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Please note that these are only notes, not transcripts, and as such are not identical to the recorded sermons. They also contain frequent abbreviations.

Introduction

1. Tucked away btw. Titus and Hebrews is the short but delightful epistle to Philemon.

   1. At first glance you might think it has relative importance – a short, personal, largely non doctrinal letter to an individual we know little about. Not Romans!

   2. But it is in the Bible for a reason: it is an inspired letter, from the pen of the Apostle Paul, breathed forth by the Holy Spirit.

   3. If we divide Paul’s letters into three categories: ones written while he was on the move, ones written during his 1^st imprisonment and ones written after his 1^st imprisonment it falls into the second category (with Colossians and Eph).

2. Philemon is controversial letter b/c of what it says or does not say about slavery.

   1. We saw this morning that neither OT or Roman slavery are exactly equivalent to the slavery best known to us: the slavery of the Old South.

   2. We also saw more importantly that the Gospel gives deliverance from spiritual slavery. Paul ignores the institution of slavery in this letter. He stops short of asking for Onesimus the slave to be freed. Let us begin our study of this short epistle …

“GREETING A BELOVED BROTHER”

I. A Beloved Brother

II. An Affectionate Greeting

III. A Moving Self-Designation

1. A BELOVED BROTHER

   1. The setting of the letter

      1. Philemon is mentioned only here in the Bible but he was almost certainly a prominent member of the church at Colosse.

         1. Colossians was written at the same time as the epistle to Philemon

            1. From Tychicus and Epaphras Paul had heard about the state of the church in Colosse (Col. 1:7-8; 4:7-8).

            2. Paul writes the epistle to the Colossians and sends it with Tychicus to be delivered to the congregation there and read at their next worship service.

            3. At the same time Paul sends Onesimus under the protection of Tychicus with a letter in his hand addressed to his master Philemon.

         2. Several references in the epistle to the Colossians lead us to this conclusion.

            1. In Colossians 4:17 the congregation of Colosse is reminded to exhort Archippus to be faithful to the ministry.

            2. He is almost certainly the same Archippus of Philemon v. 2.

            3. The same ones who greet the Colossians in chapter 4 greet Philemon (Mark, Aristarchus, Epaphras, Luke and Demas).

      2. Philemon, member of the congregation in Colosse, was wealthy, a master of slaves. This was not uncommon in the 1^st Century church: masters and slaves were together members of the church.

         1. One of Philemon’s slaves was called Onesimus (which means useful or profitable) but O. had not lived up to his name: he was not faithful servant.

            1. Paul says as much in v. 11: “which in time past was to thee unprofitable” but in Col. 4:9 Paul calls the same Onesimus, who is coming with Tychicus, “a faithful and beloved brother who is one of you.” Clearly, Onesimus was from Colosse and well known to the Colossians.

            2. This Onesimus had most likely been a bad worker, unreliable, lazy, disrespectful &rebellious. Such behavior was not uncommon among slaves, known for stealing from their masters. Perhaps O had stolen from Philemon.

            3. Finally, O had run away from Philemon (v. 15, “he departed for a season”).

         2. This useless, runaway slave, a fugitive from Roman justice, made his way to Rome, a considerable distance and dangerous journey.

            1. Perhaps he hoped to gain anonymity in Rome, to lie low for a while.

            2. But in the providence of God Onesimus came to Paul: this would not have been too difficult b/c Paul was free to receive visitors (Acts 28:30-31).

            3. The visit of Onesimus was the means of his conversion. Paul preached the Gospel to Onesimus and he believed and out of thankfulness he began to serve Paul and became a great help to the imprisoned apostle.

         3. But Paul found out who Onesimus was. True conversion means a confession of sin and amendment of life. Onesimus did not simply “accept Jesus” and live as he had done prior to his conversion.

            1. Onesimus confessed to Paul that he had run away from his Xian master, Ph., who was known to Paul. What must O.s do? How can O. make amends?

