In a handful of mail, it was the first thing you picked up. Before the advent of the Internet, written correspondence was the norm and quite often nothing was more cherished than receipt of an exotic postcard. Like little self-made telegrams behind the jots of smudged ink, on the other side a photo of some distant location that prompted your imagination. In some respects, the Book of Philemon is like a “postcard” of the New Testament, a brief personal letter. Seemingly devoid of any church doctrine, some have even asked, “why is it included in the canon of Scripture?”
At that time the population of the Roman Empire was estimated to be 120 million and of that total, 60 million were slaves, virtually one in every two people was a slave. The average slave sold for 500 denarii and a single denarius was equivalent to one day’s pay of a common laborer. Although Roman law allowed slaves to purchase their own freedom it was not common (i.e. Acts 22:28). Mostly a sad life filled with drudgery, often slaves were separated from family. When slaves escaped, it was common for them to flee to the city of Rome where they could disappear within its large population. It is here in 60 A.D. that the Book of Philemon is born, one of Paul’s four “prison epistles.”
“If the Son therefore shall make you free, ye shall be free indeed.” (John 8:36)
While preaching in chains during his first imprisonment, Paul made a convert of Onesimus (“o-NEH’-sih-muhs”), a runaway slave from the house of Philemon. And Paul knew his master quite well from his third missionary journey, for Philemon had converted to Christianity when Paul had visited Colossae. Onesimus had obviously become quite meaningful and helpful to Paul in ministry and he wanted to keep him. But incredibly, and most likely after many emotional conversations, Paul insists that he return to his master in Colossae, but under a different set of circumstances. Ironically, it would be Onesimus who would hand deliver this brilliant letter to Philemon.
“Paul, a prisoner of Jesus Christ, and Timothy our brother, unto Philemon our dearly beloved, and fellow-labourer, And to our beloved Apphia, and Archippus our fellow-soldier, and to the church in thy house” (Philemon 1-2 KJV)
It is a standard greeting for Paul, but he chooses not to refer to himself as an apostle, but as a “prisoner” to contrast his own imprisonment with the matter of Onesimus, for context. Timothy and Paul are well known to Philemon and he is greeted as a fellow “bondsman” or brotherhood in Christ. Most feel this is a personal letter but make note that it is also written to Apphia (likely his wife and who would have managed the slaves) and Archippus (means “horse master”), possibly his son or business manager, and the “church in thy house” (home churches were the norm for the first 200 years).
Verses 4-7 denote why he is well known to Paul and Timothy. In his prayers Paul is thankful to God for the fruitfulness and many good things he has heard about Philemon. As a wealthy man Philemon has used his resources for the benefit of the Church. There was a massive earthquake in the area of Colossae around 60 A.D. and some have speculated that he may have been a great source of aid in the region during that disaster, but it is purely conjecture.
Paul does not use his apostolic authority to instruct Philemon in verses 8-9, but invokes his heart for this matter, it is for the sake of Christian love. He then refers to Onesimus as his “son” who came to Christ in prison. “I beseech thee for my son Onesimus, whom I have begotten in my bonds.” (v 10) And in the next verse (11) he has a total play on words.
Onesimus means “profitable” in Greek and inherent to this word play Philemon means “holy kiss” or “greeting.” It is still the standard greeting in the Middle East today. In other words, “he was unprofitable to you in stealing from you, he became profitable to me in ministry, I return him to you, thus greet him with a holy kiss as your brother in Christ.”
“For perhaps he departed for a while for this purpose, that you might receive him forever, no longer as a slave but more than a slave—a beloved brother, especially to me but how much more to you, both in the flesh and in the Lord. If then you count me as a partner, receive him as you would me.” (v. 15-17 NKJV)
Paul’s appeal is on the basis of love. Love cannot be compelled. It is not just an emotion it is a commitment. In giving us free will, God allows us to make a choice whether we turn our back on Him. This letter is not intended for coercion or to pressure, it is to make the choice in the love of Christ. It is predicated on the same logic as Joseph to his brothers (“what you intended against me for evil, God intended for good” Genesis 50:20)
He presses the point. “He is more than a servant, he left you as a slave, but he returns to you as a brother. If you are a partner (“koinonos”=fellowship) with me, then receive him as myself.” The Greek word for “receive” literally means “receive into your family circle.”
Paul then signs a ‘blank check’ to Philemon in verse 18. Onesimus has apparently robbed Philemon of some value enough to get him to Rome and Paul is signing an open ‘IOU’ for restitution. Paul knows there is a debt to be paid and he is willing to pay it. He apparently asks for the paper to be brought to him to sign when he says, “I Paul have written it with mine own hand, I will repay it” (v. 19) for in prison he would have been signing with a manacled hand.
This letter should leap out to each of us as a personal message! For each of us is Onesimus in one form or another before the Lord. But it takes more than love to solve the ‘problem’ for each of us. Someone has to ‘pay the debt’. Is not that what Christ has done for us? It is the imputation of our debts (sins) on Him.
Paul is interceding for a runaway slave, but nowhere in this letter will he specifically ask Philemon to grant his freedom. But he knows that his Master is in heaven, thus he is expected to be obedient and out of obedience his actions will exceed the request. “Having confidence in thy obedience I wrote unto thee, knowing that thou wilt also do more than I say.” (v. 21) In fact, so convicted is Paul (v. 22) that he expects early release and he intends to visit Philemon to see how he handles this and implores not only Philemon but his church to pray “I shall be given to you.”
This was a private letter, so that it was circulated publicly suggests strongly that, although not recorded, Paul’s request was fulfilled. And it would have been Philemon who actually circulated this letter.
That is why this little “postcard” epistle is included in the Bible. Not only is it a love letter, but it captures the essence of the Church and the nature of God. It reveals the heart, soul and spirit of the Church, its people and its destiny.
Everyone on the face of this planet is an Onesimus. Either as a bondservant to sin and death or as a born-again brother or sister purchased through the blood of our Lord Jesus Christ. At one time as non-believers we were all “unprofitable” to our Lord, but as believers today we are “profitable” (“saved unto good works”) for our Lord Jesus Christ.
“God is love; and he that dwelleth in love dwelleth in God, and God in him.” (1st John 4:16)
Both Joseph and Philemon need to be our active role models today. For just as our brothers and sisters can offend us or turn their backs on us at one time or another, we too need to respond to them with the love of Christ as they did.
The question isn’t ‘are you an Onesimus?’ It is, ‘are you a philemon? That is, can you be reconciled and extend to them who have offended you a ‘holy kiss?’
“But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, Meekness, temperance: against such there is no law.” (Galatians 5:22-23)
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