A Postcard to a Friend for a Friend
Series: New Testament Postcards
January 6, 2013
A very brief PowerPoint presentation for this message is available by emailing me at chucksligh@hotmail.com.
TEXT: Turn to Philemon
INTRODUCTION
Illus. – Back in 1820 the average person in England wrote only three letters a year. There’s a good reason for that: letters in those days were mailed without a cover and could be read by anyone.
But William Mulready had an idea to ensure privacy—the envelope. It was an idea he stole from the French On a visit to France Mulready noticed that important messages were completely enclosed in a little paper case making their contents concealed to the peering eyes of the curious.
On his return to England he introduced this new way of sending mail. It was an instant success, and now, as Paul Harvey would have said, you know the rest of the story!
But there’s still one form of mail that anybody can still read. That’s the postcard. It’s reserved for very short messages, generally to a close friend or relative.
The New Testament is divided into four main divisions:
• the HISTORICAL books, consisting of the four Gospels and the book of Acts
• the EPISTLES (or letters) of the Apostle Paul, of which there are thirteen
• the NON-PAULINE EPISTLES (that is, those not written by Paul), including James, 1 and 2 Peter, 1, 2 and 3 John, Jude, and possibly Hebrews
• PROPHECY (of which Revelation is the only prophetic book in the New Testament)
The epistles vary in content and length—from longer books, like Romans, 1 & Corinthians, and Hebrews, to shorter ones—such as Galatians, Ephesians, and 1 & 2 Timothy. There are four books in the New Testament that are only one chapter long. You might call them “New Testament Postcards”—the title of our series. They’re the ones highlighted in red in the PowerPoint slide—Philemon, 2 and 3 John, and Jude. These are the three or four books we’ll examine in this short teaching series.
About six years before his execution in Rome, Paul dropped a personal memo to a man named Philemon, who lived in Colossae. It is the only private letter by the Apostle Paul included in the New Testament.
This little letter—more like a postcard—is the shortest of Paul’s writings. It’s 25 verses long and you can read it in 4 minutes. In fact, you can read it more quickly than many people can find it in their Bibles!
Yet, short as it is, it’s a magnificent study in love, forgiveness and restoration. In a nutshell, Philemon is a warm request from Paul asking Philemon, a slave owner, to accept back and reinstate his runaway slave named Onesimus. Between the lines are some wonderful truths for us today.
I. FIRST LET’S LOOK AT THE BACKGROUND FOR THIS LETTER
Paul wrote this book while under arrest in Rome after his third missionary journey. Acts 28:16-31 tells us that while under arrest in Rome, Paul preached the Gospel to those who came to his residence.
In Rome, Paul was exposed to slavery in its rawest form. It’s reported that there were 60,000,000 slaves in the Roman Empire in the first century. Conditions were often unbearable for these slaves. Slaves were living tools—viewed as two-footed creatures without souls. At will, their masters could terminate their lives without a question being raised. It was a dreadfully violent and unjust period of human history. But Paul shows love for this slave and intercedes in his behalf.
II. NOW LET’S GET A GLIMPSE INTO THE SPECIFIC SITUATION THAT THE BOOK OF PHILEMON RELATES TO.
Two main conflicts surface in Philemon: A conflict of persons and a conflict of principles.
• The CONLICT OF PERSONS was a conflict between Philemon and Onesimus Onesimus was a slave owned by Philemon who had apparently robbed his master and fled to Rome, hoping to blend into the crowds and avoid being apprehended. He left behind him some kind of unresolved injury, which is not mentioned in the letter. Verse 18 implies some kind unresolved debt, perhaps from Onesimus robbing him.
• The CONFLICT OF PRINCIPLES was the conflict between justice and forgiveness. In God’s providence, the fugitive slave crossed the path of Paul, and somewhere along the line, Onesimus came to know Christ by faith. Under Paul’s influence, Onesimus grew in the Lord and apparently realized that his past action was wrong.
But the damage had been done and his life was in danger if Philemon did what the law allowed. What was he to do? Would his owner, also a Christian, take him back? The normal treatment for such a slave was death, torture, or disfigurement. At the least, his forehead would be branded with an “F,” representing the Latin term fugitivus—meaning “runaway.”
III. WITH THAT BACKGROUND IN MIND, LET’S NOW LOOK MORE CLOSELY AT THE EPISTLE OF PHILEMON.
Onesimus wanted to make the relationship right with his master, but he could not deal directly with Philemon for fear of exposing himself to danger if Philemon was not open to forgiving him. He needed Paul’s help. So Paul wrote this little postcard with the intent of changing one slaveholder’s feelings about his troublesome slave-gone-straight.
