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Ephesians 6:5-9 and Pauls Letter to Philemon

Part One
Having studied Pauls exhortation in our letter concerning slaves and their masters, were going to sidetrack this week to look at another letter of Pauls that specifically deals with this subject: his letter to
Philemon. This is a very short letter 25 verses which you can find in your Bible between the letters to
Titus and Hebrews.
Most of Pauls letters were written to assemblies. This is one of his few private letters which have become
part of the NT. In that it is part of the NT, we recognize that it must have been written under the inspiration
of the Holy Spirit; and therefore, it is profitable for doctrine, for reproof, for correction, for instruction in
righteousness (2 Tim 3:16).
On the surface, it may be difficult to see how this letter, which is so very specific to certain circumstances
and individuals, would be profitable to believers in general, down through the ages. And yet, it is so.
Beside the example it shows us of love between the members of the Body of Christ, this letter shines light
on the most important moment of all history the cross.
And because this letter is personal, through it, we are permitted access into the intimate exchange of love
which took place at the cross, between the Father and the Son, where God, in Christ, reconciled the world
to Himself (2 Cor 5:18).
Before we go ahead and read the letter together, we need to lay some groundwork. This gets a little
complicated, but it is critical to gaining a fuller understanding of this letter in its proper context. So hang in
there.
This is one of four letters that have been called Pauls prison epistles, because he wrote them during the two
years of his first Roman imprisonment, which was around AD 60-62. The other three are Ephesians,
Colossians and Philippians.
Internal evidence suggests that Ephesians and Colossians were written in close succession to one another,
mostly because it can be seen that there is great overlap in the language and ideas in these two letters.
As we have learned from our current study, Ephesians was a general letter which Paul wrote, designed to
be circulated among at least the assemblies in the Roman province of Asia, part of modern-day Turkey.
Pauls letter to the assembly in Colosse, also in Asia, was intended specifically for that assembly,
addressing some false teaching that had penetrated that particular assembly (although Paul intended this
letter to be shared at least locally, with other churches subject to the same false influences Col 4:16).
Pauls letter to the church at Philippi, which is in modern-day Greece, contains indicators that this letter
was sent to them at a later time from Ephesians and Colossians. It is clear from that letter that Paul has
been given a leading that he will be released soon (Phil 2:24). By this time, the gospel has penetrated
through Paul to the praetorian guard (Phil 1:13), and even into Caesars household (Phil 4:22). The letter
also had a different carrier (Epaphroditus; Phil 2:25-30).
So what about Pauls letter to Philemon? Pauls descriptions of himself show that he is a prisoner (Phile 1,
9, 10, 13, 23). And the same five believers are mentioned as offering their greetings to Philemon, as are
mentioned in the letter to the Colossian assembly (with the exception of one, Justus Col 4:10-14).

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Pauls letters make it clear that believers were constantly coming and going during his first imprisonment,
as Paul was permitted visitors since it was only a house arrest. For almost the exact same people to be with
Paul suggests that Philemon and Colossians were written at virtually the same time, along with Ephesians.
The certainty of this is reinforced by three references in the letter to the Colossians. Epaphras, who is the
first believer mentioned by Paul to be extending his greetings in Philemon, is also mentioned in the letter to
the Colossians, where Paul writes that Epaphras is one of you (Col 4:12).
Onesimus, the subject of Pauls letter to Philemon, is also named in Colossians as one of you (Col 4:9).
And Archippus, named in the prescript of the letter to Philemon, is exhorted by name by Paul, in his letter
to the Colossians (Col 4:17). What does all of this overlap mean? That Philemon, Archippus, Epaphras
and Onesimus all lived in Colosse.
And considering the distance from Rome, where Paul is imprisoned, he would certainly have drafted both
his letter to the Colossian assembly and his personal letter to Philemon in rapid succession, as they were to
be taken to the same destination by the same carrier, who in this case, was Tychicus (Col 4:7). The general
letter called Ephesians would have gone out at the same time, as it was also destined for the province of
Asia (Eph 6:21).
What was Pauls purpose, in sending this personal letter to Philemon? This will become apparent, as we
look into the letter. Lets read it together, first.
