The Sovereign Hand of God

Transcript

GR 1132
9/27/98
The Sovereign Hand of God
Philemon 15-18
Gil Rugh

We’re going to be in the book of Philemon again. You remember something of the background of the letter to Philemon. It’s been a little bit of time since we were in our study of this book. The apostle Paul is a prisoner in Rome at the time of the writing of this little letter. Now that imprisonment is recorded at the end of the book of Acts. He’s really under house arrest. He has the opportunity to have people come and go, to visit with him. He has opportunity to teach the Word and so on, and in this setting, he was brought into contact with a man named Onesimus. The details of how that occurred we’re not told, but as a result of this contact Onesimus comes to believe in the gospel, to trust Jesus Christ as his Savior. Now Onesimus was a runaway slave. He was from the city of Colossae and evidently, he had come to Rome to somewhat get lost in the metropolitan area, so that he would not be discovered as a runaway slave.

Paul is writing the letter to Philemon who was Onesimus’ master. Paul is sending Onesimus back to Philemon and this letter is to soften the way, if you will, and to cause Philemon to consider carefully how he treats this restored runaway slave. You know, it’s amazing how God works. We’re going to talk about the providence of God in a little bit. The providence of God refers to God’s sovereign control over everything that takes place in His creation, and as God would have it, Onesimus, the runaway slave, comes to Rome and is brought into contact with the apostle Paul, who shares the reality of salvation by faith in Christ with him and he is saved. And it just so happens that the master of Onesimus, the man Philemon, was also led to Christ by the apostle Paul. Evidently when Paul carried on a ministry in Ephesus, which was a city not too distant from Colossae a number of years earlier. And we see how remarkable it is that God works His purposes and His plans and now Onesimus is going to return to Philemon.

Paul is writing his letter, not to give commands to Philemon regarding what he should do, but to encourage him of his own volition to do what would be right and consistent with a godly testimony. So, Paul had said at the end of verse 14, that I want your goodness not to be by compulsion but of your own free will. How he treats Onesimus, what he does in his handling of the situation. Legally Philemon has the right to deal very harshly with Onesimus. Onesimus, humanly speaking, deserves it. He has violated the law. He has damaged his master, and evidently cost him. Now how will Philemon respond? That’s what this letter is about and it’s to prepare the way. We’re going to look at verse 15-18 and in these verses, Paul is going to bring up really two matters that Philemon needs to keep in mind.

No. l. Paul wants Philemon to consider the sovereign hand of God in all the events that have transpired relating to Onesimus. You know, do this in a subtle way, but a very real way. Philemon consider that perhaps it was God at work even in the sinful, rebellion of Onesimus. And then Paul will do all he can to remove any obstacles for the complete restoration of Onesimus to Philemon by volunteering himself to assume full responsibility for all the debts and obligations that Onesimus has incurred. So, a very interesting section.

This little, short letter gives us insights into Paul that we get nowhere else. You know, sometimes people like to make a distinction between the apostle Paul and Barnabas. Barnabas, the son of consolation, is the warm, understanding person. Paul is the harsh, black and white, it has to be this way, kind of person. And no doubt there were differences in these men’s personalities and ways of functioning. But Philemon reveals that Paul is indeed a very warm, caring, concerned individual. The very fact he writes this letter, I think, is of great interest. Onesimus is not anyone of importance, humanly speaking. He’s a runaway slave who has done wrong. Paul could have just said, look, go back, take your medicine and make the best of it. But Paul really takes the time to write a personal letter here and even go so far as to say I will assume all the debts and obligations that Onesimus has incurred. You see something of the heart of Paul and his concern and desire that God be honored in the lives of these two men, Onesimus and Philemon.

