The title of our study this evening is Philemon, An Astonishing Allegory of the Gospel. And for those who may not know what an allegory is, let me begin by stating that an allegory is a literary device that conveys truth through symbolic characters, events and storylines that represent a deeper meaning. In our reading and studying of God's word, it is important that we recognize that it has pleased the Lord to continually emphasize truth about who He is, who we are, and how we can know God in a personal way through types, shadows, historical accounts, pictorial words, and various literary devices such as metaphors. Now let me be clear, God's Word as a whole is not a make-believe metaphorical story. The narrative of God's Word is the record of true historical events. Nevertheless, God's Word does use metaphorical language to describe real spiritual realities. For example, God's word is described as a sword. Now we know the Bible does not actually cut people physically, but it can and does cut into our innermost thoughts. Likewise, God's word is described as a mirror. We cannot actually see our physical being in the pages of scripture, but we can perceive truth about who we really are. You see, Almighty God in His creative grace has provided us with a book filled with truth that pertains to every aspect of life, and by way of expressing such truths through different attention-grabbing ways, this same God has chosen to paint different portraits that point us back to the portrait of all portraits, which is the message of the gospel. And that's what we have here in Philemon. The small letter of Philemon that consists of only 25 verses was an actual letter penned by Paul that addressed an actual situation with real people at a particular time in history. Yet at the same time, as I'm hoping to show you this evening, the Holy Spirit moved the Apostle Paul to write what he wrote so that readers of God's word might better understand what being a Christian actually means and looks like. If I've said it once, I've said it 100 times before, and I will say it 100 more times before I die. The whole Bible is about one message. The one message of the Bible is about how sinful people can be reconciled to a holy God. From Genesis to Revelation, we have a detailed account of what God has done and what God will do for those who will humbly repent of their sin and sincerely believe on the Lord Jesus Christ. It is the good news of Jesus Christ, God in the flesh, who has come. to die in the place of sinners. That is the message of all messages throughout the whole of Scripture. And thus it is this message that we ought to look for and rejoice in every time we read our Bibles. Let me read the whole of the letter to you. And then we will look at the individual parts that make up the whole of the narrative so that we can clearly see the many gospel pictures that bleed throughout this book. Philemon, verse number one. Paul, a prisoner of Jesus Christ, and Timothy, our brother, Unto Philemon, our dearly beloved and fellow laborer, and to our beloved Aphia and Archippus, our fellow soldier, and to the church in thy house, grace to you and peace from God our Father and the Lord Jesus Christ. I thank my God, making mention of thee always in my prayers, hearing of thy love and faith which thou hast toward the Lord Jesus and toward all saints, that the communication of thy faith may become effectual by the acknowledging of every good thing which is in you in Christ Jesus. 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 bold in Christ to enjoin thee that which is convenient, yet for love's sake I rather beseech thee, being such and one as Paul the aged, and now also 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, 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 forever. Not now as a servant, but above a servant, a brother beloved, especially to me, but 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. Albeit, I do not say to thee how thou owest unto me even thine own self besides. Yea, brother, let me have joy of thee in the Lord, refresh my bowels in the Lord. Having confidence in thy obedience, I write unto thee, knowing that thou wilt also do more than I say. But withal, prepare me also a lodging, For I trust that through your prayers I shall be given unto you. There salute thee Epaphras, my fellow prisoner in Christ Jesus, Marcus, Aristarchus, Demas, Lucas, my fellow laborers. The grace of our Lord Jesus Christ be with your spirit. Amen. Let's begin by examining the specific people mentioned throughout the letter. On the handout before you, this is point number one. Point number one is entitled An Examination of the Specific People Mentioned Throughout the Letter. And under this first point, you will notice that there are three main individuals that form the whole of the written narrative. And the first person mentioned in this letter is the Apostle Paul. The Apostle Paul introduces himself to us in verse number one. He says, Paul, a prisoner of Jesus Christ. Now, why do you suppose Paul describes himself as a prisoner of Jesus Christ? Well, if you are familiar with the