Notes on Philemon

By N. Patel

Estimates suggest that there were 60 million slaves in the Roman Empire, men and women who were treated like pieces of merchandise to buy and sell. A familiar proverb was "So many slaves, just so many enemies!" The average slave sold for 500 denarii (one denarius was a day’s wage for a common labourer), while the educated and skilled slaves were priced as high as 50,000 denarii. A master could free a slave, or a slave could buy his freedom if he could raise the money (Acts 22:28).

If a slave ran away, the master would register the name and description with the officials, and the slave would be on the "wanted" list. Any free citizen who found a runaway slave could assume custody and even intercede with the owner. The slave was not automatically returned to the owner, nor was he automatically sentenced to death. While it is true that some masters were cruel (one man threw his slave into a pool of man-eating fish!), many of them were reasonable and humane. After all, a slave was an expensive and useful piece of personal property, and it would cost the owner to lose him.

It has often been compared with a secular letter on the same subject—a runaway slave—by the Roman author Pliny the Younger to a friend. Except in the realm of elegant rhetoric, Paul’s Letter comes out on top.

The Letter was sent at the same time as the Epistle to the Colossians (about a.d. 60), or about thirty years after the Ascension of our Lord.

We have to piece together the story behind this Letter from the contents of the Epistle itself and from Paul’s Letter to the Colossians. It appears that Philemon was a resident of Colosse (cf. Col. 4:17 with Phmn. v. 2) who had been converted through the Apostle Paul (v. 19). One of his slaves, Onesimus, had run away from him (vv. 15, 16) and there is a hint that Onesimus might have helped himself to some of his master’s possessions as well (v. 18).

The fugitive reached Rome during the time that Paul was imprisoned there (v. 9). We can’t be sure whether the apostle was actually behind bars at the time or whether it was within the period when he was allowed the freedom of his own rented house (Acts 28:30). By a curious chain of circumstances, Onesimus met Paul in the busy metropolis and was led to Christ through his ministry (v. 10). In the days that followed, a mutual bond of love developed (v. 12) and Onesimus proved to be a valued helper to the apostle (v. 13). But they both agreed that the proper thing would be for Onesimus to return to Philemon and make right the wrongs of the past. So Paul wrote this Letter to Philemon, interceding for Onesimus and presenting strong reasons why he should be graciously restored to his master’s favor (v. 17). It was at this time that Paul also wrote the Letter to the Colossians. He assigned Tychicus to act as postman and sent Onesimus back to Colosse with him (Col. 4:7-9).

This is the most personal of all Paul’s Letters. The Epistles to Timothy and Titus were also written to individuals but they deal with matters of assembly practice more than with personal affairs.

Three personalities shine forth in this letter and Christlikeness is seen in each of them.

1. Appreciation of Philemon v1-7
2. Appeal for Onesimus v8-17
3. Assurance by Paul v18-27

1. Philemon v1-7

   Paul speaks well of Philemon and all was true. He spoke of all the good Philemon did to add weight to his appeal that Philemon should live up to all that he is heard by forgiving Onesimus.

2. Onesimus v8-16

   Martin Luther said, "We are all His Onesimi, to my thinking. We see a picture of ourselves in this man.

3. Paul v17-22

Here see Christlikeness at its greatest way. Paul was willing to pay all the debt of Onesimus just as Christ paid all his debt of sin at Calvary.

Paul sees himself so in the will of God that he does not call himself a prisoner of Rome but of Jesus Christ. Christ was his gaoler and God’s will though it be chains was good enough for him.

It was for Christ’s sake that Paul was suffering and according to the will of God who Ananias in Acts 9:16 "For I will shew him how great things he must suffer for my name's sake."

As one who knew what sacrifice is, he could appeal to Philemon on this ground to make the much smaller sacrifice of forgiving the sin of Onesimus.

Peter Yakovlevich Vins wrote his family from his Russian prison in 1936. He asked them to pray that Jesus would empower him so he could be a faithful witness for his Lord. Then he concluded with this statement: "It is better to be with him in prison that at liberty without him."

Paul does not use his authority as an apostle but beseeches as a friend, a brother and fellowlabourer from the very outset of the letter.

Philemon lived up to his name, which means "affectionate".

Paul speaks well of Philemon and all was true. He spoke of all the good Philemon did to add weight to his appeal that Philemon should live up to all that he is heard by forgiving Onesimus.

