Today I thought that I would do an overview of the Epistle of Philemon. Philemon is right before Hebrews in the New Testament. I can only do an overview of this with the time that we have here. As I got into this book, I understood that—just like anywhere else in the Bible—we could spend whole studies on just one verse.
The Epistle of Philemon was written under the inspiration of the Holy Spirit by Paul. This man Philemon had a church in his house and Paul was writing to him. As he was writing to him, Paul was praying and wishing peace on his house and giving thanks for those in his house.
Paul was writing on behalf of a man named Onesimus. Philemon had a servant, and that word “servant” can actually mean “slave.” So Philemon had a servant named Onesimus who ran away or in some way departed from him. We are not told how much freedom he had, but he found the Apostle Paul somewhere along the way. He may have already known him or knew of him.
From this point, we read that Onesimus was a saved man. We do not know exactly when he came to salvation, but Paul was now beseeching Philemon that he would take Onesimus back. Paul was telling Philemon that if Onesimus had wronged him in any way or if Onesimus owed him anything, to let that be reckoned to Paul.
So we see some spiritual principles in this. All through the Bible and in numerous places in the Bible, we see how we have been separated from God because of our sin.
For example, in Isaiah 59:1-2, we read:
Behold, JEHOVAH’S hand is not shortened, that it cannot save; neither his ear heavy, that it cannot hear: But your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear.
We see this in the story of the Garden of Eden where Adam and Eve were placed in a perfect world at which time they had a free will. They were given a command to not eat of the fruit of one particular tree, but they sinned against God. They sinned and so they were cast out of the Garden; now mankind cannot come back into the presence of God except through the judgment, through the wrath on the Lord Jesus Christ.
So this is one place where we see this principle. We see it again in the book of Ruth. Elimelech, an Israelite man, and his wife, Naomi, left the Promised Land and went into the land of Moab where they suffered great misfortune. Elimelech died, as well as his two sons, at which point Naomi brought her daughter-in-law, Ruth, back into the Promised Land. She returned to the Promised Land.
We see this again with the Israelites. God brought them out of Egypt, which was a picture of salvation. He led them through the wilderness and sustained them for forty years in that wilderness, a picture of how He sustains His people in this world. Then at the end of that forty-year wilderness sojourn, He led them into the Promised Land, which is a picture of the Kingdom of God.
We see this again in the story of the prodigal son in Luke 15 where we read that the son of a wealthy Israelite took his inheritance and went into a far country where he ruined his life. Through this process, he came to the realization that the servants of his father were better off than himself, and so he returned to his father.
I believe that this is the principle that we are to see in Philemon concerning this man by the name of Onesimus. I believe Paul was certainly a representation of the New Testament church. Paul was a sinner going in the opposite direction when he was turned around and saved by God. From that point on, he was used by God to start many churches. But I believe that we also see Christ in Paul, and I believe that we can only look at Philemon as a picture of God.
So Philemon had this church in his house and Paul was beseeching him that he would take his servant, Onesimus, back. I believe we are to see Christ interceding for His people in this.
So in Philemon 1:18, we read:
If he hath wronged thee…
If Onesimus hath wronged thee:
…or oweth thee ought, put that on mine account;
In this, we see Christ taking upon Himself our sin debt.
With these principles in mind, let me now read the entire Epistle, the Epistle of Paul to Philemon:
Paul, a prisoner of Jesus Christ, and Timothy our brother, unto Philemon our dearly beloved, and fellowlabourer, And to our beloved Apphia, and Archippus our fellowsoldier, and to the church in thy house: Grace to you, and peace, from God our Father and the Lord Jesus Christ. I thank my God, making mention of thee always in my prayers, Hearing of thy love and faith, which thou hast toward the Lord Jesus, and toward all saints; That the communication of thy faith may become effectual by the acknowledging of every good thing which is in you in Christ Jesus. For we have great joy and consolation in thy love, because the bowels of the saints are refreshed by thee, brother. Wherefore, though I might be much bold in Christ to enjoin thee that which is convenient, Yet for love’s sake I rather beseech thee, being such an one as Paul the aged, and now also a prisoner of Jesus Christ. I beseech thee for my son Onesimus, whom I have begotten in my bonds: Which in time past was to thee unprofitable, but now profitable to thee and to me: Whom I have sent again: thou therefore receive him, that is, mine own bowels: Whom I would have retained with me, that in thy stead he might have ministered unto me in the bonds of the gospel: But without thy mind would I do nothing; that thy benefit should not be as it were of necessity, but willingly. For perhaps he therefore departed for a season, that thou shouldest receive him for ever; Not now as a servant, but above a servant, a brother beloved, specially to me, but how much more unto thee, both in the flesh, and in the Lord? If thou count me therefore a partner, receive him as myself. If he hath wronged thee, or oweth thee ought, put that on mine account; I Paul have written it with mine own hand, I will repay it: albeit I do not say to thee how thou owest unto me even thine own self besides. Yea, brother, let me have joy of thee in the Lord: refresh my bowels in the Lord. Having confidence in thy obedience I wrote unto thee, knowing that thou wilt also do more than I say. But withal prepare me also a lodging: for I trust that through your prayers I shall be given unto you. There salute thee Epaphras, my fellowprisoner in Christ Jesus; Marcus, Aristarchus, Demas, Lucas, my fellowlabourers. The grace of our Lord Jesus Christ be with your spirit. Amen.
