Revelation: Christ and the Churches

Philemon and Onesimus the Fugitive Slave

Transcript: AI Transcript

Professor: John Weaver

Subject: New Testament Studies

Genre: Sermon

Dictation Name:

Date: 2012-02-15

Synopsis: Pastor John Weaver expounds the book of Philemon, focusing on Paul's appeal to Philemon to receive his runaway slave Onesimus, now a Christian brother. The sermon explains the historical context of Paul's imprisonment, the doctrine of imputation, and the biblical concept of slavery, distinguishing it from humanistic slavery. Paul uses his apostolic authority, his age, and his imprisonment to beseech Philemon to forgive and restore Onesimus, who had been unprofitable but is now profitable. The message emphasizes receiving fellow believers without favoritism, the benefits of biblical slavery over governmental slavery, and the importance of asking rather than assuming.

[John Weaver] Alright, the book of Philemon chapter 1. And you will remember last week we covered the first six verses, the little book of Philemon. There's only one chapter there, so let's begin reading with verse 7. Philemon 1 verse 7, For we have great joy and consolation in thy love, because the bowels of the saints are refreshed by thee, brother. Wherefore, though I might be much more bold in Christ to enjoin thee that which is convenient, Yet for love's sake I rather beseech thee being such in one as Paul the aged, and now so a prisoner of Jesus Christ. I beseech thee for my son Onesimus, whom I have begotten in my bonds, which in time past was to thee unprofitable, but now profitable to thee and to me. Whom I have sent again that thou therefore receive him, that is, mine own bowels, whom I would have retained with me, that in thy stead he might have ministered unto me in the bonds of the gospel.

[John Weaver] But without thy mind would I do nothing, that thy benefits should not be as it were of necessity, but willingly. For perhaps he therefore departed for a season, that thou shouldest receive him now forever, not now as a servant, but above a servant, a brother beloved, especially to me, and how much more unto thee, both in the flesh and in the Lord. If thou count me therefore a partner, receive him as myself. If he hath wronged thee, or oweth thee aught, put that on mine account. I, Paul, have written it with mine own hand. I will repay it. Howbeit, I do not say to thee, how thou owest unto me even thine own self besides. Yea, brother, let me have joy in thee, in the Lord, refresh my bowels in the Lord. Having confidence in thy obedience, I wrote unto thee, knowing that thou wilt also do more than I say."

[John Weaver] The title of the message today is Philemon, Onesimus, Philemon and Onesimus, the Fugitive Slave. Now, the epistle of Philemon is a personal Epistle. It is a personal letter written by the Apostle Paul to his friend Philemon. When the Apostle Paul was a prisoner in Rome. Now we're very confident of the fact that the Apostle Paul was indeed a prisoner in Rome. If you look in verse 1, Paul a prisoner of Jesus Christ and Timothy our brother and to Philemon our dearly beloved and fellow laborer. Skip down to verse 9 Yet for love's sake I rather beseech thee being such in one as Paul the aged, and now also a prisoner of Jesus Christ." Now verse 23, there salute the epaphras, my fellow prisoner in Christ Jesus. So very obviously Paul was in prison. Paul was also in this same prison when he wrote the book of Colossians. If you would hold the book of Philemon and turn right back to the book of Colossians, There are a number of epistles that are referred to as the prison epistles because the apostle Paul wrote them while he was in prison.

[John Weaver] Philippians is another one. Notice, if you would, the book of Colossians in chapter four and verse 18. Paul here refers to his bonds as well. He says the salutation by the hand of me, Paul, remember my bonds. Grace be with you.

[John Weaver] Now, this epistle, along with the Colossian epistle, was written around 60 AD. Probably, they were written almost at the same time, and in all probability, they were carried by the same individual or individuals. For instance, you're in the book of Colossians. I want you to hold Colossians 4, but look back to Philemon, and look, if you would please, at verses 23 and 24. Because Paul is in prison, and he's talking about some fellow prisoners there, and he talks about Marcus, Aristarchus, Demas, Lucas, my fellow laborer. And of course there in verse 23 there, Salute the Epaphras, my fellow prisoner in Christ Jesus. Then he mentions Marcus, Aristarchus, Demas, and Lucas. Now, if you'll go back to the book of Colossians chapter 4, and look at verse 10, you're going to see these same individuals named. He said, Aristarchus, my fellow prisoner, saluted you.

[John Weaver] And Marcus, sister's son to Barnabas, touching whom you have received commandment, if he come unto you, receive him. Skip down to verse 12. Epaphras, who is one of you, a servant of Christ, saluted you, always laboring fervently for you in prayers, that you may stand perfect and complete in all the will of God. Now skip down to verse 14. Luke, the beloved physician, and Demas greet you.

[John Weaver] So very obviously these individuals were with Paul in prison and they probably returned and carried these epistles. Archippus, who is also mentioned in Philemon, is also mentioned in Colossians as well. Archippus probably lived in Colossae, or what at least was a Colossian, and Philemon may have been a Colossian as well. So you're going to find that these individuals were with the Apostle Paul, with the exception of course of Philemon, and they probably carried these epistles back to the individuals to whom they were written. Now the reason Paul is writing to Philemon is concerning his fugitive slave Onesimus, listen carefully, whom Paul is sending back to Philemon and he entreats Philemon to receive his runaway slave as he would receive the Apostle Paul. Now Philemon is a very small book as you can see Only 25 verses.

[John Weaver] Yet there are so many wonderful doctrinal truths that are taught in this book. I'm not going to be able to teach them all, but I just want to point out a few examples. For instance, if you'd look in verse 18, here is a wonderful example of imputation, suretyship, and substitution. For the apostle Paul says concerning Onesimus, if he hath wronged thee, or oweth thee aught, Put that on my account.

[John Weaver] And of course that's exactly what was done in relationship to Jesus Christ. Our sins were charged to his account. Imputation, suretyship, and substitution. We also have another truth in verse 17. And I want to preach on this sometime. And that is how to receive each other in the faith. Do you realize there is a biblical doctrine not only of biblical hospitality, but of how to receive each other as a Christian. For in verse 17, he says this, If thou count me therefore a partner, receive him as myself. So he tells Philemon, you treat Onesimus exactly the same way that you would treat me. And then if you would look also in the book of Philemon verse 19, you will also find that the Apostle Paul teaches how we should be thankful and grateful to those whom the Lord has used as instruments in our own conversion. For in verse 19, the Apostle Paul said, I, Paul, have written it with mine own hand. I will repay it. And then notice what he says, Albeit, I do not say to thee how thou owest unto me even thine own self besides.

[John Weaver] So evidently Philemon was converted under ministry of the Apostle Paul as well. So Onesimus is a slave. He is also a slave of Philemon. And if you will look in verse 16, the Apostle Paul says concerning Onesimus, not now as a servant, but above a servant. Now the word servant in the Greek is the word doulos, which literally means a slave or a bond slave. Many times in the New Testament, when you see the word servant, it is actually the word slave. So Onesimus now is a runaway slave. He belonged to Philemon. He not only has fled from Philemon unto Rome, but he's also stolen from Philemon. That's why he owes Philemon. He's probably stolen from him in more ways than one. And I find it very interesting that the Apostle Paul uses Philemon's Christian character and his godly attributes as encouragement to get him to forgive Onesimus and receive him back again. That's why if you look in verse 7, the Apostle Paul said, For we have great joy and consolation in thy love, because the bowels of the saints are refreshed by thee, brother.

[John Weaver] In other words, Paul says, I know your hospitality, I know your graciousness and your kindness and your generosity." And what he's saying is this, I know you're going to do the same thing toward Onesimus when I send him back. He's not going to be the exception. Now, Paul uses several trump cards to get Philemon to do exactly what he wants him to do. We can call them ace cards if you want to. But first of all, I want you to remember that the Apostle Paul is an Apostle.

[John Weaver] You say, what does that mean? It means that he had, that he possessed what I would call apostolic authority. I want you to hold, we're coming right back there. But look in 2nd Corinthians chapter 13 and verse 10. 2nd Corinthians 13 and verse 10.

[John Weaver] Look what the Apostle Paul writes concerning his authority. 2 Corinthians 13 in verse 10. He writes to the Corinthians, he says, Therefore I write these things being absent, lest being present I should use sharpness according to the power which the Lord hath given me to edification and not to destruction. Now the word power there literally means power, jurisdiction, or authority. So Paul said, I do have authority. And I want to use that authority, said the Apostle Paul, for edification and not for destruction. So if you look back in Philemon at verse 8, notice what the Apostle Paul said.

[John Weaver] Wherefore, though I might be much more bold in Christ to enjoin thee that which is convenient. Now notice what he said. Wherefore, though I might be much bold in Christ to enjoin thee, which is convenient." In other words, Philemon, I could command you. I could order you. But he said, I'm not going to do that. I'm just going to beseech you. I'm just going to ask you to do that which you should do. So Paul is going to use his authority for edification, but he's not going to be doing any demanding or any commanding, he's just going to beseech Philemon to do what needs to be done.

[John Weaver] Now, there's another trump card that the Apostle Paul plays. I want you to look at it in verse 9. He said, Yet for love's sake I'd rather beseech thee, I'm not going to command you, I'm just going to ask you, being such in one as Paul the aged and now also a prisoner of Jesus Christ. So Paul says, you've got to remember this Philemon, Number one, I'm just asking you to do this. But he said, you've got to remember, I'm an old man. You've got to have mercy on old men. And you've got to be tender and gracious and kind to old men. You've seen that. You've seen that. I guess it's the bumper sticker that said, don't mess with old men. They're too decrepit and too old to fight. They'll just shoot you and get it over with. Well, that's what the Apostle Paul said. I'm an old man. He said, you just got to have mercy on me. Remember my old age. Moreover, he said, I'm a prisoner of Jesus Christ. In other words, the Apostle Paul is in prison for the faith's sake.

[John Weaver] He is not there because he's done anything wrong. Therefore, he said, I rather beseech thee as being Paul the age and therefore prisoner of Jesus Christ. which should remind us of something, and that is this. We should be reminded that there are individuals in prison, even today, who are there suffering for righteousness sake. They're there because of their faith, because of their stand for truth and for righteousness, and they are the prisoners of Jesus Christ. Look back in verse 9, Yet for love's sake I rather beseech thee, being such in one as Paul the age, and now a prisoner of Jesus Christ." Paul was a Roman prisoner. No. He was in a Roman prison, but he was the prisoner of Jesus Christ. There are plenty of prisoners of Jesus Christ who may be in state prisons or federal prisons, but they are not state or federal prisoners, they are the prisoners of Jesus Christ. They're there by His providence, in His time, and for His glory.

[John Weaver] Now, I do want you to hold the book of Philemon, and I want you to turn to 2 Timothy chapter 1, and also to the book of Revelation chapter 2. So we're going to 2 Timothy chapter 1 first. 2 Timothy chapter 1. And look if you would, what the Apostle Paul says in verse 8. He's writing to Timothy and he says, Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner. But be thou partaker of the affliction of the gospel according to the power of God. So what did Paul say? Don't be ashamed of the testimony of our Lord, nor of me his prisoner. There is nothing to be ashamed about for those who are in prison for the faith's sake, and neither should the saints of God ever be ashamed of those who are imprisoned for righteousness' sake. Period. Now if you'll look in your Bibles to the book of Revelation chapter 2 and verse 10, I want you to note what our Lord said to some who there were in the church.

[John Weaver] Revelation 2 and verse 10, He tells those Christians, Fear none of those things which thou shalt suffer. Behold, the devil shall cast some of you into prison, that you may be tried. And you shall have tribulation ten days. Be thou fateful unto death, and I will give thee a crown of life. Notice, some shall be cast into prison. By the way, may I point out that those who are cast into prison for the faith's sake, for righteousness' sake, or in good company.

[John Weaver] Joseph was wrongly imprisoned, so was the Apostle Peter, so was John the Baptist, so was the Apostle Paul, so were most of the early disciples, and so was our Lord Jesus himself. So he says, be not thou ashamed of me, nor his prisoners. That is a fact. The one thing that haunted the Apostle Paul throughout his life was that he wrongfully persecuted and imprisoned the saints of God. In fact, if you'll look in your Bibles to the book of Acts chapter 26 and verse 10, you'll see what the Apostle Paul said. Acts chapter 26 and verse 10, he's giving his testimony, and he says this, Acts 26 verse 10, Which thing I also did in Jerusalem, and many of the saints that I shut up in prison, having received authority from the chief priest, and when they were put to death, I gave my voice against them." So the apostle Paul said, I shut many of the saints that got up in prison. And when they were executed, hey, I gave my voice against them.

[John Weaver] Now, I want you to turn, since you're right there, to Acts chapter 28, and look at verses 30 and 31. because the Apostle Paul, who imprisoned many of the saints wrongfully, is now himself in prison wrongfully. Notice Acts chapter 28, verses 30 and 31, And Paul dwelt two whole years in his own hard house, and received all that came unto him, preaching the kingdom of God, and teaching those things which concerned the Lord Jesus Christ, with all confidence, no man forbidding him." Now, it was not just like Paul had rented this house and was living in it. No. At this particular time, Paul was a prisoner. He was not thrown in a dungeon at this particular point.

[John Weaver] He had been in dungeons. But in this particular instance, while he is in Rome for two years, he is able to have a rented house. Certainly there were Roman guards there. He was not at liberty to walk around. He was not at liberty to leave. But He did have the liberty to receive all who came unto Him. So, with that in mind, go back in your Bibles to the book of Philemon, chapter 1, and look at verse 10. So Paul is in prison in Rome. He has his own hired house. He can't walk about, but he may receive company. So in the book of Philemon, one in verse 10, we read this, I beseech thee for my son Onesimus, whom I have begotten in my bonds. Now I find it extremely interesting that the word of God does not tell us how Onesimus got to the apostle Paul. It could have been that since he had stolen and run away that he may have met or heard or known of the Apostle Paul before and he knew that Paul was there and it was the only one that he could get to.

[John Weaver] Maybe he was in need again and wanted to borrow money. Who knows? I don't know. It could be that he was convicted of what he had done and he was seeking spiritual counsel. It could also be that he himself was arrested and put in that same house. I don't know. The scripture does not tell us. But the scripture does tell us that somehow that Onesimus got to the Apostle Paul. And it was under the ministry of the Apostle Paul while he was in prison that Onesimus was converted. Now, I want you to note what the Apostle says.

[John Weaver] Skip down to verse 13. After he was converted, the Apostle Paul says to Philemon, Whom I would have retained with me, that in thy stead he might have ministered unto me in the bonds of the gospel. But without thy mind would I do nothing. that thy benefits should not be as it were of necessity, but willingly. So notice the Apostle Paul said, I know if you were here Philemon, you would minister to me, you would help me, you would take care of me.

[John Weaver] And I really wanted to keep Onesimus. That he might minister to me in thy stead, but without my mind would I do nothing. Because I don't want it to be of necessity, I want it to be willingly.

[John Weaver] Now go back to verse 12. So therefore, here's what happens, whom I have sent again that thou receive him that is mine own bowels. So what did the Apostle Paul do? He took Onesimus and he sends him back to his master Philemon. And he asked him to receive him as his own bowels, as his own son.

[John Weaver] Now, interestingly enough, if you look in verse 11, and I know I'm going back and forth, I want you to see the picture and the idea. He's still talking about Onesimus, which in times past was to the unprofitable, but now profitable to thee and to me. So there's a play on the name of Onesimus. The word Onesimus literally means profitable. But up until this time, Onesimus was unprofitable. He was unprofitable to himself, he was unprofitable to Philemon, probably unprofitable to everyone who was around him. Now I don't know the character of Onesimus particularly.

