Introduction

Philemon is a very small book. At 335 Greek words, it is the 3^rd shortest book in the entire Bible, and Paul’s shortest letter. But it holds within it a topic that is highly sensitive, that has piqued the interest of many people in the last centuries, and has been used both to defend and to oppose slavery. Today’s message is not intended to be a treatise of the subject of slavery, but to the extent time allows, I must address this issue head-on, both in its context here but also in our own Western heritage that is laden with the scourge and evils of human enslavement.

The Fall affected every aspect of human relationships. We all have not only the ability, but the inclination to mess up everything. God ordained work and authority before the Fall, but after it and in the hands of sinful humans, they became corrupted. Work became a god we worship; power became an idol by which we abuse others. We messed up relationships we’ve been given and power we’ve been entrusted with. In human hands, power tends to corrupt.[i] As wars developed, conquerors whose power prevailed would enslave those they conquered, making them work in their lands and homes, indefinitely, without prospect of freedom, and would also enslave their offspring. On another hand, those whose circumstances made them poor or indebted had the ability to pay their debts by lending themselves to those wealthier in order to be able to work and survive. Because power tends to corrupt, these particular relationships were also corruptible. And all this was afoot way before the giving of the OT Law.

Israel had already known the evils of slavery at the hand of the Egyptians before she was given the Torah. In a context where slavery was rampant, the Law came to guarantee rights for slaves to be treated fairly, to be paid properly, and to be able to buy their freedom. The law also instituted the year of jubilee where all slaves must be set free. The law forbade that a Hebrew be mistreated by another Hebrew, even if one held power over the other. And even if Hebrews later had bondservants from the nations they conquered, they were commanded to treat them well, remembering how they themselves had been mistreated before their freedom from Egypt. But because power corrupts, it seems as if the year of jubilee never took place, and bondservants were not set free.

It is important here to explain the words our Bible translations use: slave, servant, and bondservant. A slave was under absolute ownership by a master and had no legal rights (e.g. Israelites under Pharaoh; most slaves in the Greco-Roman world who would have otherwise been slaughtered had they not been made slaves when conquered). A servant was typically bound to another and had a wide range of freedoms (e.g. Abraham’s chief servant had authority over his entire house, and Abraham trusted him to go find a wife for his son Isaac; Gehazi pledged himself to Elisha as Elisha had done to Elijah). A bondservant was bound to serve a master for a specific (usually lengthy) period of time, but also may own property, achieve social advancement, or even purchase his freedom (e.g. Onesimus in the case of Philemon). It was an option for people who became indebted to find work, food and shelter, while paying off debt. This was typically over a period of 6-7 years, after which they could either leave, or choose to remain indefinitely. To be clear, slavery in any sense perverts God’s created intention for human beings.[ii] So as we come to such passages, we have to understand that the Bible is not ordaining slavery nor approving of it, but is rather giving radical instruction as it addresses slaves directly making them their own agents; it also addresses their masters regarding fair treatment, right wages, justice, freedom, and even brotherhood within a context that already allowed slavery. During the Roman world of the New Testament, 90% of the population was under some sort of enslavement. 

But all this neither excuses nor justifies the despicable practice of chattel racial slavery of mostly Africans to Europe and North America in the past few centuries. This was one of the darkest chapters of human history, in which often those of lighter skin tone abused power and became corrupted in their minds and futile in their thinking as they raided villages, stole lives, lured people, kidnapped families and took them against their will to live horrible lives in inhumane conditions with the sole purpose of serving self-appointed masters who would go on to enrich themselves at the expense of people they did not even consider of being human. This was a natural outcome of Darwinian evolutionary theory. Let me read to you Darwin’s own words: “At some future period, not very distant as measured by centuries, the civilized races of man will almost certainly exterminate and replace the savage races throughout the world. At the same time the anthropomorphous apes […] will no doubt be exterminated. The break between man and his nearest allies will then be wider, for it will intervene between man in a more civilized state, as we may hope, even than the Caucasian, and some ape as low as a baboon, instead of as now between the negro or Australian [aborigine] and the gorilla.”[iii]

If you need more reasons to oppose Darwinism and evolutionary theory, how about this horrid racism and utter disregard for the dignity of all peoples made in the image of God? The likes of Darwin argued for the inferiority of certain races, while the word of God itself argues to the equality of all peoples before God. But hear also the following horrifying fact: many self-appointed masters (and their proponents) misused the very word of God to submit their fellow humans. And it is shameful that many in the name of Christ dared to argue for slavery. I do not claim that they were all Christians. In fact, I would argue that many of them in reality were not. Yet it is factual that many true Christians have defended such slavery, and some might still even defend today’s forms of slavery which manifest as human trafficking, misuse of workers, and in the sex industry.

