F. B. Hole.
AFTER READING THIS short epistle it would be well to read the last twelve verses of the Epistle to the Colossians, especially noting the various names that are mentioned by Paul. No less than eight of those mentioned in Philemon are found in Colossians, and several of them in a way that throws light upon their history.
Philemon, a much loved friend and fellow-servant of the apostle, evidently lived at Colosse. Apphia would appear to have been his wife, and Archippus his son, who was also a gifted man with a very definite service committed to him from the Lord. Philemon's house was a meeting place for God's people, so that Paul could write of "the church in thy house."
Onesimus, with whom the Epistle is mainly concerned, had formerly been a servant or bond-slave of Philemon, as verse 16 shows. He had wronged his Christian master and then had run away (verses 15, 18). In God's great mercy however the runaway slave had been thrown into contact with Paul at Rome during his imprisonment and through his instrumentality converted (verse 10): converted so soundly that Paul could speak of him not long after as "a faithful and beloved brother" (Col. 4:9).
Tychicus was at that time leaving Rome for Colosse, bearing Paul's letter to that assembly and the Apostle seized this favourable occasion to send off Onesimus in his company back to his own people, so that again he might meet the master, whom once he had so wronged. It was no light matter for Onesimus to once more stand in the presence of Philemon, even though the grace of God had wrought in his conversion since the time of his wrong-doing, and Paul thoughtfully wrote an explanatory and intercessory letter to Philemon, making Onesimus the bearer of it. That short letter — the Epistle before us — God has seen fit to enshrine, as an inspired production, in His word. It fills its own niche in the scheme of truth, revealed to us in Scripture.
In the first place it shows us how the converted sinner has his feet turned into paths of practical righteousness. When Onesimus wronged his master, Philemon, he was an unconverted man. Now he has become a brother beloved, but this does not relieve him of obligations incurred by his former sin. As regards God that sin was forgiven amongst all his other sins, for he stood "justified from all things" (Acts 13:39); but as regards Philemon confession and some kind of restitution was needful. How restitution was made in this case the Epistle shows. Here at once there meets us an important lesson. If we have done some palpable wrong to another, no more effectual proof of our repentance can be given than that of confession and restitution, as far as that may be within our power. It is ever a trying process, but it is practical righteousness, most effective as a testimony and most glorifying to God.
Again, the Epistle endorses and emphasizes courtesy as being a grace that befits Christianity. It is very evident that the Christian is to be marked by an honesty, a candour, a transparency which is the very opposite of that hypocrisy and flattery which so greatly marks the world. Yet he is not to allow candour to degenerate into an unfeeling rudeness. He is to consider and acknowledge the rights of others and express himself with refinement of feeling and courtesy. Notice the happy way in which Paul expresses in verse 7 his approbation of the grace and kindness that characterized Philemon.
Notice too the tactful and delicate way in which he introduces the subject of Onesimus, in verses 8 to 10; beseeching where he might have used apostolic authority and commanded; presenting Onesimus as his spiritual son, given to him during the time of his trial in his captivity — a consideration well calculated to move the heart of Philemon. Divinely given tact and courtesy is also seen in the verses from 13, and onwards. Paul would have liked to retain Onesimus as a helper in his time of trial, but to have done so without consulting Philemon would have been, he felt, an unwarranted liberty. His old master had certain rights which Paul scrupulously observed; acknowledging that for him to have the advantage of Onesimus' help would have been a "benefit" conferred by Philemon. This benefit he would not first appropriate leaving Philemon to learn of it afterwards when he could not do otherwise than acquiesce "of necessity." No: he sends Onesimus back, content to have the benefit, if ever, as the fruit of Philemon's action "willingly."