[John Weaver] We're not told that he was a lazy, slothful, sluggard, indifferent, irresponsible. I don't know if he was that or if he was just a thief. But whether he was just a thief or all the other put together two, he was certainly unprofitable because he was Philemon's slave and he stole from Philemon and he ran away to Rome. It was only after his conversion that the apostle Paul is sending him back to Philemon and now he tells Philemon he is now profitable. So, what does the Apostle Paul do?

[John Weaver] I want you to think this through with me. He sends Onesimus, the runaway slave, back to his Christian master, and he says he's now going to be a profitable slave. Now, watch closely. Skip down to verse 15. He says, For perhaps he therefore departed for a season, that thou shouldest receive him forever. Perhaps he departed for a season. In other words, he's been gone a while. A season, you and I normally would think, spring, summer, fall, winter, those are four seasons. But a season is an indefinite period of time. A season could be up to a year. The Bible does not tell us how long Onesimus was with the Apostle Paul. It could have been a matter of a few weeks, it could have been a few months, it could have been up to a year. So he says, perhaps this unprofitable servant who stole from you and ran away from you just for this little season, now you're going to receive him back. He's going to be profitable and you're going to have him forever.

[John Weaver] Look at verse 15 again. For perhaps he therefore departed for a season, that thou should receive him for ever.

[John Weaver] Now the interesting part of this little book comes to light. When the Apostle Paul sends him back, he indicates to Philemon that the status of Onesimus has changed. He is not now simply a servant or a slave, But he is above a servitor slave. He's a brother in the Lord. Watch this. Philemon was a Christian master, a Christian slave master. Onesimus was now a Christian slave. And what does Paul do? He sends him back. Now, I want you to hold Philemon.

[John Weaver] and go in your Bibles to 1 Timothy chapter 6. 1 Timothy chapter 6. And I want you to see what the Apostle Paul teaches concerning Christian slave masters and Christian slaves. 1 Timothy chapter 6 beginning with verse 1. And by the way, each time you see the word servants here, it is the word doulos, which means slaves. Okay? So here it is in 1 Timothy chapter 6 verse 1. Under the inspiration of the Holy Spirit, the Apostle Paul writes, let as many slaves as are under the yoke count their own masters worthy of all honor, that the name of God and His doctrine be not blasphemed. Isn't that interesting? If you're a slave, he says, especially if you're a Christian slave, you honor your own master and you count them worthy of all honor. that God's doctrine be not blaspheming. Watch verse 2. And they that have believing masters, let them not despise them.

[John Weaver] But because they are brethren, but rather do them service because they are faithful and beloved, partakers of the benefit, these things teach and exhort. Now watch. And they that have believing masters, let them not... What is he saying? If a slave has a Christian master, Don't despise him. Do him service. Why? Because their masters are faithful and beloved, partakers of the benefit. And then he tells Timothy, these things teach and exhort.

[John Weaver] Now look at verse 3. If any man teach otherwise and consent not to wholesome words, even the words of our Lord Jesus Christ and of the doctrines, The doctrine which is according to godliness, he is proud, knowing nothing but doting about questions and stripes of words, whereof cometh envy, strife, railings, evil surmisings, perverse disputings of men, of corrupt mind and destitute to the truth, supposing that gain is godliness, from such withdraw thyself." What did he say? Anybody who doesn't teach that the slave should honor the Christian master and give him service, is proud, knowing nothing, he's perverse, he's corrupt, he supposes it gained its godliness, and the Apostle Paul said, from such, withdraw thyself. Now, I want you to go back to the book of Philemon, because the Apostle Paul does not stop with the fact that Onesimus is now a Christian slave. So he's sending a Christian slave back to a Christian master. And the Apostle Paul says this. Look in verse 16. He's sending him back, not now as a servant, but above a servant.

[John Weaver] A brother beloved. So he's more than just a slave now. He's now a brother in the Lord. He's still a slave, but he's a brother in the Lord. And now he says especially to me, but how much more to thee Both in the flesh and in the Lord.

[John Weaver] Now, Paul is viewing Onesimus as his son in the flesh. So he sends him back to Philemon and he says, I want you to receive him. Because he says he's not now just a slave, he's above a slave, he's a brother beloved, and then he says, especially to me. So there was evidently a unique bond that happened between the Apostle Paul and Onesimus. But I want you to watch this now. Look what the Apostle Paul says. Verse 16, especially to me, but how much more to thee both in the flesh and in the Lord. So what is the Apostle Paul saying to Philemon? He says, Philemon, look, Onesimus is special to me.

[John Weaver] I've begotten him in my bonds. But if he is special to me, how much more should he be special to you? Look what he says. Both in the flesh and in the Lord. Onesimus was Philemon's fleshly brother. It was his own brother.

[John Weaver] Now when we hear that, the first thing that enters our mind, what? What? You mean Philemon had his own brother as a slave? Yes he did. And his own brother stole from him and ran away into Rome. You say, that blows my mind. How could a brother keep his brother in slavery? Well, you see, that's the problem with you and I today. We do not understand biblical law. Neither do we understand biblical slavery. There is a vast difference between biblical slavery and humanistic slavery. There is a doctrine of biblical slavery. And what most people think of when they think of slavery is just pure humanistic slavery. Let me just put it like this, all slavery is not equal. There is indeed a biblical concept of slavery. You see, the Bible is not a politically correct book. It has never been politically correct and it never shall be politically correct. The same Bible that condemns kidnapping and man-stealing allows slavery. The same Bible that condemns abortion allows capital punishment. The same Bible that condemns murder allows self-defense.

[John Weaver] The same Bible that condemns sodomy allows marital heterosexual sex. The Bible is an enigma to the humanist Humanists cannot understand it, do not want to understand it, and will probably never understand it. And when someone comes up and will say, slavery is just wrong, all slavery is wrong, it shows that you know nothing about the Bible, and nothing about biblical law at all. It is truth, and I'm not going to take all of my time this morning to prove it, but slavery is indeed ordained by God. But let me hurriedly say, all people have been enslaved at one time or the other.

[John Weaver] Yes, there were and still are white slaves. Yes, there were black slaves. Yes, there have been oriental slaves. Middle Eastern slaves. Everyone, every race has been enslaved at one point or the other. But there is a difference between biblical slavery and humanistic slavery. Biblical slavery is always for the benefit and the protection of the people. It is not for their destruction. Jefferson Davis had this to say concerning slavery, and let me just give you a brief quote. Because slavery was being widely discussed, back in the 1860s, and Jefferson Davis said it like this, its slavery was established by the decree of Almighty God.

[John Weaver] It is sanctioned in the Bible in both testaments from Genesis to Revelation. It has existed in all ages and has been found among the people of a high civilization and nations of the highest proficiency in the arts. Let the gentleman go to Revelation, he's talking about the Bible, slavery existed then in the earliest ages and among the chosen people of God. And in Revelation we're told that it shall exist till the end of time shall come.

[John Weaver] You find it in the Old Testament and the New Testament. In the prophecies, Psalms, and the epistles of Paul, you find it recognized and sanctioned everywhere in the Bible. And that's certainly true. That is certainly true. You've got to remember, it was God's people who were enslaved in Egypt. Once again, you have to distinguish between a biblical slavery and a non-biblical slavery, because already you're asking, how can a brother keep his own brother in slavery? I will show you.

[John Weaver] I want you to look in your Bibles, first of all, to the book of Deuteronomy chapter 24 and verse 7. I'm going to show you that there is a humanistic slavery, And that humanistic slavery is condemned in scripture. Deuteronomy 24 and verse 7. Look what God says, Deuteronomy 24 verse 7. God says, If a man be found stealing any of his brethren of the children of Israel, and maketh merchandise of him, or selleth him, then that thief shall die.

[John Weaver] Thou shalt put evil away from among you. So if I go and kidnap Ed and sell him into slavery, God says I'm to be put to death. By the way, let me dispel a myth right now. And anyone can discover this for themselves. White men did not go into Africa and capture black men and women and hauled them into slavery. White men in that time, in that period, if they went into Africa, they died. If not by disease, by the Africans themselves. Would you say how did we get the black slaves? Very easily because the black kings and the black chiefs sold their own captives and sometimes their own people.

[John Weaver] They marched them down to the beach. And the white vessels came to the beach and took the slaves that the chiefs were selling. And you've got to remember, many times these people were captured in war. And you say, that's awful. It may have been awful, but it's better than being dead. And usually in those days, they just simply killed them. or made them slaves. So, just pointing that out.

[John Weaver] Although man stealing is condemned, kidnapping is condemned, there are numerous ways that you could become a lawful slave. And I'm using the word lawful.

[John Weaver] Now, if you want to know more about slavery, I would suggest that you listen to the 15-part series I did on where we are and how we got here. because there's five messages dealing with slavery. The first two of the messages deal with the biblical concept, and I go through the Bible, and the last three deal with the historical application of slavery. So I'm not going to give you all of that, but there are numerous ways that a man could become a lawful slave. The first one is this. You could become a slave through warfare, which I've already mentioned.

[John Weaver] Oftentimes, conquered people, were spared death because they were enslaved and brought into bondage. Let me say this again, slavery may not be the perfect state, but it is better than being dead. What did Israel do to the inhabitants of Canaan that they did not kill? They made them their slaves. Every race has done this at some point. At some time. And every people have been enslaved. at some point and some time.

[John Weaver] I'm not dealing with that right now. I'm trying to show you how Philemon got Onesimus, his own brother, as a slave.

[John Weaver] Second, you've got to remember that a man could become a slave through sin, rebellion, and disobedience. Now, if you'll look in your Bibles to the book of Exodus chapter 22, we already know that Onesimus was a thief because he stole from Philemon. He may have been a thief previously as well. I don't know. The Bible doesn't say. But Exodus chapter 22, and let's begin reading there verse 1. Look what God says. If a man shall steal an ox or a sheep and kill it or sell it, he shall restore five ox for an ox and four sheep for a sheep. If a thief be found breaking up and be smitten that he die, there shall no blood be shed for him. If the sun be risen upon him, there shall be blood shed for him, for he should make full restitution.

[John Weaver] If he have nothing, then he shall be sold for his theft." Now, without me going into a great deal on the doctrine of restitution, which is clearly taught in many passages in the Bible. In fact, it's taught in the book of Philemon that we're looking at as well. The ratio of restitution was dependent upon, number one, what was stolen, and number two, who it was stolen from. Usually, it was either a five-fold or a four-fold restitution. Occasionally, there is a seven-fold restitution.

[John Weaver] Sometimes, there is a double. Sometimes, there is a 20% restitution, depending. But here is a man who is breaking in. God says in verse 2, If a thief be found breaking up and be smitten that he die, there shall no blood be shed for him.

[John Weaver] Now this is teaching particularly at night, because you don't know who he is, you don't know if he's armed or not. And God said if he's breaking at night, you kill him. Well, he's just dead. Watch verse 3. If the sun be risen upon him, there shall be blood shed for him, for he should make full restitution. So if the sun's risen upon him, you can see that he's unarmed, you're not in danger, You can identify him, and so therefore God says, don't kill him. Now look what he says, for he should make full restitution.

[John Weaver] So if he has stolen my ox, he now owes me five oxen. Unless, of course, verse 4 comes into play. If he is found alive in his hand and he hadn't done anything to it other than just stolen it, he's restored double. He's taken my oxen so that he owes me five. If I catch him before he gets out of the barnyard or my property or before he hurts my ox, he owes me two.

[John Weaver] You've heard the old adage, crime doesn't pay. That's only if you follow biblical law. If you follow man's law, it does pay. That's why we have so many crooks, criminals and thieves, okay? But now look what happens. Let's suppose he's stolen my ox. He has sold it and spent the money. He now owes me five oxen. What does God say? Let him make restitution. But he doesn't have the money. That's why he stole to begin with. So what does God say? He shall be sold for his theft. He becomes a slave either to me or to someone else until he works out restitution, until he works out the amount of five oxen. Incidentally, the restitution did not go to the state, it went to the man that was stolen from. So you could become a slave by being a thief. Because God demanded restitution and you had to work out that which you stole. So very obviously you could become a thief If you stole and had nothing to repay, then you were sold into slavery until you made full restitution.

[John Weaver] Thirdly, it was possible in the Bible to sell one's self into slavery. How about that? There were times when men were irresponsible, lazy, indolent, undisciplined, or they lacked the necessary business acumen to succeed and they failed miserably and therefore they had no other choice rather than to sell themselves into bondage. Sometimes they sold themselves as strangers. By stranger that means someone who was a non-Israelite who happened to live in the land. Sometimes they sold themselves to fellow Israelites.

[John Weaver] For instance, look in your Bibles to the book of Leviticus chapter 25, Leviticus 25, And notice if you would please verse 47. And we'll come back in just a moment to verse 39. But look in verse 47 first. Because it was possible to sell yourself into slavery to a stranger. Leviticus chapter 25 verse 47. And if a sojourner or stranger wax rich by thee, and thy brother that dwelleth by him wax poor, and sell himself unto the stranger, or sojourner by thee, or to the stock of the stranger's family.

[John Weaver] And then he goes on and says that that man could be redeemed. In other words, the family then could buy him back from the stranger. And guess what happens? Once he is bought back from the stranger, he now becomes a slave to the family until he works out that which they spent to redeem him. Okay? So he owed the family. Who's going to deal more gently with you, your family or a stranger? Yeah. Okay, now go back to verse 39. Leviticus 25 verse 39.

[John Weaver] And if I a brother that dwelleth by thee waxen poor, and be sold unto thee. What? Here's an Israelite buying an Israelite. It could be a physical brother, it could be just a brother Israelite. But if I brother that dwelleth by thee be waxen poor and be sold unto thee, thou shalt not compel him to serve as a bond servant, but as an hired servant and as a sojourner, he shall be with thee in that and shall serve thee unto the year jubilee. And then shall he depart from thee, both he and his children with him and shall return to his own family and to his possession of his father's shall he return.

[John Weaver] Now I want you to turn to the book of Deuteronomy chapter 15. You see, God did place a limitation upon Hebrew slavery. Watch if you would, Deuteronomy chapter 15, and let's begin reading there with verse 12. In fact, it would do you well to read all of Deuteronomy 15, but verse 12, here it is very clearly taught. Deuteronomy 15, verse 12, And if thy brother, an Hebrew man or an Hebrew woman, be sold unto thee, and serve thee six years, then in the seventh year thou shalt let him go free from thee. And when thou sendest him out free from thee, thou shalt not let him go away empty. Thou shalt furnish him liberally out of thy flock, and out of thy floor, and out of thy winepress, of that which the Lord thy God hath blessed thee, that thou shalt give unto him. And thou shalt remember thou wast a bondman in the land of Egypt, and the Lord thy God redeemed thee, therefore I command thee this day. Note if you would, you could keep a Hebrew servant up to six years.

[John Weaver] So when an Israelite or a Hebrew was sold to a stranger, the family could redeem him. When one was sold to an Israelite or to his own family, he could be a slave up to six years.

[John Weaver] Now, what in the world is God doing? How did men get themselves into slavery? either through being a thief, or irresponsible, or undisciplined, or being lazy, or being a sluggard. Sometimes, I suppose, he could just be the providence of God in that he lost everything that he had. So in biblical slavery then, one becomes a slave to someone that does have some business acumen, that does have some discipline, that does have some knowledge. And for six years then, that individual becomes an apprentice to someone who knows how to work, and knows how to plan, and knows how to save. And therefore, after the end of six years, he is to leave, yes, on the seventh year, with a well-ordered disciplined life, and if you will notice, with enough stock and with enough equipment to start over his own life. and once again live a disciplined, well-ordered life.