In the King James Bible, some of you may have an inscription after the last verse at the end of this Epistle that says:
Written from Rome to Philemon, by Onesimus a servant.
So Onesimus had written this for Paul.
Now, I do not know whether or not these words are inspired. I looked in the Interlinear, but this inscription is not there. I also looked in Matthew Henry’s Commentary. He mentioned it as if it were. So I apologize because I do not know if this inscription is inspired or not.
But this Epistle starts out:
Paul, a prisoner of Jesus Christ…
At this time, Paul is a prisoner in Rome and he is aged. He mentions that he is “Paul the aged” in verse 9. This is very shortly before his death.
God uses the word “prisoner” in different ways in the Bible. This word means “one in bonds.” We know that the Israelites were in bondage in Egypt. They were in bondage to sin and Satan. Again, as we said before, God bringing them out of Egypt was a picture of salvation. He told the Israelites as He brought them out of Egypt that He was bringing them “out of the house of bondage.” However, God uses Paul’s bonds in different way.
Paul is now a prisoner of Christ, which is a picture of our transition upon salvation. We come from being under sin and under the bondage of sin to being a prisoner of the Lord Jesus Christ.
Let us look at Philippians 1. We read in Philippians 1:12-14:
But I would ye should understand, brethren, that the things which happened unto me have fallen out rather unto the furtherance of the gospel; So that my bonds in Christ are manifest in all the palace, and in all other places; And many of the brethren in the Lord, waxing confident by my bonds, are much more bold to speak the word without fear.
So it was by the will of God that Paul was a prisoner.
Back in Philemon, Paul is talking about Onesimus. He said in Philemon 1:13:
Whom I would have retained with me, that in thy stead he might have ministered unto me in the bonds of the gospel:
The Gospel is now, as it were, our “bonds” as we become prisoners of Jesus Christ.
And we see in verses 3-4 of this Epistle:
Grace to you, and peace, from God our Father and the Lord Jesus Christ. I thank my God, making mention of thee always in my prayers,
We read this in other Epistles as well, how he gives thanks when he writes to a certain church. He gives thanks and he prays for them. He expresses joy at the work that they are doing.
Hen in verse 5, he says:
Hearing of thy love and faith, which thou hast toward the Lord Jesus, and toward all saints;
If we look at the Epistles of John that are right before the book of Revelation, as John writes the Second Epistle, he directs it “unto the elect lady and her children.” In this we are to see Christ or God communicating His delight and His joy with His people. We also read similar statements as this in other places in the Bible. But here in 2 John 1:1-4, we read:
The elder unto the elect lady and her children, whom I love in the truth; and not I only, but also all they that have known the truth; For the truth’s sake, which dwelleth in us, and shall be with us for ever. Grace be with you, mercy, and peace, from God the Father, and from the Lord Jesus Christ, the Son of the Father, in truth and love. I rejoiced greatly that I found of thy children walking in truth, as we have received a commandment from the Father.
Or look at 3 John, the next Epistle. We read in 3 John 1:2-4:
Beloved, I wish above all things that thou mayest prosper and be in health, even as thy soul prospereth. For I rejoiced greatly, when the brethren came and testified of the truth that is in thee, even as thou walkest in the truth. I have no greater joy than to hear that my children walk in truth.
So again, this is what Paul is repeating to Philemon. He is speaking of giving thanks and his joy for the love and faith that those in this church have displayed.
