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Philemon, final, The Spirit of the Gospel

Speaking of Onesimus, Paul says in Philemon 15,

¹⁵ For perhaps he was for this reason separated from you for a while, that you would have him back forever.

Paul does not thunder doctrine. He does not presume to explain the mysteries of Providence.
Instead, he uses a soft word: “perhaps” (Greek: τάχα). Paul is suggesting: “Philemon, consider the possibility that God had a hidden purpose in this that neither you nor Onesimus understood.”

The Greek uses the passive: ἐχωρίσθη — “he was separated.”

Paul does not say:

• “When Onesimus ran away…”
• “When he wronged you…”
• “When he sinned by leaving…”

Instead, Paul frames it in a way that suggests the hand of God, not merely human failure. Onesimus “was separated” — a separation in which God worked out a greater good. Paul reframes the runaway slave’s flight as part of a divine redemptive story. Onesimus did not “just happen” to meet Paul in prison. God was weaving mercy into a runaway’s path. Paul shows how the brief loss of a slave is replaced by gaining a brother “forever.” Is that not worth it?

This echoes:

• Genesis 50:20 — “You meant it for evil, but God meant it for good.”
• Romans 8:28 — “All things work together for good…”

Paul is not excusing wrongdoing; he is interpreting it through the lens of redemption. Paul asks Philemon to see with heaven’s eyes:

• A runaway slave becomes a beloved son.
• A temporary separation yields an eternal fellowship.
• A disrupted household becomes a canvas for God’s grace.

This is one of Paul’s most beautiful expressions of the redemptive heart of God — the God who transforms broken relationships into eternal blessings. This situation, then, is a metaphor describing the situation since Adam’s sin. Unrepentant sinners are all run-away slaves, for they run from God in order to serve their own interests. But repentance means that run-away slaves are willing to return to their lawful Master and submit to His “slavery,” which is true freedom. In doing so, they find themselves on the path of sonship, which comes with spiritual maturity.

Philemon 16, 17 continues,

¹⁶ no longer as a slave, but more than a slave, a beloved brother, especially to me, but how much more to you, both in the flesh and in the Lord. ¹⁷ If then you regard me as a partner, accept him as you would me.

Onesimus, as a believer redeemed by the blood of Christ, had become “more than a slave.” He was also “a beloved brother” both to Paul and to Philemon himself.

The Rights of a Near Kinsman

Paul speaks of “the curse of the law” (Galatians 3:13), because it is the law which “cursed” (condemned) all sinners by selling them into slavery for non-payment of debt incurred by Adam’s sin. Even redemption did not give a sinner freedom, because a redeemed slave merely changed masters (Leviticus 25:53). The difference is that a redeemer was given the right to redeem his kinsman (Leviticus 25:25), so that the slave would be ruled by a kinsman who would treat him with love.

Thus, Jesus came to earth as our Kinsman, having “one Father, for which reason he is not ashamed to call them brethren” (Hebrews 2:11). Jesus came in “flesh and blood” (Hebrews 2:14) so that He would qualify as a brother of all mankind, giving him special rights as a redeemer. The law says that if a near kinsman has the ability to pay off the debt of the slave, the previous owner cannot refuse to sell him to the redeemer (Leviticus 25:48). Hence, when Brother Jesus paid the debt for Adam’s sin, he purchased the world from the “foreigner” (the devil), and the devil had no right to refuse the payment and retain his slaves.

By faith, having been begotten by the seed of the gospel, having the same spiritual Father, we are all brothers, regardless of how men divide us into upper and lower classes. Galatians 3:28 says,

²⁸ There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Christ Jesus.

True Freedom

In the law of slavery (Exodus 21), when the slave had finished his court-mandated sentence, he was to be set free. His freedom allowed him to make a choice. He could return to his property, his inheritance, or he could return voluntarily and become part of his master’s household. Would he be better off having the status of a “free man” and working on his own inheritance, or remaining as a slave partaking in his master’s inheritance?

It is remarkable that the divine law would even suggest that slavery might be better than freedom. In the world at large, slavery was a curse because the slave owner did not love his slave. His slave served the interests of the slave owner alone. But in God’s Kingdom, the slave owner (Jesus Christ) loves His slaves and uses His authority to bring the slave to spiritual maturity, giving him true purpose in life. Hence, to be a bond servant of Jesus Christ is true freedom, for they are no longer bound by the debt incurred through sin (Romans 6:14). King Sin no longer has the authority or the right to command us to be unrighteous.