Well, let’s pick up with verse 15. Paul raises the question of why these things have happened. For perhaps he, referring to Onesimus, was for this reason separated from you for a while, that you should have him back forever. Now this verb, he was separated, or he was parted from you, is in the passive voice. Paul could have said, Onesimus ran away or Onesimus separated himself. But he says he was separated, passive voice, someone acted upon him. The Hebrews referred to this as the divine passive. In other words, the person doing the action is not named. Onesimus was separated from you. Who separated Onesimus from you? Well, by implication it is the activity of God that is involved here and that’s what Paul wants Philemon to consider. Now he doesn’t just come out with a theological statement. Philemon, you know God is sovereign and it was His work ultimately that was being done in all of this, because there are issues that have to be dealt with. The sinful, rebellion of Onesimus in breaking the law and bringing harm to his master in his running away. But there is a greater issue to be considered in all of this, and that is perhaps he was separated from you for a time, the implication being, it was God acting in this situation to accomplish His purposes.

Theologically, we call this the providence of God. The providence of God is that sovereign work of God among His creation that assures that His purposes and intentions are always accomplished. That is true in creation generally and in our lives specifically. That means in all the natural disasters as we humanly refer to them, the events of the weather. God’s hand is behind it all in the accomplishing of His purposes.

Go back to the book of Daniel. I just want to give you two examples from the multitude of examples we could draw on from the Old Testament. Daniel, chapter 4 reflects this regarding the leaders of the world, and here we’ll see the providence of God, the hand of God behind the scenes, working His purposes. We’ll pick up in verse 17 of Daniel, chapter 4, just about little past the middle of your Old Testament and pick up in the middle of verse 17 of Daniel 4. In order that the living may know That the Most High, referring to God, is ruler over the realm of mankind, And He bestows it on whom He wishes, And sets over it the lowliest of men. So here a clear statement on the providence of God. The process, Nebuchadnezzar is the ruler of the world at this time, as King of Babylon. He came to that position, both by birth and by power, but God says he is there because I have put him there.

In our country we go through an election process and as a result of the casting of votes and so on, an individual is elected the head of our country. That’s the human process. But behind it all is the providence of God in placing the individual of His appointment in that position. That’s the providence of God. We talk humanly it happens as a result of vote or in another country perhaps as a result of a battle or a power play or whatever.
But the human activity is one side. But behind that human activity the purposes of God are being accomplished. That’s why Romans 13 in the New Testament incidentally says, we ought always to obey with respect our leaders, because they are God’s instruments and when you rebel against them, you’re rebelling against the will of God.

A personal example, back in the book of Genesis, in the life of Joseph, the first book in the Old Testament, the book of Genesis. You remember Joseph had conflict with his brothers and they hated him, so they thought they would kill him. Then Judah came up with the suggestion that rather than kill him and be guilty of murder, let’s just sell him into slavery. So, in Genesis, chapter 37, we’ll just break into the account here because we just want to pick up one line of thought. But note Genesis 37, verse 26. And Judah said to his brothers, What profit is it for us to kill our brother and cover up his blood? Come and let us sell him to the Ishmaelites and not lay our hands on him for he is our brother, and our flesh. And his brothers listened to him. So, some Midianites came by, they sold Joseph to them and Joseph was taken to Egypt to be sold as a slave. You see, Judah came up with the plan. The brothers had decided they wanted to get rid of Joseph in one way or another. Well, years go by and over in Chapter 45, for a number of these years Joseph was in prison in Egypt and now he is the ruler in Egypt, and he confronts his brothers. And in Genesis, chapter 45, look at verse 4. Joseph came to his brothers and said, please come closer to me and they came closer. And he said, I am your brother Joseph, now note this last statement, whom you sold into Egypt.

Now mark that statement in your bible or highlight it, however you mark your bible, whom you sold into Egypt. Look at verse 5. And now do not be grieved or angry with yourselves, because you sold me here. Mark that, you sold me here. But then note the last part of verse 5. For God sent me before you. Mark that, God sent me. You sold me, you sold me into Egypt, God sent me here. Down in verse 7, and God sent me before you. Verse 8, Now, therefore, it was not you who sent me here, but God. So, you note that balance, the human activity, but the providence of God, in sovereignly controlling and determining what happens. You sold me, you sold me, God sent me here. Verse 7, God sent me. Verse 8, It was not you who sent me, but God.

Now the providence of God does not excuse human beings from the guilt and responsibility of their actions. It simply assures that all that is done, even the sinful actions of human beings will accomplish God’s purposes.

