Reflections on Philemon

If I were writing a commentary on a book of the Bible, I would start with a comprehensive review of what scholars have written about that book, dig into the vocabulary and grammar of the Greek text, and discuss the variations between ancient manuscripts, none of which I’m actually qualified to do. I can look up the occasional Greek word, but I don’t read Koine (aka Biblical) Greek. And, although I am able to offer a few insights into ancient cultures, that’s not my purpose in this article either.

This is not a commentary. My goal in this article is to put together some thoughts that came out of prayerful meditation on the book of Philemon during my quiet times. My hope is that others will find these thoughts to be inspirational and helpful as well. When you’re finished reading this, please take a moment to give me some feedback at the bottom, to help me judge whether or not I should do this again with other books of the Bible.

Philemon is a very short book; only twenty-five verses long. It’s one of the Apostle Paul’s later letters, probably written at roughly the same time as he wrote Ephesians and Colossians. Much of the letter deals with a subject that most American Christians don’t like to think about: slavery. Specifically, what to do about a runaway slave who has become a believer in Christ. So, what could it possibly have to say to us today? A lot, as it turns out.

The letter begins:

Paul, a prisoner of Christ Jesus, and Timothy our brother,

To Philemon our dear friend and fellow worker – also to Apphia our sister and Archippus our fellow soldier – and to the church that meets in your home:

Grace and peace to you from God our Father and the Lord Jesus Christ.

I always thank my God as I remember you in my prayers, because I hear about your love for all his holy people and your faith in the Lord Jesus. I pray that your partnership with us in the faith may be effective in deepening your understanding of every good thing we share for the sake of Christ. Your love has given me great joy and encouragement, because you, brother, have refreshed the hearts of the Lord’s people (Philemon 1-7).

Immediately after the greeting, Paul tells Philemon how thankful he is for him, and then prays that his old friend will gain a deeper understanding of “every good thing in Christ.” What a great prayer! His hope is that Philemon will gain understanding through his “partnership with us in the faith.” Other translations give this as “the fellowship of your faith” (EHV, NASB, WEB), “the faith you have in common with others” (GW), and “the sharing of your faith” (ESV, NKJV, RSV). Paul isn’t talking here about Philemon sharing his faith in the sense of evangelism, but sharing in fellowship with his brothers and sisters. This is what Paul prays will lead his friend to a deeper understanding of the goodness of Christ. From my own experience, I find that this makes a lot of sense. Telling others what God has done and is doing in my life, and listening to their stories of his faithfulness, has been crucial to my growth as a follower of Jesus.

Some time prior to this, Paul had written to the church in Philippi that love was the key that leads to deeper understanding (Philippians 1:9-11). These two letters do not contradict, however. Even before Paul told Philemon about this prayer for him, he commended him on his faith and his love. It’s not an either/or, not fellowship or love, but fellowship in love that is the key.

Therefore, although in Christ I could be bold and order you to do what you ought to do, yet I prefer to appeal to you on the basis of love. It is as none other than Paul – an old man and now also a prisoner of Christ Jesus – that I appeal to you for my son Onesimus, who became my son while I was in chains. Formerly he was useless to you, but now he has become useful both to you and to me (Philemon 8-11).

Now we get to the point of this letter. Paul has authority as an apostle, but he would rather not use it here. Rather than command Philemon, he appeals on the basis of love and long friendship. He treats the matter as if he’s requesting a personal favor, even though it’s clear that this is more than just a favor to Paul; it’s what Philemon ought to do – that is, it’s a moral obligation on his part.

Even though Paul knows what God’s will is in this situation, and even though he has the authority to order Philemon to do it, he holds back. He’s not writing as a commander, but as a friend. As important as it is for Philemon to do the right thing, it’s equally important that their friendship be preserved. They have an enemy, after all, and saying something that might plant a seed of bitterness or resentment would give that enemy a foothold. In other words, Paul is still concerned with fellowship, and with the love he and Philemon have long had for each other.

It’s at this point that he brings up the runaway slave Onesimus. And despite the seriousness of the subject, Paul can’t resist a pun here, although it doesn’t come across in English. (Which is not surprising. Puns usually don’t translate well.) According to the Blue Letter Bible, the name Onesimus translates as “profitable or useful.” Thus Paul’s statement is that this man named Useful used to be useless, but now he has become useful to both of them.

Onesimus had been Philemon’s slave, but not a very obedient one. He had run away, and in the process he apparently either stole or damaged something of Philemon’s. Somehow, he had ended up with Paul, and had become a believer in Christ.

I am sending him – who is my very heart – back to you. I would have liked to keep him with me so that he could take your place in helping me while I am in chains for the gospel. But I did not want to do anything without your consent, so that any favor you do would not seem forced but would be voluntary. Perhaps the reason he was separated from you for a little while was that you might have him back forever – no longer as a slave, but better than a slave, as a dear brother. He is very dear to me but even dearer to you, both as a fellow man and as a brother in the Lord (Philemon 12-16).

