goodness might not be by compulsion but of your own free will” (13-14). In both of these sections of the letter, we see Paul making clear that he could command Philemon to obey, but he has chosen to appeal to him instead. Paul is demonstrating his confidence in the fact that Philemon will obey. More specifically, Paul is demonstrating his faith in the Lord to move Philemon’s heart to obey. We see this very clearly because in his closing remarks, Paul says, “Confident of your obedience, I write to you, knowing that you will do even more than I say” (21). Paul is confident that Philemon will obey – confident in the grace that God has given his brother in Christ.
As we consider this point for ourselves, it may seem like a ridiculous point until we consider how often we find ourselves expecting the worst of people – particularly of our brothers and sisters. When we have to confront people, we often expect that they will react badly. Why? Do we not trust the grace of God in their lives? Do we not trust that the one who saved them will sanctify them? In general, as human beings – even redeemed human beings – we seem to be much more attuned to sin than to grace. And because of that, we seem to be much more expectant of sin than of grace. As Christians, we must have an appropriate level of confidence in the work of God in the lives of our fellow Christians. It is not a confidence that is ultimately placed in the person but in the God who has saved them. It is the confidence expressed by Paul when he writes, “And I am sure of this, that he who began a good work in you will bring it to completion at the day of Jesus Christ” (Phil. 1:6). Granted, Paul mentions that it will be brought to completion at the day Christ returns, but he makes clear in Philemon that he expects the work of God in others to be progressing until that day. Likewise, we should labor to see, point out and expect signs of grace in the lives of our fellow believers. We must demonstrate our confidence in God in this way.
As we have looked at this little letter written by Paul, we have seen that Jesus Christ radically affects us as individuals as well as our relationships with others. In reality, our whole existence as Christians is grounded in the objective work of Jesus Christ. The fellowship that we enjoy with God is grounded in that reality. And the fellowship and love that we have with one another is grounded in that. May we never forget that our fellowship has as its foundation the sacrificial death and resurrection of Jesus Christ. And may we never insult that work of Christ by denying its incredible power to transform us and our relationships in a tangible, concrete way. Our God is able. He has done is work and He is doing His work and He will bring His work to completion on the day of Jesus Christ. May we believe rightly and labor faithfully until that day. Amen.