• Verses 1-3 contain Paul’s opening remarks:
> He begins with GREETINGS is in verses 1-2 – “Paul, a prisoner of Jesus Christ, and Timothy our brother, unto Philemon our dearly beloved, and fellowlabourer, 2 And to our beloved Apphia, and Archippus our fellowsoldier, and to the church in thy house.” – The first person Paul greets is Philemon, apparently involved in a ministry similar to Paul’s since he refers to him as “our dearly beloved (literally, ‘our beloved brother’), and fellowlabourer.” Then he greets Apphia (thought possibly to be Philemon’s wife), Archippus (thought by some to be Philemon’s son), and finally Philemon’s house-church.
> As was his custom, Paul gives a SALUTATION in verse 3 – “Grace to you, and peace, from God our Father and the Lord Jesus Christ.” – “Grace and peace”—These were Paul’s two words Paul uses together in a salutation or at the close of a letter no less than 14 times in the New Testament. But in this case, I wonder if it were more than just an opening statement. I wonder if he used them to lay the groundwork for his request—words which would have caused Philemon to reflect on God’s forgiveness for his own sins. These words were presented eight verses before any mention of Onesimus.
> In verses 4-7 we see Paul’s COMMENDATION of Philemon – “I thank my God, making mention of thee always in my prayers, 5 Hearing of thy love and faith, which thou hast toward the Lord Jesus, and toward all saints; 6 That the communication of thy faith may become effectual by the acknowledging of every good thing which is in you in Christ Jesus. 7 For we have great joy and consolation in thy love, because the bowels of the saints are refreshed by thee, brother.”
Paul commends Philemon for several things: He speaks of his love and faith for the Lord and for the saints in verse 5. Paul speaks of the great joy and encouragement he and other believers received because of Philemon’s expression of love, probably through the ministry of hospitality.
Now the reference to “bowels” in verses 7, 12, and 20 is strange to our ears today, but I assure you, he’s not commending Philemon for providing the saints with a high-fiber diet! In ancient times, deep emotions were associated with several body parts—the bowels, the liver, and the heart, for instance. In modern times, the only organ we still associate with deeply-felt human emotions is the heart. For instance, we say things like “I love her with all my heart” or “she broke my heart.”
Well, if you think about it, it’s impossible to love with our heart because the heart is really nothing more than physical organ that pumps blood 24/7—just as bowels and a liver are physical organs that perform their own bodily functions. So to make it a little less jarring, whenever you see the word bowels in this context in the Bible, just substitute the word heart to get the idea the writer originally meant. So verse 7 means something like this, “For we have great joy and encouragement in your love, because the hearts of the saints are refreshed by you.”
Now notice that beautiful word, refreshed. Isn’t that a neat concept—to be refreshed by someone? Some people are anything BUT refreshing! They’re negative and critical and down and self-centered. They do nothing for others, but they want others to minister to them.
But every now and then you meet someone who’s up, positive, focused on others, and wants to minister to OTHERS. Those people are so refreshing! That’s apparently what Philemon was like. God give us more people like Philemon!
> In verses 8-18, is the main body of Paul’s letter where he first makes his REQUEST of Philemon. – “Wherefore, though I might be much bold in Christ to enjoin thee that which is convenient, 9 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. 10 I beseech thee for my son Onesimus, whom I have begotten in my bonds: 11 Which in time past was to thee unprofitable, but now profitable to thee and to me: 12 Whom I have sent again: thou therefore receive him, that is, mine own bowels [again, we would say “heart” today]: 13 Whom I would have retained with me, that in thy stead he might have ministered unto me in the bonds of the gospel: 14 But without thy mind would I do nothing; that thy benefit should not be as it were of necessity, but willingly. 15 For perhaps he therefore departed for a season, that thou shouldest receive him for ever; 16 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? 17 If thou count me therefore a partner, receive him as myself. 18 If he hath wronged thee, or oweth thee ought, put that on mine account.”
Paul, realizing he could have used his authority to press Philemon’s decision, graciously appeals to the slave owner in verse 17 to “receive him as myself.” Why? He answers that in verse 9 – “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.”
Paul wants him to do it “for love’s sake.” Isn’t that awesome? Onesimus didn’t deserve to be forgiven, but Paul asks him to do it for love’s sake. Is there someone who has wronged you, or has committed what to you is too great a sin, yet has fully confessed and repented. Maybe he’s not deserving of forgiveness, but you should do it for love’s sake.
