The Gospel at Work

Philemon is Paul’s shortest and most personal letter, written during his first imprisonment in Rome. Philemon, the main recipient of the letter, was a wealthy man from Colossae, which was about 100 miles inland from Ephesus, on the west coast of the modern country of Turkey. The letter was also addressed to Apphia, who was probably Philemon’s wife; to Archippus, who may have been the pastor of the church there (some think he was the son of Philemon and Apphia); and to the entire church that met in Philemon’s house. Paul had not visited Colossae, although he hoped to do so soon (v. 22). But somehow, perhaps during Paul’s ministry in Ephesus, he had met Philemon and led him to Christ (v. 19).

Being wealthy, Philemon owned slaves. One of his slaves, named Onesimus, had stolen from his master and ran away, becoming a fugitive slave, under a capital offense. In his travels, God providentially led Onesimus all the way to Rome, where he crossed paths with the apostle Paul. We don’t know whether he was imprisoned with Paul for a time or how they met. But the Hound of Heaven was pursuing Onesimus! Although he had undoubtedly heard the gospel in Philemon’s household, he ran from the place where he easily could have been saved. He traveled hundreds of miles to a large city where he just “happened” to meet Paul. When Paul shared the gospel, God opened Onesimus’ heart, and he trusted in Christ. He then stayed with Paul and the two men formed a close relationship as Onesimus served Paul (vv. 10-13).

In time, as Onesimus grew in the faith through Paul’s teaching, he realized that he needed to return to his master and make restitution for the crimes that he had committed. The fact that we have this letter to Philemon is proof of the genuine nature of Onesimus’ conversion. If he had been a false convert, he would have taken off for some other hiding place and never returned to Phile­mon. This short letter is Paul’s appeal to his friend, Philemon, and to the entire church, to welcome back this runaway slave, not as a second-class citizen, but as a beloved brother in Christ.

There are several ways to approach this letter. But rather than giving a detailed, verse-by-verse exposition, I want to focus on the gospel at work and how God changes us through the power of the gospel.

The gospel story and its transformative power is well illustrated by the book of Philemon, as Onesimus, whose name means useful had become useless and the gospel remade him into usefulness to Christ and his Church. The urging of full forgiveness, the exhortation to exercise grace, the willingness to pay the cost for redemption and the goal of reconciliation all portray the marvelous gospel story of Jesus! Let’s unfold the story by first considering that:

The Gospel Begets a Family of Brothers Under the Blood!

As we examine the vocabulary of this short letter, we begin to notice that the drama of the gospel story is supported by the language of relationship. The terms "brother" and "sister" occur five times; "beloved," a term of Christian affection, occurs five times. Paul uses the terms "fellow worker," and "my very own heart." These terms of horizontal relationship are touchingly spread through the apostle's appeal. Onesimus is Paul's "child"; Onesimus, while Philemon's "slave," has become by God's grace, Paul's "brother." Onesimus is a "debtor" to Paul, even as Philemon is a "debtor" to the apostle. "Fellow prisoner," "fellow soldier" of the "old man," the elder statesman of the gospel. This wonderfully personal epistle is full of expressions of loving and tender relationship.

Notice that the first three verses of the letter to Philemon include the names of five persons: Paul, Timothy, Philemon, Apphia, Archippus. Then drop down the page to the last three verses (vv. 23-25) and observe how they conclude with the names of five persons: Epaphras, Mark, Aristarchus, Demas, Luke. Now observe also that the pattern of verses 1-3 is five names plus the phrase "the grace of the Lord Jesus Christ." This is precisely mirrored in verses 23-25: five names plus the phrase "the grace of the Lord Jesus Christ." The greeting or salutation of the epistle ends with the Lord Jesus Christ. The closing or conclusion of the epistle ends with the Lord Jesus Christ.

Paul would have Philemon to reflect on God’s Big Family and not just his personal one; on the desire of God to be ever-enlarging His Family and not just in preserving an individual one.