[John Weaver] Now the point I'm trying to make is this. Biblical slavery is for the benefit of the slave. Okay? It is for his education. And by the way, this would also be a means of evangelism. What if you had a stranger as your slave and the stranger came into the faith. What does that mean? That means you could keep him six years, and on the seventh he'd have to go free. So it was also a means of evangelism.

[John Weaver] Now, the Bible does not tell us what the previous life of Onesimus was like. But we know he was a thief, or he stole from Philemon, and he may have been a thief previously. So either the family redeemed him, or somehow he was lazy and irresponsible, and Philemon took Onesimus in to train him and to teach him and to discipline him. And instead, Onesimus steals from Philemon and runs away. Now I want you to go back in your Bibles to the little book of Philemon. I want you to watch it.

[John Weaver] So I've answered the question, How then could a brother keep his own brother in slavery? That's how. That's exactly how. Now watch. Paul sends Onesimus back in repentance, and is one now willing and able to make restitution. So he tells Philemon in verse 18, If he hath wronged thee, or oweth thee aught, put that on mine account. 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."

[John Weaver] So here's what he's saying. Onesimus, it may not be able to pay you right now, but I am. And when I get out, I'll take care of it. Don't worry about it. You won't lose anything. Whatever he owes you, put that on my account. Now, I love this. Look, if you would, in verse 19, Paul said, I, Paul, have written it with mine own hand. I will repay it. You want money, Philemon? I'll give it to you. But let me remind you, you owe your own self even to me. Yeah, I'll owe you, but you owe me. So the Apostle Paul is saying, we'll work it out. But you just remember, I will pay it.

[John Weaver] But everything you are, you have because God used me as the instrument of your conversion. And so therefore you owe me. And so Paul doesn't hesitate to remind Philemon that he owed him his own life beside.

[John Weaver] Now, let me try to tie this together and make a couple of applications for you. Paul teaches us in this little epistle, that it is better to ask than to assume. What am I talking about? Paul said, I really wanted to keep Onesimus. And Philemon, I know you really wouldn't mind, but without thy mind, I would do nothing. I will ask. In other words, if Philemon wanted to send Onesimus back, now that's totally up to Philemon. But Paul was not just going to assume that Philemon would allow Onesimus to stay there.

[John Weaver] You've got to remember this, folks. Asking is no big deal. And we should never be afraid to ask. In fact, Scripture tells us that we have not because we ask not.

[John Weaver] On the other hand, the Apostle Paul also warns us concerning the abuse of authority. Because Paul said, I could command you, but I'm not going to do that either. I'd rather beseech you. So the Apostle Paul says, look, it never hurts to ask. And usually when we assume that someone is willing to do something, or give us something, or let us have something, or borrow something and we never ask, we usually create hard feelings and difficulties. And by the way, all anyone can say if you ask is yes or no. It's that simple. So he tells us here it's better to ask than to assume. Secondly, if you look in verse 17, Paul admonishes Philemon to receive Onesimus as himself. He said, If thou count me therefore, partner, receive him as myself. In other words, you treat Onesimus exactly the same way that you would treat me, the Apostle Paul. Here's what the Apostle is telling us.

[John Weaver] We cannot play favorites with the saints of God. Would Philemon not really be upset, irritated, and angry with Onesimus? I would. If my own brother had stolen from me and run away, I'd be upset. I'd be angry. But the Apostle Paul says, no, you just receive him as myself.

[John Weaver] Now, here's the point I want to make on this. We cannot play favorites when it comes to the saints of God. I know that some are more lovable than others. I know some are more likable than others. I know it's easier to be around some than others. Understand that. But the truth of the matter is, if someone is a genuine saint of God, regardless of their personality, regardless of their stage in their Christian life, we must learn to receive them as we would receive the Lord Jesus Himself.

[John Weaver] And as much as you've done it to the least of these my brethren, what? You've done it unto me. So there is a biblical doctrine of learning to receive. The third application is this. Biblical slavery is far easier and much better than governmental slavery. Humanistic governmental slavery simply makes men and women useless, parasitic welfarites that have neither inclination nor desire to work because they can make more money on the dole. They can make more money on welfare, they think, than working.

[John Weaver] And they're satisfied to let other people take care of them. Someone has aptly described governmental welfare this way It's when the government steals from a stranger to support another stranger. That's just about right. Biblical slavery had limitations and was designed to educate and teach men and women to work and assume responsibility for themselves. Biblical slavery had a termination point. It had an ending time. Governmental slavery is permanent.

[John Weaver] Biblical slavery was for the benefit of the slave. He was to be taught. He was to be educated. He was to be disciplined. He was to learn to be responsible for himself, to take care of himself and for his family. Humanistic slavery destroys all of that. And Paul sent Onesimus, the runaway slave, back to Philemon, not only as a brother in Christ, but as a Christian slave until he worked out that which he owed his brother. So we can also learn from that as well. We are responsible. We're accountable.

[John Weaver] God's law is far easier and far lighter than man's law. And God's law is for our benefit and for our protection, whereas man's law is always for our own destruction. I don't know about you, but I'd rather be a slave to the Lord Jesus Christ than a slave to any government on earth. Father, in the name of Jesus Christ, we bow to Thee this day. We thank You for Your love, for Your grace, for Your mercy. And Lord, we do pray today for these on the prayer list. We think of Phil, we think of Rick, Lord, and their needs, and their hearing, and Lord, their papers, and just ask, Father, for You to undertake for them. We pray, Father, today that You would help us to be biblical in our worldview, to think biblically and scripturally, and to act biblically and scripturally, and give us grace that we may serve Thee acceptably with reverence and godly fear. In Thy name we pray, Amen.

Philemon and Onesimus the Fugitive Slave

John Weaver | YouTube

Lecture Metadata	Details
Speaker	John Weaver
Source	YouTube
Media ID	cKNfeZLYneg
Subject	New Testament Studies
Course	Revelation: Christ and the Churches
Genre	Sermon
Date	2012-02-15
Dictation Name
Book	Book 139: Revelation: Christ and the Churches — Chapter 12
Source Timed Segments	75

Formatted Transcript

Introduction and Reading of Philemon

Weaver reads Philemon 1:7-21, setting the stage for the personal letter from Paul to Philemon concerning Onesimus.

Alright, the book of Philemon chapter 1. And you will remember last week we covered the first six verses, the little book of Philemon. There's only one chapter there, so let's begin reading with verse 7. Philemon 1 verse 7,

Scripture Reading — Philemon 1:7-21

"For we have great joy and consolation in thy love, because the bowels of the saints are refreshed by thee, brother. Wherefore, though I might be much more bold in Christ to enjoin thee that which is convenient, Yet for love's sake I rather beseech thee being such in one as Paul the aged, and now so a prisoner of Jesus Christ. I beseech thee for my son Onesimus, whom I have begotten in my bonds, which in time past was to thee unprofitable, but now profitable to thee and to me. Whom I have sent again that thou therefore receive him, that is, mine own bowels, whom I would have retained with me, that in thy stead he might have ministered unto me in the bonds of the gospel."

"But without thy mind would I do nothing, that thy benefits should not be as it were of necessity, but willingly. For perhaps he therefore departed for a season, that thou shouldest receive him now forever, not now as a servant, but above a servant, a brother beloved, especially to me, and how much more unto thee, both in the flesh and in the Lord. If thou count me therefore a partner, receive him as myself. If he hath wronged thee, or oweth thee aught, put that on mine account. I, Paul, have written it with mine own hand. I will repay it. Howbeit, I do not say to thee, how thou owest unto me even thine own self besides. Yea, brother, let me have joy in thee, in the Lord, refresh my bowels in the Lord. Having confidence in thy obedience, I wrote unto thee, knowing that thou wilt also do more than I say."

Historical Context of the Epistle

Paul wrote Philemon from prison in Rome around 60 AD, likely alongside Colossians, carried by the same individuals.

The title of the message today is Philemon, Onesimus, Philemon and Onesimus, the Fugitive Slave. Now, the epistle of Philemon is a personal Epistle. It is a personal letter written by the Apostle Paul to his friend Philemon. When the Apostle Paul was a prisoner in Rome. Now we're very confident of the fact that the Apostle Paul was indeed a prisoner in Rome. If you look in verse 1, "Paul a prisoner of Jesus Christ and Timothy our brother and to Philemon our dearly beloved and fellow laborer." Skip down to verse 9, "Yet for love's sake I rather beseech thee being such in one as Paul the aged, and now also a prisoner of Jesus Christ." Now verse 23, "There salute the epaphras, my fellow prisoner in Christ Jesus." So very obviously Paul was in prison. Paul was also in this same prison when he wrote the book of Colossians. If you would hold the book of Philemon and turn right back to the book of Colossians, There are a number of epistles that are referred to as the prison epistles because the apostle Paul wrote them while he was in prison.

Philippians is another one. Notice, if you would, the book of Colossians in chapter four and verse 18. Paul here refers to his bonds as well. He says

Scripture Reading — Colossians 4:18

"the salutation by the hand of me, Paul, remember my bonds. Grace be with you."

Now, this epistle, along with the Colossian epistle, was written around 60 AD. Probably, they were written almost at the same time, and in all probability, they were carried by the same individual or individuals. For instance, you're in the book of Colossians. I want you to hold Colossians 4, but look back to Philemon, and look, if you would please, at verses 23 and 24. Because Paul is in prison, and he's talking about some fellow prisoners there, and he talks about Marcus, Aristarchus, Demas, Lucas, my fellow laborer. And of course there in verse 23 there, "Salute the Epaphras, my fellow prisoner in Christ Jesus." Then he mentions Marcus, Aristarchus, Demas, and Lucas. Now, if you'll go back to the book of Colossians chapter 4, and look at verse 10, you're going to see these same individuals named. He said, "Aristarchus, my fellow prisoner, saluted you."

Scripture Reading — Colossians 4:10-14

"And Marcus, sister's son to Barnabas, touching whom you have received commandment, if he come unto you, receive him."

Skip down to verse 12.

Scripture Reading — Colossians 4:10-14

"Epaphras, who is one of you, a servant of Christ, saluted you, always laboring fervently for you in prayers, that you may stand perfect and complete in all the will of God."

Now skip down to verse 14.

Scripture Reading — Colossians 4:10-14

"Luke, the beloved physician, and Demas greet you."

So very obviously these individuals were with Paul in prison and they probably returned and carried these epistles. Archippus, who is also mentioned in Philemon, is also mentioned in Colossians as well. Archippus probably lived in Colossae, or what at least was a Colossian, and Philemon may have been a Colossian as well. So you're going to find that these individuals were with the Apostle Paul, with the exception of course of Philemon, and they probably carried these epistles back to the individuals to whom they were written. Now the reason Paul is writing to Philemon is concerning his fugitive slave Onesimus, listen carefully, whom Paul is sending back to Philemon and he entreats Philemon to receive his runaway slave as he would receive the Apostle Paul. Now Philemon is a very small book as you can see Only 25 verses.

Doctrinal Truths in Philemon

The book teaches imputation, suretyship, substitution (v.18), receiving one another (v.17), and gratitude for those used in our conversion (v.19).

Yet there are so many wonderful doctrinal truths that are taught in this book. I'm not going to be able to teach them all, but I just want to point out a few examples. For instance, if you'd look in verse 18, here is a wonderful example of imputation, suretyship, and substitution. For the apostle Paul says concerning Onesimus, "if he hath wronged thee, or oweth thee aught, Put that on my account." And of course that's exactly what was done in relationship to Jesus Christ. Our sins were charged to his account. Imputation, suretyship, and substitution. We also have another truth in verse 17. And I want to preach on this sometime. And that is how to receive each other in the faith. Do you realize there is a biblical doctrine not only of biblical hospitality, but of how to receive each other as a Christian. For in verse 17, he says this, "If thou count me therefore a partner, receive him as myself." So he tells Philemon, you treat Onesimus exactly the same way that you would treat me. And then if you would look also in the book of Philemon verse 19, you will also find that the Apostle Paul teaches how we should be thankful and grateful to those whom the Lord has used as instruments in our own conversion. For in verse 19, the Apostle Paul said, "I, Paul, have written it with mine own hand. I will repay it." And then notice what he says, "Albeit, I do not say to thee how thou owest unto me even thine own self besides."

So evidently Philemon was converted under ministry of the Apostle Paul as well. So Onesimus is a slave. He is also a slave of Philemon. And if you will look in verse 16, the Apostle Paul says concerning Onesimus, "not now as a servant, but above a servant." Now the word servant in the Greek is the word doulos, which literally means a slave or a bond slave. Many times in the New Testament, when you see the word servant, it is actually the word slave. So Onesimus now is a runaway slave. He belonged to Philemon. He not only has fled from Philemon unto Rome, but he's also stolen from Philemon. That's why he owes Philemon. He's probably stolen from him in more ways than one. And I find it very interesting that the Apostle Paul uses Philemon's Christian character and his godly attributes as encouragement to get him to forgive Onesimus and receive him back again. That's why if you look in verse 7, the Apostle Paul said, "For we have great joy and consolation in thy love, because the bowels of the saints are refreshed by thee, brother."

Paul's Appeal and Use of 'Trump Cards'

Paul appeals to Philemon's love, his own age, and his status as a prisoner of Jesus Christ rather than commanding with apostolic authority.

In other words, Paul says, "I know your hospitality, I know your graciousness and your kindness and your generosity." And what he's saying is this, I know you're going to do the same thing toward Onesimus when I send him back. He's not going to be the exception. Now, Paul uses several trump cards to get Philemon to do exactly what he wants him to do. We can call them ace cards if you want to. But first of all, I want you to remember that the Apostle Paul is an Apostle. You say, what does that mean? It means that he had, that he possessed what I would call apostolic authority. I want you to hold, we're coming right back there. But look in 2nd Corinthians chapter 13 and verse 10. 2nd Corinthians 13 and verse 10.

Look what the Apostle Paul writes concerning his authority. 2 Corinthians 13 in verse 10. He writes to the Corinthians, he says,

Scripture Reading — 2 Corinthians 13:10

"Therefore I write these things being absent, lest being present I should use sharpness according to the power which the Lord hath given me to edification and not to destruction."

Now the word power there literally means power, jurisdiction, or authority. So Paul said, I do have authority. And I want to use that authority, said the Apostle Paul, for edification and not for destruction. So if you look back in Philemon at verse 8, notice what the Apostle Paul said. "Wherefore, though I might be much more bold in Christ to enjoin thee that which is convenient." Now notice what he said. "Wherefore, though I might be much bold in Christ to enjoin thee, which is convenient." In other words, Philemon, I could command you. I could order you. But he said, I'm not going to do that. I'm just going to beseech you. I'm just going to ask you to do that which you should do. So Paul is going to use his authority for edification, but he's not going to be doing any demanding or any commanding, he's just going to beseech Philemon to do what needs to be done.