Let me read verse 5 again in Philemon, and then we will look at verse 6. Philemon 1:5 says:
Hearing of thy love and faith, which thou hast toward the Lord Jesus, and toward all saints;
Then in verse 6, he says:
That the communication of thy faith may become effectual by the acknowledging of every good thing which is in you in Christ Jesus.
He is saying that as they go out now with the Gospel, they are communicating their faith to others.
That the communication of thy faith may become effectual…
Or effective, that it may bring results.
That the communication of thy faith may become effectual by the acknowledging of every good thing which is in you in Christ Jesus.
Another place where we see this word “effectual,” which means “effective,” is in Hebrews 4:12. It says there:
…the word of God is quick, and powerful, and sharper than any twoedged sword…
This word “powerful” is the same Greek word that is translated “effectual” in Philemon 1:6.
Again, Philemon 1:6:
That the communication of thy faith…
As people communicate their faith to others, may it be effective or powerful.
…by the acknowledging of every good thing which is in you…
That this “good thing” that is within you, which is salvation, might be seen by others as you minister to them.
…by the acknowledging of every good thing which is in you in Christ Jesus.
Usually in the Bible when we read the expression “good thing(s),” it is speaking of salvation; “freely ye have received.” Freely we have been given all “good things.”
Let us look at Luke 1. In Luke 1, we find what is referred to as Mary’s Magnificat. She is praising the Lord, as she is carrying the Lord Jesus in her womb. In Luke 1:52-53, we read:
He hath put down the mighty from their seats, and exalted them of low degree. He hath filled the hungry with good things…
So we see the same word here, “good things.”
…and the rich he hath sent empty away.
So usually when we read this expression, “good things,” it is talking about salvation.
Now turn to Luke 11. In Luke 11:11-13, we read:
If a son shall ask bread of any of you that is a father, will he give him a stone? or if he ask a fish, will he for a fish give him a serpent? Or if he shall ask an egg, will he offer him a scorpion? If ye then, being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give the Holy Spirit to them that ask him?
So God is comparing fathers, who tend to give good things to their children, to Himself as He bestows salvation on His children. Again He says:
If ye then, being evil, know how to give good gifts…
Actually, this is the same word for “good thing.”
…unto your children: how much more shall your heavenly Father give the Holy Spirit to them that ask him?
Do you see how He is likening “good gifts” or “good things” to salvation?
So back here in Philemon 1:6, we read again:
That the communication of thy faith may become effectual by the acknowledging of every good thing…
Of the salvation that:
…is in you in Christ Jesus.
This is in order that “the communication of thy faith” might be used as we minister to other people, as God uses His people to bring more sinners to Himself.
Then Philemon 1:7 says:
For we have great joy and consolation in thy love, because the bowels of the saints are refreshed by thee, brother.
This word for “bowels” can literally mean your intestines or your insides, but usually God uses this word to mean your heart or your affections.
Let us look at 1 John 3:17. Again, 1 John is right before the book of Revelation. 1 John 3:16-17 says:
Hereby perceive we the love of God, because he laid down his life for us: and we ought to lay down our lives for the brethren. But whoso hath this world’s good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him?
The King James translators added the word “compassion” here, which really helps us to understand this a little bit. This is speaking of our affection, our compassion.
So now in Philemon 1:8, we read:
Wherefore, though I might be much bold in Christ to enjoin thee that which is convenient,
To “enjoin” means to command or to charge. Paul knows he is being used of God. He knows that he is an Apostle, so he is saying to Philemon that he could be “bold in Christ” and command him or charge him to do this thing:
…that which is convenient,
He means, “that which is fitting.” Paul is asking Philemon to take Onesimus back. He is saying he could be “bold in Christ” and charge him or command him to do this.
Then he says in Philemon 1:9:
Yet for love’s sake I rather beseech thee…
He is going to beseech Philemon and then he goes on to speak of his age. He says:
…being such an one as Paul the aged, and now also a prisoner of Jesus Christ.
Then he goes on in Philemon 1:10 to say:
I beseech thee for my son Onesimus, whom I have begotten in my bonds:
In a couple of other places in the Epistles, we read of Paul begetting someone. The word “begotten” actually is the word “born.” So this is speaking of being “born again,” of salvation. Paul is speaking of how he has “begotten” a believer in his bonds.
We know that salvation does not work this way but God uses this language sometimes in reference to someone, especially to Paul. Actually, Paul—as a representation of the Church, the Bride of Christ—was used to beget new believers. The union of God or Christ and His Bride, the Church, begets children. It begets new believers.
