Philemon and Onesimus

"I beseech thee for my son Onesimus, whom I have begotten in my bonds." —Philemon 10

P. L. Read

In the brief moment of a single epistle two lovable characters enter our Christian lives with their transforming fellowship.

Commentators think that Philemon was a man of considerable wealth because of the salutation to the church in his house (v. 2). But they seem to forget that there is no evidence of any church edifice until near the end of the second century, and that where two or three would gather together in Jesus’ name he promised to be present (Matt. 18:20; cf. Rom. 16:3,5; Col. 4:15). The fact that Philemon owned slaves would also not necessarily indicate much about his social standing. In that day slaves far outnumbered free men and were found in most homes.

Commentators also use Philemon’s ability to entertain traveling brethren as an indication of his wealth. This reason is faulty because the spirit of Christianity has long led to the dividing of a crust with one who is in need, and those who travel find their joy in the fellowship furnished in breaking bread—regardless of the limitations of the household appointments or table provisions.

"Our Beloved and Fellow-Worker"

In the epistle to Philemon there is nothing of the spirit of distinction between laity and clergy that in later centuries came from the pens of those who thought to sit as successors to Paul. The apostle forgot his special honors and placed himself on Philemon’s level, as another servant in the harvest field. How well his words demonstrate that we are all brethren, all equally acceptable to the master of the harvest. From sowing to reaping there are a variety of jobs to be done. All who serve faithfully until the end of the harvest will hear that "well done good servant" from his master.

Philemon’s labor contributed the flicker of a single candle to the light of the glorious gospel of Christ. He added to the veritable beacon which Paul had kindled. But the difference between them lay in the circumference of the circles in which the two men had influence, not on the inherent value of their individual service. Paul had none of the vulgar tendency of thinking little of the modest service of obscure people. Nor did any brother receive a front seat from his hand because of golden jewelry or appearance. It did not matter to Paul whether Philemon was wealthy. Paul was interested in whether Philemon would be faithful in laying up treasure where thieves could not break in and steal (Matt. 6:19, 20).

Slavery

The better we understand history the more outstanding is Paul’s wisdom in approaching this delicate matter. Slaves were living tools in those days, a form of private property just as machinery in a factory is today. Their only purpose—for their master—was to provide a luxurious living. They were not their own, they were purchased. The master thought, the slave acted.

It would be natural to think that this situation was very bad for the slaves and very good for the master. The fact was that all Christian slaves were by their very conditiongiven wonderful opportunities of learning the submission necessary to every one under the headship of our heavenly Master. The lesson is of such extreme importance that the apostle even advises slaves to remain in the condition in which the Lord found them upon becoming Christians—even slavery. As cruel as their earthly master may have been, they were to accept him as though he had been placed over them by the Lord himself (cf. 1 Cor. 7:21, 22).

As a part of the system to prevent slaves from running away, the government furnished fugitivarti, the truant officers of the day. It was their business to track down runaway slaves and return them—often to the death penalty. This severity was due largely to the popular fear that the slave population would revolt. In the year 300 B.C. there were 21,000 citizens in Athens who lived in daily fear of their 400,000 slaves. Conditions were similar in Philemon’s day in the Roman Empire.

Onesimus had to be strong in faith when he left the presence of Paul on his way home. He had to be confident of the transforming power of God’s love and in Philemon’s willingness to be transformed.

Paul’s Tact

It is not surprising to note the delicate balance in which Paul weighs every word to prepare Philemon’s heart for the test which this great ordeal would put upon his Christianity —a test of his love and faith toward the Lord Jesus and toward his saints and, in particular, toward Onesimus.

Paul’s plea adds two sentimental touches. He asks for Philemon’s sympathy toward himself as a prisoner "of Jesus Christ." Then, he extends his own request for sympathy to include his status as "Paul, the aged." We do not think he referred to his natural age but that he had become old before his time by his experiences (2 Cor. 11:23-28).

Though there must have been a great bond of love between Paul and Philemon, it is not this personal love to which Paul appeals. He begs "for love’s sake," for the sake of the standard of Christian love. Selfishness says, "There is no excuse for you not seeing it my way." Christian love says, "I beseech you, therefore, by the tender mercies of Christ, by the love he has implanted in the hearts of every true Christian." Such love does not seek compliance, only a oneness in resignation to the will of God. The lightest wish of mutual love is stronger than the sternest word of authority.