Now, there's another trump card that the Apostle Paul plays. I want you to look at it in verse 9. He said, "Yet for love's sake I'd rather beseech thee, I'm not going to command you, I'm just going to ask you, being such in one as Paul the aged and now also a prisoner of Jesus Christ." So Paul says, you've got to remember this Philemon, Number one, I'm just asking you to do this. But he said, you've got to remember, I'm an old man. You've got to have mercy on old men. And you've got to be tender and gracious and kind to old men. You've seen that. You've seen that. I guess it's the bumper sticker that said, don't mess with old men. They're too decrepit and too old to fight. They'll just shoot you and get it over with. Well, that's what the Apostle Paul said. I'm an old man. He said, you just got to have mercy on me. Remember my old age. Moreover, he said, I'm a prisoner of Jesus Christ. In other words, the Apostle Paul is in prison for the faith's sake.

He is not there because he's done anything wrong. Therefore, he said, I rather beseech thee as being Paul the age and therefore prisoner of Jesus Christ. which should remind us of something, and that is this. We should be reminded that there are individuals in prison, even today, who are there suffering for righteousness sake. They're there because of their faith, because of their stand for truth and for righteousness, and they are the prisoners of Jesus Christ. Look back in verse 9, "Yet for love's sake I rather beseech thee, being such in one as Paul the age, and now a prisoner of Jesus Christ." Paul was a Roman prisoner. No. He was in a Roman prison, but he was the prisoner of Jesus Christ. There are plenty of prisoners of Jesus Christ who may be in state prisons or federal prisons, but they are not state or federal prisoners, they are the prisoners of Jesus Christ. They're there by His providence, in His time, and for His glory.

Onesimus: From Unprofitable to Profitable

Onesimus, whose name means 'profitable,' was converted under Paul's ministry in prison and is now sent back as a profitable brother.

He had been in dungeons. But in this particular instance, while he is in Rome for two years, he is able to have a rented house. Certainly there were Roman guards there. He was not at liberty to walk around. He was not at liberty to leave. But He did have the liberty to receive all who came unto Him. So, with that in mind, go back in your Bibles to the book of Philemon, chapter 1, and look at verse 10. So Paul is in prison in Rome. He has his own hired house. He can't walk about, but he may receive company. So in the book of Philemon, one in verse 10, we read this, "I beseech thee for my son Onesimus, whom I have begotten in my bonds." Now I find it extremely interesting that the word of God does not tell us how Onesimus got to the apostle Paul. It could have been that since he had stolen and run away that he may have met or heard or known of the Apostle Paul before and he knew that Paul was there and it was the only one that he could get to.

Maybe he was in need again and wanted to borrow money. Who knows? I don't know. It could be that he was convicted of what he had done and he was seeking spiritual counsel. It could also be that he himself was arrested and put in that same house. I don't know. The scripture does not tell us. But the scripture does tell us that somehow that Onesimus got to the Apostle Paul. And it was under the ministry of the Apostle Paul while he was in prison that Onesimus was converted. Now, I want you to note what the Apostle says.

Skip down to verse 13. After he was converted, the Apostle Paul says to Philemon, "Whom I would have retained with me, that in thy stead he might have ministered unto me in the bonds of the gospel. But without thy mind would I do nothing. that thy benefits should not be as it were of necessity, but willingly." So notice the Apostle Paul said, I know if you were here Philemon, you would minister to me, you would help me, you would take care of me. And I really wanted to keep Onesimus. That he might minister to me in thy stead, but without my mind would I do nothing. Because I don't want it to be of necessity, I want it to be willingly.

Now go back to verse 12. So therefore, here's what happens, "whom I have sent again that thou receive him that is mine own bowels." So what did the Apostle Paul do? He took Onesimus and he sends him back to his master Philemon. And he asked him to receive him as his own bowels, as his own son.

Now, interestingly enough, if you look in verse 11, and I know I'm going back and forth, I want you to see the picture and the idea. He's still talking about Onesimus, "which in times past was to the unprofitable, but now profitable to thee and to me." So there's a play on the name of Onesimus. The word Onesimus literally means profitable. But up until this time, Onesimus was unprofitable. He was unprofitable to himself, he was unprofitable to Philemon, probably unprofitable to everyone who was around him. Now I don't know the character of Onesimus particularly. We're not told that he was a lazy, slothful, sluggard, indifferent, irresponsible. I don't know if he was that or if he was just a thief. But whether he was just a thief or all the other put together two, he was certainly unprofitable because he was Philemon's slave and he stole from Philemon and he ran away to Rome. It was only after his conversion that the apostle Paul is sending him back to Philemon and now he tells Philemon he is now profitable. So, what does the Apostle Paul do?

I want you to think this through with me. He sends Onesimus, the runaway slave, back to his Christian master, and he says he's now going to be a profitable slave. Now, watch closely. Skip down to verse 15. He says, "For perhaps he therefore departed for a season, that thou shouldest receive him forever." Perhaps he departed for a season. In other words, he's been gone a while. A season, you and I normally would think, spring, summer, fall, winter, those are four seasons. But a season is an indefinite period of time. A season could be up to a year. The Bible does not tell us how long Onesimus was with the Apostle Paul. It could have been a matter of a few weeks, it could have been a few months, it could have been up to a year. So he says, perhaps this unprofitable servant who stole from you and ran away from you just for this little season, now you're going to receive him back. He's going to be profitable and you're going to have him forever.

Biblical Slavery vs. Humanistic Slavery

Weaver explains that biblical slavery is ordained by God for the benefit and protection of people, unlike man-stealing or humanistic slavery.

Now when we hear that, the first thing that enters our mind, what? What? You mean Philemon had his own brother as a slave? Yes he did. And his own brother stole from him and ran away into Rome. You say, that blows my mind. How could a brother keep his brother in slavery? Well, you see, that's the problem with you and I today. We do not understand biblical law. Neither do we understand biblical slavery. There is a vast difference between biblical slavery and humanistic slavery. There is a doctrine of biblical slavery. And what most people think of when they think of slavery is just pure humanistic slavery. Let me just put it like this, all slavery is not equal. There is indeed a biblical concept of slavery. You see, the Bible is not a politically correct book. It has never been politically correct and it never shall be politically correct. The same Bible that condemns kidnapping and man-stealing allows slavery. The same Bible that condemns abortion allows capital punishment. The same Bible that condemns murder allows self-defense.

The same Bible that condemns sodomy allows marital heterosexual sex. The Bible is an enigma to the humanist Humanists cannot understand it, do not want to understand it, and will probably never understand it. And when someone comes up and will say, slavery is just wrong, all slavery is wrong, it shows that you know nothing about the Bible, and nothing about biblical law at all. It is truth, and I'm not going to take all of my time this morning to prove it, but slavery is indeed ordained by God. But let me hurriedly say, all people have been enslaved at one time or the other. Yes, there were and still are white slaves. Yes, there were black slaves. Yes, there have been oriental slaves. Middle Eastern slaves. Everyone, every race has been enslaved at one point or the other. But there is a difference between biblical slavery and humanistic slavery. Biblical slavery is always for the benefit and the protection of the people. It is not for their destruction. Jefferson Davis had this to say concerning slavery, and let me just give you a brief quote. Because slavery was being widely discussed, back in the 1860s, and Jefferson Davis said it like this, "its slavery was established by the decree of Almighty God."

"It is sanctioned in the Bible in both testaments from Genesis to Revelation. It has existed in all ages and has been found among the people of a high civilization and nations of the highest proficiency in the arts. Let the gentleman go to Revelation," he's talking about the Bible, "slavery existed then in the earliest ages and among the chosen people of God. And in Revelation we're told that it shall exist till the end of time shall come." "You find it in the Old Testament and the New Testament. In the prophecies, Psalms, and the epistles of Paul, you find it recognized and sanctioned everywhere in the Bible." And that's certainly true. That is certainly true. You've got to remember, it was God's people who were enslaved in Egypt. Once again, you have to distinguish between a biblical slavery and a non-biblical slavery, because already you're asking, how can a brother keep his own brother in slavery? I will show you.

I want you to look in your Bibles, first of all, to the book of Deuteronomy chapter 24 and verse 7. I'm going to show you that there is a humanistic slavery, And that humanistic slavery is condemned in scripture. Deuteronomy 24 and verse 7. Look what God says, Deuteronomy 24 verse 7. God says,

Scripture Reading — Deuteronomy 24:7

"If a man be found stealing any of his brethren of the children of Israel, and maketh merchandise of him, or selleth him, then that thief shall die." "Thou shalt put evil away from among you."

So if I go and kidnap Ed and sell him into slavery, God says I'm to be put to death. By the way, let me dispel a myth right now. And anyone can discover this for themselves. White men did not go into Africa and capture black men and women and hauled them into slavery. White men in that time, in that period, if they went into Africa, they died. If not by disease, by the Africans themselves. Would you say how did we get the black slaves? Very easily because the black kings and the black chiefs sold their own captives and sometimes their own people.

They marched them down to the beach. And the white vessels came to the beach and took the slaves that the chiefs were selling. And you've got to remember, many times these people were captured in war. And you say, that's awful. It may have been awful, but it's better than being dead. And usually in those days, they just simply killed them. or made them slaves. So, just pointing that out.

Although man stealing is condemned, kidnapping is condemned, there are numerous ways that you could become a lawful slave. And I'm using the word lawful. Now, if you want to know more about slavery, I would suggest that you listen to the 15-part series I did on where we are and how we got here. because there's five messages dealing with slavery. The first two of the messages deal with the biblical concept, and I go through the Bible, and the last three deal with the historical application of slavery. So I'm not going to give you all of that, but there are numerous ways that a man could become a lawful slave. The first one is this. You could become a slave through warfare, which I've already mentioned.

Oftentimes, conquered people, were spared death because they were enslaved and brought into bondage. Let me say this again, slavery may not be the perfect state, but it is better than being dead. What did Israel do to the inhabitants of Canaan that they did not kill? They made them their slaves. Every race has done this at some point. At some time. And every people have been enslaved. at some point and some time.

I'm not dealing with that right now. I'm trying to show you how Philemon got Onesimus, his own brother, as a slave. Second, you've got to remember that a man could become a slave through sin, rebellion, and disobedience. Now, if you'll look in your Bibles to the book of Exodus chapter 22, we already know that Onesimus was a thief because he stole from Philemon. He may have been a thief previously as well. I don't know. The Bible doesn't say. But Exodus chapter 22, and let's begin reading there verse 1. Look what God says. "If a man shall steal an ox or a sheep and kill it or sell it, he shall restore five ox for an ox and four sheep for a sheep. If a thief be found breaking up and be smitten that he die, there shall no blood be shed for him. If the sun be risen upon him, there shall be blood shed for him, for he should make full restitution."

"If he have nothing, then he shall be sold for his theft." Now, without me going into a great deal on the doctrine of restitution, which is clearly taught in many passages in the Bible. In fact, it's taught in the book of Philemon that we're looking at as well. The ratio of restitution was dependent upon, number one, what was stolen, and number two, who it was stolen from. Usually, it was either a five-fold or a four-fold restitution. Occasionally, there is a seven-fold restitution. Sometimes, there is a double. Sometimes, there is a 20% restitution, depending. But here is a man who is breaking in. God says in verse 2, "If a thief be found breaking up and be smitten that he die, there shall no blood be shed for him."

Now this is teaching particularly at night, because you don't know who he is, you don't know if he's armed or not. And God said if he's breaking at night, you kill him. Well, he's just dead. Watch verse 3. "If the sun be risen upon him, there shall be blood shed for him, for he should make full restitution." So if the sun's risen upon him, you can see that he's unarmed, you're not in danger, You can identify him, and so therefore God says, don't kill him. Now look what he says, "for he should make full restitution."

So if he has stolen my ox, he now owes me five oxen. Unless, of course, verse 4 comes into play. If he is found alive in his hand and he hadn't done anything to it other than just stolen it, he's restored double. He's taken my oxen so that he owes me five. If I catch him before he gets out of the barnyard or my property or before he hurts my ox, he owes me two. You've heard the old adage, crime doesn't pay. That's only if you follow biblical law. If you follow man's law, it does pay. That's why we have so many crooks, criminals and thieves, okay? But now look what happens. Let's suppose he's stolen my ox. He has sold it and spent the money. He now owes me five oxen. What does God say? Let him make restitution. But he doesn't have the money. That's why he stole to begin with. So what does God say? He shall be sold for his theft. He becomes a slave either to me or to someone else until he works out restitution, until he works out the amount of five oxen. Incidentally, the restitution did not go to the state, it went to the man that was stolen from. So you could become a slave by being a thief. Because God demanded restitution and you had to work out that which you stole. So very obviously you could become a thief If you stole and had nothing to repay, then you were sold into slavery until you made full restitution.

How Onesimus Became a Slave

Onesimus likely became a slave through theft, requiring restitution, or through selling himself due to irresponsibility, as permitted in biblical law.

Thirdly, it was possible in the Bible to sell one's self into slavery. How about that? There were times when men were irresponsible, lazy, indolent, undisciplined, or they lacked the necessary business acumen to succeed and they failed miserably and therefore they had no other choice rather than to sell themselves into bondage. Sometimes they sold themselves as strangers. By stranger that means someone who was a non-Israelite who happened to live in the land. Sometimes they sold themselves to fellow Israelites. For instance, look in your Bibles to the book of Leviticus chapter 25, Leviticus 25, And notice if you would please verse 47. And we'll come back in just a moment to verse 39. But look in verse 47 first. Because it was possible to sell yourself into slavery to a stranger. Leviticus chapter 25 verse 47. "And if a sojourner or stranger wax rich by thee, and thy brother that dwelleth by him wax poor, and sell himself unto the stranger, or sojourner by thee, or to the stock of the stranger's family."

And then he goes on and says that that man could be redeemed. In other words, the family then could buy him back from the stranger. And guess what happens? Once he is bought back from the stranger, he now becomes a slave to the family until he works out that which they spent to redeem him. Okay? So he owed the family. Who's going to deal more gently with you, your family or a stranger? Yeah. Okay, now go back to verse 39. Leviticus 25 verse 39.

"And if I a brother that dwelleth by thee waxen poor, and be sold unto thee." What? Here's an Israelite buying an Israelite. It could be a physical brother, it could be just a brother Israelite. "But if I brother that dwelleth by thee be waxen poor and be sold unto thee, thou shalt not compel him to serve as a bond servant, but as an hired servant and as a sojourner, he shall be with thee in that and shall serve thee unto the year jubilee. And then shall he depart from thee, both he and his children with him and shall return to his own family and to his possession of his father's shall he return."

Now I want you to turn to the book of Deuteronomy chapter 15. You see, God did place a limitation upon Hebrew slavery. Watch if you would, Deuteronomy chapter 15, and let's begin reading there with verse 12. In fact, it would do you well to read all of Deuteronomy 15, but verse 12, here it is very clearly taught. Deuteronomy 15, verse 12,

Scripture Reading — Deuteronomy 15:12-15

"And if thy brother, an Hebrew man or an Hebrew woman, be sold unto thee, and serve thee six years, then in the seventh year thou shalt let him go free from thee. And when thou sendest him out free from thee, thou shalt not let him go away empty. Thou shalt furnish him liberally out of thy flock, and out of thy floor, and out of thy winepress, of that which the Lord thy God hath blessed thee, that thou shalt give unto him. And thou shalt remember thou wast a bondman in the land of Egypt, and the Lord thy God redeemed thee, therefore I command thee this day."

Note if you would, you could keep a Hebrew servant up to six years.

