The Forgiven Fugitive | Philemon

September 13, 2012

INTRODUCTION

In the world of cricket, we see various formats, from the fast-paced T20 to the strategic one-day internationals. Yet, it’s the timeless test match that truly scrutinizes a player’s skill, endurance, and the team’s overall quality. Similarly, the gospel of our Lord Jesus Christ can be likened to a test match. While some may treat it like a quick T20, the real test of the Gospel unfolds in life’s challenges. Especially when we will have to forgive those who deserve anything but that because we are forgiven.

This morning, we delve into the captivating narrative of how the gospel faced the ultimate test in the lives of three men, one of whom was a fugitive.

The Forgiven Fugitive

Philemon

In this sermon we are going to look at:

Is the gospel of Jesus just a religious narrative or will the gospel work in man’s real-life situations?
How does the gospel make a difference in my life and society?
How is Christian discipleship to be worked out in the harsh world of economic and social injustice?
This is Paul’s letter to Philemon.
This letter was written during one of Paul’s many imprisonments.
This is the shortest letter in the NT, 25 verses.
It is an appeal or recommendation letter

In Philemon you are getting some photographs about a real church situation and a then social crisis.

There figures in this letter: Paul, Philemon, and Onesimus (mentioned only once in this letter, v9). But the whole thing revolves around the character of Christ and the gospel, mentioned 11 times. Christ is the absolute center of this letter.

Philemon 1-3

¹Paul, a prisoner of Christ Jesus, and Timothy our brother,

To Philemon our dear friend and fellow worker— ²also to Apphia our sister and Archippus our fellow soldier—and to the church that meets in your home: ³Grace and peace to you from God our Father and the Lord Jesus Christ.

Author and Addressee

The letter is from Apostle Paul, addressed to the Christian family of Philemon, to Apphia (presumably his wife), to Archippas who may have been their son, and to the congregation of believers that met in their house.

Archippas is also mentioned in Colossians 4:17

Tell Archippus: “See to it that you complete the ministry you have received in the Lord.”

On a first reading of Philemon, it appears to be a brief, private letter, written to a slave-owner, asking him to accept a repentant and reformed slave, Onesimus back into his service. It is set in the social context of slavery in the Roman Empire of the first century A.D.

Character 1: Philemon

What is the meaning of Philemon?

Phileo means love. So his name is actually connected to love.

1 Cor. 16:20 – Greet each other with a holy kiss; philema = kiss. Philemon means kisser.

Philemon was a well-to-do Roman citizen from Colossae, who likely met Paul during his mission in Ephesus and he became a follower of Jesus. Paul led him to Christ. Paul claims that, “you owe me your very life,”
Owned a huge house.
Church needs some space to gather. There was a church that met in his house.
Later when Paul’s co-worker, Epaphras started a Jesus community in Colossae, Philemon became a leader of a church that met in his house.
He probably had slaves working for him.
Fellow worker and partner in ministry with Paul; v1, 7, 17

APPLICATION

One can be rich, busy with business or work and still partner in the gospel.

Greek word = Kiononia, mutual participation.

V7, 12, 20. Refresh the hearts of the Lord’s People. Interestingly, the word used is splanchna. Splanchna does not mean heart. The KJV says ‘bowels or intestines.’[1]
Philemon’s heart is full of hospitality. His heart is full of love. He refreshes the gut of God’s people by helping them in their time of need, by being a blessing for God’s people. When I think of you, I am refreshed. I do not think about my prison.

Church Father Ignatius of Antioch, in his letter to Ephesus in the second century, comments on the bishop in Ephesus by the name of Onesimus. Was this the Onesimus of Paul’s letter? Probably it is the same Philemon.[2]

A note about 1^st century slavery.

Slavery was accepted as an economic and social necessity in the hierarchical society of Rome. In the ancient world slavery was how more or less everything got done. All the ordinary household jobs and executive jobs were got done mostly by slavery. Slaves were in a sense, employees and the owner had to house them, feed them and look after them. It is estimated that 1/3^rd of the people in imperial Rome in the 1^st Century were slaves, another 1/3^rd were freed slaves.

People were slaves for a variety of reasons. Many were born into slave households. Others became slaves through indebtedness or as prisoners of war, while others chose to become slaves for reasons of economic security.[3]

When we think of slavery in the modern world, we think of what happened in the 18^th and 19^th century, when people were shipped over from Africa in terrible conditions, many people dying on the way in order to be put in pretty hard and harsh treatment in plantations and so on. So, we associate slavery with race and hard labor, problems of racial prejudice and racial stigmatization.