[Read Philemon 1-25]
So in this letter, we see that Paul is appealing to Philemon on behalf of Onesimus. Who is Onesimus; what
is he? A slave. Philemon is his master; Onesimus has run away.
Paul is appealing to his friend and brother in the Lord, Philemon, to take him back; to receive him. What
will that take, on the part of Philemon? Forgiveness. And that is what Paul is encouraging Philemon to do;
to forgive Onesimus, for loves sake (v. 9); to be reconciled with him.
The prescript of this letter communicates some important facts, to us.
v. 1-3 Paul begins with Paul , a prisoner. Does he say he is a prisoner of Rome? Of Nero? No; Paul is a
prisoner of Christ Jesus; he recognizes that it is the will of the Lord for him to be a prisoner, at this time;
but he is still an ambassador for Christ in his chains (Eph 6:20).
Does Paul mention the fact that he is an apostle? No, unlike most of his other letters. Paul is not speaking
from the position of his apostolic authority in this letter; he is making a personal appeal to a friend.
Paul includes Timothy in the prescript, although it is Paul alone who is sending the letter. But what this
tells us is that Philemon knows both Paul and Timothy personally.
Where would Philemon have met them? In Pauls letter to the Colossians, Paul makes it clear that he has
never yet visited Colosse, where Philemon lives (Col 1:4, 8, 9, 2:1). In fact, Paul points out in Colossians
that it was Epaphras, mentioned in this letter as someone Philemon knows (v. 23), who evangelized Colosse
(Col 1:5-7), and likely also the nearby cities of Hieropolis and Laodicea (Col 4:12-13), all in the Lycus
valley.

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As mentioned, Epaphras is also from Colosse; so where did he hear the gospel? Philemon may have come
to know Paul and Timothy, and Epaphras may have heard the gospel, in the same place.
Turn to Acts chapter 19. This was during Pauls third missionary journey, before he was imprisoned in
Rome. Paul, Timothy and others had been sharing the gospel in Ephesus, beginning with the Jews in the
synagogue, as was Pauls pattern.
[Acts 19:8-10]
v. 8-9 When the Jews in the synagogue hardened their hearts to the gospel, and tried to undermine Pauls
message, he just took his message elsewhere, so that it could be heard.
v. 10 Ephesus was the leading commercial city of Asia at the time, and as such, drew people from the
entire province. For two years, Paul was preaching at the school of Tyrannus, so that people throughout
the whole province of Asia were exposed to the gospel. It is likely, then, that this is where Epaphras heard
the gospel preached, and where Philemon met Paul and Timothy, as well.
You might remember that Paul said in his letter to Philemon that Philemon owed Paul his own self, besides
(Phile 19). Philemon not only knew Paul; Paul had been responsible for bringing Philemon to a saving
knowledge of the truth. And Philemon clearly had enough personal interaction with Paul and Timothy to
become established in a personal relationship with them; he was their beloved one, as was Epaphras (Col
1:7, dear, same word in Greek); they are brothers, in the Lord.
When Paul mentions that Philemon was also their fellow laborer, it does not actually mean that they
worked together; just that they were together in the same work; in the ministry of the faith. Now, Paul did
this by traveling from place to place, preaching the gospel, and teaching.
What was Philemons part? In verse 2, we read that there was a church in his house. Philemon opened his
home to those who had believed into Christ through the preaching of those like Epaphras, so that they could
be taught; so that they could grow in the grace and knowledge of our Lord and Savior, Jesus Christ (2 Pet
3:18).
Philemon was hospitable and gracious. We can also deduce that he was fairly well-to-do; those who
opened their homes had to have the space and the means to accommodate a large group of believers. The
fact that Philemon had at least one slave reinforces the idea that he was wealthy.
The sense is that in terms of his social status, Philemon is Pauls superior. But at the same time, spiritually
speaking, Paul is Philemons superior, both in terms of his apostolic authority, and his leading Philemon to
Christ; Philemon was Pauls disciple. But in the letter, Pauls appeal is made as an equal; a brother in
Christ; a friend. Understanding these relations is essential to seeing the picture in this letter, which we will
consider next week.