So when an Israelite or a Hebrew was sold to a stranger, the family could redeem him. When one was sold to an Israelite or to his own family, he could be a slave up to six years. Now, what in the world is God doing? How did men get themselves into slavery? either through being a thief, or irresponsible, or undisciplined, or being lazy, or being a sluggard. Sometimes, I suppose, he could just be the providence of God in that he lost everything that he had. So in biblical slavery then, one becomes a slave to someone that does have some business acumen, that does have some discipline, that does have some knowledge. And for six years then, that individual becomes an apprentice to someone who knows how to work, and knows how to plan, and knows how to save. And therefore, after the end of six years, he is to leave, yes, on the seventh year, with a well-ordered disciplined life, and if you will notice, with enough stock and with enough equipment to start over his own life. and once again live a disciplined, well-ordered life.

Now the point I'm trying to make is this. Biblical slavery is for the benefit of the slave. Okay? It is for his education. And by the way, this would also be a means of evangelism. What if you had a stranger as your slave and the stranger came into the faith. What does that mean? That means you could keep him six years, and on the seventh he'd have to go free. So it was also a means of evangelism.

Now, the Bible does not tell us what the previous life of Onesimus was like. But we know he was a thief, or he stole from Philemon, and he may have been a thief previously. So either the family redeemed him, or somehow he was lazy and irresponsible, and Philemon took Onesimus in to train him and to teach him and to discipline him. And instead, Onesimus steals from Philemon and runs away. Now I want you to go back in your Bibles to the little book of Philemon. I want you to watch it.

Paul's Pledge and Final Applications

Paul promises to repay any debt Onesimus owes, reminds Philemon of his own debt to Paul, and applies lessons on asking, receiving others, and biblical slavery.

So I've answered the question, How then could a brother keep his own brother in slavery? That's how. That's exactly how. Now watch. Paul sends Onesimus back in repentance, and is one now willing and able to make restitution. So he tells Philemon in verse 18, "If he hath wronged thee, or oweth thee aught, put that on mine account. 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."

So here's what he's saying. Onesimus, it may not be able to pay you right now, but I am. And when I get out, I'll take care of it. Don't worry about it. You won't lose anything. Whatever he owes you, put that on my account. Now, I love this. Look, if you would, in verse 19, Paul said, "I, Paul, have written it with mine own hand. I will repay it." You want money, Philemon? I'll give it to you. But let me remind you, you owe your own self even to me. Yeah, I'll owe you, but you owe me. So the Apostle Paul is saying, we'll work it out. But you just remember, I will pay it.

But everything you are, you have because God used me as the instrument of your conversion. And so therefore you owe me. And so Paul doesn't hesitate to remind Philemon that he owed him his own life beside. Now, let me try to tie this together and make a couple of applications for you. Paul teaches us in this little epistle, that it is better to ask than to assume. What am I talking about? Paul said, I really wanted to keep Onesimus. And Philemon, I know you really wouldn't mind, but without thy mind, I would do nothing. I will ask. In other words, if Philemon wanted to send Onesimus back, now that's totally up to Philemon. But Paul was not just going to assume that Philemon would allow Onesimus to stay there.

You've got to remember this, folks. Asking is no big deal. And we should never be afraid to ask. In fact, Scripture tells us that we have not because we ask not. On the other hand, the Apostle Paul also warns us concerning the abuse of authority. Because Paul said, I could command you, but I'm not going to do that either. I'd rather beseech you. So the Apostle Paul says, look, it never hurts to ask. And usually when we assume that someone is willing to do something, or give us something, or let us have something, or borrow something and we never ask, we usually create hard feelings and difficulties. And by the way, all anyone can say if you ask is yes or no. It's that simple. So he tells us here it's better to ask than to assume. Secondly, if you look in verse 17, Paul admonishes Philemon to receive Onesimus as himself. He said, "If thou count me therefore, partner, receive him as myself." In other words, you treat Onesimus exactly the same way that you would treat me, the Apostle Paul. Here's what the Apostle is telling us.

We cannot play favorites with the saints of God. Would Philemon not really be upset, irritated, and angry with Onesimus? I would. If my own brother had stolen from me and run away, I'd be upset. I'd be angry. But the Apostle Paul says, no, you just receive him as myself.

Now, here's the point I want to make on this. We cannot play favorites when it comes to the saints of God. I know that some are more lovable than others. I know some are more likable than others. I know it's easier to be around some than others. Understand that. But the truth of the matter is, if someone is a genuine saint of God, regardless of their personality, regardless of their stage in their Christian life, we must learn to receive them as we would receive the Lord Jesus Himself.

And as much as you've done it to the least of these my brethren, what? You've done it unto me. So there is a biblical doctrine of learning to receive. The third application is this. Biblical slavery is far easier and much better than governmental slavery. Humanistic governmental slavery simply makes men and women useless, parasitic welfarites that have neither inclination nor desire to work because they can make more money on the dole. They can make more money on welfare, they think, than working.

And they're satisfied to let other people take care of them. Someone has aptly described governmental welfare this way It's when the government steals from a stranger to support another stranger. That's just about right. Biblical slavery had limitations and was designed to educate and teach men and women to work and assume responsibility for themselves. Biblical slavery had a termination point. It had an ending time. Governmental slavery is permanent.

Biblical slavery was for the benefit of the slave. He was to be taught. He was to be educated. He was to be disciplined. He was to learn to be responsible for himself, to take care of himself and for his family. Humanistic slavery destroys all of that. And Paul sent Onesimus, the runaway slave, back to Philemon, not only as a brother in Christ, but as a Christian slave until he worked out that which he owed his brother. So we can also learn from that as well. We are responsible. We're accountable.

God's law is far easier and far lighter than man's law. And God's law is for our benefit and for our protection, whereas man's law is always for our own destruction. I don't know about you, but I'd rather be a slave to the Lord Jesus Christ than a slave to any government on earth. Father, in the name of Jesus Christ, we bow to Thee this day. We thank You for Your love, for Your grace, for Your mercy. And Lord, we do pray today for these on the prayer list. We think of Phil, we think of Rick, Lord, and their needs, and their hearing, and Lord, their papers, and just ask, Father, for You to undertake for them. We pray, Father, today that You would help us to be biblical in our worldview, to think biblically and scripturally, and to act biblically and scripturally, and give us grace that we may serve Thee acceptably with reverence and godly fear. In Thy name we pray, Amen.

Study Guide

Major Themes

Imputation and Substitution

Summary: Paul's offer to put Onesimus's debt on his own account illustrates the doctrine of imputation, where Christ takes our sins upon Himself.

Evidence: Verse 18: 'If he hath wronged thee, or oweth thee aught, put that on mine account.'

Receiving Fellow Believers

Summary: Paul instructs Philemon to receive Onesimus as he would receive Paul himself, teaching a biblical doctrine of hospitality and acceptance.

Evidence: Verse 17: 'If thou count me therefore a partner, receive him as myself.'

Biblical Slavery vs. Humanistic Slavery

Summary: Weaver distinguishes between God-ordained biblical slavery, which is for the benefit and education of the slave, and humanistic slavery, which is condemned.

Evidence: Deuteronomy 24:7 condemns man-stealing; Exodus 22 allows selling a thief into slavery for restitution.

The Transformation of Onesimus

Summary: Onesimus, once unprofitable, becomes profitable after his conversion, demonstrating the power of the gospel to change lives.

Evidence: Verse 11: 'Which in time past was to thee unprofitable, but now profitable to thee and to me.'

Asking Rather Than Assuming

Summary: Paul models the importance of asking permission rather than assuming consent, as seen in his decision not to keep Onesimus without Philemon's mind.

Evidence: Verse 13-14: 'Whom I would have retained with me... but without thy mind would I do nothing.'

The Prisoner of Jesus Christ

Summary: Paul identifies himself as a prisoner of Jesus Christ, not of Rome, highlighting that suffering for righteousness' sake is honorable.

Evidence: Verse 9: 'Paul the aged, and now also a prisoner of Jesus Christ.'

Key Arguments

Paul uses persuasion, not command

Summary: Though Paul had apostolic authority to command Philemon, he chose to beseech him for love's sake, demonstrating gentle leadership.

Evidence: Verse 8-9: 'Though I might be much more bold in Christ to enjoin thee... yet for love's sake I rather beseech thee.'

Onesimus's conversion changes his status

Summary: Onesimus is now more than a slave; he is a beloved brother in the Lord, which should affect how Philemon treats him.

Evidence: Verse 16: 'Not now as a servant, but above a servant, a brother beloved.'

Biblical slavery is for the slave's benefit

Summary: Biblical slavery provided education, discipline, and a path to freedom, unlike humanistic slavery which destroys individuals.

Evidence: Deuteronomy 15:12-15 shows Hebrew slaves were to be released after six years with liberal provisions.

Restitution is a biblical principle

Summary: Onesimus owed Philemon because of theft, and biblical law required restitution, which could lead to slavery if the thief could not pay.

Evidence: Exodus 22:1-3: 'If he have nothing, then he shall be sold for his theft.'

We must not play favorites among believers

Summary: Paul's instruction to receive Onesimus as himself teaches that we should accept all genuine saints equally, regardless of personality or past.

Evidence: Verse 17: 'Receive him as myself.'

God's law is lighter than man's law

Summary: Biblical slavery had limitations and a termination point, whereas governmental slavery is permanent and destructive.

Evidence: Contrast between Deuteronomy 15's six-year limit and modern welfare dependency.

Scripture References

Philemon 1:7-21

Context: The main passage read and expounded throughout the sermon.

Colossians 4:18

Context: Paul refers to his bonds, indicating he wrote Colossians from prison as well.

Colossians 4:10-14

Context: Lists the same individuals (Aristarchus, Marcus, Epaphras, Luke, Demas) mentioned in Philemon, showing the epistles were carried together.

2 Corinthians 13:10

Context: Paul speaks of his apostolic authority given for edification, not destruction.

2 Timothy 1:8

Context: Paul tells Timothy not to be ashamed of the testimony or of Paul as his prisoner.

Revelation 2:10

Context: Jesus warns that some will be cast into prison for trial, encouraging faithfulness.

Acts 26:10

Context: Paul recounts how he once imprisoned saints, contrasting with his current imprisonment for Christ.

Acts 28:30-31

Context: Paul dwelt two years in his own hired house in Rome, receiving all who came, while a prisoner.

1 Timothy 6:1-5

Context: Instructions for Christian slaves to honor their masters, especially believing masters, to avoid blaspheming God's doctrine.

Deuteronomy 24:7

Context: Condemns man-stealing (kidnapping) and selling a person, prescribing the death penalty.

Exodus 22:1-4

Context: Laws on theft and restitution; a thief who cannot repay is to be sold for his theft.

Leviticus 25:39-47

Context: Regulations for Hebrew slaves, including redemption and release at the year of jubilee.

Deuteronomy 15:12-15

Context: Hebrew slaves are to be released after six years with liberal provisions, remembering Israel's own redemption from Egypt.

Historical References

Paul's imprisonment in Rome (c. 60 AD)

Context: The epistle was written while Paul was a prisoner in Rome, likely in his own hired house, as described in Acts 28.

Jefferson Davis on slavery

Context: Weaver quotes Jefferson Davis stating that slavery was established by God, sanctioned in the Bible, and would exist until the end of time.

African slave trade

Context: Weaver asserts that white men did not capture slaves in Africa; rather, African kings and chiefs sold their own captives to European traders.

Important Quotes

If he hath wronged thee, or oweth thee aught, put that on mine account.

Significance: Illustrates the doctrine of imputation, where Paul takes on Onesimus's debt, paralleling Christ taking our sins.

Not now as a servant, but above a servant, a brother beloved, especially to me, and how much more unto thee, both in the flesh and in the Lord.

Significance: Shows the transformed relationship between Onesimus and Philemon after conversion, elevating a slave to a brother.

I, Paul, have written it with mine own hand. I will repay it.

Significance: Paul's personal pledge to cover Onesimus's debt, demonstrating suretyship and commitment to reconciliation.

Yet for love's sake I rather beseech thee, being such in one as Paul the aged, and now also a prisoner of Jesus Christ.

Significance: Paul appeals to Philemon's compassion by highlighting his old age and imprisonment for the gospel.

For perhaps he therefore departed for a season, that thou shouldest receive him forever.

Significance: Suggests God's providence in Onesimus's temporary departure, leading to his conversion and permanent restoration.

If thou count me therefore a partner, receive him as myself.

Significance: Commands equal treatment of all believers, regardless of their past, as if receiving Christ Himself.

Discussion Questions

How does Paul's approach to Philemon (beseeching rather than commanding) model Christian leadership and conflict resolution?

Context: Paul had apostolic authority but chose to appeal for love's sake (v.8-9).

In what ways does the doctrine of imputation in Philemon 18 deepen our understanding of Christ's substitutionary atonement?

Context: Paul says, 'Put that on mine account,' paralleling how our sins were charged to Christ.

What does it mean to receive a fellow believer 'as myself' (v.17), and how can we practice this in our church community?

Context: Paul instructs Philemon to treat Onesimus as he would treat Paul himself.

How does the biblical concept of slavery differ from modern perceptions, and what principles of justice and restoration does it teach?

Context: Weaver contrasts biblical slavery (for benefit, with limits) and humanistic slavery (man-stealing, permanent).

Why is it significant that Paul calls himself 'a prisoner of Jesus Christ' rather than a prisoner of Rome?

Context: Paul's identity is in Christ, not his circumstances; this reframes suffering for righteousness.

What can we learn from Paul's willingness to repay Onesimus's debt, and how does this reflect the principle of restitution?

Context: Paul pledges to repay, showing personal responsibility and the importance of making wrongs right.

Applications

Ask rather than assume

Summary: Paul did not keep Onesimus without Philemon's consent, teaching us to ask permission rather than presume, avoiding hard feelings.

Evidence: Verse 13-14: 'Whom I would have retained with me... but without thy mind would I do nothing.'

Receive all believers without favoritism

Summary: We must learn to receive every genuine saint as we would receive Christ, regardless of their personality or past failures.

Evidence: Verse 17: 'Receive him as myself.'

Understand biblical slavery as beneficial

Summary: Biblical slavery was designed to educate, discipline, and restore individuals, unlike destructive governmental welfare.

Evidence: Deuteronomy 15:12-15 shows release with provisions after six years.

Take responsibility for restitution

Summary: Like Paul, we should be willing to make right the wrongs of others when we are able, reflecting Christ's suretyship.

Evidence: Verse 18-19: 'Put that on mine account... I will repay it.'

Use authority for edification, not destruction

Summary: Paul had apostolic authority but chose to beseech, modeling that leadership should build up rather than domineer.

Evidence: Verse 8-9 and 2 Corinthians 13:10.

deepseek | deepseek-v4-pro | clean_readable_transcript | 2026-06-05T18:16:50Z

deepseek | deepseek-v4-pro | weaver_study | 2026-06-06T10:36:30Z

Clean Transcript

Philemon and Onesimus the Fugitive Slave

Clean readable transcript. This view follows the Commentary.net cleaned segment text while preserving timestamps for audio follow-along.

