Series: New Testament Overview
Category: Core Seminars, Forgiving Others, Friendship, Sanctification & Growth
Detail:
Good morning and welcome to the New Testament overview core seminar! Last week we considered Paul’s epistle to the Colossians. This morning we’ll do an overview of the book of Philemon. I pray this class will help you to see what God has done for us in Christ and how we should bring glory to God by living in light of that.
Philemon: Reconciliation
It is also unique in that it is not a letter to a church, but to an individual church member. It’s a personal letter from Paul on behalf of Philemon's runaway slave Onesimus who served alongside Paul (we assume Onesimus became a Christian after he ran away). Paul's compassion and love for the young man is apparent when he calls him "my child." He has sent him back to ask for forgiveness.
1. I. Purpose
The point of this book is this: the reconciliation of an enraged slaveholder and an estranged slave puts on display the power of the gospel and the purpose of the church.
Before we read the whole letter out loud, let me just briefly introduce the main characters in this letter.
Paul is clearly listed as the author (1:1). Paul probably wrote Philemon while in prison in Rome around 60 AD as he awaited trial (Acts 28:30-31). This imprisonment was more like a “house arrest” where he was afforded significant freedom of movement and numerous visitors.
Paul addresses the letter in verse 1 to “Philemon, our beloved fellow worker” as well as to Apphia our sister and Archippus our fellow soldier, and the church in your [presumably Philemon’s] house” (Philem. 1-2). We’ll talk more about Philemon later but what is clear is that Paul had a close relationship with him and greatly appreciated his friendship.
Though Philemon is the recipient, Onesimus is the clear subject of this letter. You may have a footnote in your Bible in verse 10 which says that Onesimus means “useful” in Greek. Paul uses a play on words in verse 11 (“formerly he was useless to you, but now he is indeed useful ”). He is even mentioned as one of Paul’s travel companions in Colossians 4:9. Onesimus status as a slave is evident from verse 16: “no longer as a bondservant.” It also clear from verse 16 that he was not formerly a Christian but had become one: “No longer as a bondservant but more than a bondservant, as a beloved brother .” What is also clear is that Onesimus had illegally run away from his master Philemon. This is implied from verse 15 when Paul says Philemon was “parted” from Onesimus. Rather than being a hardworking, godly slave who ran away for being mistreated the picture we’re given is actually quite the opposite. By all accounts, it seems that Onesimus was lazy and had likely stolen valuables belonging to his master and runaway. Somehow, perhaps after spending all of his master’s goods, he found himself—not unlike the Prodigal Son—in desperate straits in Rome.
See Onesimus was guilty of two capital crimes: theft and running away. His owner was within his rights to have Onesimus branded on the forehead with F for Fugitivus (fugitive) or CF for Cave Furem (Beware of thief!).[1]
We’re not told how, but somehow Onesimus comes into contact with Paul in Rome. Perhaps, he remembered how the Apostle had visited his master Philemon. Perhaps he recalled the kindness with which Paul had treated him. Maybe he remembered Paul’s teaching, not just to slaves, but to masters, that they ought to “stop [their] threatening, knowing that he who is both their Master and yours is in heaven, and that there is no partiality with him” (Eph. 6:9).
In any case, it seems that Onesimus is converted through Paul’s witness! After some time, Paul then decides to send Onesimus back to his master Philemon bearing a letter written by his own hand, appealing to Philemon to forgive his runaway slave for Paul’s sake and to return him to serve Paul on Philemon’s behalf.
Listen now as I read the whole letter out loud.
There’s obviously a lot to unpack here. But before we turn to the letter itself, however, let me just give a little more context on slavery in the Ancient Roman World.
2. II. Slavery in the Ancient Roman World
While slavery is as old as the world, the ancient Greeks and Romans were the first to develop a genuine slave economy: the wide-scale employment of slave labor as a cornerstone of society and economy. One scholar writes, “Chattel slavery was economically indispensable, legally regulated, morally justified, and regarded as normal.”[2] [3]
An estimated twelve million persons were enslaved in the first century of the Roman Empire (approximately 16-20% of the population).[4] [5]
Aristotle argued that some human bodies were better suited by nature to slavery than others, and were thereby “slaves by nature.”[6] [7]
“Physical violence against slaves by their owners was regarded as right and proper. Slaves were subjected to beatings, torture, and death.”[8] [9] [10] [11] [12] [13] [14]
As in the transatlantic slave trade, “The children of slaves became slaves themselves at birth.”[15] [16]
Differences between Ancient Roman Slavery and the Modern American Slave Trade
At the same time, there are some noticeable though not universal differences between ancient slavery and the transatlantic slave trade.