Onesimus

Beginning with verse ten Paul plainly tells Philemon what has been trembling on his lips all this time: "I beseech thee for my child, whom I have begotten in my bonds, Onesimus." Formerly a slave and a thief, Onesimus is now "my son, Onesimus."

Classical literature brands slaves generally as "liars, thieves, idle, treacherous, master-haters, ever watchful for opportunities of retribution." The name Onesimus, however, was frequently borne by slaves. Its meaning is "helpful, profitable." Such descriptive words were often used as slave names. Verse eleven indicates that Onesimus had not lived up to his name, but Paul who had "begotten" him in his bonds does not doubt that he will now be as "profitable" to Philemon as he had proven to be to him, serving the Apostle faithfully in his imprisonment. Paul’s faith was not in Philemon or Onesimus personally but in the grace of God working in their hearts. He was confident it would keep them faithful even in the trials which faced them both.

By the earlier failures of Onesimus we are reminded that we too are unprofitable servants. The price that was paid to induct us into our heavenly Father’s service is too great a one to make possible our returning anything that could be called profit. However, when we have reached our heavenly home, things will be as different for us as they were for Onesimus on reaching Colossae. As runaway vagabonds who have robbed God of what was his due, we come pleading admittance, confidently expecting acceptance as ones who are "now profitable." Our Father has the love that suffers long and is kind, the love that hopes for all things (1 Cor. 13:4, 7). His eldest son has the love that can say, "If he hath wronged thee at all, or oweth thee aught, put that to mine account."

Fugitive slaves who sought refuge on the decks of English transport ships soon discovered that the government sided with their owners, instructing that every one be returned to his master. Paul, similarly, sided with the slave owner. Onesimus, however, does not return as one who must be dragged against his will. Instead, as a bond-slave of Jesus Christ, he gladly returned to his servitude to Philemon. We know not the intimate details of his thoughts as he carried Paul’s letter to his master. Perhaps he was fearful and tempted to turn back to the freedom he had so briefly enjoyed. But that course offered no lasting freedom. If he were to be caught by the law, he would be dragged back to his master. An ordinary slave in an ordinary household could not help but be plagued by such thoughts. But Onesimus’ nine-hundred mile journey was not only taking him back to an earthly master but also to a fellow servant of Jesus Christ.

Paul, therefore, is sending Onesimus back to Philemon not as the servant of a human master but as the Lord’s servant. Justice compelled Paul to send Onesimus back and love forced him to write this lovely letter. Onesimus’ sanctified conscience and his consecrated desire for God’s glory forced him to return.

Paul’s Own Heart

Paul and this slave had become intimate friends. In verse twelve he speaks of Onesimus as part of his own body—as essential to him as his own heart and lungs. The symbolism here is not excessive. No saint can count himself spiritually healthy if he is not benefiting from the other members of the body whom the Lord has provided for his assistance. We will suffer spiritually if we do not take that which every member supplies (Eph. 4:16) and apply it to our lives.

The King James translation uses the archaic word "bowels" here. In our current vocabulary the word "heart" more clearly conveys the idea which Paul expressed in the Greek of his day. The word he used is only applied to the "higher organs" (those of thought and emotion) and as such it expresses a greater importance in the relationship than the King James reading suggests.

Paul would have enjoyed keeping Onesimus there with him. He indicates that he had considered it but stifled the thought at its inception. He writes, saying that he was "wishing" (NAS), but that he would do nothing without the consent of Philemon. "The language is exact; there is a universe between [wishing and willing]" (Expositor’s Bible). Justly, Paul could not have accepted the service of Onesimus without Philemon’s consent, and Paul does not even suggest the possibility of Onesimus being returned by Philemon to him.

"For perhaps he therefore departed for a season, that thou shouldest receive him for ever" (v. 15). When Paul used the word "perhaps" he was not speculating. He was not unclear about God’s benevolence but he was unclear about whether Philemon would demonstrate himself a mature Christian. It was clear to Paul that his God arranged all things after the counsel of his own will (Eph. 1:11). Paul did not doubt the wisdom which timed and directed the feet of Onesimus to the city where God’s messenger waited with an abundance of time to preach to every listening ear. So it was not a runaway slave whom Paul "received." Onesimus had been temporarily parted by divine providence so that Philemon might have him back forever, no longer as a slave, but as a beloved brother.