In the 1^st century, slavery had nothing to do with your skin color or where you came from geographically. It was everything to do with the social system in the ancient world. Their stay, food, work, and money came from such a setting.

Onesimus

Now, Philemon, like all household patriarchs in the Roman world, owned slaves, one of whom was named Onesimus.
Onesimus means useful. This was a common name for slaves.
Onesimus was a fugitive. At some point, Philemon and Onesimus had a serious conflict, Onesimus wronged Philemon in some way. Maybe it was theft or maybe he cheated him. We don’t exactly know. Maybe he wanted freedom like children running away from homes. The traditional view is that Onesimus was a fugitive slave who had stolen or embezzled money or possessions from his master in order to cover the cost of his escape and his future living as a fugitive. It is clear that Onesimus had left Philemon’s service under unhappy circumstances.
Onesimus met Paul and Paul led him to Christ. He fled to either Ephesus or Rome (depending on our view of where Paul was imprisoned) and by accident or design met Paul in prison, likely to appeal for help. Paul lost no time in leading this Phrygian slave to Christ. In the process, Onesimus became a follower of Jesus and then a beloved assistant of Paul.
The fugitive, runaway salve began to change his conduct. The fugitive, runaway salve began to change his conduct. Now, Onesimus is willing to face the music – a step that courage and Christian maturity. Paul sees Onesimus change of heart in the Lord and his willingness to return as an opportunity to appeal to Philemon.[4]
He has become useful, v11
Paul is taking his help.
Paul, now sends Onesimus back to his rightful owner, Philemon.

The Purpose of the Letter

Paul’s primary purpose in writing is that Onesimus and Philemon should be reconciled in the workplace and in their witness in the church. Paul writes to Philemon that since they are co-workers and partners in the gospel, he should welcome him as you would welcome me (v.17).[5]

Paul sent Onesimus back to his master with a letter appealing for mercy.

Runaway slaves could be vulnerable and punished.

God has compassion on slaves. The Hebrews were slaves in Egypt and God delivered the slaves out of slavery. In the OT, there were cities of refuge. Anyone who felt that they were guilty or accused or any slaves who felt exploited could run to the city of refuge. The OT law protected the rights of slaves. But in the Graeco-Roman world, there were no protection laws for the slaves.

Onesimus encounters God

As a fugitive, Onesimus would have known full well the consequences of having been caught and handed back to his master. He would have been beaten, branded or executed, or punished in whatever way his master may have decided. The Appian Way (Roman road used for military supplies) was lined with the crosses of crucified slaves.

One thing is clear: when Onesimus left his master, he was not a Christian. After meeting Paul, his life was radically changed to the extent that he was willing to return to Colossae and face whatever punishment his master imposed on him.

His conversion to Christ was real.
Paul recognised his gifts and his new heart of love, and quickly became attracted to him as a father to a child (v. 10).
He would have rejoiced had he been able to keep him throughout his imprisonment as a son and helper, but he knew that it was his duty to ensure that he was returned to his rightful owner (vs. 13,14).

Paul had now become a mediator and a reconciler between two estranged Christians.[6] Paul is taking the place of Christ.

So, Paul finds himself in a very difficult and delicate situation as he writes this letter. He is going to appeal to Philemon not just to forgive Onesimus and receive him back but to embrace him as a brother in the Messiah and no longer as a slave.

“Onesimus had left as a folk religionist and now returns to Philemon as a committed Christian, willing to serve his master with sincerity of heart and with reverence for the Lord. However, his conversion and change of lifestyle did not excuse him from his responsibility for the restitution of misappropriated or mismanaged money. Paul comes forward and offers to repay Philemon for Onesimus’s debts, an offer that must have softened any anger or resentment that Philemon held against Onesimus.”[7]

We can assume that in due time he was given his manumission and continued to serve Philemon as a freed man and not as a slave.

Here is how Paul does it:

Philemon 1-3

¹Paul, a prisoner of Christ Jesus, and Timothy our brother,

Paul appeals directly to Philemon but the letter is also for the church that meets in his house.

Paul expects the people to know everything that he wrote to Philemon. He wants the people to see how Philemon was responding to his appeal.

