Summary:
From the epistle of Philemon, we learn from:
1. Paul: He interceded for Onesimus just like Jesus interceded for us. He didn’t try to escape from his sinful past; instead, he faced it squarely and worked hard to make up for it.
2. Onesimus: His name means ‘profitable’. He was far from that before accepting Christ. But after that lived up to his name.
3. Philemon: His name means ‘love’. Paul appealed to Philemon to accept Onesimus with love as a family member despite what he had done.
Let us endeavour to be Pauls, Onesimuses (profitable) and Philemons (loving).

The epistle of Philemon is grouped under the prison epistles (consists of 4 epistles). It’s generally accepted Paul wrote these epistles while in Roman prison. Philippians, Ephesians and Colossians were written to churches, telling them about salvation, joy in Christ and holding on to their faith. But Philemon seems to be addressing a personal matter. How and why did it get into the Bible? Why should it be considered part of Scripture/God’s word to us?

We see how the gospel is played out in the real lives of people. We see the salvation of Christ reflected in the lives of Paul, Onesimus and Philemon.

This letter is an appeal Paul made regarding the fate of a runaway slave. Onesimus was a slave belonging to Philemon. While on the run, he became a Christian through Paul’s evangelism. When Paul knew he belonged to Philemon, he wanted to send him back.

Paul wanted to send a newly converted Christian slave back to his Christian master. Slaves had a hard time last time. When slaves did wrong, their punishment would be harsh. Paul wrote to Philemon to not only waive the punishment, but also to receive him as a brother. Runaway slaves had to be punished! Maybe throw him in prison and give little food so he learns his lesson; serving as a deterrent to the others. Or sell him away since he wasn’t trustworthy anymore. But Paul wanted Philemon to receive him back not just as a slave, but as a brother. Besides writing to Philemon, Paul wrote to the church Philemon went to to introduce Onesimus.

Col 4:7-9
Tychicus, a beloved brother, faithful minister, and fellow servant in the Lord, will tell you all the news about me. I am sending him to you for this very purpose, that he may know your circumstances and comfort your hearts, with Onesimus, a faithful and beloved brother, who is one of you. They will make known to you all things which are happening here.

Paul sent Tychichus to report to Ephesus on his condition, and then to bring Onesimus to Colosse.

“who is one of you”
This indicates not only how he is just like one of them now - a brother - but also part of the body of Christ.

Col 3:10-11
10 and have put on the new man who is renewed in knowledge according to the image of Him who created him, 11 where there is neither Greek nor Jew, circumcised nor uncircumcised, barbarian, Scythian, slave nor free, but Christ is all and in all.

v10 talks about the old man and status. v11 talks about the new man and status. When one puts on this new status, there is neither Jew nor Greek, circumcised nor uncircumcised, barbarian, Scythian, slave nor free.

Christ is all inclusive, all embracing, and in all.

Col 3:22
Bondservants, obey in all things your masters according to the flesh, not with eyeservice, as men-pleasers, but in sincerity of heart, fearing God.

While v11 said there is neither slave nor free anymore, but v22 talks about bondservants. This means there’s slave or free when it concerns the flesh. But in Christ, there’s no slave or free.

Col 4:1
Masters, give your bondservants what is just and fair, knowing that you also have a Master in heaven.

Paul tells masters in the flesh to think about the Master in the spirit. “You are masters in the flesh and have bondservants that you own because you bought them with money. But know that you have a Master in heaven.”

Paul wrote about masters, slaves, bondservants in his epistle to the Colossians because he had Philemon in mind.

Slavery wasn’t abolished in society. But it’s beautifully addressed in Christ.

Bondservants, you have to obey your masters, out of sincerity. How? Col 3:22 says when you have the fear of God, you’d be sincere in serving your master. Although slavery is not abolished in society, in Christ, things are made easier for slaves. Masters are also better off because when they treat their slaves well, their Master in heaven will treat them well too. This is what the epistle in Philemon is all about.

We talk about the 3 characters in the epistle to Philemon - Paul, Onesimus, Philemon.

Paul

How does Paul introduce himself? Sometimes as an apostle or bondservant of Jesus. But here he introduces himself as a prisoner of the Lord Jesus. This means he cannot escape. Paul was under house arrest (Acts 28). There was a guard who was with him 24/7. But he viewed his house arrest positively. He called it: making him a prisoner of Christ. For 2 whole years, he explained the Kingdom of God to anybody who visited him. No one could stop him - he preached to those who visited him; he wrote letters to those who couldn’t visit him. He was bound to his ministry as a prisoner of Christ.

The epistle to Philemon is a short book of 25 verses, but within it, 5 verses talks about Paul being in prison (v1, 9, 10, 13, 23).