Paul singles out two individuals in his greeting, before he greets the church in Philemons house: Apphia
and Archippus, a female and male name, respectively. They are likely Philemons wife and son,
respectively.
Archippus is labeled by Paul as our fellow soldier. This title is used figuratively by Paul in his letters for
one who teaches in the ministry of the faith.

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Could it be that Archippus taught the group of believers who met in their house? We cant be certain; but it
is interesting that Paul exhorts Archippus in his letter to the assembly in Colosse, saying And say to
Archippus, Take heed to the ministry which you have received in the Lord, that you may fulfill it (Col
4:17). Perhaps Archippus had trouble with speaking before an audience!
So now we understand a little better the man who Paul is sending this letter to: his family, his ministry, his
circumstances in life. Lets continue.
v. 3 This is a standard greeting that Paul uses in his letters, but it never gets old. Paul extends his greeting
from the Father and the Son, the Lord Jesus Christ. Through Gods grace in sending Jesus, Philemon has
been saved, and is no longer at enmity with God, but has peace with Him.
Paul then expresses his thanks for Philemon and his ministry, and how he is praying for Philemon.
v. 4-7 How would Paul have heard of Philemons love and faith? At this time, Epaphras had come from
Colosse and was currently visiting Paul in Rome; remember his greetings to Philemon at the end of this
letter.
It would seem that the primary reason for Epaphras making that long journey was because of his deep
concern for the assemblies in Colosse, Laodicea and Hierapolis (Col 4:13, zeal, translated concern
from the oldest manuscripts). As mentioned before, these assemblies in the Lycus valley had come under
the influence of some false teaching (Col 1:23, 2:4, 8, 16-19, 4:12-13).
But surely, as Epaphras was sharing the news about Colosse, he could not fail to mention the commendable
ministry of Philemon.
Out of Philemons love for the Lord came his love for all the saints; the word faith here would carry the
meaning of faithfulness; he was faithful to carry out his ministry, to the blessing of all involved.
Philemons graciousness regarding the church in his home was marked by a spirit of liberality; the measure
of his giving was a reflection of the measure of his love for Christ (Rm 12:8).
Consequently, the church in Philemons home benefited from Philemons hospitality; not just because they
received material blessings from it, but because it was an expression of Philemons love for them. Its love
that refreshes the heart; this means that love sets the heart at rest.
The believers that met in Philemons home could depend on him to fulfill his ministry toward them, not out
of obligation and duty, but out of love. He set them at ease, saw to their comfort, provided for their needs,
and ensured that they had a place where they could hear the Word away from the distractions and
difficulties out in the world.
Philemons home was a refuge and a respite for the faith. All of this, through Philemons simple ministry
of hospitality. No wonder it gave Paul such joy and comfort.
Paul wrote of praying for Philemon, and verse 6 shows one thing that he specifically prayed for him. Now,
Philemons ministry clearly involved the sharing, or communicating, of his faith, wouldnt you agree? Yes.
So why would Paul say that he was praying that the sharing of Philemons faith may become effective?
Isnt it effective already?

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The key here is in what Paul says next: by the acknowledgment of every good thing which is in you in
Christ Jesus. This relates to the purpose of Pauls letter. He is seeking a reconciliation between Onesimus
and Philemon. Paul prays that Philemon will acknowledge the forgiveness that is in him, by virtue of
Philemon being in Christ Jesus.
If Philemon will, through Christ, forgive Onesimus, his faith will be effectively shared in a new way
providing a powerful testimony to the love of God in the heart of Philemon.
Now Paul comes to the subject of his entreaty.
v. 8-11 So the subject of Pauls entreaty is Onesimus, a slave of whom Philemon was the owner. So what
is this slave doing in Rome over 1000 miles from Colosse, the home of Philemon? Clearly, he has run
away. Thats why Paul is appealing to Philemon on his behalf.
Verse 18 suggests that Onesimus also stole some money from Philemon. This would not be surprising,
since he would need to finance his escape. Philemon not only lost his slave, and the service that was owed
to him, as the owner of that slave; but that slave stole from him, aggravating his offense against his master.