Only the Holy Spirit could have put such a band of men together who could call each other "brother" and "beloved". Paul the former Pharisee, Timothy whose father was a Greek, Onesimus the poor slave, Gentiles like Philemon and Archippus.

An old farmer who was about to die called his two sons to his bedside and said, "My boys, my farm and the fields are yours in equal shares. I leave you a little ready money but the bulk of my wealth is hidden somewhere in the ground, not more than eighteen inches from the surface. I regret that I've forgotten precisely where it lies." When the old man was dead and buried his two sons set to work to dig up every inch of ground in order to find the buried treasure. They failed to find it but as they'd gone to all the trouble of turning over the soil they thought they might as well sow a crop, which they did, reaping a good harvest. In autumn as soon as they had an opportunity they dug for the treasure again but with no better results. As their fields were turned over more thoroughly than any others in the neighborhood they reaped better harvests than anyone else. Year after year their search continued. Only when they had grown much older and wiser did they realize what their father had meant. Real treasure comes as a result of hard work.

Though it cannot be dogmatically asserted, it is thought by many that Apphia was Philemon’s wife and Archippus his son.

Women had the responsibility over the slaves as they directed the work in the household. By greeting Apphia as well, Paul with great courtesy takes her into account regarding the plight of Onesimus.

Paul calls him a fellowsoldier for he was one who went forward taking the battle to the gates of the enemy and like a good solider endured hardness.

Sadly, from Colossians we learn that he had waxed cold in the work of the Lord and Paul had to admonish him,

Paul exhorted his readers to tell Archippus to see to (blepe, "look out" for dangers in) it that he complete the work (lit., "the ministry") God had given him. Whatever his problem, he was not fulfilling (completing) his work. This was another example of Paul’s concern that the Colossians be complete in Christ.

There are fourteen such assemblies referred to in the New Testament and nine of these references are outside the book of Acts.

From this we learn that Philemon was wealthy enough to have a home large enough for the church to meet in and owned servants.

Though well off, they were known for their love and hospitality.

It is sad today that some that are rich never open their homes for the Lord’s people fearing they might spoil their expensive furniture and carpets.

If Philemon, Apphia, and Archippus give us a picture of a NT Christian family, the expression the church in your house calls up the image of a NT church. It seems clear from this that Philemon’s house was the meeting place for an assembly of believers. It was there they gathered for worship, prayer, and Bible study. From there they went forth to witness for Christ in a world that would never welcome their message but would never forget it either. As they met together in Philemon’s home, the Christians were all one in Christ Jesus. Rich and poor, male and female, master and slave—all were there as full-fledged members of the family of God. As soon as they returned to the work-a-day world, their social distinctions would reappear. But at the Lord’s Supper, for instance, they were all on the common level of the holy priests. Philemon would have no precedence over Onesimus.

Paul desired the best for those whom he wrote to and he did not wish material prosperity but spiritual.

Grace is God’s undeserved favour and peace the result of grace in the life. At salvation we received God's grace and peace but daily in the Christian life there is the need to cast ourselves upon the grace of God that our minds might be kept in perfect peace.

All these blessings comes from the Father and the Lord Jesus who made it possible.

There was not a saint left out in Paul’s prayers. He must have spent hours and hours on his knees.

Literally, "at my prayers"

Paul had a definite and daily routine of prayer. He did not just pray in emergencies only like so many but was wholly given to prayer (Acts 6:4).

1909 epi {ep-ee'} a root;; prep

AV - on 196, in 120, upon 159, unto 41, to 41, misc 339; 896

1) upon, on, at, by, before

2) of position, on, at, by, over, against

3) to, over, on, at, across, against

A tale is told about a small town that had historically been "dry," but then a local businessman decided to build a tavern. A group of Christians from a local church were concerned and planned an all-night prayer meeting to ask God to intervene. It just so happened that shortly thereafter lightning struck the bar and it burned to the ground. The owner of the bar sued the church, claiming that the prayers of the congregation were responsible, but the church hired a lawyer to argue in court that they were not responsible. The presiding judge, after his initial review of the case, stated that "no matter how this case comes out, one thing is clear. The tavern owner believes in prayer and the Christians do not."

His prayers for Philemon were marked more by praise for he often heard good news about him.

The elderly countess was very happy with her own chauffeur. He was courteous, prompt and efficient. The only complaint she had concerned his personal appearance. One day she said to him diplomatically, "Randall, how frequently do you think one should shave in order to look neat and proper?"