In the appeal to Philemon, Paul presented himself as a bondsman pleading on behalf of another bondsman. He would rather plead with Philemon as someone in prison instead of using his apostolic authority.

v8-10
Therefore, though I might be very bold in Christ to command you what is fitting, yet for love’s sake I rather appeal to you—being such a one as Paul, the aged, and now also a prisoner of Jesus Christ— I appeal to you for my son Onesimus, whom I have begotten while in my chains

What v8-10 records reminds the speaker of another person who put himself in the same position to plead for others.

Paul put himself in the same position as Onesimus in order to plead for him. Christ also put Himself in the same position as us to plead on our behalf. He became a priest to plead to God on our behalf. In order to be a priest, He had to become human.

Heb 5:1-3
For every high priest taken from among men is appointed for men in things pertaining to God, that he may offer both gifts and sacrifices for sins. He can have compassion on those who are ignorant and going astray, since he himself is also subject to weakness. Because of this he is required as for the people, so also for himself, to offer sacrifices for sins.

Every High Priest had to be taken from amongst men so that he can have compassion. He represents men to gain God’s mercy. He hence had to be in the same position of weakness as men.

Heb 4:15
For we do not have a High Priest who cannot sympathize with our weaknesses, but was in all points tempted as we are, yet without sin.

Heb 2:14, 17
14 Inasmuch then as the children have partaken of flesh and blood, He Himself likewise shared in the same, that through death He might destroy him who had the power of death, that is, the devil
17 Therefore, in all things He had to be made like His brethren, that He might be a merciful and faithful High Priest in things pertaining to God, to make propitiation for the sins of the people.

Not only did Christ become human to be the same as us, He did so to die to overcome death.

In order to be tempted in all points as human, in all things He had to be made like His brethren.

Jesus was fully human. v18 For in that He Himself has suffered, being tempted, He is able to aid those who are tempted.
(He was also fully God).

Although Jesus was a Son, He cries out with vehement cries and tears. Before Jesus comes again, He remains a priest. A priest is human because He represents men.

1 Tim 2:5
For there is one God and one Mediator between God and men, the Man Christ Jesus

“the Man Christ Jesus” is the Mediator. He is still mediating.

When Paul pled for Onesimus, he reflected Jesus.

Onesimus

Philemon 11
who once was unprofitable to you, but now is profitable to you and to me

Paul admitted Onesimus was unprofitable to Philemon while he served as Philemon’s slave. He was a bad slave. But Onesimus was now useful to Paul. And when he is sent back, he would be useful to Philemon as well. Onesimus interestingly means ‘useful/beneficial/profitable’. But he was unprofitable in the past to his master. Well, nobody likes being a slave, right? Put yourself in the shoes of Onesimus or another slave. Whether one’s master is good or bad is another matter. But look at yourself as a slave - a ‘nobody’ who’s bound. Would you want to do any work? Be honest to yourself: would you be a good slave?

But there was a slave in the Bible who was good even though he was made a slave against his will. He was very profitable to his master. Joseph. Because he was a God fearing man. Even though he was the favourite son, he was able to adapt to the life of a slave. Joseph could adapt because he was godly and God was with him. He was hence very profitable to Potiphar. When Potiphar made Joseph in charge of all his affairs, everything of his prospered.

Philemon 18
But if he has wronged you or owes anything, put that on my account.

This is in contrast to Onesimus who may have pilfered.

Titus 2:9-10
Exhort bondservants to be obedient to their own masters, to be well pleasing in all things, not answering back, not pilfering, but showing all good fidelity, that they may adorn the doctrine of God our Savior in all things.

One thing slaves were known to do was pilfer.

But look at Joseph. Potiphar’s wife gave herself to him. But he didn’t dare to touch her.

Onesimus and Joseph - big difference.

But now after Onesimus came to know Jesus Christ, from unprofitable (the exact opposite meaning of his name) he became profitable.

Paul wanted to tell Philemon that. Paul knew about being unprofitable well. He taught Onesimus how to be profitable too. Paul was unprofitable, even harmful to the church! He persecuted Christians and was even there when the first martyr Stephen was being stoned. But after believing in Jesus, he made it his aim to become profitable and to make up for all the lost time.

1 Cor 15:9-10
For I am the least of the apostles, who am not worthy to be called an apostle, because I persecuted the church of God. But by the grace of God I am what I am, and His grace toward me was not in vain; but I labored more abundantly than they all, yet not I, but the grace of God which was with me.

Paul was forced by his own conscience to say he was the least of the apostles. He worked more abundantly than everyone else, yet it wasn’t him but the grace of God which was with him.

Eph 3:8
To me, who am less than the least of all the saints, this grace was given, that I should preach among the Gentiles the unsearchable riches of Christ

Paul said he was less than the least of all the saints. Not apostles, but saints. Not the least, but less than the least.