Look over in Genesis, chapter 50, the close of Joseph’s life. He gives a good summary here. In verse 20 of Genesis 50, speaking to his brothers. As for you, you meant evil against me, but God meant it for good in order to bring about this present result. So you have the human activity and you have the divine activity, and even in the worst of human activity, God is sovereignly in control. He is not responsible for the sin, but he so sovereignly works, that even the most vile, sinful actions accomplish His purposes.

Turn over to the book of Acts, one more example. The book of Acts, chapter 2, verse 23, 4th book in your New Testament, the book of Acts, chapter 2, verse 23, referring to Christ, and this Man, delivered up by the predetermined plan and foreknowledge of God. So, the crucifixion of Christ was part of the predetermined plan of God. Note, you nailed to a cross by the hands of godless men and put him to death. Again, you see the human activity, the wickedness of the crucifixion of the Son of God, but that was part of the plan of God. Does that excuse those responsible? Not in any way. We have the confident assurance that nothing frustrates the plan of God. He is so sovereign that he is using even the worst of events to see that His purposes are being accomplished. That’s why Romans 8:28 says, all things work together for good, for those who are called by God, those who are the recipients of His salvation. Everything works together for good.

Now you come back to Philemon. What Paul is doing here, subtly but really, is bringing to Philemon’s mind for consideration, the reality of the hand of God at work in the events relating to Onesimus. Because this is where the pressure comes in our life, is it not. Where things have happened that are very hurtful to us or painful or unpleasant, tragedies and catastrophes. All of a sudden it seems like this ought not to be. It’s not right, it’s not fair, and to stop and consider, as difficult, and unpleasant and painful as it is, my God is in control. His purposes are being accomplished. His plans are being done. There are no accidents. There are no tragedies in the sense of frustrating His plan. The death of a loved one, a drunk driver kills one of our children, there is no excuse, there is no explanation, what good is there. But I have the confidence of knowing my God is in control.

Now Philemon has to stop and consider the work of God in what has taken place in his own life. Look at verse 15 of Philemon. Paul says for perhaps he was for this reason separated from you. Paul says perhaps. He doesn’t give him a theological lecture. Philemon sit up and take notice, this is what God was doing. What he wants is Philemon to come to understand and consider how God may be working. You know, sometimes when you’re dealing with your children or you’re dealing with a younger Christian and things are happening, you just don’t want to give him a lecture on the sovereignty of God.
And you might approach him this way, have you considered that God might be doing such and such in this situation, that perhaps God, through this difficulty and tragedy, is working a plan that is beyond what we have thought. That’s what he’s doing with Philemon. Philemon, think about this. Because remember, he wants Philemon to come to the right conclusions of his own free will, at the end of verse 14. He wants Philemon to grow in this, to make the right decision because this is the decision he has come to and wants to make. So, perhaps this was the reason, that Onesimus was separated from you for a while, that you might have him back forever. And the contrast is for a while and forever, literally for an hour, an expression used to refer to a brief period of time, like when we tell someone I’ll meet you over there in a minute. Well, you couldn’t get there in a minute if you had to. But you mean I’ll be there briefly, shortly. Well, that’s the expression here, it’s for an hour. Maybe he was separated from you for a brief time, for an hour, so that you could be united with him for eternity. That’s the contrast. Look at now. The separation, the difficulty, the loss was brief, but now the restoration is permanent. And what Paul is drawing attention to is Onesimus has been saved through all of this. And you know, it’s remarkable how God worked to bring him to himself.

John Calvin, the great reformer from the 16th century wrote on this passage. Let me quote you what he said, and he likes to use some words that remind us that Calvin was a little more intelligent than we are, but you’ll get the gist. He says, the elect of God are sometimes brought to salvation by a method that could not have been believed, contrary to general expectation, by circuitous windings and even by laborites. Onesimus lived in a religious and holy family and being banished from it by his own evil actions, he deliberately, as it were, withdraws far from God and from eternal life. Yet God by hidden providence, wonderfully directs his pernicious flight so that he meets with Paul.