Alright, the book of Philemon chapter 1. And you will remember last week we covered the first six verses, the little book of Philemon. There's only one chapter there, so let's begin reading with verse 7. Philemon 1 verse 7, "For we have great joy and consolation in thy love, because the bowels of the saints are refreshed by thee, brother. Wherefore, though I might be much more bold in Christ to enjoin thee that which is convenient, Yet for love's sake I rather beseech thee being such in one as Paul the aged, and now so a prisoner of Jesus Christ. I beseech thee for my son Onesimus, whom I have begotten in my bonds, which in time past was to thee unprofitable, but now profitable to thee and to me. Whom I have sent again that thou therefore receive him, that is, mine own bowels, whom I would have retained with me, that in thy stead he might have ministered unto me in the bonds of the gospel."
#1 | 0:13 to 1:09 | cleaned
"But without thy mind would I do nothing, that thy benefits should not be as it were of necessity, but willingly. For perhaps he therefore departed for a season, that thou shouldest receive him now forever, not now as a servant, but above a servant, a brother beloved, especially to me, and how much more unto thee, both in the flesh and in the Lord. If thou count me therefore a partner, receive him as myself. If he hath wronged thee, or oweth thee aught, put that on mine account. I, Paul, have written it with mine own hand. I will repay it. Howbeit, I do not say to thee, how thou owest unto me even thine own self besides. Yea, brother, let me have joy in thee, in the Lord, refresh my bowels in the Lord. Having confidence in thy obedience, I wrote unto thee, knowing that thou wilt also do more than I say."
#2 | 1:11 to 1:59 | cleaned
The title of the message today is Philemon, Onesimus, Philemon and Onesimus, the Fugitive Slave. Now, the epistle of Philemon is a personal Epistle. It is a personal letter written by the Apostle Paul to his friend Philemon. When the Apostle Paul was a prisoner in Rome. Now we're very confident of the fact that the Apostle Paul was indeed a prisoner in Rome. If you look in verse 1, "Paul a prisoner of Jesus Christ and Timothy our brother and to Philemon our dearly beloved and fellow laborer." Skip down to verse 9, "Yet for love's sake I rather beseech thee being such in one as Paul the aged, and now also a prisoner of Jesus Christ." Now verse 23, "There salute the epaphras, my fellow prisoner in Christ Jesus." So very obviously Paul was in prison. Paul was also in this same prison when he wrote the book of Colossians. If you would hold the book of Philemon and turn right back to the book of Colossians, There are a number of epistles that are referred to as the prison epistles because the apostle Paul wrote them while he was in prison.
#3 | 2:00 to 3:17 | cleaned
Philippians is another one. Notice, if you would, the book of Colossians in chapter four and verse 18. Paul here refers to his bonds as well. He says "the salutation by the hand of me, Paul, remember my bonds. Grace be with you."
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Now, this epistle, along with the Colossian epistle, was written around 60 AD. Probably, they were written almost at the same time, and in all probability, they were carried by the same individual or individuals. For instance, you're in the book of Colossians. I want you to hold Colossians 4, but look back to Philemon, and look, if you would please, at verses 23 and 24. Because Paul is in prison, and he's talking about some fellow prisoners there, and he talks about Marcus, Aristarchus, Demas, Lucas, my fellow laborer. And of course there in verse 23 there, "Salute the Epaphras, my fellow prisoner in Christ Jesus." Then he mentions Marcus, Aristarchus, Demas, and Lucas. Now, if you'll go back to the book of Colossians chapter 4, and look at verse 10, you're going to see these same individuals named. He said, "Aristarchus, my fellow prisoner, saluted you."
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"And Marcus, sister's son to Barnabas, touching whom you have received commandment, if he come unto you, receive him." Skip down to verse 12. "Epaphras, who is one of you, a servant of Christ, saluted you, always laboring fervently for you in prayers, that you may stand perfect and complete in all the will of God." Now skip down to verse 14. "Luke, the beloved physician, and Demas greet you."
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So very obviously these individuals were with Paul in prison and they probably returned and carried these epistles. Archippus, who is also mentioned in Philemon, is also mentioned in Colossians as well. Archippus probably lived in Colossae, or what at least was a Colossian, and Philemon may have been a Colossian as well. So you're going to find that these individuals were with the Apostle Paul, with the exception of course of Philemon, and they probably carried these epistles back to the individuals to whom they were written. Now the reason Paul is writing to Philemon is concerning his fugitive slave Onesimus, listen carefully, whom Paul is sending back to Philemon and he entreats Philemon to receive his runaway slave as he would receive the Apostle Paul. Now Philemon is a very small book as you can see Only 25 verses.
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Yet there are so many wonderful doctrinal truths that are taught in this book. I'm not going to be able to teach them all, but I just want to point out a few examples. For instance, if you'd look in verse 18, here is a wonderful example of imputation, suretyship, and substitution. For the apostle Paul says concerning Onesimus, "if he hath wronged thee, or oweth thee aught, Put that on my account."
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And of course that's exactly what was done in relationship to Jesus Christ. Our sins were charged to his account. Imputation, suretyship, and substitution. We also have another truth in verse 17. And I want to preach on this sometime. And that is how to receive each other in the faith. Do you realize there is a biblical doctrine not only of biblical hospitality, but of how to receive each other as a Christian. For in verse 17, he says this, "If thou count me therefore a partner, receive him as myself." So he tells Philemon, you treat Onesimus exactly the same way that you would treat me. And then if you would look also in the book of Philemon verse 19, you will also find that the Apostle Paul teaches how we should be thankful and grateful to those whom the Lord has used as instruments in our own conversion. For in verse 19, the Apostle Paul said, "I, Paul, have written it with mine own hand. I will repay it." And then notice what he says, "Albeit, I do not say to thee how thou owest unto me even thine own self besides."
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So evidently Philemon was converted under ministry of the Apostle Paul as well. So Onesimus is a slave. He is also a slave of Philemon. And if you will look in verse 16, the Apostle Paul says concerning Onesimus, "not now as a servant, but above a servant." Now the word servant in the Greek is the word doulos, which literally means a slave or a bond slave. Many times in the New Testament, when you see the word servant, it is actually the word slave. So Onesimus now is a runaway slave. He belonged to Philemon. He not only has fled from Philemon unto Rome, but he's also stolen from Philemon. That's why he owes Philemon. He's probably stolen from him in more ways than one. And I find it very interesting that the Apostle Paul uses Philemon's Christian character and his godly attributes as encouragement to get him to forgive Onesimus and receive him back again. That's why if you look in verse 7, the Apostle Paul said, "For we have great joy and consolation in thy love, because the bowels of the saints are refreshed by thee, brother."
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In other words, Paul says, "I know your hospitality, I know your graciousness and your kindness and your generosity." And what he's saying is this, I know you're going to do the same thing toward Onesimus when I send him back. He's not going to be the exception. Now, Paul uses several trump cards to get Philemon to do exactly what he wants him to do. We can call them ace cards if you want to. But first of all, I want you to remember that the Apostle Paul is an Apostle.
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You say, what does that mean? It means that he had, that he possessed what I would call apostolic authority. I want you to hold, we're coming right back there. But look in 2nd Corinthians chapter 13 and verse 10. 2nd Corinthians 13 and verse 10.
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Look what the Apostle Paul writes concerning his authority. 2 Corinthians 13 in verse 10. He writes to the Corinthians, he says, "Therefore I write these things being absent, lest being present I should use sharpness according to the power which the Lord hath given me to edification and not to destruction." Now the word power there literally means power, jurisdiction, or authority. So Paul said, I do have authority. And I want to use that authority, said the Apostle Paul, for edification and not for destruction. So if you look back in Philemon at verse 8, notice what the Apostle Paul said.
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"Wherefore, though I might be much more bold in Christ to enjoin thee that which is convenient." Now notice what he said. "Wherefore, though I might be much bold in Christ to enjoin thee, which is convenient." In other words, Philemon, I could command you. I could order you. But he said, I'm not going to do that. I'm just going to beseech you. I'm just going to ask you to do that which you should do. So Paul is going to use his authority for edification, but he's not going to be doing any demanding or any commanding, he's just going to beseech Philemon to do what needs to be done.
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Now, there's another trump card that the Apostle Paul plays. I want you to look at it in verse 9. He said, "Yet for love's sake I'd rather beseech thee, I'm not going to command you, I'm just going to ask you, being such in one as Paul the aged and now also a prisoner of Jesus Christ." So Paul says, you've got to remember this Philemon, Number one, I'm just asking you to do this. But he said, you've got to remember, I'm an old man. You've got to have mercy on old men. And you've got to be tender and gracious and kind to old men. You've seen that. You've seen that. I guess it's the bumper sticker that said, don't mess with old men. They're too decrepit and too old to fight. They'll just shoot you and get it over with. Well, that's what the Apostle Paul said. I'm an old man. He said, you just got to have mercy on me. Remember my old age. Moreover, he said, I'm a prisoner of Jesus Christ. In other words, the Apostle Paul is in prison for the faith's sake.
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He is not there because he's done anything wrong. Therefore, he said, I rather beseech thee as being Paul the age and therefore prisoner of Jesus Christ. which should remind us of something, and that is this. We should be reminded that there are individuals in prison, even today, who are there suffering for righteousness sake. They're there because of their faith, because of their stand for truth and for righteousness, and they are the prisoners of Jesus Christ. Look back in verse 9, "Yet for love's sake I rather beseech thee, being such in one as Paul the age, and now a prisoner of Jesus Christ." Paul was a Roman prisoner. No. He was in a Roman prison, but he was the prisoner of Jesus Christ. There are plenty of prisoners of Jesus Christ who may be in state prisons or federal prisons, but they are not state or federal prisoners, they are the prisoners of Jesus Christ. They're there by His providence, in His time, and for His glory.
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Now, I do want you to hold the book of Philemon, and I want you to turn to 2 Timothy chapter 1, and also to the book of Revelation chapter 2. So we're going to 2 Timothy chapter 1 first. 2 Timothy chapter 1. And look if you would, what the Apostle Paul says in verse 8. He's writing to Timothy and he says, "Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner. But be thou partaker of the affliction of the gospel according to the power of God." So what did Paul say? Don't be ashamed of the testimony of our Lord, nor of me his prisoner. There is nothing to be ashamed about for those who are in prison for the faith's sake, and neither should the saints of God ever be ashamed of those who are imprisoned for righteousness' sake. Period. Now if you'll look in your Bibles to the book of Revelation chapter 2 and verse 10, I want you to note what our Lord said to some who there were in the church.
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Revelation 2 and verse 10, He tells those Christians, "Fear none of those things which thou shalt suffer. Behold, the devil shall cast some of you into prison, that you may be tried. And you shall have tribulation ten days. Be thou faithful unto death, and I will give thee a crown of life." Notice, some shall be cast into prison. By the way, may I point out that those who are cast into prison for the faith's sake, for righteousness' sake, or in good company.
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Joseph was wrongly imprisoned, so was the Apostle Peter, so was John the Baptist, so was the Apostle Paul, so were most of the early disciples, and so was our Lord Jesus himself. So he says, be not thou ashamed of me, nor his prisoners. That is a fact. The one thing that haunted the Apostle Paul throughout his life was that he wrongfully persecuted and imprisoned the saints of God. In fact, if you'll look in your Bibles to the book of Acts chapter 26 and verse 10, you'll see what the Apostle Paul said. Acts chapter 26 and verse 10, he's giving his testimony, and he says this, Acts 26 verse 10, "Which thing I also did in Jerusalem, and many of the saints that I shut up in prison, having received authority from the chief priest, and when they were put to death, I gave my voice against them." So the apostle Paul said, I shut many of the saints that got up in prison. And when they were executed, hey, I gave my voice against them.
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Now, I want you to turn, since you're right there, to Acts chapter 28, and look at verses 30 and 31. because the Apostle Paul, who imprisoned many of the saints wrongfully, is now himself in prison wrongfully. Notice Acts chapter 28, verses 30 and 31, "And Paul dwelt two whole years in his own hired house, and received all that came unto him, preaching the kingdom of God, and teaching those things which concerned the Lord Jesus Christ, with all confidence, no man forbidding him." Now, it was not just like Paul had rented this house and was living in it. No. At this particular time, Paul was a prisoner. He was not thrown in a dungeon at this particular point.
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He had been in dungeons. But in this particular instance, while he is in Rome for two years, he is able to have a rented house. Certainly there were Roman guards there. He was not at liberty to walk around. He was not at liberty to leave. But He did have the liberty to receive all who came unto Him. So, with that in mind, go back in your Bibles to the book of Philemon, chapter 1, and look at verse 10. So Paul is in prison in Rome. He has his own hired house. He can't walk about, but he may receive company. So in the book of Philemon, one in verse 10, we read this, "I beseech thee for my son Onesimus, whom I have begotten in my bonds." Now I find it extremely interesting that the word of God does not tell us how Onesimus got to the apostle Paul. It could have been that since he had stolen and run away that he may have met or heard or known of the Apostle Paul before and he knew that Paul was there and it was the only one that he could get to.
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Maybe he was in need again and wanted to borrow money. Who knows? I don't know. It could be that he was convicted of what he had done and he was seeking spiritual counsel. It could also be that he himself was arrested and put in that same house. I don't know. The scripture does not tell us. But the scripture does tell us that somehow that Onesimus got to the Apostle Paul. And it was under the ministry of the Apostle Paul while he was in prison that Onesimus was converted. Now, I want you to note what the Apostle says.
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Skip down to verse 13. After he was converted, the Apostle Paul says to Philemon, "Whom I would have retained with me, that in thy stead he might have ministered unto me in the bonds of the gospel. But without thy mind would I do nothing. that thy benefits should not be as it were of necessity, but willingly." So notice the Apostle Paul said, I know if you were here Philemon, you would minister to me, you would help me, you would take care of me.
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And I really wanted to keep Onesimus. That he might minister to me in thy stead, but without my mind would I do nothing. Because I don't want it to be of necessity, I want it to be willingly.
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Now go back to verse 12. So therefore, here's what happens, "whom I have sent again that thou receive him that is mine own bowels." So what did the Apostle Paul do? He took Onesimus and he sends him back to his master Philemon. And he asked him to receive him as his own bowels, as his own son.
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Now, interestingly enough, if you look in verse 11, and I know I'm going back and forth, I want you to see the picture and the idea. He's still talking about Onesimus, "which in times past was to the unprofitable, but now profitable to thee and to me." So there's a play on the name of Onesimus. The word Onesimus literally means profitable. But up until this time, Onesimus was unprofitable. He was unprofitable to himself, he was unprofitable to Philemon, probably unprofitable to everyone who was around him. Now I don't know the character of Onesimus particularly.
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We're not told that he was a lazy, slothful, sluggard, indifferent, irresponsible. I don't know if he was that or if he was just a thief. But whether he was just a thief or all the other put together two, he was certainly unprofitable because he was Philemon's slave and he stole from Philemon and he ran away to Rome. It was only after his conversion that the apostle Paul is sending him back to Philemon and now he tells Philemon he is now profitable. So, what does the Apostle Paul do?
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I want you to think this through with me. He sends Onesimus, the runaway slave, back to his Christian master, and he says he's now going to be a profitable slave. Now, watch closely. Skip down to verse 15. He says, "For perhaps he therefore departed for a season, that thou shouldest receive him forever." Perhaps he departed for a season. In other words, he's been gone a while. A season, you and I normally would think, spring, summer, fall, winter, those are four seasons. But a season is an indefinite period of time. A season could be up to a year. The Bible does not tell us how long Onesimus was with the Apostle Paul. It could have been a matter of a few weeks, it could have been a few months, it could have been up to a year. So he says, perhaps this unprofitable servant who stole from you and ran away from you just for this little season, now you're going to receive him back. He's going to be profitable and you're going to have him forever.
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Look at verse 15 again. "For perhaps he therefore departed for a season, that thou should receive him for ever."
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Now the interesting part of this little book comes to light. When the Apostle Paul sends him back, he indicates to Philemon that the status of Onesimus has changed. He is not now simply a servant or a slave, But he is above a servant or slave. He's a brother in the Lord. Watch this. Philemon was a Christian master, a Christian slave master. Onesimus was now a Christian slave. And what does Paul do? He sends him back. Now, I want you to hold Philemon.
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and go in your Bibles to 1 Timothy chapter 6. 1 Timothy chapter 6. And I want you to see what the Apostle Paul teaches concerning Christian slave masters and Christian slaves. 1 Timothy chapter 6 beginning with verse 1. And by the way, each time you see the word servants here, it is the word doulos, which means slaves. Okay? So here it is in 1 Timothy chapter 6 verse 1. Under the inspiration of the Holy Spirit, the Apostle Paul writes, "let as many slaves as are under the yoke count their own masters worthy of all honor, that the name of God and His doctrine be not blasphemed." Isn't that interesting? If you're a slave, he says, especially if you're a Christian slave, you honor your own master and you count them worthy of all honor. that God's doctrine be not blaspheming. Watch verse 2. "And they that have believing masters, let them not despise them."
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"But because they are brethren, but rather do them service because they are faithful and beloved, partakers of the benefit, these things teach and exhort." Now watch. "And they that have believing masters, let them not..." What is he saying? If a slave has a Christian master, Don't despise him. Do him service. Why? Because their masters are faithful and beloved, partakers of the benefit. And then he tells Timothy, these things teach and exhort.
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Now look at verse 3. "If any man teach otherwise and consent not to wholesome words, even the words of our Lord Jesus Christ and of the doctrines, The doctrine which is according to godliness, he is proud, knowing nothing but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings, perverse disputings of men, of corrupt mind and destitute to the truth, supposing that gain is godliness, from such withdraw thyself." What did he say? Anybody who doesn't teach that the slave should honor the Christian master and give him service, is proud, knowing nothing, he's perverse, he's corrupt, he supposes it gained its godliness, and the Apostle Paul said, from such, withdraw thyself. Now, I want you to go back to the book of Philemon, because the Apostle Paul does not stop with the fact that Onesimus is now a Christian slave. So he's sending a Christian slave back to a Christian master. And the Apostle Paul says this. Look in verse 16. He's sending him back, "not now as a servant, but above a servant."