Ancient Slavery had no racial, ethnic, or color component . Thus, unlike race-based slavery in the New World, physical appearance had nothing to do with slavery. You could not, by merely looking at someone, tell if they were enslaved or not.[17] [18] By implication, runaway slaves could not be easily identified, but could readily make themselves ‘invisible’ without risking punishment if caught.[19] fugitivus (Dig . 21.1.17.4), thus making it incorrect to refer to Onesimus as a runaway slave.[20] Both slaves and masters “shared the dominant cultural values , social codes, and religious traditions.”[21] Slaves could own property and some slaves already owned their own slaves.[22] In contrast to modern slavery, the education of slaves was encouraged as it increased their value.[23] As a result, many slaves served in high positions of power and status , such as physicians, accountants, tutors, and even municipal officials.[24] [25] Despite their low status, slaves actually were not at the absolute bottom of the Roman social hierarchy . That dishonor lay with impoverished free persons who sought work as day laborers, many of whom sold themselves into slavery to obtain basic life necessities.[26] Some ancient Christians actually “gave themselves into bondage that they might ransom others [from slavery]. Many sold themselves into slavery and provided food for others with the price they received for themselves” (1 Clem. 55.2 ). As Roman slaves came from a variety of ethnic, social, and racial backgrounds, they had no shared identity or consciousness as such.[27] Manumission was widely practiced in the ancient world . Many domestic and urban slaves could anticipate being set free by the age of thirty. The great number of manumitted slaves actually led Augustus to set legal limits on the number of slaves that could be manumitted in a will following the death of the owner.[28] Once manumitted, it was possible (though not common) for slaves to become full Roman citizens themselves , such as Marcus Antonius Felix, the Roman Governor of Judea described in Acts 23-25.[29] Slaves could obtain manumission by serving in the Roman military.[30]
Slavery and Christianity
This is the social and political environment in which Christianity emerged in the first century. The New Testament frequently addresses both slaves and masters (Eph. 6:5-9, Col. 3:22-4:1, 1 Tim. 6:1-2, Titus 2:9-10, 1 Peter 2:18-25). As one scholar writes of first century Christianity, “our evidence implies that the ‘typical’ Christian was as likely to be a slaveholder as a slave.”[31]
Now it is important to understand two dynamics within Christianity that eventually, though not immediately, brought slavery to an end. First, Christianity requires that the gospel be preached to all people—none excluded (Matt. 28:18-20). Second, Christianity requires that we treat other Christians as our brothers and sisters in Christ—none excluded. This is how Paul can write in Galatians 3, “There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus” (Gal. 3:28).
Put these two principles together and what do you have? As the gospel is preached, slaves and slaveowners become Christians, and have to figure out how to relate to each other, not simply as master and slave, but as brother and sister!
This resulted in a subtle but unmistakable moral revolution that eventually brought the slave trade to an end. Slavery is as old as the world but only Christianity found the moral resources to end it. Here’s how scholar Rodney Stark puts it, “… Of all the world’s religions, including the three great monotheisms, only in Christianity did the idea develop that slavery was sinful and must be abolished… slavery was once nearly universal to all societies able to afford it… only in the West did significant moral opposition ever arise and lead to abolition.”[32]
The book of the Bible we are studying this morning is a case study in what this looked like in the life of the early church as a slaveowner and his runaway slave encountered the gospel.
Let’s jump back into the text.
3. III. Book Outline
4.
Just imagine what it would be like for Philemon to hear that his runaway slave had returned home and wanted to see him. Would Onesimus have been dragged into Philemon’s presence by guards or soldiers? What would he have to say for himself?
Nothing. All he had was a letter bearing Paul’s signature intended to assuage an enraged slaveholder and reconcile him to Onesimus. The whole letter is dripping with sweetness, rhetorical flourishes, and plays on words. It has been called one of the rhetorical highpoints of the New Testament because of its ability to accomplish this reconciling purpose.