Do you think it is a pressure? Yes. You are a Bishop or pastor at Colossae but I want you to have accountability.

The Gospel Demands Accountability.[8]

“Christianity emphasizes accountability—accountability first to God and to one another.

In the church, there has to be accountability where leadership is answerable to the congregation, and members, to one another and their leaders. In ministry, accountability ensures a shared vision and purpose. Paul’s plea to Philemon mirrors this ethos—transparency in resolving conflicts.

In Christian homes, accountability is paramount. As Philemon considered Paul’s letter, let us too be accountable, fostering unity and shared responsibility within our faith communities. May our homes and churches reflect the grace of mutual accountability, as we journey together in the light of Christ’s teachings.”

Philemon 4-7

⁴I always thank my God as I remember you in my prayers, ⁵because I hear about your love for all his holy people and your faith in the Lord Jesus. ⁶I pray that your partnership with us in the faith may be effective in deepening your understanding of every good thing we share for the sake of Christ. ⁷Your love has given me great joy and encouragement, because you, brother, have refreshed the hearts of the Lord’s people.

The Gospel Demands Love; v6

It Demands Faith in the Lord Jesus, v6b

The Gospel Demands Partnership, v6. Greek word = Kiononia, mutual participation.

The Gospel Demands Relationship.

Paul’s Appeal to Philemon is based on Relationship; v8-20[9]

Paul & Onesimus
Paul & Philemon
Philemon & Onesimus

Paul & Onesimus; v10-13, 16

Became a Christian through Paul, v10
Proven useful (v11) to Paul in prison, v13
Dear brother to Paul, v16
Paul’s son and his very heart, v10, 12.

Paul & Philemon; v17-19

Became a Christian through Paul, v19
He is a partner with Paul in ministry, v17

Sympathetic Appeal; v9-10; 13, 20

I am a prisoner, v9
I am in chains, v10, 13
I am and old man, v10
I am a brother, v20

Relationship between Philemon & Onesimus; v11, 16, 18

Onesimus was useless in the past, v11
Onesimus probably defrauded Philemon, v18
Onesimus is now useful to Paul, v11
Onesimus will become useful to Philemon, v11
Onesimus has now become a beloved brother of Philemon in the Lord, v16.

He is a beloved brother: Give him a kiss, give him a hug, embrace him.

The appeal is not to take him as a slave, but better than a slave, v16. That does not mean that he will not do any work in the house but give him a different status in the house, as a brother.

But what happened to slavery?

Paul was not a social activist. He was a planter of the church. He was announcing the kingdom has come. Slavery has been there from centuries, from the time human beings are around. Human beings will find someone to make slaves and we don’t want to treat them as equals. Slavery is involuntary servitude. Calvin says, “Slavery is the fruit of original sin.” But the gospel can change us.

Paul was not for slavery. Slavery being a social norm in Paul’s time, Paul says if you can gain freedom (manumission) please do so. 1 Cor. 7:21 Were you a slave when you were called? Don’t let it trouble you—although if you can gain your freedom, do so.

Paul says the gospel can change the way we look at slaves, treat them as a brother or sister.

Dr. Jacob Cherian said, “Slavery is like a big tree, you cannot hold it nor can you cut it. But Paul did a different thing, he put a hole there in the tree and put a poison. This is what the gospel does. The gospel goes into the ground and like a poison that fights the evil of slavery, brings the whole slavery down.”

Paul’s response to slavery was to so transform the minds and hearts of both the slaves who had become Christians and their Christian slave owners that slavery among church members would come to an end.[10]

Slavery in the 21^st Century

It is an illusion to think that slavery stands abolished by law and practice. Indeed, it is probably true to say that there is more slavery in the world today than there has been in any other period in human history. The difference is that its outward forms have changed and its diversity has increased.

Slavery is a reality in our world as well.

In India, do we have slavery?

There are 100’s and 1000’s of children and women enslaved as bonded labour and sex labour in our own country. We have the moon mission, but we do not talk about slavery which is a reality.

According to the Times of India, March 18, 2018; a community in north, near Indore, the Banchhada community celebrates the birth of girls the family itself will prostitute their daughters and their males live on their income.[11] Right in their homes, their daughters are prostituted. It is happening for 500 years.

Caste is a beautiful evil in India. This provides ideological foundation for us to treat someone in a different way.