Now, why would Onesimus have fled to Rome, which was so far away from Colosse? The most likely
reason is to elude recapture. That would have been most undesirable, for recapture usually meant severe
punishment. So like countless other runaway slaves, Onesimus sought to lose himself in the imperial
capitals teeming and nondescript slave population; that provided the perfect camouflage for him or so he
thought.
We dont know under what circumstances Onesimus came to Paul. Paul was imprisoned within his own
rented house, chained to a guard. He could not go out but people could freely come to him, to visit him.
It could be that Epaphras, who was visiting Paul, came upon Onesimus in the city. It could be that
Onesimus knew that Paul and Epaphras were in Rome, because the believers that met in his masters
household had spoken of it. We have to conclude that in any case, it was Divine providence. But one thing
is clear Onesimus must have been willing to go to see Paul otherwise, he wouldnt have.
Why did Onesimus want to see Paul? Undoubtedly, Onesimus had heard the truth shared in Philemons
home. Did his escape cause him to realize that the reason for the unrest in his heart had nothing to do with
his circumstances but everything to do with him? Did his escape help him to see that he was still not
free? In any case, Onesimus, the one who was free on the outside, but bound up on the inside, went to see
Paul the one who was bound on the outside, but so free, on the inside.
The two had a good talk. And what happened? The slave was finally freed. As Paul shared with him,
Onesimus opened his heart to the gospel, receiving the good seed of the Word of God, which bore its fruit
Life everlasting.
Onesimus was born again, born from above, a child of God. And as Paul was the instrument through whom
the Spirit worked to regenerate him, Onesimus was effectively Pauls child, also. Our translation here says
son, but in the Greek, its child, a begotten one. Onesimus was the child Paul begot in his chains.

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Pauls vivid description to Philemon of this supernatural transformation in Onesimus is lost a little, in the
translation. In verse 10, the name of Onesimus is the last word of the verse. It would therefore read
something like this: I appeal to you concerning a child of mine, whom I have begotten in my chains
Onesimus.
First Paul speaks of the supernatural birth, then he says just who it was who experienced it. This was
designed to help Philemon view Onesimus from a new perspective the Lords perspective. This is one of
His born sons.
And Paul emphasizes the astonishing, remarkable aspect of this birth through his description of himself
and his circumstances. When Paul speaks of himself as the aged and a prisoner, he is not trying to
cultivate pity from Philemon, even though Paul was in his sixties by then, which in that day was considered
quite old.
What Paul is doing here is showcasing the miraculous aspect of the birth of Onesimus. Here is a newly
born child of God born to one who is very old. Here is one set free from bondage to sin and death born
to a prisoner of Jesus Christ. Life out of death; freedom out of bondage; the contrast amplifies the wonder
of it all.
It is clear that once Onesimus became a believer, he realized that he must return to Philemon, and make
things right. But how could he? He would have spent some or all of the money he had stolen, in order to
make it to Rome; he couldnt return it. And how could he reimburse his master for the loss of his services?
Or just the wrong, of running away from him? Onesimus could not make it right; he didnt have the means.
But Paul had the means. He had his friendship with Philemon, on which he could base his appeal, as an
equal. He was in the position to encourage Philemon in the Lord, to forgive Onesimus. And as we will see
later, he could even make restitution for whatever loss Philemon incurred, due to Onesimus having run
away.
And Paul will even seek a favor for himself, regarding Onesimus, with Philemon because he knows his
friend. Paul knows that Philemon will do even more that he says (v. 21).
Because Paul is an apostle of Jesus Christ, he could have commanded Philemon to receive Onesimus back
(v. 8), because that would be what is right. But Paul did not command Philemon; this is his friend. Instead,
Paul appeals on behalf of Onesimus to Philemon on the basis of love the love of the two friends, one for
another, as well as the love that motivates Philemon love for his Master, Christ.
In verses 10-11, Paul is making a play on words. The name Onesimus means profitable, or useful. It
was a common name to give a slave, with the hope that they will live up to their name (!)