Forgiveness and Substitution

Philemon 18 says,

¹⁸ But if he has wronged you in any way or owes you anything, charge that to my account.

The structure in the Greek language assumes the likelihood that Onesimus had wronged Philemon. At the very least, he deprived Philemon of his labor for a long time. Perhaps he stole from Philemon when he made his escape. But Paul steps in and claims responsibility for the debt, saying, “charge that to my account.” In so doing, Paul treats Onesimus even as Christ had treated Paul. This is the very heart of the gospel story, revealing the purpose for Christ’s coming. Philemon 19:

¹⁹ I, Paul, will repay it (not to mention that you owe to me even your own self as well).

Ancient letters were normally dictated to a scribe. Paul’s scribe was Luke. But here Paul takes the pen to make his pledge legally binding.

• It serves as a personal guarantee.
• It is a promissory note.
• It shows Paul’s deep love for Onesimus.

He is not speaking abstractly — Paul is signing for the debt with his own name, stating, “I will repay it.” This is a formal, unconditional promise. It is the language of someone taking another’s burden completely.

Paul then reminds Philemon of the debt that he owes Paul. He is gentle, not manipulating — but he reminds Philemon of a deeper truth: Philemon came to Christ through Paul’s ministry. Therefore, Philemon owes Paul something far greater than money: his life in Christ.

So Paul’s logic is:

• “If you insist on repayment, fine — I’ll pay.”
• “But remember, you owe me something far greater — your own salvation.”
• “Why quibble over a small earthly debt when I have given you the gospel?”

This is not coercion but an appeal to follow the example of both Christ and Paul. Paul is appealing to the gospel-shaped heart he knows Philemon has.

Philemon 20, 21 says,

²⁰ Yes, brother, let me benefit [onaimēn] from you in the Lord; refresh my heart in Christ. ²¹ Having confidence in your obedience, I write to you, since I know that you will do even more than what I say.

“Benefit” is from the Greek word onaimen, a wordplay on the name Onesimus, “useful, profitable.” Paul appeals to his friend, saying, “refresh my heart,” even as “the hearts of the saints have been refreshed through you” (verse 7). Paul is careful not to command Philemon to be obedient to himself but to the gospel of Christ.

Paul is also confident that Philemon will do “more” than the bare minimum that Paul was asking. Many scholars, ancient and modern, see this as Paul’s gentle way of asking for Onesimus’s freedom without demanding it.

Conclusion

Philemon 22-25 says,

²² At the same time also prepare me a lodging, for I hope that through your prayers I will be given to you. ²³ Epaphras, my fellow prisoner in Christ Jesus, greets you, ²⁴ as do Mark, Aristarchus, Demas, Luke, my fellow workers. ²⁵ The grace of the Lord Jesus Christ be with your spirit.

Paul expected to be set free after his hearing before Nero so that he could make the trip to Spain and Britain and ultimately return to visit the Colossian church itself. Paul then passes on the greetings of his “fellow workers,” who were with him in Rome. In Colossians 4:14 (the letter which probably was delivered with the one to Philemon), Paul repeats the greeting from Demas.

Paul’s Second Trial in Rome

Some years later, when Paul was arrested again and brought to Rome, he wrote his second letter to Timothy, mentioning his first trial (2 Timothy 4:16), in which he said, “no one supported me, but all deserted me.” The same occurred at his second trial, for Paul writes, “Demas, having loved this present world, has deserted me and gone to Thessalonica… Only Luke is with me” (2 Timothy 4:10, 11). He says further that “all who are in Asia turned away from me” (2 Timothy 1:15).

Even so, Paul had not been totally abandoned, for he sent greetings from Eubulus, Rufus Pudens and his wife, Linus her brother, “and all the brethren” (2 Timothy 4:21), that is, all of the British war captives exiled to Rome. The brethren from the churches in Asia, apart from Luke, had left him alone to die as a martyr. One can feel his discouragement. Even so, he was prepared, knowing that it was his time to die. 2 Timothy 4:6-8 says,

⁶ For I am already being poured out as a drink offering, and the time of my departure has come. ⁷ I have fought the good fight, I have finished the course, I have kept the faith. ⁸ In the future there is laid up for me the crown of righteousness, which the Lord, the righteous Judge, will award to me on that day; and not only to me, but also to all who have loved His appearing.