So as we come to Philemon today, the picture here is that of a wealthy man in one of the Roman provinces who employed people called bondservants who had a wide range of freedoms, to work in his house and lands, providing them with pay, food and shelter. The image should not be of a 19^th century Southern American white plantation owner who imprisoned black people as slaves to work his land, not providing them with the least amount of means to survive or conditions to thrive, let alone safety or dignity.

Context

Philemon was a Greek convert who lived in the city of Colossae, about 100 miles east of Ephesus, which would be in central Turkey today. Paul had ministered in Ephesus for 3 years (A.D. 52-55) where Philemon likely heard the gospel and was saved. He then opened his home in Colossae for ministry. According to Col 1:7-8, Epaphras whom Paul mentions in his final greetings (v.23) was the one who started the Colossian church which met in Philemon’s house. As a wealthy citizen in the Roman Empire, Philemon had bondservants, one of whom was Onesimus. This Onesimus apparently stole something from Philemon, whether property or money, and became a fugitive. And the easiest place to hide was far away and a in a populated city: Rome became his refuge. God again showed his excellent orchestration of events in that while in Rome, Onesimus sought after Paul whom he had either known or heard of in Philemon’s house, and he became a believer at the hands of Paul who had been imprisoned (early A.D. 60s). Onesimus helped him and tended to him there, becoming a dear friend, a brother, and a child in Christ.

Paul desired for Onesimus to be free, but also wanted Philemon and Onesimus to reconcile, no longer as master and bondservant, but as brothers in Christ, which is the reason for this letter. As the introduction indicates, Paul is the writer of this letter to his friend Philemon, likely aided by Timothy while imprisoned in Rome. Apphia was probably Philemon’s wife and Archippus his son. Paul likely wrote the letter to the Colossian church at the same time since it met in Philemon’s house (many of the same people are mentioned in both letters). We know from Colossians 4:7-9 that Paul sent Tychicus and Onesimus to Colossae to encourage them and update them on Paul’s news. So they probably delivered both letters at the same time to Philemon and the church.

The Ministry of Refreshment

Paul had many reasons to overflow with thanksgiving for God’s grace in Philemon’s household: the Lord had built there his church whose love and faith led people to seek after the faith and joy they saw. The gospel was being faithfully lived and proclaimed which drives Paul to the petition in v.6 that the sharing of the faith becomes effective toward making all aspects of true belief known to the watching world, so that the excellencies of Christ are displayed through the believers. I find the logic here similar to Paul’s in Colossians 1:24 (filling up in the flesh what is lacking in Christ’s affliction for the sake of the church): our faith, our gospel and our lives display to us and to the world in tangible ways what they may not otherwise see or perceive from the love of God, the gifts of the spirit, and all the one-anotherings we have been entrusted with. True faith is never kept hidden, for we are the salt of the earth, the light of the world, a city on a hill.

And what a testimony Paul follows with in his commendation in v.7: the hearts of the saints have been refreshed through you! Philemon’s love for believers must be celebrated because it refreshed the hearts of the saints. See what it means that the love of God has been poured into our hearts through the Holy Spirit who has been given to us (Rom 5:5) and filled us and gave us this ministry of refreshing the hearts of one another in the body of Christ; so that Christ might be exalted and lifted up; and so that our testimony of effective faith at work and of a credible gospel community would be seen by the world around us, who would be convicted by this knowledge to seek after the one true Savior, who alone can grant faith that gives eternal life. Oh that we would seek to refresh the hearts of the saints among us!