Let us look at 1 Corinthians 4:15. We read there:
For though ye have ten thousand instructors in Christ, yet have ye not many fathers: for in Christ Jesus I have begotten you through the gospel.
Again, this word “begotten” is the same word “born” as we read in John 3 where it says, “Except a man be born again.” Let me read John 3:3-5. In John 3:3, Christ is speaking to Nicodemus and explaining salvation. John 3:3-5 says:
Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again…
This is the same word.
…he cannot see the kingdom of God. Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother’s womb, and be born? Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.
We know that this “water” speaks of the Gospel. To hear the Gospel is part of salvation, and it is required in salvation that we must be “born…of the Spirit.” So the Spirit works in salvation. Actually, the Spirit of God enters into a person upon salvation.
But here in Philemon 1:10, Paul says:
I beseech thee for my son Onesimus, whom I have begotten in my bonds:
So Onesimus has been “born again” through the work of the Apostle Paul.
Then Paul goes on to say in Philemon 1:11:
Which in time past was to thee unprofitable, but now profitable to thee and to me:
Again, what is “unprofitable” before and what is “profitable” afterwards is speaking of the transition in salvation.
Let us look at 2 Timothy 2:21 where we will see the same word that was translated “profitable” here in Philemon. 2 Timothy 2:21 says:
If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the master’s use, and prepared unto every good work.
This expression, “meet for the master’s use” or that which is “meet for the…use,” is the same word that was translated as “profitable” in Philemon 1:11. We are “meet for the master’s use” now. Whereas before salvation, we were “unprofitable”; but now, we are “profitable,” a vessel prepared “for the master’s use.”
Then in Philemon 1:12, he says:
Whom I have sent again…
He is going to send him back to Philemon.
…thou therefore receive him, that is, mine own bowels:
Here is another expression of “bowels,” as we saw earlier. Paul is expressing a great affection for Onesimus.
Then he says in Philemon 1:13:
Whom I would have retained with me, that in thy stead he might have ministered unto me in the bonds of the gospel:
In other words, Paul thought of keeping him with him because now he can be useful to Paul, but then he says in Philemon 1:14:
But without thy mind would I do nothing; that thy benefit should not be as it were of necessity, but willingly.
He is hoping that Philemon will be willing to take Onesimus back. He goes on in verse 15 to say:
For perhaps he therefore departed for a season, that thou shouldest receive him for ever;
“For ever,” eternal life, to be eternally with God, I believe that this is what we are seeing here. Again, we just looked at Isaiah 59:2, which talks about how we are separated from God because of our sins. All through the Bible, we read where God commands us to return to Him.
Let us look at 1 Peter 2:25, which says:
For ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls.
Of course, this is referring to the Lord Jesus, and this is the principle that we “are now returned.” Man was with God in the beginning and then we were separated from Him. We gave up that inheritance, as it were, and now to again be eternally with God can only be possible when we come in the righteousness of the Lord Jesus, not through any righteousness of our own.
Now in Philemon 1:16, we read:
Not now as a servant, but above a servant, a brother beloved, specially to me, but how much more unto thee, both in the flesh, and in the Lord?
The Lord uses this word “servant” in different ways in the Bible. Some of the Epistles begin with Paul saying that he is “a servant of Jesus Christ,” which certainly is in the context of salvation. “Servants” are also used of God to speak of those before salvation, but this is saying that now Onesimus is “above a servant”; he is a brother, “a brother beloved.”
We read in Ephesians 1:6 this word “beloved” as it refers to God’s people, God’s elect. Ephesians 1:5-6 says:
Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, To the praise of the glory of his grace, wherein he hath made us accepted in the beloved.
So Onesimus is now a saved man and Paul is asking Philemon to take him back, not as a servant “but above a servant.” Philemon 1:16:
…a brother beloved, specially to me, but how much more unto thee, both in the flesh, and in the Lord?
This is because he will be useful to Philemon now.
Then in Philemon 1:17, we see intercession. We see the substitutionary atonement. Again, we see Christ in Paul here. He says:
If thou count me therefore a partner, receive him as myself.
That word “partner” is translated “partaker” in other parts of the New Testament. He is speaking of those that are now partakers of Christ, those who are of the elect.
In 1 Peter 5:1, let us look at this word. 1 Peter 5:1 says:
The elders which are among you I exhort, who am also an elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed:
This is the same word that was translated “partner” in Philemon 1:17:
If thou count me therefore a partner, receive him as myself.
