Paul pleads for a runaway slave — receive him as a brother
If thou count me therefore a partner, receive him as myself.
Philemon 1:17Philemon is the shortest and most personal of Paul's letters — a private note to a slave owner about a runaway slave. Onesimus was Philemon's slave. He ran away, possibly stealing from his master. Somehow he ended up in Rome, met Paul, and was converted to Christ. Paul is sending him back with this letter, pleading with Philemon to receive Onesimus not as a slave but as a beloved brother in Christ. The letter is a masterpiece of tact, diplomacy, and Gospel application.
The structure is a single argument. Paul opens with thanksgiving for Philemon's love and faith (vv. 1-7). Then he makes his appeal: I could command you, but I appeal to you on the basis of love. Onesimus was useless to you; now he is profitable. Receive him as you would receive me. If he owes you anything, charge it to my account. I know you will do even more than I ask (vv. 8-21). Paul closes with greetings and a request to prepare a guest room (vv. 22-25).
The letter is a living picture of the Gospel. Onesimus is the sinner — a runaway, a debtor, deserving punishment. Paul is the mediator — pleading, interceding, offering to pay the debt. Philemon is asked to forgive and receive the offender as a brother. This is exactly what Christ does for us. We are the runaways. Christ is the mediator. God receives us not as slaves but as sons. Philemon is an acted-out parable of reconciliation.
Read in one sitting (25 verses)
'For perhaps he therefore departed for a season, that thou shouldest receive him for ever; not now as a servant, but above a servant, a brother beloved, specially to me, but how much more unto thee, both in the flesh, and in the Lord?' Paul hints at providence: maybe Onesimus ran away so that he could be saved and returned as a brother forever. In Christ, social distinctions remain (Onesimus is still Philemon's servant in the flesh), but they are transcended (he is now a brother in the Lord). Christianity does not abolish social structures immediately, but it transforms relationships. Masters and slaves are brothers in Christ. The Gospel does not erase earthly roles, but it redefines them.
'If thou count me therefore a partner, receive him as myself. If he hath wronged thee, or oweth thee ought, put that on mine account.' This is substitution. Paul identifies with Onesimus and offers to bear his debt. 'Receive him as me. Charge his debt to me.' This is what Christ does for sinners. We have wronged God. We owe a debt we cannot pay. Christ says, 'Receive them as me. Charge their debt to me.' And God does. Christ bore our sins. God receives us as he receives his Son. This is the Gospel in miniature.
Paul closes the appeal with confidence: 'Having confidence in thy obedience I wrote unto thee, knowing that thou wilt also do more than I say.' Paul expects Philemon to do more than merely receive Onesimus. What is the 'more'? Possibly freeing him. Paul does not command it, but the logic of the Gospel points toward it. If Onesimus is a beloved brother, how can he remain a slave? The letter plants the seed that will eventually grow into the abolition of slavery. The Gospel does not always change systems immediately, but it always changes hearts, and changed hearts eventually change systems.
Paul identifies Onesimus as 'my son... whom I have begotten in my bonds.' Onesimus was converted under Paul's ministry in prison. The name Onesimus means 'useful.' Paul plays on the name: 'Which in time past was to thee unprofitable, but now profitable to thee and to me' (v. 11). Onesimus was useless as a runaway slave. Now, as a Christian, he is useful to both Philemon and Paul. The Gospel transforms people from useless to useful, from rebel to servant, from enemy to friend. This is the power of regeneration. A changed life is the best evidence of conversion.