            2. And what must Paul do? Onesimus was a runaway slave. Paul could not have harbored a runaway slave. That was against Roman Law and Paul did not want to bring the church which he represented into disrepute.

            3. But Paul loved Onesimus as his own son. Just read the epistle. He will not abandon Onesimus to the cruelty of Roman law; nor will he sweep Onesimus’ sin under the rug. He sends Onesimus back to Philemon with the company of Tychicus, and with a letter which Onesimus must deliverer to his master.

      3. But the beauty of this short epistle is Paul’s approach to Philemon as a beloved brother. Paul is asking a lot of Philemon here.

         1. Paul could have adopted the heavy handed approach of a legalist with respect to both Philemon and Onesimus.

            1. Paul could have commanded Philemon with all the authority of a pope or a modern leader in some Charismatic churches (a Benny Hinn, say): “Listen up, Philemon, I am an apostle, I have the Spirit, I have the anointing of Christ, you better receive Onesimus or else!”

            2. Paul could have browbeaten Philemon into submission with threats of damnation as many church leaders and pastors have done and still do. They drive and threaten rather than lead the sheep.

            3. But Paul, without denying his apostolic authority, uses the appeal of love. You see, Paul was an apostle; he had the authority to command but Paul never used his authority to browbeat; he never threw his weight around. Instead Paul uses the Christian approach: the power of love which melts the Christian’s heart.

         2. Philemon will have to be a very strong willed man to resist the appeal of love, to refuse Paul’s earnest, heartfelt entreaty for Onesimus.

            1. Here appeal for mercy from the beloved apostle Paul for a man who has no legal protection, for Onesimus, a runaway slave, returned to face his master.

            2. What an opp. for Philemon to demonstrate to the Colossian church & to his unbelieving neighbors the transformative power of the grace of Jesus Christ.

            3. And what an impression it will make upon Onesimus. He has received mercy from God in Jesus Christ who has forgiven all his sins. How diligently and gladly will O serve Philemon when he sees forgiveness in action, when his master receives him as a brother. That’s Paul’s aim in this short epistle.

         3. Thus the theme of series on Philemon is “An Object Lesson in Forgiveness.”

            1. Paul does not write doctrinal treatise on forgiveness. No need! Instead, he urges Philemon (who knows gospel) to a practical outworking of the Gospel.

            2. Onesimus is now a saint – treat him as a brother; receive him as a penitent brother who dearly desires to make amends; do not pursue him with the full rigor of the law, but treat him with the tender compassion of Christ.

            3. In this one beautiful example we have all the elements of Christian forgiveness: an offence committed, repentance and sorrow over sin, confession of wrongdoing, compassion, intercession, substitution, satisfaction, restoration to favor, reconciliation and transformation of relationship.

   2. The recipients of this short letter are Philemon (he is main recipient; the second person singular pronoun [thou, thee, thy, etc] is used some 20 times), Apphia. Archippus & the church in Philemon’s house.

      1. Philemon’s name means “loving” or “affectionate” (female equiv. Philomena).

         1. Everything in this short epistle is designed to draw out that affection of Philemon’s heart to Onesimus.

            1. Philemon had every reason to be grieved – Onesimus had abandoned his place of duty and service; this meant financial loss to Philemon because someone else would have to be employed to do the work which O had left undone. Besides, a runaway slave was a blot on Philemon’s reputation: his standing in the community would be lower b/c of it; it would lead to questions, to gossip.

            2. And now that Onesimus was back, standing before Philemon clutching Paul’s letter, Philemon had the law on his side. O. was a criminal, and Philemon could punish, make an example of him, restore discipline to his household.

            3. And O. had shown himself to be undeserving of kindness: unprofitable.

         2. But Paul teaches Philemon a more excellent way than the way of harsh justice, when it is well within the law. It is the way of Christian love.

            1. Philemon, urges Paul, wearing his heart on his sleeve, receive Onesimus, not as a slave, even a wayward, unprofitable slave, but as a Christian brother.

            2. Bestow upon O. the same compassion you have bestowed on other Christians, on me, and that you would bestow on me if I stood before you. Bestow upon him the same compassion which Christ bestowed on you, Philemon.