Remember the name Onesimus is the last word of verse 10. Paul is saying, I appeal to you for my child
whom I have begotten in my chains Profitable, who once was unprofitable to you, but now is profitable to
you and to me.
Paul is hoping that Philemon can see the humor in this as well as the 180-degree transformation of his
runaway slave. By saying that Onesimus is now profitable to both Philemon and himself, Paul was
showing that Onesimus had already begun to make himself useful to Paul, in Rome.

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After all, Onesimus is now a vessel of honor, sanctified and useful for the Master, prepared for every good
work (2 Tim 2:21) wherever that work might be. For the moment, that work was in Rome; but see what
Paul says next.
v. 12-14 Paul says that he is sending Onesimus back; but can he force Onesimus to go? How could Paul,
who is under house arrest? How could he secure Onesimus for over 1000 miles of travel? He cant.
Clearly, Onesimus must have been willing to go back. In fact, Onesimus desired to go back, in order to be
reconciled with Philemon. Paul is just paving the way for him, through the appeal in his letter so that
Onesimus will be received by Philemon.
Notice how Paul calls Onesimus my own heart. It is a term that denotes great affection. Paul is saying,
Onesimus is like a part of me. Onesimus would carry Pauls heart with him wherever he goes.
Paul went on to say that he wished to retain Onesimus. The Greek word here for wished is actually more
tentative than that; as if Paul said, I should have liked to keep him for myself. Why? Because now that
Onesimus had become a believer, his serving was motivated by love, and he was genuinely useful
profitable, as Paul had said.
Paul was in chains under house arrest. It would have been very helpful to have someone who would tend to
his needs, in his impaired state. Paul did have others with him, but they were involved in ministry with the
churches, and were constantly coming and going. Onesimus was perfectly suited as a helper who could
come alongside of Paul and assist him personally.
Notice that Paul says that Onesimus could minister to him on Philemons behalf. What does this mean?
Well, Philemon was bound to his own life and ministry in Colosse. He was not free to go and help his
friend Paul in person, much as he would like to have, out of his love for Paul.
What Paul is delicately suggesting is that, if he so desires, Philemon could free Onesimus, and send him
back to minister to Pauls needs. But Paul only wants this if Philemon will gladly agree; he gives Philemon
the freedom to make the decision himself.
This is borne out by the fact that Paul sent Onesimus back to Philemon. Now, by Roman law, a runaway
slave was supposed to be returned to his master. But if the master were to free the slave, the slave
obviously didnt need to return. So Paul could have just sent a letter requesting that Philemon release
Onesimus for service to him.
But then there would be no reconciliation between Onesimus and Philemon. And it may also have made
Philemon feel that he really wasnt making the decision; that Paul had already made the decision for him.
By sending Onesimus back, Paul ensures that Philemon was the one who would have all the say as he
should, considering his relationship with Onesimus.
v. 15-16 Here Paul is showing Philemon that God had a higher purpose. God was able to work through the
disobedience of Onesimus, providentially overturning evil with His eventual good.
It was through Onesimus running away that he came to realize his need, and turned his life over to the
Lord. And because Onesimus had done this, he had been freed from sin and death he was no longer a
slave.

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Now Onesimus was the bondslave of Christ; and he was more than that, he was a beloved brother in the
Lord, as well both to Paul and to Philemon.
Onesimus was beloved by Paul, because he had come to faith in Christ through Paul. But Paul states that
Onesimus would be even more beloved by Philemon, because of their former earthly relationship, in their
work together, as well as their new, heavenly relationship as brothers in Christ a relationship that would
last forever.
They were now all members of Gods family bound together with the cords of love. And as such, Paul
was encouraging his friend to receive Onesimus to welcome him as a brother, into the family. This was
again a delicate suggestion on the part of Paul for Philemon to grant Onesimus his freedom.
v. 17 Back in verse 12, Paul had called Onesimus his own heart; that is, Onesimus was like a part of him
now, so deep was Pauls bond with him. Here Paul takes this further; he urges Philemon, on the basis of
their partnership together in the ministry, to receive Onesimus just as if he were Paul himself.