Notice first how Paul identifies himself in verse 1: “A prisoner for Christ Jesus.” There is no mention of his apostolicity as is common in his other epistles—as if Paul is intending to evoke Philemon’s godly sympathy. Paul is going to make a big ask—but he doesn’t play up his credentials as an apostle to do it, intending to instead appeal to Philemon’s love and sympathy.
We don’t know much about Apphia or Archippus—though Archippus is also mentioned in Colossians 4:17. The “your” in verse 2 refers to Philemon’s house, indicating that he would have been wealthy enough to host a church in his home, likely making him the wealthiest and most prestigious member of the congregation.
We should not let familiarity with Paul’s characteristic greeting in verse 3 (“Grace to you and peace from God our Father and the Lord Jesus Christ”) strip it of its power. Paul grounds his call for horizontal reconciliation between Philemon and Onesimus in the vertical reconciliation they have each received with God through Christ. What was it Jesus’ said, “he who is forgiven little, loves little” (Luke 7:47). But the one forgiven much loves much!
Thanksgiving and intercession for Philemon (4-7)
After his fairly straightforward greeting, Paul commences his call for reconciliation by telling Philemon in verses 4 to 7 that he has been thanking God for him and praying for him:
4 I thank my God always when I remember you in my prayers, 5 because I hear of your love and of the faith that you have toward the Lord Jesus and for all the saints, 6 and I pray that the sharing of your faith may become effective for the full knowledge of every good thing that is in us for the sake of Christ. 7 For I have derived much joy and comfort from your love, my brother, because the hearts of the saints have been refreshed through you. (Philem. 4-7)
Notice this is a personal prayer. All of the “yous” are singular— “you Philemon.” The greeting in verse 3 was second-person plural. But in verses 4-24 zero in on Philemon. And notice how Paul refers to his friend in verse 7: “brother.” These verses are dripping with tenderness and evident affection, with words like love, joy, and comfort. Paul isn’t seeking to manipulate Philemon but seeking to genuinely encourage him. What does Paul thank God for about Philemon? V. 5: “Your love and of the faith that you have toward the Lord Jesus and for all the saints.” Faith in Jesus and love for the saints are the characteristics that marked Philemon.
And notice what Paul prays for in verse 6: “That the sharing of your faith may become effective.” This is really the key verse for everything that follows. That word “sharing” doesn’t have in view evangelism or witnessing but fellowship or communion. The Greek word is koinonia. Paul is praying for the “fellowship” or the “partnership” of Philemon’s faith. See faith is always personal and never private. Faith in Christ includes fellowship with Christ’s people. So Paul is praying that Philemon’s faith would be big enough and effective enough to include every good work that God calls him to. Did you notice the scope of what Paul is praying for? “all the saints” and “every good thing.” Paul is praying a big prayer and he is trusting God to do it.
Proverbs 15:1 tells us that “A soft answer turns away wrath.” Paul is modelling for us here the power of a soft word to turn away wrath. Paul doesn’t lead with his ask. He starts with encouragement, reminding Philemon with the evidence of God’s grace in his life, and prefacing his appeal with prayer.
Question for discussion: What can we learn from Paul’s example in how to approach conflict?
Paul's plea for Onesimus (8-22)
Finally in verses 8-22 we get to Paul’s main purpose in writing and his big ask:
8 Accordingly, though I am bold enough in Christ to command you to do what is required, 9 yet for love’s sake I prefer to appeal to you—I, Paul, an old man and now a prisoner also for Christ Jesus— 10 I appeal to you for my child, Onesimus, whose father I became in my imprisonment. 11 (Formerly he was useless to you, but now he is indeed useful to you and to me.) 12 I am sending him back to you, sending my very heart. 13 I would have been glad to keep him with me, in order that he might serve me on your behalf during my imprisonment for the gospel, 14 but I preferred to do nothing without your consent in order that your goodness might not be by compulsion but of your own accord. 15 For this perhaps is why he was parted from you for a while, that you might have him back forever, 16 no longer as a bondservant but more than a bondservant, as a beloved brother—especially to me, but how much more to you, both in the flesh and in the Lord. 17 So if you consider me your partner, receive him as you would receive me. 18 If he has wronged you at all, or owes you anything, charge that to my account. 19 I, Paul, write this with my own hand: I will repay it—to say nothing of your owing me even your own self. 20 Yes, brother, I want some benefit from you in the Lord. Refresh my heart in Christ. (Philem. 8-20)
Paul’s request is nowhere stated explicitly but nevertheless comes through unmistakably. Twice Paul says “I appeal to you” (vv. 9, 10), but what is Paul’s appeal? It’s threefold really:
Receive back Onesimus as you would receive me (v. 17)
Charge whatever he owes to my account (v. 18-19)
Send him back to me that he would serve me (v. 10-16)
What a picture of the gospel!