            3. And do it, not out of duty, grudgingly, but gladly, willingly, out of Xian love. Be Philemon, be the dearly beloved one, be that to undeserving Onesimus.

      2. Because this important decision Philemon must make about Onesimus will affect more than just himself Paul includes others in the address and greeting.

         1. Imagine the scene. One day, there is a knock at the door of Philemon. A servant answers. It is Onesimus carrying in his hand a message asking to speak to the master of the house. The servant hurries to fetch Philemon and Onesimus and Philemon meet again. What must that meeting have been like?

            1. Paul did not send the letter first, wait for an answer, and then send Onesimus. Paul sent Onesimus with the letter. Tychicus accompanied Onesimus so that no harm would come to him on the way. He was returning a delinquent slave.

            2. O. handed the letter to Philemon, and Ph. read it. There O. stood, the former unprofitable servant, now a changed man, a child of God, a brother in Christ.

            3. How would Ph. respond to letter? How would he treat O? To gain for O. a favorable hearing Paul widens the letter to include other concerned parties.

         2. When Onesimus returns and is reinstated to the household of Philemon others will be affected by such a decision by the master of the house.

            1. Apphia (“bountiful”) was almost certainly Philemon’s wife. O’s absence will have affected her. With one less slave in the house the burden upon her will have been increased. When one member shirks resp. others suffer.

            2. Archippus is likely the son of Philemon and Apphia (“master of the horse”).

            3. And the household of Ph., a believing home, will be affected too. How Ph. treats O. will have a deep impression upon them: it will be talk of the town.

2. AN AFFECTIONATE GREETING

   1. The address of Paul to Philemon fits purpose of this letter. Everything in the epistle fits the purpose, serves to underline it & press it home with irresistible appeal.

      1. Philemon is affectionate by name, affectionate acc. to his Xian reputation and dearly beloved (“unto Philemon our dearly beloved”).

         1. This is the way God addresses His Church (“beloved in our Lord Jesus ...”)

            1. God eternally loved Philemon in the decree of election. Never conceive of election as cold abstract decree. Election is the choice of love.

            2. In eternal electing love for Ph. God sent X to die on the cross to atone for Ph’s sins; X loved Ph. when he was a sinner and enemy and gave Himself for him.

            3. And the HS of love was poured liberally out of heaven by the risen, ascended and exalted Lord Jesus Christ. [And now Philemon must know that not only is he beloved but so is Onesimus].

         2. Moreover, the love with which Philemon is loved is an active, fruitful love. Since Philemon is dearly beloved, Philemon dearly loves. And that love begins in the Xian church, extends to the members of the church and even spills over into the world.

            1. Paul understood that – he had hated Xians, but as the Apostle he loves all of God’s children. See that in every epistle how much Paul loved the churches. In this epistle you can see how deeply Paul loved Philemon and Onesimus.

            2. That’s the Christian calling – we who are loved of God are to love one another. That is how the world will know that we are Christians. behold how they love one another. That is how the unbelievers will know the love of the Christians: did you hear how Philemon showed love to Onesimus?

            3. And that is Paul’s point in addressing Philemon this way: b/c Philemon is beloved he not only has the calling to love Onesimus; he will love Onesimus. There is an attraction that Christians have for one another that is a miracle.

      2. Philemon is a fellow laborer.

         1. This term might mean an officebearer

            1. Philemon may be an elder or a deacon in the church of Colosse. Certainly, he is wealthy, can afford slaves and has room for the church to meet in his home.

            2. The term might simply mean that Philemon has been faithful helper of Paul in the past, helps him in the present & can be counted to help him in the future.

            3. That is another reason why Paul addresses this passionate epistle to Philemon.

         2. All Xians, no matter how lowly, are fellow laborers in the kingdom of heaven.

            1. As fellow laborers we work together to glorify God: we do not work at cross purposes; we do not work as rivals for our own selfish ends. In the church together we support the preaching, the witness and reputation of the church and we give of our time, energy and money to promote the kingdom.