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"A brother beloved." So he's more than just a slave now. He's now a brother in the Lord. He's still a slave, but he's a brother in the Lord. And now he says "especially to me, but how much more to thee Both in the flesh and in the Lord."
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Now, Paul is viewing Onesimus as his son in the flesh. So he sends him back to Philemon and he says, I want you to receive him. Because he says he's not now just a slave, he's above a slave, he's a brother beloved, and then he says, "especially to me." So there was evidently a unique bond that happened between the Apostle Paul and Onesimus. But I want you to watch this now. Look what the Apostle Paul says. Verse 16, "especially to me, but how much more to thee both in the flesh and in the Lord." So what is the Apostle Paul saying to Philemon? He says, Philemon, look, Onesimus is special to me.
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I've begotten him in my bonds. But if he is special to me, how much more should he be special to you? Look what he says. "Both in the flesh and in the Lord." Onesimus was Philemon's fleshly brother. It was his own brother.
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Now when we hear that, the first thing that enters our mind, what? What? You mean Philemon had his own brother as a slave? Yes he did. And his own brother stole from him and ran away into Rome. You say, that blows my mind. How could a brother keep his brother in slavery? Well, you see, that's the problem with you and I today. We do not understand biblical law. Neither do we understand biblical slavery. There is a vast difference between biblical slavery and humanistic slavery. There is a doctrine of biblical slavery. And what most people think of when they think of slavery is just pure humanistic slavery. Let me just put it like this, all slavery is not equal. There is indeed a biblical concept of slavery. You see, the Bible is not a politically correct book. It has never been politically correct and it never shall be politically correct. The same Bible that condemns kidnapping and man-stealing allows slavery. The same Bible that condemns abortion allows capital punishment. The same Bible that condemns murder allows self-defense.
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The same Bible that condemns sodomy allows marital heterosexual sex. The Bible is an enigma to the humanist Humanists cannot understand it, do not want to understand it, and will probably never understand it. And when someone comes up and will say, slavery is just wrong, all slavery is wrong, it shows that you know nothing about the Bible, and nothing about biblical law at all. It is truth, and I'm not going to take all of my time this morning to prove it, but slavery is indeed ordained by God. But let me hurriedly say, all people have been enslaved at one time or the other.
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Yes, there were and still are white slaves. Yes, there were black slaves. Yes, there have been oriental slaves. Middle Eastern slaves. Everyone, every race has been enslaved at one point or the other. But there is a difference between biblical slavery and humanistic slavery. Biblical slavery is always for the benefit and the protection of the people. It is not for their destruction. Jefferson Davis had this to say concerning slavery, and let me just give you a brief quote. Because slavery was being widely discussed, back in the 1860s, and Jefferson Davis said it like this, "its slavery was established by the decree of Almighty God."
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"It is sanctioned in the Bible in both testaments from Genesis to Revelation. It has existed in all ages and has been found among the people of a high civilization and nations of the highest proficiency in the arts. Let the gentleman go to Revelation," he's talking about the Bible, "slavery existed then in the earliest ages and among the chosen people of God. And in Revelation we're told that it shall exist till the end of time shall come."
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"You find it in the Old Testament and the New Testament. In the prophecies, Psalms, and the epistles of Paul, you find it recognized and sanctioned everywhere in the Bible." And that's certainly true. That is certainly true. You've got to remember, it was God's people who were enslaved in Egypt. Once again, you have to distinguish between a biblical slavery and a non-biblical slavery, because already you're asking, how can a brother keep his own brother in slavery? I will show you.
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I want you to look in your Bibles, first of all, to the book of Deuteronomy chapter 24 and verse 7. I'm going to show you that there is a humanistic slavery, And that humanistic slavery is condemned in scripture. Deuteronomy 24 and verse 7. Look what God says, Deuteronomy 24 verse 7. God says, "If a man be found stealing any of his brethren of the children of Israel, and maketh merchandise of him, or selleth him, then that thief shall die."
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"Thou shalt put evil away from among you." So if I go and kidnap Ed and sell him into slavery, God says I'm to be put to death. By the way, let me dispel a myth right now. And anyone can discover this for themselves. White men did not go into Africa and capture black men and women and hauled them into slavery. White men in that time, in that period, if they went into Africa, they died. If not by disease, by the Africans themselves. Would you say how did we get the black slaves? Very easily because the black kings and the black chiefs sold their own captives and sometimes their own people.
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They marched them down to the beach. And the white vessels came to the beach and took the slaves that the chiefs were selling. And you've got to remember, many times these people were captured in war. And you say, that's awful. It may have been awful, but it's better than being dead. And usually in those days, they just simply killed them. or made them slaves. So, just pointing that out.
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Although man stealing is condemned, kidnapping is condemned, there are numerous ways that you could become a lawful slave. And I'm using the word lawful.
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Now, if you want to know more about slavery, I would suggest that you listen to the 15-part series I did on where we are and how we got here. because there's five messages dealing with slavery. The first two of the messages deal with the biblical concept, and I go through the Bible, and the last three deal with the historical application of slavery. So I'm not going to give you all of that, but there are numerous ways that a man could become a lawful slave. The first one is this. You could become a slave through warfare, which I've already mentioned.
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Oftentimes, conquered people, were spared death because they were enslaved and brought into bondage. Let me say this again, slavery may not be the perfect state, but it is better than being dead. What did Israel do to the inhabitants of Canaan that they did not kill? They made them their slaves. Every race has done this at some point. At some time. And every people have been enslaved. at some point and some time.
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I'm not dealing with that right now. I'm trying to show you how Philemon got Onesimus, his own brother, as a slave.
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Second, you've got to remember that a man could become a slave through sin, rebellion, and disobedience. Now, if you'll look in your Bibles to the book of Exodus chapter 22, we already know that Onesimus was a thief because he stole from Philemon. He may have been a thief previously as well. I don't know. The Bible doesn't say. But Exodus chapter 22, and let's begin reading there verse 1. Look what God says. "If a man shall steal an ox or a sheep and kill it or sell it, he shall restore five ox for an ox and four sheep for a sheep. If a thief be found breaking up and be smitten that he die, there shall no blood be shed for him. If the sun be risen upon him, there shall be blood shed for him, for he should make full restitution."
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"If he have nothing, then he shall be sold for his theft." Now, without me going into a great deal on the doctrine of restitution, which is clearly taught in many passages in the Bible. In fact, it's taught in the book of Philemon that we're looking at as well. The ratio of restitution was dependent upon, number one, what was stolen, and number two, who it was stolen from. Usually, it was either a five-fold or a four-fold restitution. Occasionally, there is a seven-fold restitution.
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Sometimes, there is a double. Sometimes, there is a 20% restitution, depending. But here is a man who is breaking in. God says in verse 2, "If a thief be found breaking up and be smitten that he die, there shall no blood be shed for him."
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Now this is teaching particularly at night, because you don't know who he is, you don't know if he's armed or not. And God said if he's breaking at night, you kill him. Well, he's just dead. Watch verse 3. "If the sun be risen upon him, there shall be blood shed for him, for he should make full restitution." So if the sun's risen upon him, you can see that he's unarmed, you're not in danger, You can identify him, and so therefore God says, don't kill him. Now look what he says, "for he should make full restitution."
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So if he has stolen my ox, he now owes me five oxen. Unless, of course, verse 4 comes into play. If he is found alive in his hand and he hadn't done anything to it other than just stolen it, he's restored double. He's taken my oxen so that he owes me five. If I catch him before he gets out of the barnyard or my property or before he hurts my ox, he owes me two.
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You've heard the old adage, crime doesn't pay. That's only if you follow biblical law. If you follow man's law, it does pay. That's why we have so many crooks, criminals and thieves, okay? But now look what happens. Let's suppose he's stolen my ox. He has sold it and spent the money. He now owes me five oxen. What does God say? Let him make restitution. But he doesn't have the money. That's why he stole to begin with. So what does God say? He shall be sold for his theft. He becomes a slave either to me or to someone else until he works out restitution, until he works out the amount of five oxen. Incidentally, the restitution did not go to the state, it went to the man that was stolen from. So you could become a slave by being a thief. Because God demanded restitution and you had to work out that which you stole. So very obviously you could become a thief If you stole and had nothing to repay, then you were sold into slavery until you made full restitution.
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Thirdly, it was possible in the Bible to sell one's self into slavery. How about that? There were times when men were irresponsible, lazy, indolent, undisciplined, or they lacked the necessary business acumen to succeed and they failed miserably and therefore they had no other choice rather than to sell themselves into bondage. Sometimes they sold themselves as strangers. By stranger that means someone who was a non-Israelite who happened to live in the land. Sometimes they sold themselves to fellow Israelites.
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For instance, look in your Bibles to the book of Leviticus chapter 25, Leviticus 25, And notice if you would please verse 47. And we'll come back in just a moment to verse 39. But look in verse 47 first. Because it was possible to sell yourself into slavery to a stranger. Leviticus chapter 25 verse 47. "And if a sojourner or stranger wax rich by thee, and thy brother that dwelleth by him wax poor, and sell himself unto the stranger, or sojourner by thee, or to the stock of the stranger's family."
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And then he goes on and says that that man could be redeemed. In other words, the family then could buy him back from the stranger. And guess what happens? Once he is bought back from the stranger, he now becomes a slave to the family until he works out that which they spent to redeem him. Okay? So he owed the family. Who's going to deal more gently with you, your family or a stranger? Yeah. Okay, now go back to verse 39. Leviticus 25 verse 39.
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"And if I a brother that dwelleth by thee waxen poor, and be sold unto thee." What? Here's an Israelite buying an Israelite. It could be a physical brother, it could be just a brother Israelite. "But if I brother that dwelleth by thee be waxen poor and be sold unto thee, thou shalt not compel him to serve as a bond servant, but as an hired servant and as a sojourner, he shall be with thee in that and shall serve thee unto the year jubilee. And then shall he depart from thee, both he and his children with him and shall return to his own family and to his possession of his father's shall he return."
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Now I want you to turn to the book of Deuteronomy chapter 15. You see, God did place a limitation upon Hebrew slavery. Watch if you would, Deuteronomy chapter 15, and let's begin reading there with verse 12. In fact, it would do you well to read all of Deuteronomy 15, but verse 12, here it is very clearly taught. Deuteronomy 15, verse 12, "And if thy brother, an Hebrew man or an Hebrew woman, be sold unto thee, and serve thee six years, then in the seventh year thou shalt let him go free from thee. And when thou sendest him out free from thee, thou shalt not let him go away empty. Thou shalt furnish him liberally out of thy flock, and out of thy floor, and out of thy winepress, of that which the Lord thy God hath blessed thee, that thou shalt give unto him. And thou shalt remember thou wast a bondman in the land of Egypt, and the Lord thy God redeemed thee, therefore I command thee this day." Note if you would, you could keep a Hebrew servant up to six years.
#59 | 46:24 to 47:32 | cleaned
So when an Israelite or a Hebrew was sold to a stranger, the family could redeem him. When one was sold to an Israelite or to his own family, he could be a slave up to six years.
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Now, what in the world is God doing? How did men get themselves into slavery? either through being a thief, or irresponsible, or undisciplined, or being lazy, or being a sluggard. Sometimes, I suppose, he could just be the providence of God in that he lost everything that he had. So in biblical slavery then, one becomes a slave to someone that does have some business acumen, that does have some discipline, that does have some knowledge. And for six years then, that individual becomes an apprentice to someone who knows how to work, and knows how to plan, and knows how to save. And therefore, after the end of six years, he is to leave, yes, on the seventh year, with a well-ordered disciplined life, and if you will notice, with enough stock and with enough equipment to start over his own life. and once again live a disciplined, well-ordered life.
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Now the point I'm trying to make is this. Biblical slavery is for the benefit of the slave. Okay? It is for his education. And by the way, this would also be a means of evangelism. What if you had a stranger as your slave and the stranger came into the faith. What does that mean? That means you could keep him six years, and on the seventh he'd have to go free. So it was also a means of evangelism.
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Now, the Bible does not tell us what the previous life of Onesimus was like. But we know he was a thief, or he stole from Philemon, and he may have been a thief previously. So either the family redeemed him, or somehow he was lazy and irresponsible, and Philemon took Onesimus in to train him and to teach him and to discipline him. And instead, Onesimus steals from Philemon and runs away. Now I want you to go back in your Bibles to the little book of Philemon. I want you to watch it.
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So I've answered the question, How then could a brother keep his own brother in slavery? That's how. That's exactly how. Now watch. Paul sends Onesimus back in repentance, and is one now willing and able to make restitution. So he tells Philemon in verse 18, "If he hath wronged thee, or oweth thee aught, put that on mine account. 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."
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So here's what he's saying. Onesimus, it may not be able to pay you right now, but I am. And when I get out, I'll take care of it. Don't worry about it. You won't lose anything. Whatever he owes you, put that on my account. Now, I love this. Look, if you would, in verse 19, Paul said, "I, Paul, have written it with mine own hand. I will repay it." You want money, Philemon? I'll give it to you. But let me remind you, you owe your own self even to me. Yeah, I'll owe you, but you owe me. So the Apostle Paul is saying, we'll work it out. But you just remember, I will pay it.
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But everything you are, you have because God used me as the instrument of your conversion. And so therefore you owe me. And so Paul doesn't hesitate to remind Philemon that he owed him his own life beside.
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Now, let me try to tie this together and make a couple of applications for you. Paul teaches us in this little epistle, that it is better to ask than to assume. What am I talking about? Paul said, I really wanted to keep Onesimus. And Philemon, I know you really wouldn't mind, but without thy mind, I would do nothing. I will ask. In other words, if Philemon wanted to send Onesimus back, now that's totally up to Philemon. But Paul was not just going to assume that Philemon would allow Onesimus to stay there.
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You've got to remember this, folks. Asking is no big deal. And we should never be afraid to ask. In fact, Scripture tells us that we have not because we ask not.
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On the other hand, the Apostle Paul also warns us concerning the abuse of authority. Because Paul said, I could command you, but I'm not going to do that either. I'd rather beseech you. So the Apostle Paul says, look, it never hurts to ask. And usually when we assume that someone is willing to do something, or give us something, or let us have something, or borrow something and we never ask, we usually create hard feelings and difficulties. And by the way, all anyone can say if you ask is yes or no. It's that simple. So he tells us here it's better to ask than to assume. Secondly, if you look in verse 17, Paul admonishes Philemon to receive Onesimus as himself. He said, "If thou count me therefore, partner, receive him as myself." In other words, you treat Onesimus exactly the same way that you would treat me, the Apostle Paul. Here's what the Apostle is telling us.
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We cannot play favorites with the saints of God. Would Philemon not really be upset, irritated, and angry with Onesimus? I would. If my own brother had stolen from me and run away, I'd be upset. I'd be angry. But the Apostle Paul says, no, you just receive him as myself.
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Now, here's the point I want to make on this. We cannot play favorites when it comes to the saints of God. I know that some are more lovable than others. I know some are more likable than others. I know it's easier to be around some than others. Understand that. But the truth of the matter is, if someone is a genuine saint of God, regardless of their personality, regardless of their stage in their Christian life, we must learn to receive them as we would receive the Lord Jesus Himself.
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And as much as you've done it to the least of these my brethren, what? You've done it unto me. So there is a biblical doctrine of learning to receive. The third application is this. Biblical slavery is far easier and much better than governmental slavery. Humanistic governmental slavery simply makes men and women useless, parasitic welfarites that have neither inclination nor desire to work because they can make more money on the dole. They can make more money on welfare, they think, than working.
#72 | 55:52 to 56:37 | cleaned
And they're satisfied to let other people take care of them. Someone has aptly described governmental welfare this way It's when the government steals from a stranger to support another stranger. That's just about right. Biblical slavery had limitations and was designed to educate and teach men and women to work and assume responsibility for themselves. Biblical slavery had a termination point. It had an ending time. Governmental slavery is permanent.
#73 | 56:38 to 57:21 | cleaned
Biblical slavery was for the benefit of the slave. He was to be taught. He was to be educated. He was to be disciplined. He was to learn to be responsible for himself, to take care of himself and for his family. Humanistic slavery destroys all of that. And Paul sent Onesimus, the runaway slave, back to Philemon, not only as a brother in Christ, but as a Christian slave until he worked out that which he owed his brother. So we can also learn from that as well. We are responsible. We're accountable.
#74 | 57:29 to 58:27 | cleaned
God's law is far easier and far lighter than man's law. And God's law is for our benefit and for our protection, whereas man's law is always for our own destruction. I don't know about you, but I'd rather be a slave to the Lord Jesus Christ than a slave to any government on earth. Father, in the name of Jesus Christ, we bow to Thee this day. We thank You for Your love, for Your grace, for Your mercy. And Lord, we do pray today for these on the prayer list. We think of Phil, we think of Rick, Lord, and their needs, and their hearing, and Lord, their papers, and just ask, Father, for You to undertake for them. We pray, Father, today that You would help us to be biblical in our worldview, to think biblically and scripturally, and to act biblically and scripturally, and give us grace that we may serve Thee acceptably with reverence and godly fear. In Thy name we pray, Amen.
#75 | 58:29 to 59:40 | cleaned