Paul could identify with Onesimus well, because he knew he was worse. Onesimus could’ve stolen, or at least ran away. But he didn’t harm his master. But Paul not only pilfered, he harmed his master and killed people.

1 Tim 1:15
This is a faithful saying and worthy of all acceptance, that Christ Jesus came into the world to save sinners, of whom I am chief.

Paul says he’s the chief of sinners.

Paul could identify with Onesimus’ unprofitability and was more than qualified to teach Onesimus how to get back on his feet.

A quote from William Barclay:
“Christianity is not out to help a man escape his past and to run away from it. It is out to enable a man to face his past and to rise above it.”

Paul did it! He kept mentioning his past.

“I don’t look back; I see it as rubbish.”

Not looking back means not caring about it. He did look back to remind himself of the wrong he did. Thrice. Least of the apostles. Less than least of the saints. Chief of sinners. Because he persecuted the church! He didn’t escape his past. Rather, he faced it squarely and tried to make up for it!

Now he wanted to help Onesimus do the same. No longer to be a runaway slave but to face his past and to rise above it. He helped Onesimus by writing to Philemon. And whatever Onesimus couldn’t pay, Paul said, “Put it on my account.” (v18)

Just like Christ. He paid our debt. But He did more than that. Paul was ready to pay the debt Onesimus could have owed to Philemon. But Paul did not tell Philemon, “How much are you willing to save Onesimus for? Because he’s useful to me.” But Jesus did. He didn’t just pay our debt, He bought us over!

1 Cor 6:20
For you were bought at a price; therefore glorify God in your body and in your spirit, which are God’s.

Priceless. God sees our life, our soul, as priceless! That’s why Jesus came to die for us. That is the price that He paid for a priceless soul like ours. So glorify God with our body. Glorify God with our spirit. Be Onesimus. Be profitable to God.

Philemon

What does Philemon mean? It comes from the Greek word ‘phileo’. This means ‘to love’ and also ‘to kiss’.

What did Judas do when he brought the soldiers to the garden of Gethsemane? The Greek says Judas phileo Jesus.

Phileo signifies acceptance; accepting someone into your intimate circle. Phileo is not just love but a kiss.

“Greet one another with a holy kiss.”

Phileo means accepting someone as an intimate friend or even family.

John 5:20
For the Father loves the Son, and shows Him all things that He Himself does; and He will show Him greater works than these, that you may marvel.

The Father phileo the Son.

John 16:27
for the Father Himself loves you, because you have loved Me, and have believed that I came forth from God.

The Father loves the Son because the Son is family. That’s why ‘phileo’ is used.

Now it says God loves us too! God phileo us because we have become His children. And we should phileo God too.

Some people wrongly understand that ‘agape’ is the highest form of love; higher than ‘phileo’. But actually ‘agape’ refers to a general kind of love (e.g. love for your country) whereas ‘phileo’ refers to a love to someone you know.

Phileo means to love someone as part of your family. It can refer to friends too, but intimate friends. Just like God calling Abraham His friend, and Jesus calling His disciples friends.

Paul wants Philemon to be a loving family member. He wants Philemon to treat Onesimus as family.

Philemon 17
If then you count me as a partner, receive him as you would me.

The word “partner” has the connotation of communion here. Paul was saying that if Philemon counted him as having communion together; to have common interests, outlook, service to God, then accept Onesimus as if it was accepting Paul.

But at that time, it was difficult to waive punishment due to the social political situation. The other slaves might have less respect for Philemon. People around him may laugh or criticise him.

Paul wanted Philemon not just to forgive Onesimus but to live up to his name (Philemon) - to love and embrace him as a brother.

While Onesimus lives up to his name (profitable), Philemon should live up to his name (love), as well.

Despite the letter to Philemon being so short, Paul calls him brother twice. And Onesimus, son, once.

This reminded the speaker of Jesus hanging on the cross with Mary and John below the cross. He told Mary, “Behold your son.” He told John, “Behold your mother.”

Paul was like saying to Onesimus, “Behold your uncle.” And to Philemon, “Behold your son.”

But Paul wanted further; for Philemon to accept Onesimus as he would accept him - as a beloved brother. Then Paul wrote officially to the church. “Onesimus is a beloved brother.”

Because in Christ, there is neither slave nor free. There’s only one brotherhood of love.

v20-21 is very interesting.
“brother, let me have joy from you”
“brother, let me benefit from you” (Chinese version)

The root word for ‘joy’ is the same as Onesimus. It actually means benefit! “Benefit me and make me happy!”

Paul really knows how to pun.

Paul wholeheartedly believed Philemon would accept Onesimus as that was according to the truth.

Onesimus would become one of them and part of them.