"Well, madam," said Randall, also trying to be diplomatic, "with a light beard like yours, I'd say every three or four days would be enough."

When Paul was seeking a favour from Philemon, he did not use diplomacy as politicians do to soften the heart, speaking well of the other side, though they don’t mean a word of it, only to obtain the desired results.

When Paul spoke it was always truthful and from the heart. Whether it was rebuke or commendation it obtained the desired results.

There were two qualities in Philemon's character that gave Paul much joy.

Philemon had a faith that evidenced itself in loving deeds towards others.

There is a chiasmic structure here. The love is towards the saints because of the faith he had toward the Lord Jesus.

Philemon's love to all the saints was about to be severely tested. Onesimus was now a saint; would he love him? It is not easy to love those who have done us a positive injury, yet nothing less is according to Christ (W. W. Fereday).

In Ephesians 1:15, 16 and Colossians 1:3, 4 Paul put faith before love but here he puts love first and then the motive behind that love.

He put the Lord first in his life, others next and himself last.

Philemon knew what real joy was.

Real J.O.Y. is

Jesus first,

Others next and

Yourself last.

Philemon made no distinctions about the saints whether they were likeable or not. Whether they had bad habits, bad manners, or lower social status, he loved all.

"Towards" occurs twice in this verse, both in the New Translation of J.N.D. and the A.V., but there is a difference in the original wording. A change of preposition occurs. The first is "pros", towards, indicating an object. The second is "eis", unto. The use of the two words emphasises the difference in relationship. Philemon’s response to Christ reaches out through Him to his fellow believers. It was not an ordinary love but it had its origin in faith in Christ. Of course Philemon had an enlarged heart— his affections went out to all saints. Edwin Cross

This means the practical deeds Philemon did as a result of his genuine faith in the Lord. He was wealthy and used his money to alleviate the needs of poorer believers.

That is "it may have this effect or result" that others see it and realise this is a work of God in the life of Philemon.

As believers saw Philemon’s kindness they would have literally "a true knowledge" of the power of the gospel in a life.

Literally it reads, "unto Christ Jesus". All that Philemon did would be recognised as not for his own popularity but for the glory of the Lord Jesus Christ.

The news of Philemon’s love had animated and strengthened the Apostle.

This is the same Greek word translated "rest" in Matthew 11:28 "Come unto me, all ye that labour and are heavy laden, and I will give you rest"

The saints who were tired and troubled, bereaved and burdened, discouraged and distressed found in Philemon a haven of rest.

Mark Twain once wrote, "Kindness is a language that the deaf can hear and the blind can read." He was right, of course. Everyone can understand the language of love. It can be spoken in any dialect and still be comprehended by a person of any nationality, by the rich and the poor, by the old and the young, by both male and female. Kindness is a universal language for it does not speak to the intellect, but directly to the heart.

Dr. Howard A. Kelly was a renowned physician and surgeon, and also a

Devout practising Christian. During the summer holiday when in medical school Dr. Kelly sold books to help with expenses. Becoming thirsty, he stopped one day at a farmhouse for a glass of water. A girl came to the door. When he asked for a glass of water, she sweetly said. "I will give you a glass of milk if you wish!'' He drank the cool, refreshing milk heartily.

The years passed, Dr. Kelly graduated from medical school, and became the chief surgeon in the John Hopkins Hospital. A patient, one day, was admitted to the great hospital. She was from the rural area and was seriously ill. She was given special care, being placed in a private room with a private nurse. The skilled chief surgeon spared no effort to make the patient well. After undergoing surgery, she convalesced rapidly.

One day, she was told by the head nurse, "Tomorrow go home! Though her

joy has great, it was some-what lessened by the thought of the large bill she must owe the hospital and surgeon. She asked for it. The nurse said, ''I will bring it to you!'' She brought the itemised bill. With a heavy heart, the patient began to read the different items from the top down-ward. She sighed. But as her eyes lowered, she saw the following notation at the bottom of the large bill. 'Paid in full with one glass of milk!'' It was signed: ''Howard A. Kelly, M.D."

The great reformer, Martin Luther, wrote:

Here we see how St. Paul lays himself out for poor Onesimus, and with all his means pleads his cause with his master: and so sets himself as if he were Onesimus, and had himself done wrong to Philemon. Even as Christ did for us with God the Father, thus also St. Paul does for Onesimus with Philemon. ... We are all His Onesimi, to my thinking.