That’s what God is saying to Philemon, consider for a moment what God may have done in this situation. And it is remarkable. Here was Onesimus, the slave of a believing master, the privilege of being exposed, not only to the gospel but the example of a godly life. He turns his back on it, sins against his believing master and runs away, off to the wicked city of Rome. You know we think, well, he had his chance, how sad that a man should be that close to the gospel, turn his back on it and be gone. But in the remarkable workings of God he was bringing Onesimus to salvation, and as a result now, Philemon will be brought into an eternal relationship with his former slave, a relationship that will go beyond this life. And you know, it’s a good reminder for us to never give up. You know, we sometimes despair. We’ll bring someone to church, an unbelieving friend or family member and they go out in a huff and say, well you’ll never get me back there again and I don’t want you talking to me about it. We say, well, least they had their opportunity, as though it was all said and done. And you know, we see them run off and maybe see them go a totally opposite direction, can happen with our children, not just our friends. We think, well, you know, we almost give up. We forget God works in miraculous ways that we don’t understand. Why would he take Onesimus all the way to Rome to get saved through the apostle Paul when he could have used Philemon right at home and save Philemon a lot of grief and Onesimus a lot of trouble. I don’t have any idea. I don’t understand the way God works. I’ve given Him some great ideas that were super shortcuts. For some strange reason he doesn’t use them. Maybe it’s because He’s God and I’m not, and I know nothing, and He knows everything.

He goes on in verse 16 to elaborate a little bit on this slave, Onesimus. You would have him back forever, 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. Let’s talk about Onesimus and this new relationship you have with him. You have him back forever, no longer as a slave. This is the first time in the whole letter that Paul has referred to the fact that Onesimus is a slave. But you’re getting him back no longer as a slave. Now there’s a little word here, a little two letter word that you don’t want to miss, as. He’s not implying that Philemon should release Onesimus from his responsibility as a slave, or his position as a slave. But what he is saying is there is more to Onesimus now with his relationship to you than simply as a slave. He has a much more important relationship, no longer as a slave but more than a slave. He’s more than a slave to you now. So he’s still a slave, but he’s more than a slave. He is a beloved brother. That’s a relationship that supersedes all the physical relationships.

In verse 7, the last word of the verse, Paul calls Philemon a brother. Down in verse 20 he’ll call him brother again. Now he tells Philemon that Onesimus has this relationship with you as brother as well. It doesn’t change the fact that Paul was the apostle. Humanly he was over Philemon and could have commanded him as an apostle. But in their spiritual relationship in Christ they are brothers, and Philemon needs to consider that I am the master and humanly speaking I can assert my authority and punish Onesimus, but also keep in mind there is a spiritual relationship that supersedes the physical one here. He is your well loved brother now and now Paul gets very personal. Philemon is a beloved brother and Paul said he’s that especially to me. He is especially a loved brother to me, the apostle Paul. He’s called him his child in verse 10. Onesimus was my child.
Now he’s my beloved brother. Philemon has to stop and consider, Paul considers Onesimus a beloved brother. He views Onesimus just like he does me, a brother.

Now Paul goes on. He’s especially a loved brother to me, but even more so to you, because you have not only a physical relationship but now a spiritual relationship. How much more to you, both in the flesh and in the Lord. You know, it’s like if you come and observe the baptisms. We all rejoice together to see those who are now publicly declaring their faith in Christ. We rejoice that they are brothers and sisters in Christ, but you know, if this is a person that you have worked with on a job or they’re your neighbor or they’re a family member, there is a depth in what you’re saying, yea they are a beloved brethren but they’re even more precious as a brother to me than to you. I mean if you’ve known them and been part of their life, oh yea, praise the Lord, they’re a brother, but they’re especially a beloved brother to me, because of the physical relationship I’ve had with them as well as now the spiritual. That’s what Paul is saying. I mean, you’ve had a relationship with him in the flesh, he’s been your slave. You can appreciate what God has done in the new relationship you have with him, even in a greater way than I can. So he’s a beloved brother, because you have that relationship physically in the flesh and in the Lord.

Now all of this would indicate clearly, I believe, that Onesimus will continue in his relationship to Philemon being his slave. But the superseding relationship is always the spiritual one. The relationship they have in Christ. There is no indication or implication that Philemon should or would release Onesimus from being a slave.