life and ministry of the Apostle Paul, you know that Paul was physically imprisoned for spreading the gospel throughout the ancient world. From around AD 60 to AD 62, Paul was living in the city of Rome, confined to what we refer to as house arrest. As Paul awaited his trial before Caesar, he, as a Roman citizen, had the privilege of living more comfortably in a rented house than in a traditional prison cell. Though he was guarded by a Roman soldier at all times being under house arrest, Paul enjoyed the freedom to interact with visitors, to preach the gospel to those around him, and to write letters to those churches and people whom the Lord laid on his heart. This is where the letter of Philemon stems from. The letter of Philemon is grouped among those letters we refer to as the prison epistles, which include the letters to the believers in Ephesus, Philippi, and Colossae. In our examination of the specific people mentioned throughout the letter, the first person we need to be mindful of is the Apostle Paul. While Timothy, Paul's co-labor in the gospel, is mentioned among the introduction of the letter, and Timothy did care for Paul's physical needs when Paul was imprisoned, we find that Timothy is not a main part of the problem or the solution that is mentioned throughout the letter. As we continue to make sense of the book of Philemon, I want you to notice that the second person of significance that is mentioned in this letter is Philemon, the person this book is addressed to. Notice verse one again. Paul, a prisoner of Jesus Christ, and Timothy, our brother, unto Philemon. our dearly beloved and fellow laborer. Paul continues in verse two and adds, and to our beloved Aphia and Archippus, our fellow soldier, and to the church in thy house. Many Bible scholars suggest that it is likely that Aphia was Philemon's wife, and Archippus was an elder or faithful church member in the city of Colossae. So, who is Philemon? Philemon was, as the text tells us, a believer of the Lord Jesus Christ who lived in Colossae And we know that he lived in Colossae through the letter written to the church that was in Colossae, otherwise known as Colossians. Philemon was a married man, it appears. Philemon was in all likelihood a more wealthy man since the church in Colossae was meeting at his house and had a reputation of refreshing the hearts of others, verse seven. And Philemon owned at least one slave by the name of Onesimus. Yes, Philemon was a slave owner. Now, before we cringe and think bad thoughts about Philemon for having the audacity to own slaves, we need to understand that in times past, it was commonplace for people to have slaves. It is estimated that among the Roman Empire, there were 60 million slaves. Such slaves were obtained to run errands, to aid in managing household tasks, to help with the livestock, to plow fields, to serve meals, to chop wood for the stove so others can cook, People call merry-maids today, they had slaves. The rich buy Tesla robots, they had real living servants. And by the way, not every owner of slaves was cruel, unjust and abusive. Some slave owners were very kind and very charitable. Some owners, especially those who were genuine Christian people, gave those who worked for them food, clothing, an education, and a nice room or home to live in. And I'm partial to think that this was the case with Philemon's relationship to Onesimus, who is the third person of significance in this letter. So who was Onesimus? Onesimus was Philemon's runaway slave, who robbed his master and fled to the city of Rome, hoping to be swallowed up in the crowded metropolis. Notice verse 10. Paul says, I beseech thee for my son Onesimus, whom I have begotten in my bonds. While the specific details are not fully known, Paul makes it clear that in the providence of God, Onesimus was first converted and then introduced to Paul, or he first met Paul and then was converted. My curiosity makes me wonder, did Onesimus get into legal trouble and the Roman officials make Onesimus attend one of Paul's Bible studies? Did someone else whom Paul was acquainted with in Rome meet and talk to Onesimus about the gospel and then bring Onesimus to Paul so that he can receive some pastoral wisdom from Paul? We don't know. All we know is that Onesimus ran away from Philemon's household and it appears from Paul's appeals to pay for Onesimus' debts that Onesimus may have stolen money or property from Philemon, his master. So let's review. There are three specific people that are mentioned in the narrative of this letter. You have the Apostle Paul, the faithful preacher and missionary who was on house arrest in Rome. You have Philemon, The one who is receiving this letter, the one this letter is written to, Philemon is a well-known, respectable, wealthy, Christian man, husband, and slave owner who opened his home for the assembly of the saints in Colossae. And then you have Onesimus. a fugitive slave of Philemon who traveled around 1,300 to 1,800 miles, depending on the route, from Colossae to Rome. Now, we are talking about weeks to get from Colossae, Philemon's residence, to Rome, where