Onesimus pictures every believer –

1. We were slaves to sin.
2. We ran away from God down the broad road to destruction.
3. God’s providence brought us to meet a preacher of the gospel.
4. The Lord received us.
5. We were received forever. The relationship could not be broken.
6. God the Father received us as Christ Himself. (Cf. Eph. 1: 6, "To the praise of the glory of his grace, wherein he hath made us accepted in the beloved.").
7. Christ became our mediator and paid the debt of sin we owed.
8. We became profitable servants of God who were once unprofitable slaves of sin.

This links with what has been said in v1-7. It was Paul’s knowledge of the character of Philemon that led him to use an appeal rather than a command, which would have been necessary, if Philemon was like some of the carnal saints at Corinth. Philemon’s love was proof enough for Paul that he would indeed show grace to Onesimus.

The owner of a photographic studio tells the story of a college boy who came in with a framed picture of his girl friend. He wanted the picture duplicated. Therefore it had to be removed from the frame. In doing this, the studio owner noticed the inscription on the back of the photograph. It was written by the girlfriend: "My dearest Tommy: I love you with all my heart -- I love you more and more each day -- I will love you forever and ever. I am yours for all eternity." It was signed "Dianne" and contained a P.S.: "If we should ever break up, I want this picture back."

Boldness means frank open speech with no holding back out of fear of possibly offending the other party.

"Tact is the ability to make a point without making an enemy."

A Chinese proverbs says, "A soft tongue does not need a big stick"

Some make it their business to be blunt at all times but not Paul who knew how like his Lord to speak a word in season. He knew how to speak to carnal believers and how to speak to spiritual.

It was only by his relationship to Christ and authority as an apostle could he come between a master and slave.

Enjoin is a strong word. The cognate noun "rebuke with all authority" occurs in Titus 2:15.

Literally, "that which is fitting".

It was the right thing for a Christian to forgive others as he has been forgiven himself.

Paul wanted Philemon to forgive Onesimus not out of duty but out of love. It would not be hard to love when Philemon realised that God had shown grace to him when he was a slave of sin.

Paul uses two circumstances as the basis of his loving appeal. Paul though only around 53-63 years old, not very old by modern standards, had none the less burnt himself out in the work of God and was prematurely old. All the beatings and batterings had had their effect upon his body.

Paul’s circumstances should have drawn out sympathy from Philemon for all that Paul suffered was for the Lord. All this Paul had suffered for Philemon too for Philemon was a convert of Paul’s.

Some prefer the rendering "ambassador" for aged because the Greek word for "ambassador" and the word for "aged" are nearly identical except for a single letter. Heibert thinks that the AV rendering is in keeping with the text because Paul would mention his authority when he has just disclaimed it.

Paul speaks of the sacrifice he had made out of love for the Lord as an appeal for Philemon to make a much smaller sacrifice of receiving back Onesimus. Philemon was living in luxury as a wealthy man whereas Paul for the Lord’s sake was suffering. Philemon would not add to that suffering.

"The weakness of age was aggravated by the helplessness of bonds" (Moule).

Onesimus stands at the end of the sentence in the Greek and shows tact by Paul.

If the name was mentioned first, Philemon would likely have switched off when reading that Onesimus was now a saved man.

Cf. Gen: 22:2 for a similar positioning of Isaac’s name at the end of the sentence.

Slaves could be executed for desertion in Roman times. Though Philemon would never demand that, Paul wanted Onesimus to be forgiveness not punished.

Philemon would be in a dilemma. If he punished Onesimus what would become of his testimony. If he forgave Onesimus what would other slaves or masters think.

It was unthinkable amongst Romans that a slave could be thought of as anything but property. Paul by God’s grace can call such a man, "my son".

Leading souls to Christ is pictured as giving birth to children. As with physical birth much pain and labour is behind soul winning. Onesimus was led to Christ when he visited Paul in prison.

Onesimus was a true Benoni a son of Paul’s sorrows (Gen. 35:18).

Jonathan Edwards (1703-1758) was a brilliant theologian whose sermons had an overwhelming impact on those who heard him. One in particular, his famous "Sinners in the Hands of an Angry God," moved hundreds to repentance and salvation. That single message helped to spark the revival known as "The Great Awakening" (1734-1744).

From a human standpoint, it seems incredible that such far-reaching results could come from one message. Edwards did not have a commanding voice or impressive pulpit manner. He used very few gestures, and he read from a manuscript. Yet God's Spirit moved upon his hearers with conviction and power.