            2. Every member does this: not just the minister. Mothers do this as they bring up the infant members of the church; every member supports the church in prayer; there are hundreds of ways. What are we doing as fellow laborers? How are we building up and not tearing down?

            3. What we must not do is to try to work for our own reputation, to promote our name, but to aim in all things at the glory of God. Philemon’s forgiveness for Onesimus will glorify God in the community at Colosse.

         3. Paul also mentions Archippus as “our fellow soldier.”

            1. All Xians are soldiers, b/c all Xians fight in the same army, are enlisted under the same captain, use the same spiritual weapons and fight the same enemy.

            2. That is b/c we are members of the church militant: we do not fight against one another, we fight against sin, and we love one another.

            3. Archippus almost certainly a soldier in sense of minister (II Tim. 2:3-4).

   2. Upon Philemon, Apphia, Archippus & the church in Philemon’s house Paul pronounces the apostolic blessing in v. 3.

      1. The church in Philemon’s house appears to have been the church in Colosse, unless there were several congregations in that city.

         1. This means that the instituted church held worship services in Philemon’s home. In that home were gathered “the called out ones” of the city.

            1. This was not a “house church,” which is an informal group of Xians meeting without an ordained minister, without the sacraments supervised by officebearers or the exercise of church discipline.

            2. This was an instituted cong. which met in the house of Philemon. A church does not have to have its own building and often the church has met in houses.

            3. Philemon was clearly wealthy enough to accommodate the whole cong. at his home, and hospitable enough to be willing to open his house for that purpose.

         2. Paul greets the church in Philemon’s house b/c they are involved in the future of O. He will become a member of the church at Colosse.

            1. O. had been known to the congregation as the slave of Philemon. He likely had been present in their worship services. As a slave of a believing master he would have been required to attend but he had remained unbelieving.

            2. Now by the grace of God O. had returned converted with a personal recommendation of the Apostle Paul. The church would baptize him, admit him to the Lord’s table.

            3. And it would be well for Philemon to read and act upon this letter before the letter to the Colossians is read the next Lord’s Day (Col. 3:22-4:9).

      2. The blessing of verse 3 is not only for Philemon but the whole congregation (thus the pronoun is 2^nd person plural “you”).

         1. Some time ago we looked at what the blessing is and why it is part of the worship service.

            1. As the church gathers to worship, God in heaven speaks His blessing upon us which we actually receive by faith.

            2. This blessing is the powerful word of God’s favor pronouncing good upon us which comes from God our Father through the Mediator Jesus Christ by the operation of the HS through the human instrument of Paul the Apostle and today through the ordained minister.

            3. It is neither a meaningless ritual nor a superstitious magical incantation but God’s own powerful word bestowing good upon His children.

         2. That blessing is explicitly Trinitarian and although v. 3 only mentions the Father and Jesus the HS is implied (and explicitly named in II Cor. 13:14).

            1. This grace and peace are from the Triune God: the beautiful word of God’s favor which is ours only because of Christ’s work on the cross.

            2. That grace produces peace, a state of harmony and oneness between sinners and the Holy God who is our Father for Jesus’ sake.

            3. And here is the profound significance of this blessing for Philemon: because God has been gracious to Philemon he has the profound calling to be gracious to O. Philemon’s treatment of O. must not be based on merit or demerit. O. has forfeited all favor from Philemon. O. must be received in grace, the same grace with which Philemon has been rec’d. And because Philemon enjoys peace with God he must seek peace and reconciliation with penitent O. And so must we seek to be gracious and show peace to the other members of the church. Anything less is a denial of the apostolic blessing.

3. A MOVING SELF-DESIGNATION

   1. Every word of this short epistle is inspired by the Holy Spirit and aims at the one purpose, including how Paul introduces himself, as “Paul, a prisoner of Jesus Christ.” Sometimes what the Bible does not say is as important as what it does say.