Christians are saved by themselves (individually – not in mass) as to their sin problem. They are then being saved from themselves (from independence to interdependence) by being placed in the Community of Faith called the Church.

Father God has only one plan and it’s a Family Plan. He intends to populate heaven and earth with sons just like His Son. Life in the Household of God requires that we cultivate fellowship, practice forgiveness, and persist in faithfulness.

The Gospel Begets a Family of Brothers Under the Blood! In this family there is neither Jew nor Greek, bond or free, but brothers and sisters sharing a common Lord, a common life, a common love, a common lot, and a common load! In this Family the issue is grace not race; sin not the color of one’s skin, the miracle of the new birth and not the measures of the natural birth! And that is the gospel at work!

 The Gospel Brings Freedom to Slaves on the Run!

 1. A Runaway Fugitive from His Rightful Master -

Scene Two of our drama is in prison at Rome where the Apostle Paul is bound in chains for the sake of the gospel. Around him are gathered those named in vv. 23-24 plus Onesimus, Philemon's slave. Onesimus had run away - perhaps after stealing something. He made his way to Rome as a fugitive under Roman law. In the superintending providence of God, Onesimus somehow wound up in Paul’s presence. There he also heard the gospel from the apostle and received the Holy Spirit through the apostle's word. Having heard of Philemon's love and faith, Paul sends Onesimus back to his master. Onesimus himself undoubtedly carries the letter asking Philemon to receive him as "more than a slave, yea a beloved brother." The final scenes are left to our imagination. Onesimus arrives at the home of Philemon with Paul's letter. Philemon reads the letter and responds, we trust, affirmatively.

 We see marvelous and obvious gospel truth illustrated in Onesimus. All of us as sinners have rebelled against our Master and robbed Him of glory, refused His grace and run in our own ways. Like Israel of old, we commit two grievous sins – we forsake God, the fountain of living waters and then hew out for ourselves broken cisterns that can hold no water (Jerm 2:13). Countless millions live in the world and are like Onesimus - fugitives from their rightful Master. They are in a desperate predicament!

 2. A Restless Fear of Just Condemnation - The fugitive slaves may have had many fun days, but they never enjoyed a safe one. They knew neither security nor peace, for they were always on alert for the FUGITIVARII, a group whose business was to recover runaway slaves. The fugitives always had the threat of arrest hanging over their lives.

How true is this in the lives of all who have run away from God’s authority! They suffer the burden of guilt, and harsh punishment hangs over their lives (Roms 5:18a; 2 Thess 1:8, 9). Those who live without God’s rule directing them will find only a gnawing guilt, an emptiness of spirit, and a purposelessness of existence! They are renegades, fugitives who are vainly trying to escape the just condemnation of their rebellion. This is the judgment, that the light is come into the world, and men loved the darkness rather than the light; for their works were evil. (John 3:19).

3. A Ready Advocate to Plead His Cause with His Master - There were provisions for the runaway slave to escape severe punishment. There was a possibility that the slave could be restored. However, it all depended upon his having someone with the means of serving as his advocate, sponsor, or attorney.

Paul pleads in verses 17-18 – “So if you consider me your partner, receive him as you would receive me; if he has wronged you, charge that to my account!” How awesome is that and how much does this remind you of the gospel, where our Lord Jesus Christ, seems to say to His Father in Heaven, “These former runaway, rebellious sinners have been brought into relationship with me. Receive them, therefore, as myself.”  This is just what God does in the case of repenting and believing sinners; he receives them as Christ because He sees them in Christ and Christ in them.

If he has wronged you or owes you anything - put that on my account! What an advocate! How generously is this ministry of imputation by a poor prisoner at Rome demonstrated toward a runaway slave, and how gloriously, in this, he is like our Master, who stands as Guarantee for us!