What are the grounds of Paul’s appeal?
Philemon’s love (v. 8-9, 14)
Onesimus’ transformation (v. 10, 11, 15)
Paul’s need (v. (9, 10, 13)
As verse 13 says, “that he might serve me on your behalf during my imprisonment for the gospel.”
To close out the letter, Paul sends along greetings, a genuine act of warmth as well as a subtle reminder that others are aware and watching how Philemon responds.
5. IV. Major Themes and Message
Let’s close by just considering two major lessons from this book.
The Transforming Power of the Gospel
Paul did not mount a social reform campaign to abolish slavery. But over the course of centuries, the Christian church held manumission ceremonies encouraging members to free their slaves. Christians took pity on abandoned children who were often helpless prey for human traffickers, adopting them into their families in order to protect them from exploitation and slavery. Christian churches have not always had a perfect track record on slavery. Despite the clarity of passages like 1 Timothy 1:10 which forbid manstealing—or kidnapping people to sell into slavery—many people claiming the name of Christ have sinfully practiced slavery, including in our own country.
But that’s not the whole story. And the book of Philemon gives us an important glimpse of the power of the gospel to transform lives and reconcile the alienated.
Reconciliation and the Community
But that reconciliation isn’t just a private matter. Philemon’s reconciliation with Onesimus was a matter of communal concern . To bridge the gulf between Onesimus and Philemon, Paul doesn’t just write an email —he cc’s the whole church! Brothers and sisters, this is our job as the church, to invite others into our lives and to be ready to lovingly step into others lives as Paul models here: lovingly, gently, pleadingly, and graciously.
6. V. Conclusion
Many believe that Philemon honored Paul’s request and returned Onesimus to serve Paul in prison. In fact, I take the fact that Paul mentions Onesimus in Colossians 4:9 as evidence that Onesimus was serving churches as one of Paul’s agents after being freed from slavery. Early church history records that there was a first century Bishop named Onesimus serving in Ephesus! Praise God for how he saved Onesimus, reconciled him with Philemon, and freed him to serve as a faithful pastor!
[1] Colossians and Philemon: The Supremacy of Christ , Preaching the Word (Wheaton, IL: Crossway, 1989), 379.
[2] The World of the New Testament: Cultural, Social, and Historical Contexts , ed. Joel B. Green and Lee Martin McDonald (Grand Rapids, MI: Baker Academic, 2013), 169.
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[4] The Journal of Roman Studies 70 (1980): 117-40 and Sandra R. Joshel, Slavery in the Roman World (Cambridge: Cambridge University Press, 2010), 7-9, though though Cohick says 10%, Lynn H. Cohick, Ephesians , The New Covenant Commentary Series (Eugene, OR: Cascade Books, 2010), 391.
[5] Nat. Hist. 33.47, Bartchy, 171.
[6] Politics , 1252a-1255b.
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[10] Slavery and Social Death: A Comparative Study (Cambridge, MA: Harvard University Press, 1982).
[11] Slavery , 234.
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[14] Slavery in Early Christianity (Oxford: Oxford University Press, 2002), 60.
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[20] Recent Research on Paul and Slavery , 116-137.
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[31] Jennifer A. Glancy, Slavery in Early Christianity (Oxford: Oxford University Press, 2002), 194.
[32] For the Glory of God: How Monotheism Led to Reformations, Science, Witch-Hunts, and the End of Slavery (Princeton, NJ: Princeton University Press, 2003), 291.