Paul then begins the core of his message of pleading with his friend Philemon for his dear child Onesimus. And what we find is a beautiful treatise of how the gospel transforms lives, restores relationships, breaks down barriers, defies cultural notions of hierarchy and distinctions, even undermining flawed human institutions like slavery, uniting peoples into Christ. In doing this, Paul uses persuasive logic that a lawyer might object to by saying he was leading Philemon. Yet I find his arguments to be very logical and kind, focusing on appeal, divine ordinance, forgiveness, and generosity.

Argument 1: The power of appeal over command (v.8-14)

Paul does not use his status as a father in the faith, a more mature believer, or an apostle to issue a commandment. Unlike in his simultaneous letter to the Colossian church where he identifies as an apostle, he calls himself here a prisoner for the gospel, assuming a position of lowliness. In his weakness, he finds strength in having come to know the love of God, and knows the same of Philemon. He prefers to issue an appeal on behalf of one whose sins have been washed by the blood of the same Lord who redeemed all three of them from death to life. The debt of love is deep. And love transforms people. How much more does the perfect love of God transform sinners! Paul is certain of such a transformation and the power of its appeal that he is willing to send back the once-fugitive-now-turned-believer Onesimus to his previous master. What a great description of redemption in Onesimus’ life: while his name meant useful, he became useless; but the gospel renewed him into truth and usefulness for ministry. He has indeed become so dear to Paul that he calls him his very heart. What a tender picture of fatherly love, one that we ourselves should have toward those we nurture in the faith.

As a highly respected apostle, Paul could have kept Onesimus with him as a friend and a helper. Yet he is so confident in the Spirit that Philemon will heed his appeal, that he was sending Onesimus back to him. He is appealing to his affection as a spiritual son, to his wisdom as a church leader, to his care as a brother, and to the renewed mind he now has in Christ, one that is shared by all three of them. The unique thing about new life in Christ, about Christian transformation, about true faith, is that faith and sanctification change our character. Faith not only changes what we do, but what we desire to do. The world will anchor on your sins or previous tweets like a high school reunion where your friends treat you as if you were still the same person you were 23 years ago. But Christ transforms you from death to life and then molds your character to be more like his: no longer a thief but a faithful steward; no longer a fugitive but a courageous companion; no longer useless but very useful – and he remembers your sins no more!

Argument 2: Divine ordinance (v.15-16)

Paul had authority to command, but he preferred that Philemon consents to willfully emancipate Onesimus, asking him to treat him well, to take him in as a beloved brother, to receive him as he would have received Paul himself. Such is the power of the gospel to transform relationships. Though the departure of this bondservant was painful and treacherous, it had served to reveal to both of them the supremacy of Christ in salvation, in reconciliation, and in the spiritual union of the redeemed. Paul clarifies this in these 2 verses pointing to God who ordains whatsoever comes to pass to be the orchestrator of divine purposes through and even despite what people do. And we see this clearly in Paul’s argument that the whole ark of the story leads to no longer servant and master, but so much more! So much better! Brothers in Christ and children of God. What a testimony this would be to the culture: by Roman law, Philemon had all the rights to severely punish Onesimus, but to take him in as a brother was a nail in the coffin of human servitude.

Argument 3: Forgiveness and justice (v.17-20)

The third logic Paul deploys also disarms Philemon. He could have asked him to forget the debt. After all, this is a very common approach many believers take when dealing with one another, especially when one owes others, and even more when one had been unkind or even abusive toward others. For some reason, many Christians suddenly seem to forget the need for justice when payment is required. We who have been forgiven much by the blood of the eternal covenant should be the first to seek to do justice and pay what is due. When we realize the depth of our indebtedness to Jesus Christ the Savior, we will find any other debt owed to us in comparison to be the smallest of drops in the largest of oceans. The one who has been forgiven, the one who truly understands forgiveness, who truly gets what it means to have life in Christ, will also be ready to receive a genuinely repentant believer. If we do not forgive others their trespasses, neither will our Father forgive us ours (Matthew 6:14-15). Christ does not forgive us against or despite justice, but through the justice that was exercised upon him on the cross.

