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Philemon Sermon Notes

By February 12, 2023March 21st, 2023Sermon Notes

Is it right for a Christian to hope that somebody gets what they deserve? Or, does forgiveness mean you’re free of the consequences of your sinful actions?

In other words, are forgiveness and justice mutually exclusive? The Bible says no.

Christians can and must forgive and at the same time be committed to the pursuit of justice.

Forgiveness flows from God’s justice and love. The cross is the place where God’s justice and love meet.

At the cross, God condemned sin in the flesh (Rom 8:3). He executes his righteous punishment against sin. God’s justice.

At the same time, at the cross, God demonstrates his love for us in that while we were still sinners, Christ died for us (Rom 5:8). He takes the punishment we deserve upon himself. God’s love.

God’s love and justice are not mutually exclusive. We cannot elevate one particular attribute of God above the others.

The reason we can’t do that is because historically theologians have affirmed that God is simple.

This always confused me. What do you mean God is simple?

Well, this just means God is not composed of parts. He is unified. In other words, God is not a Transformer, where his attributes exist floating around in space and then they come together to form a super Transformer. God is all of his attributes all of the time.

We can’t prioritize God’s grace apart from God’s truth. God’s attributes are never set in opposition to each other: e.g., God’s mercy is not opposed to his justice; God’s love is not opposed to his wrath.

Therefore, forgiveness and justice are not mutually exclusive.

When God forgives us, it means that he has removed the penalty of sin.

When we extend forgiveness to others, it means that we surrender our right to seek personal vengeance.

Romans 12:19 says, “Beloved, never avenge yourselves, but leave it to the wrath of God, for it is written, ‘Vengeance is mine, I will repay.’”

Human vengeance can go astray because of our sinful nature. But God’s vengeance is governed by his justice and goodness. God’s vengeance is not unchecked.

When we forgive, we release ourselves from our pursuit of personal vengeance and we trust in God’s justice and goodness. Sometimes that justice will be meted out on earth through human government/ judicial systems. If not now on earth, then we hope for the return of Christ when he will return to judge the earth and make things right.

God’s justice, love, and forgiveness are at the heart of the gospel.

Today, we are going to spend time in the book of Philemon. This is Paul’s shortest letter, but it’s power packed. As we reflect on forgiveness, Philemon is a great book to sit with.

As we’ll see, there are two main points to the letter and two main points to my sermon.

  • Main Point 1: There is power in the gospel to transform relationships.
  • Main Point 2 naturally flows from this: Reconciliation and unity in the body of Christ, the church, was of paramount importance for Paul.

Let me read Paul’s letter to Philemon.

Paul, a prisoner for Christ Jesus, and Timothy our brother,

To Philemon our beloved fellow worker and Apphia our sister and Archippus our fellow soldier, and the church in your house:

Grace to you and peace from God our Father and the Lord Jesus Christ.

I thank my God always when I remember you in my prayers, because I hear of your love and of the faith that you have toward the Lord Jesus and for all the saints, and I pray that the sharing of your faith may become effective for the full knowledge of every good thing that is in us for the sake of Christ. For I have derived much joy and comfort from your love, my brother, because the hearts of the saints have been refreshed through you.

Accordingly, though I am bold enough in Christ to command you to do what is required, yet for love’s sake I prefer to appeal to you—I, Paul, an old man and now a prisoner also for Christ Jesus— 10 I appeal to you for my child, Onesimus, whose father I became in my imprisonment. 11 (Formerly he was useless to you, but now he is indeed useful to you and to me.) 12 I am sending him back to you, sending my very heart. 13 I would have been glad to keep him with me, in order that he might serve me on your behalf during my imprisonment for the gospel, 14 but I preferred to do nothing without your consent in order that your goodness might not be by compulsion but of your own accord. 15 For this perhaps is why he was parted from you for a while, that you might have him back forever, 16 no longer as a bondservant but more than a bondservant, as a beloved brother—especially to me, but how much more to you, both in the flesh and in the Lord.