deepseek | deepseek-v4-pro | clean_readable_transcript | 2026-06-05T18:16:50Z

Philemon and Onesimus the Fugitive Slave

John Weaver | Freedom Ministries

Pastor John Weaver expounds the book of Philemon, focusing on Paul's appeal to Philemon to receive his runaway slave Onesimus, now a Christian brother. The sermon explains the historical context of Paul's imprisonment, the doctrine of imputation, and the biblical concept of slavery, distinguishing it from humanistic slavery. Paul uses his apostolic authority, his age, and his imprisonment to beseech Philemon to forgive and restore Onesimus, who had been unprofitable but is now profitable. The message emphasizes receiving fellow believers without favoritism, the benefits of biblical slavery over governmental slavery, and the importance of asking rather than assuming.

Introduction and Reading of Philemon

Weaver reads Philemon 1:7-21, setting the stage for the personal letter from Paul to Philemon concerning Onesimus.

Scripture Reading — Philemon 1:7-21

"For we have great joy and consolation in thy love, because the bowels of the saints are refreshed by thee, brother. Wherefore, though I might be much more bold in Christ to enjoin thee that which is convenient, Yet for love's sake I rather beseech thee being such in one as Paul the aged, and now so a prisoner of Jesus Christ. I beseech thee for my son Onesimus, whom I have begotten in my bonds, which in time past was to thee unprofitable, but now profitable to thee and to me. Whom I have sent again that thou therefore receive him, that is, mine own bowels, whom I would have retained with me, that in thy stead he might have ministered unto me in the bonds of the gospel."

Historical Context of the Epistle

Paul wrote Philemon from prison in Rome around 60 AD, likely alongside Colossians, carried by the same individuals.

Philippians is another one. Notice, if you would, the book of Colossians in chapter four and verse 18. Paul here refers to his bonds as well. He says

Scripture Reading — Colossians 4:18

"the salutation by the hand of me, Paul, remember my bonds. Grace be with you."

Scripture Reading — Colossians 4:10-14

"And Marcus, sister's son to Barnabas, touching whom you have received commandment, if he come unto you, receive him."

Skip down to verse 12.

Scripture Reading — Colossians 4:10-14

"Epaphras, who is one of you, a servant of Christ, saluted you, always laboring fervently for you in prayers, that you may stand perfect and complete in all the will of God."

Now skip down to verse 14.

Scripture Reading — Colossians 4:10-14

"Luke, the beloved physician, and Demas greet you."

Doctrinal Truths in Philemon

The book teaches imputation, suretyship, substitution (v.18), receiving one another (v.17), and gratitude for those used in our conversion (v.19).

Paul's Appeal and Use of 'Trump Cards'

Paul appeals to Philemon's love, his own age, and his status as a prisoner of Jesus Christ rather than commanding with apostolic authority.

Look what the Apostle Paul writes concerning his authority. 2 Corinthians 13 in verse 10. He writes to the Corinthians, he says,

Scripture Reading — 2 Corinthians 13:10

"Therefore I write these things being absent, lest being present I should use sharpness according to the power which the Lord hath given me to edification and not to destruction."

Onesimus: From Unprofitable to Profitable

Onesimus, whose name means 'profitable,' was converted under Paul's ministry in prison and is now sent back as a profitable brother.

Biblical Slavery vs. Humanistic Slavery

Weaver explains that biblical slavery is ordained by God for the benefit and protection of people, unlike man-stealing or humanistic slavery.

Scripture Reading — Deuteronomy 24:7

"If a man be found stealing any of his brethren of the children of Israel, and maketh merchandise of him, or selleth him, then that thief shall die." "Thou shalt put evil away from among you."

How Onesimus Became a Slave

Onesimus likely became a slave through theft, requiring restitution, or through selling himself due to irresponsibility, as permitted in biblical law.

Scripture Reading — Deuteronomy 15:12-15

"And if thy brother, an Hebrew man or an Hebrew woman, be sold unto thee, and serve thee six years, then in the seventh year thou shalt let him go free from thee. And when thou sendest him out free from thee, thou shalt not let him go away empty. Thou shalt furnish him liberally out of thy flock, and out of thy floor, and out of thy winepress, of that which the Lord thy God hath blessed thee, that thou shalt give unto him. And thou shalt remember thou wast a bondman in the land of Egypt, and the Lord thy God redeemed thee, therefore I command thee this day."

Note if you would, you could keep a Hebrew servant up to six years.

Paul's Pledge and Final Applications

Paul promises to repay any debt Onesimus owes, reminds Philemon of his own debt to Paul, and applies lessons on asking, receiving others, and biblical slavery.

Philemon and Onesimus the Fugitive Slave

John Weaver | YouTube

Lecture Metadata	Details
Speaker	John Weaver
Source	YouTube
Media ID	cKNfeZLYneg
Subject	New Testament Studies
Course	Revelation: Christ and the Churches
Genre	Sermon
Date	2012-02-15
Dictation Name
Book	Book 139: Revelation: Christ and the Churches — Chapter 12
Source Timed Segments	75

Lecture Guide

Outline

Introduction and Reading of Philemon: Weaver reads Philemon 1:7-21, setting the stage for the personal letter from Paul to Philemon concerning Onesimus.
Historical Context of the Epistle: Paul wrote Philemon from prison in Rome around 60 AD, likely alongside Colossians, carried by the same individuals.
Doctrinal Truths in Philemon: The book teaches imputation, suretyship, substitution (v.18), receiving one another (v.17), and gratitude for those used in our conversion (v.19).
Paul's Appeal and Use of 'Trump Cards': Paul appeals to Philemon's love, his own age, and his status as a prisoner of Jesus Christ rather than commanding with apostolic authority.
Onesimus: From Unprofitable to Profitable: Onesimus, whose name means 'profitable,' was converted under Paul's ministry in prison and is now sent back as a profitable brother.
Biblical Slavery vs. Humanistic Slavery: Weaver explains that biblical slavery is ordained by God for the benefit and protection of people, unlike man-stealing or humanistic slavery.
How Onesimus Became a Slave: Onesimus likely became a slave through theft, requiring restitution, or through selling himself due to irresponsibility, as permitted in biblical law.
Paul's Pledge and Final Applications: Paul promises to repay any debt Onesimus owes, reminds Philemon of his own debt to Paul, and applies lessons on asking, receiving others, and biblical slavery.

Major Themes

Key Arguments

Paul uses persuasion, not command

Though Paul had apostolic authority to command Philemon, he chose to beseech him for love's sake, demonstrating gentle leadership.

Verse 8-9: 'Though I might be much more bold in Christ to enjoin thee... yet for love's sake I rather beseech thee.'

Onesimus's conversion changes his status

Onesimus is now more than a slave; he is a beloved brother in the Lord, which should affect how Philemon treats him.

Verse 16: 'Not now as a servant, but above a servant, a brother beloved.'

Biblical slavery is for the slave's benefit

Biblical slavery provided education, discipline, and a path to freedom, unlike humanistic slavery which destroys individuals.

Deuteronomy 15:12-15 shows Hebrew slaves were to be released after six years with liberal provisions.

Restitution is a biblical principle

Onesimus owed Philemon because of theft, and biblical law required restitution, which could lead to slavery if the thief could not pay.

Exodus 22:1-3: 'If he have nothing, then he shall be sold for his theft.'

We must not play favorites among believers

Paul's instruction to receive Onesimus as himself teaches that we should accept all genuine saints equally, regardless of personality or past.

Verse 17: 'Receive him as myself.'

God's law is lighter than man's law

Biblical slavery had limitations and a termination point, whereas governmental slavery is permanent and destructive.

Contrast between Deuteronomy 15's six-year limit and modern welfare dependency.

Scripture References

Philemon 1:7-21: The main passage read and expounded throughout the sermon.
Colossians 4:18: Paul refers to his bonds, indicating he wrote Colossians from prison as well.
Colossians 4:10-14: Lists the same individuals (Aristarchus, Marcus, Epaphras, Luke, Demas) mentioned in Philemon, showing the epistles were carried together.
2 Corinthians 13:10: Paul speaks of his apostolic authority given for edification, not destruction.
2 Timothy 1:8: Paul tells Timothy not to be ashamed of the testimony or of Paul as his prisoner.
Revelation 2:10: Jesus warns that some will be cast into prison for trial, encouraging faithfulness.
Acts 26:10: Paul recounts how he once imprisoned saints, contrasting with his current imprisonment for Christ.
Acts 28:30-31: Paul dwelt two years in his own hired house in Rome, receiving all who came, while a prisoner.
1 Timothy 6:1-5: Instructions for Christian slaves to honor their masters, especially believing masters, to avoid blaspheming God's doctrine.
Deuteronomy 24:7: Condemns man-stealing (kidnapping) and selling a person, prescribing the death penalty.
Exodus 22:1-4: Laws on theft and restitution; a thief who cannot repay is to be sold for his theft.
Leviticus 25:39-47: Regulations for Hebrew slaves, including redemption and release at the year of jubilee.
Deuteronomy 15:12-15: Hebrew slaves are to be released after six years with liberal provisions, remembering Israel's own redemption from Egypt.

Historical References

Paul's imprisonment in Rome (c. 60 AD): The epistle was written while Paul was a prisoner in Rome, likely in his own hired house, as described in Acts 28.
Jefferson Davis on slavery: Weaver quotes Jefferson Davis stating that slavery was established by God, sanctioned in the Bible, and would exist until the end of time.
African slave trade: Weaver asserts that white men did not capture slaves in Africa; rather, African kings and chiefs sold their own captives to European traders.

Important Quotes

If he hath wronged thee, or oweth thee aught, put that on mine account.

Illustrates the doctrine of imputation, where Paul takes on Onesimus's debt, paralleling Christ taking our sins.

Not now as a servant, but above a servant, a brother beloved, especially to me, and how much more unto thee, both in the flesh and in the Lord.

Shows the transformed relationship between Onesimus and Philemon after conversion, elevating a slave to a brother.

I, Paul, have written it with mine own hand. I will repay it.

Paul's personal pledge to cover Onesimus's debt, demonstrating suretyship and commitment to reconciliation.

Yet for love's sake I rather beseech thee, being such in one as Paul the aged, and now also a prisoner of Jesus Christ.

Paul appeals to Philemon's compassion by highlighting his old age and imprisonment for the gospel.

For perhaps he therefore departed for a season, that thou shouldest receive him forever.

Suggests God's providence in Onesimus's temporary departure, leading to his conversion and permanent restoration.

If thou count me therefore a partner, receive him as myself.

Commands equal treatment of all believers, regardless of their past, as if receiving Christ Himself.

Discussion Questions

[Question]

How does Paul's approach to Philemon (beseeching rather than commanding) model Christian leadership and conflict resolution?

[Context]

Paul had apostolic authority but chose to appeal for love's sake (v.8-9).

[Question]

In what ways does the doctrine of imputation in Philemon 18 deepen our understanding of Christ's substitutionary atonement?

[Context]

Paul says, 'Put that on mine account,' paralleling how our sins were charged to Christ.

[Question]

What does it mean to receive a fellow believer 'as myself' (v.17), and how can we practice this in our church community?

[Context]

Paul instructs Philemon to treat Onesimus as he would treat Paul himself.

[Question]

How does the biblical concept of slavery differ from modern perceptions, and what principles of justice and restoration does it teach?

[Context]

Weaver contrasts biblical slavery (for benefit, with limits) and humanistic slavery (man-stealing, permanent).

[Question]

Why is it significant that Paul calls himself 'a prisoner of Jesus Christ' rather than a prisoner of Rome?

[Context]

Paul's identity is in Christ, not his circumstances; this reframes suffering for righteousness.

[Question]

What can we learn from Paul's willingness to repay Onesimus's debt, and how does this reflect the principle of restitution?

[Context]

Paul pledges to repay, showing personal responsibility and the importance of making wrongs right.

Applications

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deepseek | deepseek-v4-pro | weaver_study | 2026-06-06T10:36:30Z