Few know the spiritual preparation involved in that sermon. John Chapman gives us the story: "For 3 days Edwards had not eaten a mouthful of food; for 3 nights he had not closed his eyes in sleep. Over and over again he was heard to pray, 'O Lord, give me New England! Give me New England!' When he arose from his knees and made his way into the pulpit that Sunday, he looked as if he had been gazing straight into the face of God. Even before he began to speak, tremendous conviction fell upon his audience."

Onesimus had told Paul of all that he had done. This would show Philemon that he had truly repented of his sin and was a saved man.

There is a play on words here. The name Onesimus means "profitable or useful" but had not lived up to his name before. Paul is saying that Onesimus is now living up to his name!

The slave who was returning to Philemon was a better slave than the one who had run away. It has been said that in NT times Christian slaves commanded a higher price on the market than others. It should be true today that Christian employees are more valuable as workers than unbelievers.

D. L. Moody once said, "The measure of a man is not how many servants he has, but how many men he serves."

To be effective in the Lord's service we must willingly take the role of a servant. The disciples of Jesus had a hard time learning this, and so do we. Even the most godly sometimes rebel when called upon to do something they feel is beneath their dignity.

Samuel L. Brengle, a brilliant orator and highly successful pastor, was so burdened by the plight of the inner city poor that he resigned his church and joined the Salvation Army in London. Soon after being inducted, he was given the task of cleaning a pile of muddy boots. This was too much! Inwardly he rebelled. But then he thought about how Jesus washed the feet of His disciples. He asked the Lord for a servant spirit, cleaned the boots, and went on to a fruitful ministry among the disadvantaged.

A man once tried to kill Samuel L. Brengle by throwing a brick at his head. Brengle survived the attack, but had a long convalescent time. During that period he wrote many inspiring articles, which were put into a book, titled HELPS TO HOLINESS. The book was a huge success. Brengle's wife would say, "Had there been no brick, there would have been no book!" Indeed, she kept the brick and had painted on it some words from the Old Testament. They were the words of Joseph to the brothers who had sold him into slavery: "But as for you, ye thought evil against me; but God meant it unto good."

Hudson Taylor, the great missionary who carried the Gospel to the interior of China, was approached by a man with one leg. This man said, "I want to go to China as a missionary." Rev. Taylor asked, "Why do you think you can be a missionary when you have only one leg?" The man replied, "Because I don't see any men with two good legs going."

1. We sing Sweet Hour of Prayer and are content with 5-10 minutes a day.

2. We sing Onward Christian Soldiers and wait to be drafted into His service.

3. We sing O for a Thousand Tongues to Sing and don't use the one we have.

4. We sing There Shall be Showers of Blessing but do not come when it rains.

5. We sing Blest Be the Tie That Binds and let the least little offence sever it.

6. We sing Serve the Lord With Gladness and gripe about all we have to do.

7. We sing I Love To Tell the Story and never mention it at all.

8. We sing We're Marching to Zion but fail to march to worship or school.

9. We sing Cast Thy Burden on the Lord and worry ourselves into a nervous breakdown.

10. We sing The Whole Wide World for Jesus and never invite our next-door neighbour.

11. We sing O Day of Rest and Gladness and wear ourselves on travelling, cutting grass or playing golf on Sunday.

12. We sing Throw Out the Lifeline and content ourselves with throwing out a fishing line.

Paul had to send back Onesimus for he belonged to Philemon by law. As profitable as he was Paul could not legally keep him. The willingness of Onesimus to return to his master shows the genuineness of his conversion.

He like the servant of Exodus 21 who had his ear bored through.

In the most forceful and tender way, Paul appeals to Philemon and declares that Onesimus was so precious to him that sending him back was a sacrifice like wrenching out his own heart.

Paul calls Onesimus his son (vs. 10); His own bowels or heart (vs. 12)

His brother (vs. 16); He exhorts Philemon to receive him as he would Paul himself (vs. 17); such a loving appeal for Onesimus could not be ignored.

Contrast Deut. 23: 15-16

Grace goes beyond what the law taught.

Some time has elapsed since Onesimus was saved since Paul had opportunity to observe the tremendous change in his life as he served Paul in his chains. However Onesimus belonged to Philemon and restitution must be made. Salvation does not cancel out our obligation to restore what belongs to another.

The new Christian is expected to settle all unpaid accounts and to make right all wrongs, insofar as it is humanly possible. Onesimus was obligated to return to his master’s service, and to repay any money, which he might have stolen.