17 So if you consider me your partner, receive him as you would receive me. 18 If he has wronged you at all, or owes you anything, charge that to my account. 19 I, Paul, write this with my own hand: I will repay it—to say nothing of your owing me even your own self. 20 Yes, brother, I want some benefit from you in the Lord. Refresh my heart in Christ.

21 Confident of your obedience, I write to you, knowing that you will do even more than I say. 22 At the same time, prepare a guest room for me, for I am hoping that through your prayers I will be graciously given to you.

23 Epaphras, my fellow prisoner in Christ Jesus, sends greetings to you, 24 and so do Mark, Aristarchus, Demas, and Luke, my fellow workers.

25 The grace of the Lord Jesus Christ be with your spirit.

  1. Summary of the Letter

The book of Philemon is one of Paul’s most unique letters because it is addressed to an individual. Though, of course, Paul mentions Apphia and Archippus and the church that meets in Philemon’s house. Nevertheless, the bulk of the letter is directly addressed to Philemon.

The issue at hand is the slave-master relationship between Philemon and Onesimus.

Paul wrote this letter at the same time he wrote Colossians likely while he was imprisoned in Ephesus (the same people are mentioned in both letters). The distance between Ephesus and Colossians is about the same as Wichita to Topeka. About 120 miles.

What we know from the text is that Onesimus was a slave (v. 16), where Paul urges Philemon to receive him back no longer as a slave but as a beloved brother in Christ.

What we don’t know are the circumstances that led to Onesimus’s run-in with Paul.

There are various theories. One of the most plausible is that perhaps Onesimus was a fugitive slave. Onesimus and Philemon had some sort of disagreement. Onesimus heard about Paul through Philemon and the church that met in his house, and he thought “this Paul guy sounds like a good guy who could help resolve our dispute.” So, Onesimus runs away seeking help from Paul. The distance between Colossae-Ephesus (Wichita-Topeka) is not that far, so it’s plausible.[1]

While visiting with Paul in prison, Onesimus becomes a Christian. Paul leads him to Christ. In v. 10, Paul calls him “my child …whose father I became in my imprisonment.”

This is using my sanctified imagination, but I wonder what Paul’s gospel message to Onesimus was like.

Maybe it was something like- Onesimus, you’re a slave. Let me tell you about God’s love for his people who were slaves in Egypt. God delivered them from slavery out of Egypt. The same God who delivered the people of Israel has now revealed himself in Jesus, who has come to set at liberty those who are slaves to the power of sin and death. In Christ, you are now included in God’s family. You are given a new identity. You are more than a slave, you are a son, a beloved brother.

In any case, Paul intends to send Onesimus back to Philemon in order that Philemon and Onesimus would be reconciled. If they are reconciled, Paul’s heart will be refreshed in Christ (v. 20).

And it seems that Paul also suggests that Philemon should grant Onesimus freedom, so that he may be returned to help Paul in gospel ministry. Paul says in v. 21, “knowing that you will do even more than I say.” Maybe that’s a signal that Paul wants Philemon to grant Onesimus his freedom. Paul doesn’t come outright and say “free Onesimus.” It seems he is more indirect and subtle. Now, modern people have a problem with this.

However, as strange as it may be to our modern ears, more important than Onesimus’s freedom was reconciliation and unity in the body of Christ. What mattered for Paul more than anything else was seeing the transformative power of the gospel applied in relationships.

  1. The Issue of Slavery

Now, that just does not compute in our cultural context. This is because of our close association with race-based chattel slavery in American history.

A let me state unequivocally that slavery is evil. It is a heinous sin and gross offense against people made in God’s image. This is a pervasive issue worldwide. Today there are millions of people in modern forms of slavery: sex trafficking, forced labor.

We want to understand the Bible rightly; it’s important for us to understand the world in which it was written. We have to be very careful in not letting our modern assumptions overshadow cultural context of the Bible.

Slavery in the NT era was very different from slavery in the American South. I say that not to justify slavery in the NT or to say slavery in the NT was not that bad. It’s important to contrast the two forms of slavery to better help us understand the world of Paul.