I just want to make some comments on this. I think it’s of utmost importance and for some reason the church is on a major drift today, because it does not come to grips with this. Biblical Christianity transforms a person’s life, but it does not necessarily change his physical situation or his social conditions. Paul does not, in this letter or any other letter, ever express any criticisms of the practice of slavery. He does not attempt to alter the practice of slavery. He gives some guidelines on how slaves should conduct themselves as godly slaves, on how masters should conduct themselves as godly masters, but there is no indication that Christianity should bring an end to this social ill, as we would view it.

Turn back to 1 Corinthians, chapter 7 as a reminder, and in 1 Corinthians, chapter 7 Paul is making clear that your salvation does not necessarily change your social condition. He will deal with the subject of marriage. If you’re single and get saved that doesn’t mean now you have to run out and get married. If you’re married and get saved that doesn’t mean that you ought to look for a way to get divorced, because now as a saved person you don’t want to be in a relationship but oneness with a child of the devil. He also makes clear in this setting, if you’re a slave and you get saved, now you’re a slave who is saved.
Will just pick up on the slavery issue, verse 20 of 1 Corinthians 7. Let each man remain in that condition in which he was called. So that’s the point. He’ll say that again in verse 24, Brethren, let each man remain with God in that condition in which he was called. The context would indicate what he means is, your salvation, the call of God to salvation, does not change your social standing or responsibilities.

Look at verse 2l. Were you called while a slave? Do not worry about it; but if you are able to become free, rather do that. In other words, were you a slave and now you’re saved? Well, don’t let that bother you, not if you have the opportunity to become free and many slaves did, then become free. That’s wonderful. But if not, don’t let it bother you.
For he who was called in the Lord while a slave, is the Lord’s freedman; likewise, he who was called while free, is Christ’s slave. You know, it just doesn’t matter. This human relationship is not what is important. If I am a slave, praise God in Christ I am free. But if I am free, praise God in Christ I am enslaved, because I have become the slave of Christ in righteousness. So, the physical circumstances are not really an issue for me as a believer. You were bought with a price, do not become slaves of men. This is one of those verses, if you quote it out of context, you could think it’s commanding that we not be slaves if we’re Christians. Well, he just said what the issue is in verses 21 and 22. The point is, don’t be worried about that and don’t think of yourself in the context of a slave. Oh, I’m a slave, oh, wouldn’t it be wonderful to be free. I appreciate the fact in Christ you are free, and now you’re free to devote yourself to serving Christ, even as a slave.

Turn over to Galatians, chapter 3, a verse that is so misused and abused today. Look at Galatians 3:28. 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, verses bantered about especially has to do with the roles of men and women today, as though that since we’ve become believers in Christ any order in relationships is now done away with, in the church, the family and so on. That’s nonsense. The point is in Christ our relationship is not determined by physical things, whether you’re a man or a woman, whether you’re a slave or a master, whether you’re a Jew or a Gentile, because in Christ we are one, we are brothers and sisters. But that doesn’t change the fact that humanly speaking, there are roles and responsibilities and so on that we carry out. But our spiritual condition is not determined by those physical roles and responsibilities. We are one in Christ.

One other passage, Colossians, chapter 3. This is an example of how Paul deals with the issue of slavery in his letters in other places. Colossians, chapter 3, verse 22, Slaves, in all things obey those who are your masters on earth, not with external service, as those who merely please men, but with sincerity of heart, fearing the Lord. Whatever you do, do your work heartily, as for the Lord rather than for men; knowing that from the Lord you will receive the reward of the inheritance. It is the Lord Christ whom you serve. In other words, see yourself as one set free in Christ, one now enslaved to Christ, and so as you go about your duties as a slave, do it with all your heart, because ultimately you’re not doing it for this human master, you’re doing it for your Lord and master, Jesus Christ. And chapter 4, verse 1, Masters, grant to your slaves justice and fairness, knowing that you too have a Master in heaven. The responsibility of a slave is to be a godly slave. The responsibility of a master is to be a godly master.