Gospel news declares that there is a provision for rebellious men who have been on the run from their rightful Owner and have run out of running room. Rebels against God’s government and refusers of His grace, the runaway slaves of God have only one hope – an Advocate to plead their cause with the Master. Good news - we have access to such an Advocate, who will plead our case before the Almighty Master (1 Tim 2:5, “For there is one God, and there is one mediator between God and men, the man Christ Jesus”).

Look at Onesimus! How unlikely he appears to become a convert. After taking his master’s property, he was bold enough to make a long journey from Colosse to reach Rome. But the Holy Spirit had drawn a bullseye on his heart, and he was marked out for conversion and didn’t even know it!

There in Rome in a bare room in the prison, Paul sat with a soldier chained to his hand, preaching to all who were admitted to hear him, and there it was that the grace of God reached the heart of this wild young man; and, oh, what a change it made in him immediately! And that’s the gospel at work!

The Gospel Bestows Forgiveness So That Its Recipients Become Forgivers!

Philemon 1:19-20, “I, Paul, write this with my own hand: I will repay I - to say nothing of your owing me even your own self. Yes, brother, I want some benefit from you in the Lord. Refresh my heart in Christ.”

Paul had been the means of Philemon’s conversion, so he was immeasurably in debt to the apostle; but Paul only gently reminds him of the fact as a reason why he should deal kindly with Onesimus for his sake. “You have refreshed others, then, surely, you will not let me be without refreshment now. You have been very kind to all sorts of saints; then you cannot be unkind to the man who is your own spiritual father.”

Forgiveness is free, but it is never cheap! The nature of forgiveness is a release from debt by the payment of a price. Sins are not just forgiven and forgotten. The legal debt to the law of God must be paid. The Bible teaches that Almighty God has determined that sin shall be paid for or punished in one of two places. Either forever in Hell, in the sinner, or in Christ, on the Cross.

Christ on the cross, paid the debt for our sins by his death and then bore our sins away in such a manner as to take them into the tomb and leave them there as He rose again on the third day. The most glorious thought in the world is "that my sins, not in part but the whole, were nailed to the cross and I bear them no more, praise the Lord it is well with my soul!"

Col 2:13, "And when you were dead in your transgressions and the uncircumcision of your flesh, He made you alive together with Him, having forgiven us all our transgressions," Heb 10:17, "AND THEIR SINS AND THEIR LAWLESS DEEDS I WILL REMEMBER NO MORE." The Judge of the universe has paid our legal debt ‑ Roms 8:3, 34,; pronounced us legally dead ‑ Roms 7:4,6, and pronounced our case lawfully discharged. Sin does not condemn us, the curse does not condemn us, the Devil can only attempt to condemn us by his wild accusations, and above all God does not condemn us. Because sin's debt has been legally paid, condemnation cannot be made. And that’s the gospel at work!

The Gospel Brings Favor So That We Have Acceptance and Advocacy!

Philemon 1:17-18, “So if you consider me your partner, receive him as you would receive me. If he has wronged you at all, or owes you anything, charge that to my account.”

Martin Luther wrote, “We are all the Lord’s Onesimi!” What he meant is true - that this little book beautifully illustrates the salvation that every believer enjoys.

Notice verse 17 of our text, “So if you consider me your partner, receive him as myself, or as you would receive me.” In other words, Paul said, “I’m not asking you to receive him on his own account, because he doesn’t deserve it, but rather receive him on account of me. Receive him as if you were receiving me!”

"Paul's term 'partner' must not be weakened to mean merely an intimate friend or companion. It suggests the fellowship or partnership of those who have common interests, common feelings, and common work. It is the partnership of mutual Christian faith and life.

Philemon's refusal of Paul's request would be inconsistent with his acknowledgment of this partnership.

Note the added emphasis on the word each time he uses it. “Receive him” (v. 12); “Receive him forever” (v. 15); “Receive him as myself” (v. 17)

“Put (or charge) that to my account” (v. 18). Put is from the Greek word “ellogeo” which means “to reckon in”, “set to one’s account,” “to impute”. This is the foundation word for the Biblical doctrine of “imputation”.