An incident is told about two soldiers who had recently been released from a prison camp in Siberia following World War II. "We did our best," said an officer, "to repatriate the men as fast as possible, but many were still there when winter threatened to close up the port." Only a limited number could board the last small boat. Among those waiting to be transported were two who had been chums all through the war. One of them was selected, but the other seemed doomed to remain behind. An order was given that those who were leaving could take only one important item of luggage. The heart of the man who was chosen went out to his buddy, so he emptied his dufflebag of its prized souvenirs and his personal belongings and told his companion to get into the canvas sack. Then carefully lifting the bag on his shoulders, he boarded the ship with his friend as his single, most precious possession. This man truly loved his neighbour as himself.

Paul lovingly mentions how Onesimus was serving Paul just as Philemon would have if he were there.

It was because Paul preached the gospel of the grace of God for all that led to his arrest and subsequent imprisonment at Jerusalem.

Consideration for others is a mark of spiritual maturity and good leadership.

Even though Paul knew that Philemon would do more than he would ask, he wanted all to see that Philemon received Onesimus and sent him back to Paul willingly.

It was also illegal for Paul to keep Onesimus under Roman law and he had to show obedience to the powers that be.

Literally "for an hour".

He ran away and hoped to be lost in the crowded metropolis of Rome where justice could never catch up with him but the Lord brought circumstances to pass where he met Paul and was converted. Paul at this time was living in rented quarters awaiting his trial before Caesar.

What seemed to be a great disappointment and financial loss turned out to be a blessing in the end for Philemon.

William Cowper, like many of us, was subject to moments of deep melancholy. One night in such a mood he called a cabby and directed him to drive to the banks of the Thames River. The city of London was blanketed with an impenetrable fog, which was, however, no thicker than the despair in the poet's own soul. For more than an hour the cab driver groped his way along the streets and yet did not find the river. His passenger grew more and more impatient until at last he leaped from the cab, determined to find his watery grave unassisted. Groping through the fog, he was astonished when he found himself at his own doorstep. Going to his room he penned the words of that beautiful hymn: "God moves in a mysterious way His wonders to perform." --Gospel Herald

Philemon in the flesh had a slave who was a brother and in the Lord had a brother who was a slave.

Thus Onesimus would now be a faithful servant in the flesh and on an equal standing in the Lord as a brother.

The word translated "partner" is koinonia, which means "to have in common." It is translated "communication" in Philemon 6, which means "fellowship."

This means more than just a friend or associate. The word "fellowship" means to have things in common – the same interests, feelings and work. It is a spiritual fellowship both God ward and man ward.

Paul volunteered to become a "business partner" with Philemon and help him solve the problem with Onesimus. He made two suggestions: "Receive him as myself," and "Put that [whatever he stole from you] on my account."

What joy Philemon would have had if Paul was released and knocked on his door. Onesimus was to be received in the same way.

As God has received us we must receive one another.

If Philemon rejected Onesimus, it would be like rejecting the apostle, his friend (v. 1), fellow worker (v. 1), brother (vv. 7, 20), and even partner (v. 17). Such would of course be unthinkable.

This doesn’t require that Onesimus be treated as a perpetual guest in the family with no obligation to work. He would still be a servant in the home, but one who belonged to Christ and was therefore a brother in the faith.

At the close of a battle in the days of the war, a young man was found dying on the battlefield. A soldier stopped to render him assistance, and as he moistened his lips and made his head rest easier, the dying man said, "My father is a man of large wealth in Detroit, and if I have strength I will write him a note, and he will repay you for this kindness."

And this was the letter he wrote: "Dear father, the bearer of this letter made my last moments easier, and helped me to die. Receive him and help him for Charlie's sake."

The war ended, and the soldier in tattered garments sought out the father in Detroit. He refused to see him at first on account of his wretched appearance. "But," said the stranger, "I have a note for you in which you will be interested." He handed him the little soiled piece of paper, and when the great man's eyes fell upon the name of his son all was instantly changed. He drew his arms about the soldier, and drew him close to his heart, and put at his disposal everything that wealth could make possible for him to possess. It was the name that made the difference. And thus we stand on redemption ground, before God in the name of Jesus Christ, and he speaks for us as did Paul for the Roman slave Onesimus.

By J. Wilbur Chapman, "Present Day Parables."

Paul removes the last hindrance in the mind of Philemon regarding Onesimus.