Verse sixteen reminds us of Paul’s attachment for the slave. He has become "beloved . . . in the Lord." Paul expected that he would become even more precious to Philemon. But Philemon would have to first accept Onesimus in his new capacity as a brother and the first few days of their reunion would be the most difficult.

When Paul pleads therefore, "if then thou countest me as a partner, receive him as myself," it is not the demand of a superior but the plea of a peer—two men standing on equal footing. Paul asks the heartiest of welcomes for his protege, "more than a servant, a brother beloved." There are many who are willing to be partners on Sunday with those whom they despise during the rest of the week. The only satisfactory arrangement for the apostle was an unrestricted seven-day partnership.

Charging Paul’s Account

"Charge that to my account" is the lawyer-like phraseology he uses and he completes the legality of his offer saying, "I Paul write it with my own hand.

Philemon was assured that this was a debt that could be collected. The Greek here is an infrequent use by Paul or a rare word in description of an even more rarely found Christ-like act. Paul took upon himself the chastisement of Onesimus’ peace (Isa. 53:5).

It is not necessary to fully understand the circumstances that made possible Paul’s statement, "I do not say that you owe me your own life." Whether the allusion be physical or spiritual does not matter. But it points to anotherbasis upon which Paul could have commanded Philemon. Paul had learned the lesson of the far greater power of love. "True love never presses its claims, nor recounts its services" (Alexander MacLaren). The truth of these words exposes many of the acts which parade themselves as "acts of love" as being of their true master, the Devil.

Paul is not boasting. His gesture of love hopes to obtain for both of these brothers the favor of the Lord. Love delights to give, asking nothing in return. Selfishness has its eye on reward, the praise of men, the comfort of a satisfied conscience, and the warmth of self-commendation. We, too, have a debt. We owe our lives to Christ. If there is gratitude, there is response, and eagerness to give what we can—all that we have (cf. Gal. 4:15; 1 Thess. 2:8).

The Joy Paul Desires

"Yea, brother, let me have joy of thee in the Lord: refresh my heart in Christ" (v. 20). The Greek word rendered "joy" is impossible to put into graceful English. The form of speech that the apostle here employs is that of a play on words, the most difficult of the translator’s problems.

A literal translation of this text (though an awkward one) would be "Oh, brother, let me be onesimied [have joy] by you." [EDITOR’S NOTE: The Greek name "Onesimus" (Strong’s 3682) is taken from the same root word here translated "joy" (Strong’s 3685).] In effect Paul is saying, "I am sending you Onesimus, the helpful, and thus you have the opportunity to be helpful to me, comforting my spirit by letting me hear that you have extended your helpfulness to this new brother in Christ—one with whom you might be tempted to be overly severe in view of his past unhelpfulness, even unfaithfulness. I hope you will remember the need of an aged prisoner for all the consolation he can have and add my need to your reasons for accepting the former slave, now a new fellow-bondservant of Christ, accepting him just as you would accept myself."

The pleadings of Paul and Jesus bear remarkable similarities. Both accept deeds done to loved ones as if done to themselves. Both joy in the imperfect acts of those who respond because they are moved by love. Both expect that degree of love which will perform more than is requested. Both long for a day of reunion and use that mutual longing to inspire greater faithfulness. Paul, like Jesus Christ his master, prefers the tone of love to that of authority. Christ binds himself to pay all our indebtedness, reminds us that we owe him our lives—a debt that eternity cannot cancel—and asks us to prepare a place for him in our hearts where he can abide.

The Conclusion

This inspired "short story" leaves it to the reader to supply the story’s conclusion. Onesimus had fled as an ignorant heathen, a thief, with rebellion and mutiny in his heart, and with stolen property on his person. Though he feared for his life, nevertheless he returns to his master. His life was now hidden in Christ (Col. 3:3). He was a trusted representative of a well-respected Christian. He longed for the perfection of holiness, of knowledge, and of the love of God.

The little letter in his hand, by implication, tells Philemon all these things. Need we question what his answer will be? Need we doubt the joy that did fill Paul’s cell in the writing of this letter? He knew that Philemon would do even more than he asked! And who cannot visualize in his mind’s eye the two brothers clenched in a typically oriental embrace when Philemon has read the final words?

[This article was digested from the booklet, Paul to Philemon, available free on request from THE HERALD, 1425 Lachman Lane, Pacific Palisades, CA 90272.]