  • Slavery in the NT era was widespread. Estimated 1/3 of the population were slaves.
  • Sometimes the economic conditions for someone in slavery were better than someone who obtained their freedom.
  • Slavery was often voluntary. Willingly and voluntarily enter slavery to pay off a debt. It was a form of indentured servitude. The relationship was more like employer-employee.
  • Ancient slavery was not ethnic based, like American slavery.
  • Freedom was a norm of ancient slavery. Often, slaves worked to obtain their freedom.[2]

However, other historians also note that in both forms of slavery, slaves were vulnerable to abuse and exploitation. While it is true the two forms of slavery were different, I think it’s wrongheaded to say that ancient slavery wasn’t that bad.

So, then it seems we’re left with a problem. Why doesn’t the bible explicitly condemn slavery? Why didn’t Paul just come right out and say this?

There are several answers to this. I’m grateful to Thomas Kidd, a Christian historian who has written on this. He says, first, Christianity was a new religious movement in the early 1st century and did not have political influence or power. There was no “Christian culture.”

Second, Paul does explicitly condemn “enslavers” 1 Tim 1:10. This can be taken to be mean slave traders, those involved in the buying and selling of slaves.

Finally, while the bible doesn’t explicitly condemn slavery, I think it plants the seeds that would eventually lead to the abolition of slavery.[3]

It’s without question that the roots of the abolitionist movement were Christian. Over time, Christian reasoning and reflection on Scripture works out the implications of the doctrine of the image of God- that all people have equal dignity and value.

Sadly, there were Christians who opposed this and wrongly held to pro-slavery opinions. But the Christian origins of the abolition of slavery can be traced all the way back to the first few centuries.

Beginning with Paul in Philemon, we can see that the church cared for slaves, shared the gospel with them, and treated them as brothers and sisters in Christ—as equals.

While Paul doesn’t explicitly call for Onesimus’s freedom, in many ways what Paul says is much more radical.

  1. Reconciliation and Unity

Paul calls for reconciliation and unity in the body of Christ.

  1. 15-16, “that you might have him back forever, no longer as a bondservant (slave) but more than a bondservant, as a beloved brother.”

The gospel has transformed their relationship. Now they are to be reconciled in whatever ways they had wronged each other.

In 1 Cor 7:22, Paul writes, “For he who was called in the Lord as a bondservant is a freedman of the Lord. Likewise he who was free when called is a bondservant of Christ.”

Onesimus was a slave when he became a Christian. Now, he is to regard himself as a freeman in Christ. Paul was a freeman- a Roman citizen—but now he is to regard himself as a slave of Christ.

When it comes to salvation, what matters for Paul is not slave or free but unity in Christ (cf. Gal 3:28). Now, Paul is Onesimus’s spiritual father in the Lord. Onesimus is now considered a beloved brother.

In Colossians, Paul is clear that he wants the whole church to understand and accept this. In Col 4:9, he calls Onesimus, “our faithful and beloved brother, who is one of you.”

Paul wants the church in Colossae to welcome Onesimus in love. It’s a transformation of his social status. No longer a slave, but a beloved brother.

Paul says he could command Philemon what to do, but he actually wants Philemon to do what is right in his own free will.

  1. 8-9, Paul says, “though I am bold enough in Christ to command you to do what is required, yet for love’s sake I prefer to appeal to you—I, Paul, an old man and now a prisoner for Christ Jesus.”

Paul could have appealed to his apostolic authority. That’s what he means when he calls himself an “old man.” It’s not a literal “old man.” The word is actually referring to his authority as an apostle.

It can sound somewhat strange to us in v. 11, when Paul says that formerly Onesimus was “useless” but now he is “useful,” it should not be taken to be a statement about Onesimus’s dignity as a human being. This is in reference to Onesimus being fit for gospel service.

Before he was a Christian, he would’ve been “useless” for gospel ministry. How are you going to share the gospel if you don’t know the gospel? But now, he is useful—he can be used by the Lord for gospel service.

  1. 12, Paul says he is sending Onesimus back as if he was “sending my very heart.” The word, Paul uses there is the same word for “guts.” Paul is full of gutsy compassion for Onesimus.