Paul called attention to two things in the slave that proved he was now a changed man:
-- He says in verse 11 – “Which in time past was to thee unprofitable, but now profitable to thee and to me.” Paul is making a little Greek wordplay here. Onesimus’s name means “profitable.” Paul was saying, “Before this man was saved, he was not living up to his name. But now Onesimus—‘Mr. Profitable’ if you will—is a profitable servant of Christ.” What a great testimony—to be profitable for the cause of Christ!
-- Second, Onesimus’s profit to PAUL is mentioned in verse 13 – “Whom I would have retained with me, that in thy stead he might have ministered unto me in the bonds of the gospel.” What a difference Christ makes!
Philemon remembered Onesimus as a thief; a lawbreaker; a fugitive from justice; deceptive; dishonest. But that was the old Onesimus. Something had changed! Onesimus was now saved; in Christ; justified; sanctified. Now he had a new life in Christ. Now he had a new outlook; new values; new motives; new priorities. Before he was useless spiritually; now hew was fully living up to his name!
Now let me tell you a little-known historical detail I discovered in my research that lies behind Paul’s request to Philemon on behalf of Onesimus: At that time there was a clause in Roman law that provided for advocacy. It said that if a slave had become a runaway, he could return to his master protected—IF he first went to his master’s friend or partner and secured support for his safe return. The friend then became an advocate (or a mediator) who would appeal to the slave’s owner for mercy and understanding. Specific cases are recorded in Roman history of owners not only taking the slaves back, but also actually adopting the forgiven runaways into their own families.
Paul’s appeal went this way in verse 18: “If he hath wronged thee, or oweth thee ought, put that on mine account.” Paul wasted no time in becoming the slave’s much-needed advocate.
> Paul makes a PROMISE in verses 19-22 – “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. 20 Yea, brother, let me have joy of thee in the Lord: refresh my bowels [or “heart”] in the Lord. 21 Having confidence in thy obedience I wrote unto thee, knowing that thou wilt also do more than I say. 22 But withal prepare me also a lodging: for I trust that through your prayers I shall be given unto you.”
The key thing I want you to see is Paul’s statement in verse 19, “I will repay it,” speaking of the money Onesimus has stolen from Philemon. This ties in with his previous statement in verse 18 – “If he hath wronged thee, or oweth thee ought, put that on mine account.” These are significant statements, for not only was Paul acting as Onesimus’s advocate, but he was also paying the debt Onesimus owned. We’ll come back to that in a moment.
> Finally, Paul closes his letter to Philemon in verses 23-25 – Philemon 23-25 – “There salute thee Epaphras, my fellowprisoner in Christ Jesus; 24 Marcus, Aristarchus, Demas, Lucas, my fellowlabourers. 25 The grace of our Lord Jesus Christ be with your spirit. Amen.”
Notice Paul’s reference to the Lord’s grace in verse 25. Charles Swindoll says, “Grace is like a pair of bookends in Philemon. You find it at the beginning of the letter in verse 3, and here at the end, in verse 25.” Now if you want to see whether Philemon took Onesimus back, turn to 2 Philemon…
Oops.—Well, there is no 2 Philemon, is there? It would be nice if there were a follow-up book, but there isn’t. We’ll just have to wait until we get to heave before we can know for sure. I’ll tell you what I think happened in a few moments.
CONCLUSION
Now what practical nuggets can we mine from this little postcard from Paul to Philemon?
• First, the letter to Philemon teaches us the importance of spiritual REFRESHMENT.
Twice, in verses 7 and 20, Paul refers to being refreshed by Philemon.
DISCUSSION QUESTION: What are some ways people have “refreshed” you and what are some ways you have refreshed others, or could? (We ought to refresh one another through love, and encouragement, and ministering to one another.)
Now be honest with yourself for a moment: How would the people in your life—your spouse, your children, your friends and co-workers—describe you? As a drain, or as refreshing? Are you a blessing wherever you go…or WHENEVER you go? God help us to be refreshing to everyone we meet by selfless, loving, edifying attitudes, words, and actions.
• Second, the love that pervades this little postcard reminds us of the love’s remarkable power.
As Paul said in that great “love chapter”—1 Corinthians 13 – “And now abideth faith, hope, charity [love], these three; but the greatest of these is charity [love]” (verse 13). Because of love, a slave became a brother in Christ to Paul. Because of love, a creditor—Philemon—is counseled to forgave his slave’s debt and accepted him back into his household.
Some have wondered why Paul did not attack the institution slavery in this letter. Paul knew that the essence of the Gospel was not political, but spiritual. Had he openly opposed slavery, Christian slaves may have revolted, Jesus would have been reduced to nothing more than a political revolutionary, Christianity would have been branded a political movement, not a movement to change hearts from the inside out, and it would have been savagely crushed by a godless government whose very power relied largely on the institution of slavery.