With the same measure of love, joy and welcome that Philemon would give his dear friend Paul, Paul says,
welcome Onesimus back. Welcome him back as the partner in the faith, that he has become. Welcome him
back, based on his new standing, in Christ for he is a new man.
To welcome Onesimus in such a way means that there could be no condemnation on Philemons part; no
disapproval, no punishment. There could only be joy, at being reunited with a beloved brother and fellow
laborer in the Lord.
But Paul doesnt expect Philemon to do this, without making things entirely right between him and
Onesimus. Restitution must be made.
v. 18-19 Notice how diplomatically Paul makes the statement in verse 18. If he has wronged you; if he
owes anything. Had Onesimus wronged Philemon? Yes. Did Onesimus owe Philemon at least the labor he
deprived Philemon of if not more? Yes. But Paul only speaks of it as a supposition placing the
emphasis on the restitution that he will make, on behalf of Onesimus.
The statement in verse 19 is literal. Paul normally dictated his letters to a scribe. But at this point, Paul
took the pen and wrote the next part of the letter in his own hand; that he will repay anything that Onesimus
owes to Philemon.
This is what was done in a formal promissory note, in that day. It included the promise I will repay and
was signed by the one assuming the debt, in his own handwriting. This made Pauls offer legally binding to
Philemon.
Restitution had to be made, in order to bring about the reconciliation of Onesimus and Philemon.
Onesimus was the one who had done the wrong. But was he in a position to right his wrong? No. Paul
had done no wrong but he was in a position to right the wrong, on behalf of Onesimus.
Paul was able, and Paul was willing. He assumed the debt for Onesimus; and he did so without limiting his
liability; whatever the scale of Onesimus indebtedness, Paul would pay it. Where would Paul get the
money he needed to repay it? Paul was trusting that the Lord would see to it, as He did to all Pauls needs.

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But it is unlikely that Philemon would have taken Paul up on his offer. As Paul mentions (not to
mention) Philemon owes Paul nothing less that his own self it was through Paul that Philemon was
saved, just as Onesimus was.
It is reasonable for us to assume that Philemon would have simply acknowledged Pauls offering on behalf
of Onesimus, without actually taking it, accepting the offering made as the restitution itself, for what
Onesimus had done.
v. 20-21 We have certainly lost something in the translation, here. The word for joy is not the same as
that found in verse 7. It literally means to be of use, to obtain profit from someone. The word in the
Greek is oninemi. Does that sound familiar? It is actually the verb form from which the name Onesimus is
derived.
Paul is making another play on words here. In saying, Let me have profit from you in the Lord, Paul is
essentially saying, Let me have Onesimus from you in the Lord.
Through his word play, Paul is once again delicately suggesting that Philemon free Onesimus to return to
Rome and help Paul. As Philemon has given heart-rest to the believers in his home-church, Paul is now
asking for him to do the same, and refresh Pauls heart, through Onesimus.
Paul is confident that Philemon will be obedient; that is, that he will welcome Onesimus back, and forgive
him. And Paul also knows Philemon will do even more than Paul has said directly; that is, Paul is certain
that Philemon will release Onesimus to be Pauls helper.
v. 22 You can see that Paul has gotten the sense that he will eventually be released from his imprisonment.
He is looking forward to being able to visit his friend Philemon, and the assemblies in the Lycus valley.
v. 23 When Paul says that Epaphras is his fellow prisoner, it does not mean that Epaphras was imprisoned
with Paul; it just means that they share that in common; they have both been incarcerated for their faith. In
his letter to the assembly in Colosse, written around the same time, Paul names Aristarchus as his fellow
prisoner, instead.
v. 24-25 These are the believers currently with Paul with whom Philemon would be familiar. And as is his
pattern, Paul closes his letter with the grace of the Lord whom they have in common.
Next week, we will return to Pauls letter to Philemon to consider how it reflects the reconciliation that took
place at the cross. Take some time to think the letter through, with what you have already learned about it
and youre sure to see the picture.
Read gospel accounts of the cross. Romans 5:1-11, 2 Cor 5:17-21, Phil 2:5-11.