Paul says he would have been glad to have Onesimus stay with him and help him in gospel service, but he didn’t want to do this without Philemon’s consent (v. 14). He doesn’t want Philemon’s goodness to be done by compulsion but of his own free will.

If Philemon considers himself a gospel partner with Paul—which he does—then, he should receive Onesimus as he would receive Paul. V. 17, “Receive him as you would receive me.”

  1. 18-19, Paul says, “if he has wronged you at all, or owes you anything, charge that to my account. I, Paul, write this with my own hand: I will repay it.”

In other words, as you would forgive me, forgive him. I will make things right. There’s forgiveness and justice (restitution). Be reconciled. This reconciliation and unity in the body of Christ would refresh Paul’s heart (v. 20).

  1. Application

 I think it’s clear that the main point of the book of Philemon is the power of the gospel to transform relationships. One natural application of that is forgiveness. Reconciliation and unity in the body of Christ were of chief importance for Paul.

Let’s think about various applications of forgiveness.

First, forgiveness begins with God (vertical).

God has offered us forgiveness from our sins through his Son, Jesus Christ. Through faith in Christ and his sacrifice on the cross, we have reconciliation with God. We are washed and cleansed from our sin through the blood of Christ.

We must never get bored with this reality. This promise. There is power in the blood of Christ to cleanse us and give us eternal life.

1 John 1:9 says, “If we confess our sin, he is faithful and just to forgive us our sin and to cleanse us from all unrighteousness.”

Forgiveness with God is primary. This is of first importance.

If you’ve never trusted Christ with your life, the bible says that you’re spiritually dead. You’re enslaved to the power of sin. But you can be free today. You can’t do anything to save yourself. But through faith in Christ’s all sufficient work on the cross for you, you can be saved from the enslaving power of sin.

If you are a Christian, perhaps you need to be reminded of Christ’s forgiveness.

God’s steadfast love endures forever. Malachi 3:6-7 says, “For I the LORD do not change; therefore you, O children of Jacob are not consumed…Return to me, and I will restore you.”

The fact that God does not change is the ground of our hope for repentance. When we sin, which we all do, we can return to God, knowing that he is steadfast and faithful. He will extend grace and forgiveness to us in Christ.

Second, God’s forgiveness is the ground of extending forgiveness to others (horizontal).

Jesus tells us in the Lord’s prayer, to “forgive us our trespasses as we forgive those who have trespassed against us.” (Matt 6:12)

Because we have been forgiven, we must forgive. Failure to forgive others is failure to understand the depths of God’s love shown to us.

This is not easy. Forgiveness is not inconsistent with justice. Forgiveness takes time. It doesn’t mean trust is immediately restored.

What about irreparable fractured relationships? Sometimes, restored relationship isn’t appropriate. Sometimes forgiveness is one sided.

Paul says in Rom 12:18, “If possible, so far as it depends on you, live peaceably with all.”

Sometimes your extension of forgiveness won’t be accepted. That’s okay. But remember what’s in your control.

If you don’t forgive, and instead harbor bitterness and anger in your heart, you will be consumed. Forgiveness is something we need to do for our own healing.

I think it’s healing when we forgive because that is the grace of God at work in our own heart.

One of the heart attitudes at River is to Maintain Clear Relationships. Our assumption is that we will offend one another. But our commitment is to maintain clear relationships by asking for forgiveness and seeking reconciliation when we sin against others.

We need to be reconciled to each other because the church gathers to worship the God who has reconciled us.

Let’s pray together.

Spend some time reflecting on God’s grace and mercy shown to you. Confess your sins to him and thank him for forgiveness.

Maybe you need to be reconciled to another brother or sister in Christ. Resolve in your heart to make things right, so far as it depends on you.

 

[1] G. K. Beale, Colossians and Philemon, Baker Exegetical Commentary on the New Testament (Grand Rapids: Baker Academic, 2019) 368-369.

[2] Beale, 372.

[3] Thomas Kidd, “Slavery Old and New,” https://www.desiringgod.org/articles/slavery-old-and-new.

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