Am I preaching that slavery is a good thing? No. Am I preaching that slavery is a bad thing? No. I am preaching that in scripture slavery is a non-issue. Would I prefer there not be slavery? Of course. I’m saying the bible does not address it. And back when we had the war in our country over slavery, there were those who used the bible to defend slavery, there were those who used the bible to condemn slavery. Both were wrong.
The bible just deals with it as is and if you’re a slave, here’s how you function, if you’re a master, here’s how you function. Well, is slavery right or wrong? The bible doesn’t say it’s right or wrong. So, if we live in a society where the government says slavery is legal and right and I have slaves, my responsibility is to be a godly master and treat those slaves properly. Now I may decide with my conscience before God, I do not believe I should have slaves, then I shouldn’t have slaves. But I couldn’t tell you it’s wrong for you. I could tell you it’s wrong for you not to treat the slaves that you have in a godly way.

Similar, people get saved today. We don’t have slavery, but perhaps you get saved and you work for a person, they’re your boss, you come to church. Here you are, sitting with your boss just like Philemon and Onesimus go to church at the church at Colossae. Here you have the master and slave. But in church it’s not a master/slave relationship. It’s brothers in Christ. Onesimus might sit on the board of elders, Philemon would be under his authority in that church. Fine. I own a company, you get saved, now you work for me. You come to me and say we’re both brothers in Christ now, I think you ought to give me half the company. Wrong. I think I ought to get three months’ vacation like you do. Wrong. Why? The physical relationship hasn’t changed. But, as the boss or owner, I am responsible to treat you fairly and rightly and you are responsible to work faithfully and so on. But the social relationships and conditions are changed by Christianity.

Now I realize as a result of the impact of Christianity, people’s thinking changes and so on. A number of years ago Charles Ryrie wrote an article in a theological journal and he made a statement that I want to repeat to you. He said, “It is well to remember that the New Testament writers did not crusade against one of the worst social ills of their day, slavery. The Christian’s primary responsibilities are evangelism and godly living. Through witnessing he changes men. Through righteous living he affects society. Through private and public obedience he honors God.” Now I mention this because I see the church drifting, more than drifting, rushing toward where liberalism took us, because the church has become more concerned with the social issues of the day than it is with the gospel of Jesus Christ. And we think we’re being faithful because we’re dealing with the social issues, but not denying the gospel. But God has not called the church to correct the social or political ills of the day. God has called the church to preach Jesus Christ. And the largest Christian movements today are those associated with social and political activity and change. I am appalled at the mail I get. It seems every week I’m getting multiple pieces of mail of people who want me to fill out this petition, who want me to join this crusade, want me to understand how serious the political condition is, or how bad this social condition is, and I just usually look now and just tear it up, don’t even open it up. Why? Because it is a contradiction to the truth of the word of God.

Now we need to be careful. We get all emotionally caught up in these things. We lose sight of the fact the real problem is the sinful condition of the heart. I was reading one of the Puritans this week, in a book he wrote in the l600’s. He was saying a problem that I think would be current to today, people want to deal with the branches on a tree and not the root. That’s the way we are. We look at this social ill, we want to cut that branch off that tree and this branch off the tree, but he says you haven’t done anything until you deal with the root. Bad trees produce bad fruit, Matthew 7 develops. Now we need to be very careful. What the church is called to is to get to the root. The heart is deceitful and desperately wicked above all things, Jeremiah said. And we bring a gospel to transform the heart, and that’s what Paul is doing.

So come back to Philemon. Now I know by the time this circulates around, Monday afternoon, Gil will have preached a sermon promoting slavery. Verse l6, 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. So, seeing God’s hand at work, stop and think.
As difficult as it was what you went through with Onesimus, the losses you may have taken, (he’s going to deal with that in a moment) consider the hand of God in bringing him to salvation, and praise God for how he worked. But, look at verse 17, and you know we finally get to what the purpose of the letter is in verse 17. If he has wronged you in any way, if you regard me as a partner accept him as you would me. If he has wronged you in any way or owes you anything, charge that to my account. Verse 10 Paul said I appeal to you, but he didn’t express what the appeal was. It’s not until verse 17, accept him as you would me. That’s Paul’s request. That’s what the letter is all about. Everything can be summarized in this one statement. Accept him as you would me. That’s my request. All the letter is about, accept him as you would me.