Then in Philemon 1:18-19, we read:
If he hath wronged thee, or oweth thee ought, put that on mine account; I Paul have written it with mine own hand, I will repay it…
Again, Paul is interceding for Onesimus. He is willing to pay any debt or anything that Onesimus might owe to this man Philemon.
Do you know where we also see this principle? We see this in the parable of the good Samaritan. Turn back to Luke 10. The parable of the good Samaritan is a picture of salvation. In this parable, we read of this man who was beaten and robbed and left for dead. We read that he was passed over by a priest and by a Levite. These were a picture of the Israelites who had been commanded to love their neighbours and to have compassion on their fellowman. Then we read that a Samaritan helped this man out. Again, this Samaritan is a representation of Christ in which this is a picture of salvation. Actually in John 8, the Pharisees called Christ a Samaritan because Samaritans were cursed and looked down upon by the Jews.
But in Luke 10:34, we read that the Samaritan:
…went to him, and bound up his wounds, pouring in oil and wine…
These are figures of bringing the Gospel.
…and set him on his own beast, and brought him to an inn, and took care of him.
If we were to work through this, we would see that these are all figures of salvation, but then we read in Luke 10:35:
And on the morrow when he departed, he took out two pence, and gave them to the host, and said unto him, Take care of him; and whatsoever thou spendest more, when I come again, I will repay thee.
When we speak of the second coming of Christ, the reward that will go to the children of God is eternal life. This Samaritan is paying for this man to be brought into the inn. Again, this is a picture of salvation. It is a picture of what Christ has done for His people because He has paid that sin debt.
Let us turn to Luke 11 and read the account of the Lord’s Prayer. In Luke 11, the wording of the Lord’s Prayer is a little bit different than what we find in the Matthew account. In Matthew we read, “Forgive us our debts, as we forgive our debtors.”
In Luke 11, the disciples asked Christ “Lord, teach us to pray”; and then in Luke 11:2, we read:
And he said unto them, When ye pray, say, Our Father which art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done, as in heaven, so in earth.
Then in Luke 11:3, we read:
Give us day by day our daily bread.
But then in Luke 11:4, we read:
And forgive us our sins; for we also forgive every one that is indebted to us…
Do you see how He is likening sin to a debt? This is because, as we go through life, we build up a sin-debt that must be repaid or we cannot enter into the presence of God. This debt must be paid; and, again, this has been fully paid in the work of the Lord Jesus.
So this is what we are really reading about here in Philemon 1:18 where we read:
If he hath wronged thee, or oweth thee ought, put that on mine account;
We are to see Christ interceding here for Philemon.
Then in Philemon 1:19-20, we read:
I Paul have written it with mine own hand, I will repay it: albeit I do not say to thee how thou owest unto me even thine own self besides. Yea, brother, let me have joy of thee in the Lord: refresh my bowels in the Lord.
Here is the word “bowels” again is speaking of an inward affection.
Then we read in Philemon 1:21-22:
Having confidence in thy obedience I wrote unto thee, knowing that thou wilt also do more than I say. But withal prepare me also a lodging: for I trust that through your prayers I shall be given unto you.
We can see in this that Christ is commanding us to prepare a place for Him in our hearts. However, this did not happen literally because Paul died. He was executed in Rome and he never did come back to Philemon.
Paul goes on to end this Epistle by saluting others who were with Philemon. Then we read in the last verse, in Philemon 1:25:
The grace of our Lord Jesus Christ be with your spirit. Amen.
So now, let us look at one or two verses that have to do with intercession and then we will close. Look at Romans 8. In Romans 8:26, we read:
Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered.
We do not even know what to pray for or how to pray or what to ask for. The Spirit actually intercedes that much for us.
Then we read in Romans 8:27:
And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God.
So we saw Paul making intercession to Philemon for the slave Onesimus, and if you go down to verses 33-35 in Romans 8, we read:
Who shall lay any thing to the charge of God’s elect? It is God that justifieth. Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us. Who shall separate us from the love of Christ?…
It is all the same message no matter where you read in this Book. This Book could not have been written by man. It is all the same story.
We have been cast out of God’s presence for our sins, since we were all in the loins of Adam. We, therefore, need a Saviour. Judgment is coming. We are just a little over two years. It is coming. It is going to be on May 21, 2011. In His mercy, He has shown this to us. He has given us an exact date.
This should just cause us all to have a sense of urgency. This should cause all of us to have a greater love and compassion for those around us and to pray and beseech God on behalf of our loved ones that He might receive them into His eternal glory.