No, instead Paul and the apostles chose to ignore the boundaries between slaves and masters altogether—to treat them as if they didn’t exist at all. Christianity had in it from the beginning the seeds of slavery’s destruction, for how could two men—standing before God as sinners forgiven by His grace, united by the love of Christ—be so divided by man-made barriers? Already, in Christ, the distinction between masters and slaves had been destroyed on the spiritual level, even if not yet on the social level. Paul wrote to the church in Galatians, “There is neither Jew nor Greek, there is neither bond [literally, “slave”] nor free, there is neither male nor female: for ye are all one in Christ Jesus.” (Galatians 3:28)
Given a Christian faith, emancipation was bound to come to societies where Christianity was the dominant religion, as indeed it did under the guiding hand of God when godly men, such as William Wilberforce pricked the conscience of the world in the 19th century, which led to the abolishment of slavery in Great Britain, which in turn signaled the eventual end of slavery wherever the prevailing faith is Christianity. It’s significant that slavery continued unabated into the twentieth century in the Middle East, the Far East, and Africa—all non-Christianize domains. In fact, slavery is still practiced in many places of the world today where Christianity is prohibited or is the minority religious belief system. The point is that though slavery was not attacked on the political level in the Bible, its eventual abolishment was the inevitable outcome of a spiritual belief system where LOVE reigns.
• Finally, this little postcard from Paul to Philemon is a remarkable object lesson of our own salvation. Every one of us here who has been saved is an Onesimus: We had wronged our Lord and Master through sin; we had become unprofitable; we owed a great debt because of our sin; we ran from God; our penalty was severe—eternal death. BUT, praise God, we have a mediator named the Lord Jesus Christ. If we’re saved, He will be our advocate with the Father. Jesus says to the Father, “Put the debt to my account. I will repay the debt. Receive him as you received me—for love’s sake.” (John 3:16) What is the result? Our only rightful Owner has accepted us back, giving His special amnesty. We do not have to fear His judgment, but are assured of His love and acceptance.
Illus. – During the war between Britain and France in the nineteenth century, men were drafted into the French army by a kind of lottery system. When someone’s name was drawn, he had to go off to battle. There was one exception to this, however. A person could be exempt if another was willing to take his place.
On one occasion the authorities came to a certain man and told him he was among those who had been chosen. He refused to go, saying, “I was shot dead two years ago.”
At first they questioned his sanity, but he insisted that this was true. He claimed that the military records would show that he’d been conscripted two years previously and had been killed in action.
“How can that be?” they asked, “since you’re obviously alive now!”
He explained that when his name came up, a close friend said to him, “You have a large family, but I am not married and nobody is dependent upon me. I’ll take your name and address and go in your place.”
And that’s exactly what the record showed. This rather unusual case was referred to Napoleon Bonaparte, who decided that the country had no legal claim on that man. He was free; he had died in the person of another!
Brethren, this principle of substitution is at the HEART of the Gospel. Jesus willingly took our place, died in our place, and paid the penalty for our sin. The law, which demands perfect obedience and exacts the ultimate punishment of eternal death, has no claim on us, for we died years ago in Jesus Christ. Because he took our place and paid our debt, we can be justified before God! 1 Peter 2:24 – “Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed.”
Well, that wraps up our study of this little postcard. But I said earlier I’d tell you what I think Philemon did. We don’t know for sure, but here’s a wonderful little historical footnote to this story.
Fifty years after Paul penned this letter, there was a church father named Ignatius who was martyred for his faith. On the way to the stake, he was taken from one town to another. His guards stopped in Smyrna, where he was allowed to write some letters. One of those letters was addressed to the Ephesians and in that letter, Ignatius addressed an individual whom he referred to as “Your wonderful minister, your bishop.”
Guess what this bishop’s name was?—ONESIMUS! Now if you’re like me, you’re thinking there were probably hundreds of Onesimuses. Yet in Ignatius’s letter to the Ephesians, he refers to Onesimus as the one, “who in time past was unprofitable to you, but now is profitable to you and to me.” He uses the exact same Greek words that appear in verse 11 of Philemon. Coincidence?...A word play of a different Onesiums?...Or could this have been the same Onesimus?—A wicked slaved turned holy bishop? We’ll never know this side of eternity, but from the character of Philemon we see in verses 4-7, I like to believe this is the same Onesimus. And if so, it shows the awesome power of godly love, forgiveness and restoration.