Now Paul conditions it here. If you regard me as a partner. That word partner, koinoneo is the basic word, means to have fellowship. If you regard me as one you have fellowship with, if we share together in Christ, and we do. 1 Corinthians 1:9 says God is faithful through whom you were called into fellowship with His Son, Jesus Christ, our Lord.

1 John, chapter 1, verse 3, let me read it to you. What we have seen and heard, we proclaim to you also, that you also may have fellowship with us and indeed our fellowship is with the Father and with His Son, Jesus Christ. So, Paul says if you regard me as a partner, one with whom you have fellowship. I mean, what’s Philemon going to say. Of course, I view Paul as a partner, one in whom I have fellowship, because we fellowship together in our faith in Christ. If you regard me as a partner, accept him as me.

Now I think it’s beautiful the way Paul approaches this. He doesn’t say Philemon, if you’re going to be a godly man, you have to welcome Onesimus back. Oh, that may be true, but he wants Philemon to have the opportunity to grow. How much more helpful, Paul inserts himself between Philemon and Onesimus here, and he just steps in between the two and he says Philemon, just like you would take me, take Onesimus. Philemon doesn’t have to make decisions. Can I trust Onesimus. He hasn’t had a chance to see the transformation of life in Onesimus, but Philemon knows Paul. So, Paul is really helping Philemon do the right think. If you will, making it easier for Philemon to do the right thing. Just take Onesimus back like he was me. Well I don’t know about Onesimus, but I know Paul. I know how I would welcome Paul back. I know how glad I would be to see Paul. I know the relationship I have with Paul. Just look at Onesimus like he was Paul, accept him as Paul. Well, I know what I should do there then. So, you see how Paul really softens the way.

You know sometimes I think we make it more difficult for one another to do the right thing. You say, well, you know you just have to be willing to do the right thing and here it is, do it. Well, sometimes we can help a person grow and develop by, you know, making an easier half step for them. Accept him like you would me. You view me as a partner, one you have fellowship with. Well, let’s just transfer that now. I’m Onesimus,
accept him like you would me.

Romans 15:7, Paul in a similar kind of context, different but similar in how we relate to one another as believers, told the Romans, wherefore, accept one another just as Christ also accepted us to the glory of God. The Romans were having some difficulty, weaker and stronger brothers. All very simple, accept one another just as God accepted us in Christ, Christ accepted us to the glory of God. Now, there is something that hasn’t been dealt with. Philemon was the master. Someone does wrong to you that hurts, you feel that things ought to be made right. Someone may wrong you in a way that it costs you financially or materially. All right, so they got saved, praise the Lord. They still have to make things right, and legally that’s so. So, Paul deals with that in verse 18. But if he has wronged you in any way or owes you anything, charge that to my account. In what ways did Onesimus wrong Philemon? What debts does he owe? I don’t know. You know, this could be a long running thing, even before he finally ran away, because up in verse 11 Paul says he used to be a useless slave, he was formerly useless. So, there could have been a variety of wrongs that Onesimus had afflicted on Philemon, debts that he incurred. We just don’t know. But you see something of the graciousness of Paul. I don’t want anything to be left between you and Philemon that would be a problem. So, if there’s any debts, if there’s any wrongs, put them on my account. He gives a command here, charge that to me, charge that to my account. That’s a legal, technical, commercial expression.

Charge it to my account, bill it to me. You know, Paul is going beyond what he needs to do here. This is just a slave. He’s done the wrong thing. Step up, take your punishment, do what you gotta do. No, Paul is much more concerned. You know, here’s a person who’s been transformed by the grace of God. We don’t want to help people continue to do the wrong thing. But you know, people that are saved by God’s grace can’t undo, can’t change yesterday’s wrongs. Sometimes we as believers are showing our lack of maturity, our lack of Christ’s likeness by our unwillingness. Yea, well I mean, we do have a right, humanly speaking to be recompensed and on and on we go. Fact of the matter is Paul intercedes here and says I’ll take full responsibility, any debts, they’re my debts, I’ll pay them. Any wrongs you think need to be made right, put that on my account, I’ll make them right. He’s going far beyond what he would have to do. What’s his concern? I want there to be nothing left between you. Charge that to my account.