Onesimus may have stolen some money or goods when he escaped from his owner, or the absence of Onesimus’ services may have involved Philemon in financial loss. Slaves often stole form their masters.

The Greek word, elloga, is an accounting term. Here we have illustrated the doctrine of imputation. (To impute means "to put it on account."). When the Saviour died on the cross, our sins were put to His account and He was treated, as we should have been. When we were saved, righteousness was put to our account. God now receives the sinner just as Philemon received Onesimus.

It takes more than love to solve the problem; love must pay a price. God loved the world but could not save the world unless the price for sin was paid in the most costliest way at Calvary.

Paul demonstrated the love of Christ by offering to do for Onesimus what the Lord had done for him at Calvary. He was willing to pay all the debts of Onesimus.

In the instructions regarding the trespass offering, restitution had to be made but also the fifth part had to be added to it.

There is this difference however, that whereas Paul had to write "I will repay it" 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 (F. B. Hole).

Paul was putting himself under legal obligation to pay the debts of Onesimus. His ability to carry this out probably came from the gifts that the Philippians believers sent to him (cf. Phil. 4:14-19). Needless to say that Philemon being a spiritual man would never have let Paul pay but would have accepted the loss himself.

Paul also reminds Philemon the incalculable debt he owed to Paul for leading him to Christ. Having been forgiven ten thousands talents, ho must now willingly blot out the hundred pence.

Even though this was true, Paul would still offer to pay any costs out of his own pocket.

Besides this was also another debt due to Paul in that Paul had led Onesimus to Christ and was returning back a transformed slave.

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 (F. B. Hole).

A wealthy English family once invited friends to spend some time at their beautiful estate. The happy gathering was almost plunged into a terrible tragedy on the first day. When the children went swimming, one of them got into deep water and was drowning. Fortunately, the gardener heard the others screaming and plunged into the pool to rescue the helpless victim. That youngster was Winston Churchill. His parents, deeply grateful to the gardener, asked what they could do to reward him. He hesitated, then said, "I wish my son could go to college someday and become a doctor." "We'll pay his way," replied Churchill's parents.

Years later when Sir Winston was Prime Minister of England, he was stricken with pneumonia. Greatly concerned, the king summoned the best physician who could be found to the bedside of the ailing leader. That doctor was Sir Alexander Fleming, the developer of penicillin. He was also the son of that gardener who had saved Winston from drowning as a boy! Later Churchill said, "Rarely, has one man owed his life twice to the same person."

Literally it can be translated, "I would like to make a profit off thee in the Lord!" (Lenski).

The profit is spiritual not material for it is in the Lord.

General Oglethorpe once said to John Wesley, "I never forgive and I never forget." To which Wesley responded, "Then Sir, I hope you never sin." Very apt, for when we reflect on how much God has forgiven us, it makes our own little grudges against others seem rather petty.

There is a story told in the US about Martha a strong willed woman having a fiery temper. Whenever she got drunk, she became uncontrollable. The Salvation Army group often preached in her area called her "Warrior Brown". One day she was gloriously converted. At an open air meeting a week later, she told everyone what Jesus has done for her. Suddenly a scoffer threw a potato at her. It caused a stinging bruise. If she had not been converted, she would have thrown it back at him! But now she quietly picked up the potato and put it in her pocket without saying a word. Months later thankgiving day came she brought a little sack of potatoes as her thank offering. She explained that after the open air meetings she had cut up and planted the insulting potato and what she was giving now was the produce.

The word translated joy in this verse is different from the one used in v. 7. The term here may also mean "benefit." Philemon’s restoration of Onesimus would benefit Paul. refresh: What Philemon had done for other believers (v. 7), he could do for Paul by his kind treatment of Onesimus.

The word "joy" is a play upon the name "Onesimus"

Paul wanted to hear that Philemon would forgive Onesimus and receive him as a brother.

Amid the miseries of Roman imprisonment, Paul would be uplifted. To refuse would have made Paul’s lot a far sadder one.

But how much more would the Lord Jesus be refreshed to see Himself reproduced in His people in sacrifice and forgiveness.

May the Spirit of God write these things in our hearts! This is Christianity indeed. It is a mighty power, forming the heart and permeating all our circumstances, lifting us entirely above every human consideration, and giving us practically days of heaven upon the earth (W. W. Fereday).

If we only do what we are commanded to do, we are unprofitable servants. Paul knew that Philemon would go the extra mile.

There is possibly a hint here that Philemon would free Onesimus.

