I wrote this biographical sermon for Paul’s Shorter Epistles at Bob Jones University in the fall of 2001 and lightly revised it in 2008.
Introduction: Everyone loves a good story with a happy ending. The parable of the prodigal son in Luke 15 is one such story. The son leaves and goes astray. He lives a life of sin and hedonism, yet eventually, being brought to himself by divine providence, he returns home and is reunited with his father. Such is the story of Onesimus and Philemon—from estrangement to salvation to restoration. Onesimus, a pagan slave in Colossi, finds himself fleeing from his master. By God’s providence, he comes into contact with Paul in Rome. God converts Onesimus and makes him a useful servant for both Philemon and Paul. What an exciting ending to his life! But what made the story end the way it did—chance? Was Onesimus just lucky that fate dealt to him a good fortune? No! Scripture clearly teaches that every good gift comes from the Father in heaven (James 1:17). This was certainly one of those God-given gifts. God’s sovereign, wise, and good providence rules over all people, things, places, and events (Eph. 1:11). He always works for the good of His people and the glory of His name. Let us look at the providence of God as it is explicitly or implicitly revealed in the story of Onesimus, and let us learn to thank God for His providence in our lives.
I. The Providence of God in the Life and Conversion of Onesimus
A. Onesimus was a slave of Philemon.
The text is clear that Onesimus was a slave. In verse 16, Paul exhorts Philemon to receive him back, “no longer as a slave, but more than a slave.” Onesimus found himself as a slave of Philemon. What a life! Who wants to be a slave? Slavery is not a good thing, is it? How could God have been in this? Can we really speak about God’s providence in the slavery of Onesimus? While the text does not emphasize this point, one can only view these events in a broader theology of providence. While certainly no one would choose slavery as his lot in life, is it not interesting that Onesimus finds himself as a slave to a believer. How long Philemon had been a Christian is not clear. But assuredly, Onesimus had been privileged to be under the sound of the gospel, or at the very least in contact with a life changed by the gospel—a privilege far above the desert of any man. Certainly, it was God who willed Onesimus to be born where he was and become a slave.
Application: While the providence of God does not always appear good on the surface, “we know that all things work together for good, to them that love God, to those who are the called according to purpose” (Rom. 8:28). God always has a plan for the good of His people, though it may not be apparent from the outset. As you look back on the providence of God in the life of Onesimus and in your own life, learn to trust this good, wise, and sovereign God.
B. Onesimus ran away from Philemon.
The text does not say explicitly that Onesimus ran away, but this is the clear logical deduction from the fact the he was a slave of Philemon’s and what Paul says about sending him back. In verse 12, Paul says, “I have sent him back to you in person.” The clear implication is that he was formerly the slave of Philemon. Paul’s further exhortation to Philemon is, “Accept him as you would me” (v. 17). He continues by promising to make payment for anything owed to him saying, “If he has wronged you in any way or owes you anything” (vv. 17–18). It is the probable implication that Onesimus even stole from his master upon leaving.
Onesimus, a rebellious slave, ran away from his master Philemon. God certainly was not in this was He? It is clear from the teaching of the Bible elsewhere that slaves were to submit to and obey their masters, not to run away from them. God would not be involved in an evil like this, would he? How can we talk about the providence of God is Onesimus’ departure? Paul, in his comments to Philemon, says, “For perhaps he was for this reason separated from you for a while, that 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” (vv. 15–16). While Paul does not come out and say it, there clear implication of his comment is that God was at work, providentially leading Onesimus to salvation. [The passive verb “he was separated” (ἐχωρίσθη) seems to imply a second actor, and the purpose clause (“that 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”) was certainly not Onesimus’ intent, but God’s. Thus, if it is the purpose of the previous action, God is the implied actor of the verb.] Does that mean that since God was providentially leading that Onesimus was not accountable for doing wrong? The answer to this is clear, as we shall see later. [Providence never removes accountability for wrong or sinful choices (see Acts 2:22–23; 4:27–28).]
C. Onesimus came across the path of Paul.
How Onesimus came across the path of Paul we do not know. We may only speculate that it would be common for runaway slaves to flee to Rome, the place where Paul was bound in prison. Beyond that, it is unclear how they would have met. It is possible that Onesimus knew Paul from the time when Philemon came to Christ under the preaching of Paul. However their paths crossed, we must ultimately assign this occasion to the good providence of God. God so directed the steps of Onesimus, unbeknownst to him, to bring him across the path of Paul.
Application: We so often are blind to the providence of God. We do not recognize it until after the fact, if at all. Learn from the life of Onesimus to live with a view of the providence of God.
D. Onesimus trusted in the Christ of Paul.
The text makes it clear that while Onesimus was gone, he was converted and became a Christian. Paul refers to him as “[his] child Onesimus, whom [he had] begotten in [his] imprisonment” (v. 10). Onesimus, “who formerly was useless” is now “useful both to [Philemon] and to [Paul]” (v. 11). Paul also says that Onesimus is “no longer as a slave, but more than a slave, a beloved brother” (v. 16). Undoubtedly, Paul was privileged to point the slave to the Savior. Onesimus trusted in Christ and became a profitable servant.