Paul was. And in God's amazing grace, we read that God caused Onesimus to understand that he was a great sinner in need of a great savior. Through circumstances unknown to us, God the Holy Spirit convicted Onesimus of his sinful condition and convinced him that Jesus Christ is the way, the truth, and the life, the only way to the Father. This leads to point number two, which I've entitled an examination of the specific request of the letter. And the specific request of the letter is for Philemon to show mercy, grace, and love in accepting or receiving Onesimus back, not merely as a slave, but as a fellow brother in Christ. In case you missed it, that is sub-point number one and two under the second main heading. Subpoint number one, Paul is requesting Philemon to show mercy, grace, and love to Onesimus. Subpoint number two, Paul is requesting Philemon to receive Onesimus as a brother. Something to keep in mind under this point. The law at that time permitted a master to execute a rebellious slave. If a slave ran away, the master would register the name and a description of the fugitive with the officials and the slave would be on the wanted list. Now think carefully about what Paul is requesting. Paul in this letter is pleading with Philemon to personally forego judging Onesimus as his crimes deserve, to personally receive Onesimus back into the fellowship of his home, and in so doing, to tell the law that Onesimus is cleared of his charges. Look at verse 17. If thou count me therefore a partner, receive him as myself. Paul says, I beg you Philemon to receive Onesimus as if you were receiving me. Wait, we're not done. Paul is requesting in verses 18 and 19 that Onesimus' debt be paid by Paul himself. That's sub-point number three. Paul is requesting that Onesimus' debt be paid by Paul himself. Verse 18, if he, speaking of Onesimus, hath wronged thee or oweth thee aught, Paul says, put that on my account. Verse 19, whatever losses you have experienced from Onesimus being gone and not working for you, Paul says, I will repay you with my own money. Stay with the storyline here. The apostle Paul, who is a poor prisoner in Rome, is offering to pay the debts of a runaway rebel to a man who is well off in life. Now think about this. Paul could have said, you know, Onesimus, what Philemon doesn't know doesn't hurt him, right? So I'm not going to tell him that you're here in Rome. Paul could have said, I could use an extra assistance among my writing projects and my discipleship ministry here in Rome, so there's no need for you to go back to Colossae. Or he could have said, I'll ask Philemon to forgive you from a distance and to permit you to stay with me. Paul doesn't say that. Paul says in so many words, Onesimus, now that you have come to faith in Christ, I hate to be the one to tell you this, but you need to make the long, hard journey back to your master so that you can get things right with him. Paul is likewise saying to Philemon in this letter, I have Onesimus here with me, but I'm sending him back to you so that you will personally see that he is not the man that you knew. He is a changed man, and he will do you and the church in Colossae good from here on out. P.S., he needs to be baptized. This brings us to the third point of our study, which I've entitled An Examination of the Allegorical Gospel Message of the Letter. Some of you are already there in your mind. Among this letter of Paul, I see three very clear gospel pictures. And the first picture among the narrative is a picture of man's rebellion, man's rebellion. Just as Onesimus ran far away from his owner to seek a better life in Rome, so we, in our own hearts and lives, run away from our owner, our creator, to seek a better life among this bustling, sinful world. You see, we are like Onesimus. We rob God of the glory that belongs to Him. We steal the time, money, and energy He so graciously gifts us with. We have a sin debt that we cannot pay ourselves. We, like Adam and Eve and Onesimus, foolishly think that we can get away with our sin by hiding behind certain people or places or religious fig leaves. We, like the prodigal son and Onesimus, think that God is some sort of cosmic killjoy who causes misery for all who come to him by faith, so we attempt to run as far away from his presence. Can you see the first gospel truth glimmering through the narrative? The first underlying truth being painted in the book of Philemon is the truth that we are sinners. We are spiritual fugitives. All we like sheep have gone astray and have gone every one of us to our own way. We, because of our rebellion against God, drink down iniquity like water. We think that living in Rome will provide satisfaction for our soul. And worst of all, God would not be unjust to punish us for living our lives that disregard him. The first gospel picture among the narrative is a picture of man's rebellion. The second gospel picture among the narrative is a picture of God's grace in Christ. God's grace in Christ. stay with the storyline, and then run to the cross. Onesimus robbed his master. Onesimus ran away from his responsibilities. According