Now comes the part that, I have to admit, challenges me as a 21^st century American. What Paul is trying to bring about is not freedom for Onesimus, but reconciliation between the two men. They are brothers, regardless of their respective legal and social statuses, and Paul hopes that Philemon will see that. And I have to remind myself that Paul did not view slavery though the lens of American history. In particular, he did not live in a society that had a recent history of using claims about race to dehumanize people and so justify keeping them as slaves. That had been the experience of Israel in Egyptian captivity many centuries earlier, but it was not the experience of Roman slaves in Paul’s era.

The tone of this letter is hopeful; Paul seems to expect that Philemon will see Onesimus the way he does – not as a runaway slave, but as a brother in Christ. More than that, he is confident that Philemon will do the right thing without having to be told to do it. Paul trusts his brother and friend.

It’s clear also that Onesimus had been an integral part of Paul’s ministry. The fact that he was a runaway slave apparently hadn’t mattered. What mattered was that he was in Christ, and was therefore Paul’s brother.

The gospel Paul preached was not about changing social institutions, but about changing people. Reconciling people with God and with one another – because if that first reconciliation happens, the second one must as well. With respect to slavery, Paul does not say that the institution must be abolished, but something far more radical; that masters must treat their slaves as brothers and equals. It’s not the legal status that needs to change, but the relationship.

This is also the thinking behind Paul’s teaching in Ephesians 6:5-9, Colossians 3:22-4:1, 1 Timothy 6:1-2 and Titus 1:9-9-10, and Peter’s teaching in 1 Peter 2:18. The key idea is that if we obey the law of love and live with one another as brothers and sisters ought to live, it doesn’t really matter whether or not slavery is legal. And if we do not love one another, if we exploit and abuse each other and treat each other as tools to be manipulated for our own gain, it also doesn’t really matter whether or not slavery is legal. That’s why Paul does not order Philemon to manumit Onesimus, but instead appeals to him to treat Onesimus as a brother.

Philemon lost the service of his servant for a time, but in return he got a brother that he would have forever. That seems like a good trade to me, and Paul seemed confident that it would appear that way to Philemon as well.

So if you consider me a partner, welcome him as you would welcome me. If he has done you any wrong or owes you anything, charge it to me. I, Paul, am writing this with my own hand. I will pay it back – not to mention that you owe me your very self. I do wish, brother, that I may have some benefit from you in the Lord; refresh my heart in Christ. Confident of your obedience, I write to you, knowing that you will do even more than I ask.

And one thing more: Prepare a guest room for me, because I hope to be restored to you in answer to your prayers.

Epaphras, my fellow prisoner in Christ Jesus, sends you greetings. And so do Mark, Aristarchus, Demas and Luke, my fellow workers.

The grace of the Lord Jesus Christ be with your spirit (Philemon 17-25).

And at last, late in the letter, Paul does say something that implies a command (“Confident of your obedience”), but only after phrasing it several times as a request, and after promising to repay Philemon for anything that Onesimus owes him. And incidentally reminding Philemon of how much he owes Paul, sticking his tongue into his cheek far enough to say “not to mention” about something he is, at that very moment, mentioning.

Paul’s request is both radical in his concern for a runaway slave and, interestingly, pretty non-specific. He only asks Philemon to “welcome him as you would welcome me.” That is, welcome him in love, as a brother in Christ. More than just a brother, in fact, since Paul was an apostle. He’s telling Philemon to treat Onesimus, his runaway slave, as more valuable than himself. Paul is saying, in other words, that the principle of Philippians 2:3-4, “Do nothing out of selfish ambition or vain conceit. Rather, in humility value others above yourselves, not looking to your own interests but each of you to the interests of the others,” applies even to a master’s conduct toward his runaway slave. Paul may not be calling for the legal abolition of slavery, but he is absolutely calling for the abolition in practice of everything that slavery means. Not simply for Philemon to free Onesimus, but rather for Philemon to treat Onesimus in every way as his own brother.

If this is how Paul tells Philemon to treat a runaway slave, and one who, it’s implied, did him some kind of financial damage, then class distinctions truly are abolished in Christ. Exploitation of anyone by anyone is not just prohibited, it’s absolutely anathema. It’s not a change in the law, in other words, but a change in relationships, resulting from a change in the heart. As the Christmas carol says, “Chains shall He break for the slave is our brother; And in His name all oppression shall cease.”

If you’ve read this far, I would really appreciate some sort of honest feedback, whether you liked this article or not. Along with your thoughts, please let me know if you’d like to see other books of the Bible treated this way (most of them would be quite a bit longer, of course), and if so, whether you would be willing to pay for them. Thank you, and I look forward to reading your comments.