      1. Paul uses various introductions in his epistles.

         1. Often, he calls himself the “servant [tr. slave] of Jesus Christ.

            1. Then Paul confesses that in every sense Christ is his Lord and Master and he stands ready at Christ’s disposal to do His bidding no matter what that costs.

            2. As the slave of Christ Paul belongs to Christ body & soul: Christ has supreme authority and He will obey all of Christ’s commandments.

            3. As Christ’s slave Paul has freedom: Christ redeemed Paul from the tyranny of Satan & freed him to serve the Lord, whose yoke is easy & burden is light.

         2. Often, Paul calls himself an apostle or even an apostle by the will of God.

            1. Apostle is one sent on an official assignment to be ambassador of King Jesus.

            2. The apostles had authority over all churches bringing infallible Word of God.

            3. Paul esp. called himself apostle when he wrote to churches in danger of despising the apostolic gospel because of false teachers who attacked his apostleship. For his own name and reputation he cared nothing. When the Gospel was threatened then Paul gave no quarter. Just read Gal. and II Cor.

      2. But Paul calls himself neither servant nor apostle, but prisoner.

         1. Philemon neither questioned Paul’s apostleship nor despised his authority.

            1. Philemon deeply loved Paul—of that there can be no doubt.

            2. Paul did not underline his apostleship in this epistle. That was not the HS’s purpose: Paul never used authority as an apostle to throw his weight around.

            3. Paul uses gentleness, entreaty and love: for that he chooses the word prisoner.

         2. Beloved Paul, in prison, suffering has a request for Philemon. Will he refuse Paul the prisoner? He cannot release Paul from prison. He cannot do anything to minister to Paul’s needs in prison. But one thing he can do and that is have mercy on O.

   2. Paul was a prisoner of Jesus Christ, and this might have been the first time that Philemon heard about his imprisonment

      1. From the book of Acts (which Philemon did not have yet; Luke probably had not even written it yet) we learn about Paul’s imprisonment.

         1. Paul had been arrested in Jerusalem – from there he had been brought to Caesarea, had spent two years there, and finally was transported to Rome.

            1. Paul had suffered greatly – arrested, beaten, almost scourged, tried several times before various governors, and even shipwrecked.

            2. Now he was under house arrest which meant he lived night and day under Roman guard, a soldier chained to his wrist. He had no free movement but he did have free access to visitors.

            3. And now this poor, suffering, beloved prisoner Paul has a request: he sends O. bearing a letter in which he asks Philemon to receive O. as a dear brother, as Paul’s son, as Paul’s own bowels.

         2. Adding weight to his request he reminds Ph. that he is a prisoner of Jesus X.

            1. Paul was not in prison because of an evil deeds, but he was suffering for the sake of Christ. He preached Christ’s gospel, was accused as a stirrer of the people. The Jews wanted him dead because he preached Christ crucified and the Gentiles mocked his gospel as foolishness.

            2. And what had Philemon suffered in comparison to this? Would it not be a light thing for him to lose some dignity in order to show mercy to Onesimus?

            3. Paul was suffering for a noble cause. Is this not a much smaller thing that Jesus Christ asks you to do – Paul is detained at the pleasure of King Jesus. Philemon is a freeman. Make Paul’s joy complete by restoring Onesimus.

      2. So much packed into the opening address & greeting, and Paul has not even started. He even adds Timothy’s name (& names of other prominent brethren at the end) as it were to add to the cloud of witnesses urging Ph. to go way of love.

         1. So we might ask in closing: did Ph. do what Paul requested. The Bible does not tell us but Ph. would have had to have been very strong willed individual to resist.

         2. But the very fact that we have this letter in the Bible is strong evidence that he did: it is surely a lasting testimony, not to the compassion of Paul, or the mercy of Philemon or even to the penitence of Onesimus but to the grace of God who worked all these graces in these three men and who works those graces in us.

         3. Luther said we are all Onesimi --- all Onesimuses. God had mercy on us. Let us be kind to one another, tender hearted, forgiving one another, even as God for Christ’s sake hath forgiven us. Let us be object lessons in forgiveness, Amen!