to the law, Onesimus could be brought to death, or at the very least, Onesimus could face serious punishment for the crimes that he knowingly committed. Yet how does Paul deal with Onesimus? Very tenderly, very mercifully, very graciously. Paul says to Philemon, I know Onesimus owes you, but I'm asking that you put his crimes on my account. I'm asking for you to receive him as you would receive me. I'm asking that you would welcome him back into your home, not as a slave, but as a spiritual son and a spiritual brother. You see, the gospel picture's just oozing off of the page. This is how God in Christ petitions for his elect ones. John 17 teaches us that Christ intercedes on the behalf of his sheep. Paul says in 2 Corinthians 8, for ye know the grace of our Lord Jesus that though he were rich, Yet for your sakes, he became poor. He became a prisoner in this Rome that you through his poverty might be rich. As Christ willingly offered himself as a sacrifice for the sin of those who believe on the cross, he was saying to the Father, Lord, put their sins on my account. if we know Christ savingly. This is the message of our salvation. Christ became sin for us who knew no sin so that we could become the righteousness of God in Him. Christ did not do anything wrong. Christ did not acquire a debt before the Father. We are the guilty ones. Nevertheless, Christ was willing to be a mediator between the offended and the offender. Christ's blood is the price to redeem sinners from their sin. If we are in the beloved, God no longer sees us in our sin. God sees us in his son. The first gospel picture among the narrative is a picture of man's rebellion. The second gospel picture among the narrative is a picture of God's grace in Christ. The third gospel picture among the narrative is a picture of true conversion. True conversion. From what we can tell in this letter, from what Paul says, Onesimus is a changed man. Onesimus wants to honor God with his life. He wants to be right before God and right before men. You see, Onesimus did not go through some quick emotional experience and then go back living for himself in Rome. From what we can tell in this letter, a rebellious slave was radically transformed into a willing servant. There was a before him and an after him. And this is so. with all who have been genuinely born again. If any man be in Christ, he is a new creation. Old things are passed away. Behold, all things are become new. If we truly know Christ and Christ truly knows us as one of his children, then we ought to have a testimony of conversion. Conversion is transformation being translated from darkness to light. from going our own way to wanting to go God's way. Onesimus' story was about him running away from Colossae and trying to hide in Rome. Our story should include a parallel story of ruin, redemption, and regeneration. The circumstances are different for each and every one of us, but there should be an element of John Newton's amazing grace. Amazing grace, how sweet the sound that saved a wretch like me. I once was lost, but now am found. I was blind, but now I see. There's the change. There's the time and a place marked by a lasting change. And that's the final gospel truth that we find in this story. The gospel actually brings about change in the life of a sinner. Now let me conclude by giving you five additional lessons for believers that are embedded within the narrative of Philemon. Lesson number one, we ought to strive to be mediators. This is a lesson found in the book of Philemon. If we are Christian people, we ought to strive to be mediators between others, especially among those who call themselves Christian. This was Paul's ministry through this letter. If we are ever involved in a situation where two parties are against each other, and if circumstances allow, we can be a go-between so that peace might be known between the two parties. By God's help, we step in and point them to Christ. We don't take sides. but we try to help the offended and the offender. We strive to encourage others to obey the first and great commandment which is to love the Lord thy God with all thy heart, soul, mind, and strength and to love others as yourself. Christianity is about striving to obey the whole law and not just half the law. Lesson number one, we ought to strive to be mediators. That's a way in which we can be like Christ. Christ is the mediator. So, in situations, we ought to try to be mediators. Lesson number two, we ought to encourage others to do right, even when it is hard. Doing the right thing is not always the easy thing, but it is always the right thing. Think about it from Onesimus's standpoint. Paul says, Onesimus, I know you spent weeks walking here. Turn around. Travel the 1,200 to 1,800 miles back home and humble yourself before your master. Tell him about the wrong you did and tell him about the grace that you found. Now think about it from Philemon's standpoint. Philemon's a man. A man of like passions as we are. Philemon was just robbed. He is without one of his workers. He has to pick up the slack in some practical ways. And he's got to see