That is exactly what Jesus did for us when He died on the cross. It is as though He was saying to His Heavenly Father, “Whatever wrongs man has committed, whatever things he has stolen, whatever debts (sin debts) he has incurred, I will stand good for them all. I will pay the price in full!” And that’s exactly what Jesus did for us. Isaiah the prophet had this in mind when he wrote, “Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted....But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.” (Isaiah 53:4-5)

In Galatians 3:13, we read: "Christ has redeemed us once and for all from the curse of the law...." God the Judge offers a legal settlement of your case that will clear your criminal record, confirm your full citizenship in Heaven with a valid passport that will open the gates of Glory.  You can walk free from the condemnation of a criminal record. Justification cancels our legal liability and confers a legal status. The Judge who paid our debt then places the perfect righteousness of Christ to our account so that we stand righteous, complete, and forever secure, in Christ, before the throne. When God justifies a repentant sinner, the legal action is a finished, complete, perfect, instantaneous and non‑repeatable act.

"Nothing to pay; yes, nothing to pay! Jesus has cleared the debt away. Bought it out with His bleeding hand; free and forgiven and loved we stand." And that’s the gospel at work!

The Gospel Bears Fruit by Transforming Uselessness into Usefulness!

1. Produces a supernatural birth for House-hold of Faith Relationships

2. Produces a spiritual father for Personal Discipleship

3. Produces a surrendered heart for Obedience to Lordship

4. Produces a sonship mindset for Kingdom Partnership

5. Produces a stead-fast faith for Gospel Stewardship

Philemon 1:11, “Formerly he was useless to you, but now he is indeed useful to you and to me.” Onesimus, whose name means “Profitable” or “useful” had become unprofitable. But the gospel had reached him and renewed him to usefulness.

Look at the difference between the man who robbed, and the man who now comes back to be profitable to his master. What wonders the grace of God has done!

Just how useful did Onesimus become for the kingdom of God? This slave to Philemon, having been led to Christ by Paul, then a prisoner for the faith at Rome, was sent back to his master, with the beautiful letter we know as the Epistle to Philemon, asking for the liberty of Onesimus, that he might become one of his own assistants.

Tradition has it that Philemon pardoned him and set him at liberty, and Onesimus returned to his spiritual father, as Paul had requested; thereafter he faithfully served the Apostle. We know that Paul made him, with Tychicus, the bearer of his Epistle to the Colossians. (Col. 4:7−9)

Later, as Jerome and other Church Fathers testify, he became an ardent preacher of the Gospel and a bishop. It is he who succeeded Timothy as bishop of Ephesus. He was cruelly tortured in Rome, for eighteen days, by a governor of that city, infuriated by his preaching on the merit of celibacy. His legs and thighs were broken with bludgeons, and he was then stoned to death. His martyrdom occurred under Domitian in the year 95.

Paul’s little letter to Philemon is such a clear portrayal of the gospel in human terms. All of us were God’s Onesimus, useless as for as the Father and His Family were concerned. We were slaves to sin, chained to evil, and continually on the run from God. But the Lord Jesus came into our human, helpless, hopeless dilemma and paid the price for our sins on the cross so that God’s justice was satisfied once and for all. All that is left for us is to accept the work of Christ on our behalf. To say it another way, either you can pay for your sins by spending eternity in hell or you can trust completely in the fact that Jesus has already paid the debt on your behalf.

Here is a wonderful word for Christians to remember. In the symbolism of this expression, picture that moment when the devil rises us to accuse us, remind him that you have and Advocate with the Father - Jesus -  who says, “Put that on my account.” When the world points out our faults, Jesus says, “Put that on my account.” When our friends point out our many failures and our enemies gloat over our mistakes, and when our own conscience condemns us, when in short, we feel like the biggest sinners in the world, Jesus stands before the Father, raises his pierced hands and declares, “Put that on my account.”

And that’s the gospel at work! Glory to God!