The very fact that we have this epistle in the Bible is evidence that Philemon did indeed forgive Onesimus and went beyond to do more.

A lodging could be an inn, a private house or rented room. Paul in modesty does not ask directly for Philemon’s hospitality but leaves him to find a place for him no doubt confident that Philemon would lodge the apostle in his own home.

This is plural and speaks of the prayers of all the Colossian believers.

Paul believed in the power of prayer.

It is related of Alexander the Great, that, on one occasion a courtier asked him for some financial aid. That great leader told him to go to his treasurer and ask for whatever amount he wanted. A little later, the treasurer appeared and told Alexander the man had asked for an enormous sum, and that he hesitated to pay out so much. "Give him what he asks for," replied the great conqueror; "he has treated me like a king in his asking, and I shall be like a king in my giving!" Greatly grieved must be our God because of the smallness of our requests of Him! "Thou art coming to a King, Large petitions with thee bring; For His grace and power are such, None can ever ask too much!" --W. B. Knight

The personal greetings from five of his companions show that they were cognisant of the letter and in full sympathy with its appeal this making it all the more difficult for Philemon not to comply with it (J. M. Davies).

Epaphras who had planted the Colossian assembly was also imprisoned with Paul. Since the term is used Aristarchus in Colossians 4:10 but withheld from Epaphras it seems best to interpret it as a willing imprisonment that was allowed in Roman times for a friend to share the incarceration in order to be of help to the prisoner.

This epistle illustrates the various kinds of fellowship there is between believers –

1. Family fellowship
2. Assembly fellowship
3. Fellowship of giving financially and materially
4. Fellowship born of courtesy and consideration
5. Fellowship in service – fellow labourer
6. Fellowship in the warfare of the gospel – fellow soldier.
7. Fellowship in suffering – fellow prisoner. A voluntary sharing of other people’s sorrows and griefs. (J. M. Davies)

Here we see a band of men working together in the Lord’s work yet each were so different from each other.

Mark who too had departed like Onesimus from where he should have been is an example of how the Lord can restore a failed servant to usefulness. Paul mentions Mark and shows how he forgave Mark who had failed him and was the centre of a bitter row with Barnabas that led to a rift between the two men.

A great picture by Rubens was discovered in an old picture shop in the Gresham Road in London. An expert with a keen eye went to the sale, and amid a heterogeneous lot of rubbish he detected in the grime and soot and dust of the years, a masterpiece of Rubens. Crushing down the quiver that came into his voice, he asked in as calm a tone as he could of the picture dealer, what he would take for this old bit of canvas. The picture dealer looked at it and said, "I will give it to you for thirty-five shillings." The thirty-five shillings were in the seller's hand in a minute, and the purchaser took it home, got it cleansed and put right, and out from the grime and the dust there shines today a two thousand pound's worth of a picture by Rubens. "God can detect, under the failing and fainting, the grime and the dust of His weakest child's faith, the masterpiece of His Son. His likeness shines through your experience and the Lord can read the facings of His own uniform. He never makes a mistake and only in this uniform will He save you. --C. Lee Cook

He was a Thessalonian and a fellow prisoner.

Demas sadly would fail as a servant and would depart having loved this world.

Here Demas is spoken of in a good way as a fellowlabourer. Sadly this was not to last long.

He is mentioned in Colossians which was written as this same time but at the end of Paul’s life he fails the apostle miserably and forsakes him in his hour of greatest need.

Robert Robinson had been saved out of a tempestuous life of sin through George Whitefield's ministry in England. Shortly after that, at the age of twenty-three, Robinson wrote the hymn "Come, Thou Fount." Sadly, Robinson wandered far and, like the Prodigal Son, journeyed into the distant country of carnality. Until one day he was traveling by stagecoach and sitting beside a young woman engrossed in her book. She ran across a verse she thought was beautiful and asked him what he thought of it. "Prone to wander, Lord, I feel it, Prone to leave the God I love." Bursting into tears, Robinson said, "Madam, I am the poor unhappy man who wrote that hymn many years ago, and I would give a thousand worlds, if I had them, to enjoy the feelings I had then." -- Kenneth W. Osbeck

Only Luke would stay with Paul to the very end (Cf. 2 Timothy 4:11).

Paul desire was that the grace of God will affect the highest part of man and will enable him to have a closer walk with the Lord and a greater spiritual discernment. "Your" points back to all addressed at the beginning of the letter v1-2.