II. The Providence of God in the Restoration and Usefulness of Onesimus
A. Onesimus returned to Philemon.
The test of the reality of Onesimus’ faith was in his returning to his master. He had wronged him by leaving and probably by stealing from him as well. There certainly was a level of apprehension; but now, as a Christian, he had no option but to make amends with the one whom he had wronged. Paul expresses a desire to keep Onesimus with him, but he knew that he must return to him who rightfully owned him—“I wished to keep with me, so that on your behalf he might minister to me in my imprisonment for the gospel; but without your consent I did not want to do anything, so that your goodness would not be, in effect, by compulsion but of your own free will” (vv. 13–14).
Illustration: We have here a beautiful picture of our salvation in Christ. As Paul took full responsibility for the debt of Onesimus owed to Philemon, so Christ took our debt upon Himself and fully paid to God His due. And as Philemon now accepted Onesimus as Paul (v. 17 “accept him as you would me”), so God accepted us in His own Son (Eph. 1:6). What a wonderful forgiveness we have in Christ! And what a responsibility to forgive belongs to us now.
Application: The validity of your salvation is seen by a change in your life. Is it evident from those around you that you are different than you used to be? Are you fully committed to obeying God regardless of the inconvenience to yourself and the ramifications that may result?
B. Philemon received him.
The step of Onesimus in returning to Philemon was definitely a step of faith in the good and wise providence of God. He was at the mercy of his master. But God saw to it that he was received now as a brother in Christ. That Philemon responded positively to this exhortation of Paul is the implication from the fact that the letter has been preserved for us as an example of Christian love and forgiveness.
C. Onesimus became a profitable servant.
The name Onesimus (Ὀνήσιμον) means “useful” or “profitable.” In verse 11, Paul says that Onesimus was formerly useless. Most likely he was not a good slave—one who was lazy and worked hard only when he was being watched. But the gospel so radically transforms a person, that even in service for a human master, Onesimus would now be useful.
A beautiful example of this is how Paul refers to him in the epistle to the Colossians. Apparently, Tychicus and Onesimus went together to Colossi to deliver the two letters, the letter to the Colossians in general and the personal letter to Philemon. At the close of Colossians, Paul says that Onesimus is a “faithful and beloved brother [and] is one of your number” (4:7). He was now a useful servant of God.
Application: The gospel is pervasive in its effects on the life of the converted man. Not a single area of life should be left untouched by the gospel of transforming grace. What about you—is your lifestyle at your workplace consistent with your Christian profession? Are you seen to be a profitable servant to your employer? Every Christian must life every aspect of life in light of the gospel.
Whether Onesimus stayed and served Philemon or returned to minister to Paul is not clear. That Paul asked for him back may be the implication of a play on words in verse 20 (he says, “May I be profited of you…” ἐγώ σου ὀναίμην). Clearly, Paul valued very highly Onesimus as a dear brother and as a servant. We may assume that Onesimus returned him to Paul to “minister to [him] in his imprisonment for the gospel” (v. 13).
Conclusion: What a wonderful thing is the providence of God! How often we fail to recognize it, how often we fail to enjoy it, and how often we fail to praise God for it! Let us have eyes open to see the hand of God at work around us and in our own lives. And let us learn the lessons of forgiveness and restoration. God by His providence can take a slave of men and make him a son of God. If God could use Paul, and if God could use Onesimus, who is there who is past the providential working of God? As Onesimus was forgiven and restored to Philemon because of Paul’s intercession for him, so we who are Christians have been brought near to God by the mediatorial work of Christ. And as Paul exhorted the believers of Ephesus, let us forgive one another even as God for Christ’s sake has forgiven us. Let us learn and live the lessons of the life of Onesimus.
Bruce, Frederick Fyvie. Paul, Apostle of the Heart Set Free. Grand Rapids: Eerdmans, 1977.
__________. The New International Commentary on the New Testament: The Epistle to the Colossians, to Philemon, and to the Ephesians. Grand Rapids: Eerdmans, 1984.
Dunn, James D. G. The New International Greek Testament Commentary: The Epistle to the Colossians and to Philemon. Grand Rapids: Eerdmans, 1996.
Gaebelein, Frank E. The Expositor’s Bible Commentary: Volume 11 (Ephesians – Philemon). Grand Rapids, MI: The Zondervan Corporation, 1978.
Hiebert, D. Edmond. In Paul’s Shadow: Friends & Foes of the Great Apostle. Greenville, SC: Bob Jones University Press, 1992.
Lenski, R. C. H. Commentary on the New Testament: The Interpretation of St. Paul’s Epistles to the Colossians, to the Thessalonians, to Timothy, to Titus, and to Philemon. Peabody, MA: Hendrickson Publishers, Inc., 1998.