The question is does the gospel make a difference?

So, this letter challenges us. When the rubber hits the road, does it work?

Does the Gospel work?

The question is: Are you going to accept a person as a brother? This changes everything.

Risks:

Each character has its own request.

Paul risks his request being rejected. Philemon could have rejected his request. Being penalized for harboring a slave. Having to repay Onesimus’s debts.
Onesimus risks serious punishment by returning to Philemon.
Philemon risks losing a slave for whom he would have paid a high price.[12]

What would be Philemon’s response when he got the letter?

I imagine Philemon probably would have read the letter as Paul is his mentor.
When he found that Paul wants him to read the letter along with the church, Philemon could have kept the letter under lock and key or even destroyed the letter.
Or Philemon could have called a special assembly or on the Lord’s Day read the letter in the church and accept Philemon as a brother.

What did Philemon do? The letter does not tell us. Philemon would have read the letter and let the letter work. He was willing to read it and that is why we got a hold of this letter. This is a wonderful reality that the gospel works. Otherwise, we are all wasting our time.

Through these unpleasant circumstances, all three people are learning “how does the gospel work or does the gospel work?”

CONCLUSION

The Gospel demands:

(Love, accept others as brothers and sisters, forgiveness).

COMMUNITY APPLICATION

How does the Gospel relate today to society in a past age? How is Christian discipleship to be worked out in the harsh world of economic and social injustice? The letter is about the identity crisis that Christians and Church communities were facing in the slowly changing cultures of imperial Rome. It raises for us the issue of how we relate our identity in Christ with our identity in our workplace, where the culture is either secular and materialistic or pagan and anti-Christian.

BIBLIOGRAPHY

Book of Philemon Summary: A Complete Animated Overview, 2016. https://www.youtube.com/watch?v=aW9Q3Jt6Yvk.

Dr. Daniel K. Darko, Prison Epistles, Lecture 17, Philemon, 2016. https://www.youtube.com/watch?v=jc_lcdGWTAY.

KISSED BY THE GOSPEL | Philemon | Jacob Cherian | City Harvest AG Church, 2019. https://www.youtube.com/watch?v=WvXso9Ej-6g.

Nicholls, Bruce J., and Brian Wintle. Colossians & Philemon. Asian Bible Commentary. Bangalore, India: Theological Book Trust of Bangalore, India, 2007.

The Times of India. ‘Banchhada, a Community That Celebrates Birth of Girls, but for Flesh-Trade’. 18 March 2018. https://timesofindia.indiatimes.com/india/banchhada-a-community-that-celebrates-birth-of-girls-but-for-flesh-trade/articleshow/63353897.cms.

Wintle, Brian. South Asia Bible Commentary. Udaipur, India: Open Door Publications, 2015.

ENDNOTES

[1] KISSED BY THE GOSPEL | Philemon | Jacob Cherian | City Harvest AG Church, 2019, https://www.youtube.com/watch?v=WvXso9Ej-6g.

[2] Bruce J. Nicholls and Brian Wintle, Colossians & Philemon, Asian Bible Commentary (Bangalore, India: Theological Book Trust of Bangalore, India, 2007), 201.

[3] Nicholls and Wintle, 205.

[4] Brian Wintle, South Asia Bible Commentary (Udaipur, India: Open Door Publications, 2015), 1705.

[5] Book of Philemon Summary: A Complete Animated Overview, 2016, https://www.youtube.com/watch?v=aW9Q3Jt6Yvk.

[6] Nicholls and Wintle, Colossians & Philemon, 200.

[7] Nicholls and Wintle, 201.

[8] Dr. Daniel K. Darko, Prison Epistles, Lecture 17, Philemon, 2016, https://www.youtube.com/watch?v=jc_lcdGWTAY.

[9] Dr. Daniel K. Darko, Prison Epistles, Lecture 17, Philemon.

[10] Nicholls and Wintle, Colossians & Philemon, 205–6.

[11] ‘Banchhada, a Community That Celebrates Birth of Girls, but for Flesh-Trade’, The Times of India, 18 March 2018, https://timesofindia.indiatimes.com/india/banchhada-a-community-that-celebrates-birth-of-girls-but-for-flesh-trade/articleshow/63353897.cms.

[12] Wintle, South Asia Bible Commentary, 1705.

City Harvest AG Church

The Forgiven Fugitive | Philemon