You get an idea here of how we build harmony and love in the body of Christ. Sometimes I do what I don’t have to do. It’s not my debt, it’s not my obligation, but I could resolve the conflict here or the potential conflict by willingness to do. Look, I know you two are at one another and you think you’ve been wronged and you say he owes you, let me help resolve it. I’ll pay it, I’ll just take care of it. Say it’s done. Let me know what it is and I’ll be responsible. All of sudden what’s the conflict left. You know, sometimes we want to resolve them, but we don’t want to resolve them at any personal cost, but Paul is not functioning that way. That’s why this letter to Philemon is taken as an example of what God has done for us in Christ. Paul’s statement here, if he has wronged you in any way or owes you anything, charge that to my account, which reflects what Christ did for us. My debts, my wrongs, charge that to me.

We studied in Colossians, chapter 2, verses 13 and 14, where my trespasses, my debts, what, he nailed them to His cross, paying my penalty. Charge that to Him, here’s the debt. The wages of sin is death, charge that to His account. And His body on the cross, He was bearing my sins. So there is a beautiful picture here and Paul is simply reflecting the character of Christ in what he is doing. That willingness to go beyond and act as one who has been forgiven himself a great debt.

Well, let me just summarize three major points that I was impacted by in this section.
We must not forget that God is at work in all that is taking place. Sometimes it’s in the
unpleasant circumstances and situations, the painful, costly situations that come into our lives, that God’s hand is at work. Now from the perspective, 2,000 years have gone by and that’s just a little while in light of eternity. I mean does it really matter the little loss that Philemon occurred, in light of the fact that Onesimus experienced eternal salvation. We must not forget and let’s not overlook the hand of God at work. Sometimes believers holding grudges, still upset, things that have happened. We need to stop and look. Maybe you were grievously wronged. The fact is though, look at the hand of God and what happened, was that worth it? Onesimus’ eternal salvation. So be careful in the difficulties in your own life, to look for the hand of God at work. God does cause all things to work together for good, all things.

We must remember that the gospel transforms our relationships. What is most significant is the spiritual relationship we have in Christ. We get all hung up on the physical things, the things of this life. It doesn’t matter, it just doesn’t matter. Who you are in Christ and what He has done for you matters. Who they are in Christ and what He has done in them matters. That you have been hurt or harmed or wronged, that’s not what matters. The physical relationships are not what’s important. So, we need to appreciate who and what we are in Christ and who and what others are in Christ, and not be taken up with the physical issues.

Lastly we must remember that love covers a multitude of sins. 1 Peter 4:8, quoting from the Old Testament, Love covers a multitude of sins. Paul exhorted the Ephesians,
We are to be forgiving each other, just as God, in Christ, has forgiven you. And Paul exemplifies that. He’s not only willing to forgive the debts of others to him, but he is willing to take upon himself the debts of Onesimus, that that will help restore the relationship between Onesimus and Philemon.

Wonderful what God does in our lives. Wonderful the opportunities he gives us to reflect His work in our lives. I trust that we will be a church where this truth is reflected in our relationships and I trust the impact of what God does in Christ will be felt by those who see us and come into contact with us, that we will be willing to suffer loss, suffer wrong, lose material possessions, if in the grace of God it would result in the salvation of those who are lost. Small price to pay. What a privilege that we would be willing to lose possessions, to suffer wrong if it would help to restore the relationships that God has established in Christ. Let’s pray together.

Thank you Lord, for your grace. Thank you for Philemon, for Onesimus, for Paul, these individuals whose lives continue to be a testimony 2,000 after these events occurred. Lord, we are reminded of the importance of your work in our lives and of our faithfulness in these days. Little do we know the impact of what is taking place in our own lives in personal situations and the unique opportunities that are being given us to faithfully show your grace in our dealings with one another. Lord, in all of this, above all we are thankful for Jesus Christ, the one who loved us and died for us, the one who took our wrongs and our debts and paid in full our penalty, that we might be set free in Him. Lord, may we delight to manifest His love and His forgiveness in our relationships with one another as well. We pray in Christ’s name. Amen.