this robber face to face again. It would be hard. to face Onesimus and to forgive. But we ought to encourage others to do right even when it is hard. Tied in with this is lesson number three. We ought to do right even when it is hard. Think about it from Paul's standpoint. I've already alluded to it. Paul could have kept his mouth shut And Paul could have said, praise the Lord, God provides. I have a new co-labor in the gospel here in Rome. I'm gonna keep Onesimus all to myself. Paul doesn't do that. Paul isn't selfish. He isn't seeking to build his own kingdom in Rome. He is committed to do what is right before God and man. Acts 24, 16, and herein do I exercise myself to have always a conscience void of offense toward God and toward men. Lesson number four, we ought to be a witness for Christ wherever we are. Don't we see that here in this text? Paul was a witness during his years of house arrest. He didn't throw in the towel and say, I guess I can't do ministry anymore, I'm stuck here in jail. Now wherever Paul found himself, he wanted to be a light for the Lord Jesus. He wanted to do good for others. So wherever we are, wherever we find ourselves to be, be it in a nursing home, be it in a hospital, be it at home as a housewife, in the workplace, we ought to be salt for the Lord Jesus Christ. We ought to use our troubling circumstances to be a blessing to those around us. Paul could have soaked in his self-pity, saying, woe is me. Is this what I get for serving the Lord? I've been faithful for so many years. I've planted church after church after church after church, and this is how God repays me? That's not his attitude. He's going to fight the good fight of faith until his race is done. He's going to look for opportunities to be a blessing, even though, in many real ways, others should be being a blessing to him, and they are, Timothy is. His ministry is not over. And we know that all things work together for good to those who love God, to those who are called according to his purpose. While men mean things for evil, God is using Paul's imprisonment for good. Lesson number five. We must continually praise God for his sovereign grace. Now get this. Onesimus robs his master, runs away from home. His eyes are set on, can we call it the modern day Sin City perhaps? Rome, glorious Rome, the place where he could, as we looked this morning, get a real intellect. Rome, the finest cuisines. Rome, the finest of arts. Onesimus is running away. from his master, and he's running away from God in his heart. But there's one who sees him, the Almighty. Though he seeks to run away from God in his heart, God stops him in his tracks, just like God stops all of Tarsus in his tracks, and God shed the love of Christ abroad in his heart. where he came to understand the truth of the gospel. Does this have any parallel for us? We love him because he first loved us. Here in his love, not that we love God, but that he loved us and sent his son to be the propitiation for our sins. Paul says, Ephesians chapter one, to the praise of the glory of God's grace wherein he has made us accepted in the beloved. Here's the truth that you need to humbly swallow. You were not seeking after God if you are saved. God was first seeking after you. And the cause of you believing is not your intellect. The cause is the Holy Spirit. That's grace, God's unmerited favor. Onesimus had zero intention in becoming a Christian. And yet God showed mercy and grace to his soul. What an amazing God. Two final questions for your consideration. Number one, do you have A credible, biblical testimony of conversion. Can you point to a time in your life where God confronted you of your wickedness and you came to see your desperate need for salvation in Jesus Christ alone? Did God actually change you? Was that change recognized by others? Onesimus' faith could be recognized by Pastor Paul. And he's wanting it to be recognized by Philemon. Do you have a credible biblical testimony of conversion? Number two, would you like to be forgiven of your sin? That's the final question. Perhaps you are an Onesimus here tonight. Perhaps you are running away from God in your heart and in your life. Perhaps you are trying to hide behind a myriad of circumstances. Remember that the eyes of the Lord are in every place, And he beholds the evil and the good. All things are naked and open unto him with whom we have to do. We can hide from men, but we can't hide from God. He sees our thoughts. He sees our actions. He sees our reactions. He sees what we do. He sees what we don't do. And one day we will give an account for our sin. We will give an account of our life. So if you would like to be forgiven of your sin, you need to look to the Lord Jesus Christ. You need to believe on him. For God so loved the world that he gave his only begotten son that whosoever believes on him should not perish but have everlasting life. You need to repent and turn to Christ. Repent of your sin and receive God's free gift of salvation. And when you do, you can have your own story, just like Onesimus did. And that story is one of God's amazing, incredible grace.