And Paul teaches us this better way: he does not merely command him to forget the debt, but he rather asks him to transfer it to Paul’s account. Justice is being served. Philemon’s rights will not be washed under a rug. Paul who was a proponent of right and justice just pledged that he would repay him in full. He is trustworthy and his signature served as a legally binding contract. Even though imprisoned, he was still true to his promises. And the truth is he was owed even Philemon’s life itself. Philemon’s faith was either directly or indirectly (yet clearly as we mentioned in the beginning) linked to Paul’s ministry. He was a father in the faith to him just as he now is a father to Onesimus, which is another way the two have entered into a brotherly fellowship. In Christ, both slaves and slaveowners belong to him and are owned by him.

Argument 4: Confidence of generosity (v.21-22)

Paul is not only confident that Philemon will hear him out and do all that he had asked him, but that he will outdo any demand of his and even be kinder and more welcoming to Onesimus than one would anticipate. Philemon had a reputation of beneficence and generosity. After all, the Colossian church met at his house and his hospitality was surely famous. But how much more these virtues would be magnified were he to welcome back a runaway servant who stole from him, to take him in as a brother, to greet him with a holy kiss, to give him a seat at the table, to dip morsels in the same plate, and to honor him like one of the apostles? Paul, Philemon, and we know that this generosity will be effective for the full knowledge of every good thing that is in us for the sake of Christ (v.6). It is one of the marks of the genuineness of the Christian faith: believers are known by their joy, their hope, their forgiveness, their generosity, their love for one another, their care for the destitute, their beautiful relationships that tell the world that we seek a city that is eternal, not the kingdoms of this world.

Paul underlines this final argument at the end of v.20 when he returns to what he had celebrated in Philemon: he refreshed the hearts of the saints by his love. And now Paul asks him to generously extend this refreshment once more to Paul’s heart by welcoming his very own heart – Onesimus – to refresh him in a new relationship of brotherhood where union with Christ and unity in him are on full display for the watching world to see how Christ came to reconcile all things to himself by the power of his blood.

(Then Paul cheekily adds a small hint that he will come in person to make sure Philemon had done what he requested by telling him to prepare a room for him.)

The Result: Radical Transformation

This small letter is explosive evidence of the gospel’s power to transform any relationship, and to undermine man-made problematic institutions. Throughout human history including today, relationships often devolved into commerce: The pragmatist asks: what can I get out of this? After all, this was the premise of Karl Marx’s theory and his writings. This was quintessentially demonstrated in chattel slavery. But we see here that the new relationship between Philemon and Onesimus is one of love, not one of commerce.[iv] It is not based on personal interest. After all, in Christ, we are commanded to seek the interests of others, and radically so, considering them better than ourselves (Philippians 2:3-4). I wonder how many of us today actually do this, let alone believe it.

And this new relationship is not temporary: it will last forever. What we do to and with one another will echo to eternity. In Christ, in the new creation, in the one body we are members of, brotherhood supersedes any other type of relationship. Paul wrote at the same time in his other letter being delivered to Colossae the following: there is not Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave, free; but Christ is all, and in all (Col 3:11). Brotherhood in Christ supersedes slavery! This New Testament promise shatters all expectations: once freed from sin, we are called slaves to God, and as brothers and sisters we are commanded to serve one another – which means be enslaved to one another! In the new creation that we already are, how radical would it be that we are known by our service for one another, by our unity, by our kindness, by our generosity, and by our love for one another! Such is the call Christ gave to the community of faith. The world talks of individualism and preaches isolation, but Christ talks of community and preaches unity. Individualism will never find its satisfaction on its own, only its destruction and devolution into apathy, but in Christ each individual will find life, peace, hope and joy in the community of faith; because the gospel is the power of God for salvation and transformation of every relationship, to the glory of God and for every good thing that is in us for the sake of Christ.

Final thoughts on the Bible and emancipation

The Bible is often at the receiving end of criticism regarding slavery. It never ordained slavery. And if people used it to defend slavery, let them be anathema. If Jesus or Paul had issued a declaration to end slavery in their days, it would have been seen as a political revolution meant to upend society, in a similar way that a declaration to end all sports or all work agreements today would. But within the understanding of God’s purposes in progressive revelation to the various historical human contexts, it was even more revolutionary for the word of God to call for unity and brotherhood between believers from all backgrounds. Can you see how radical Paul’s words are to Philemon? Paul is directly undermining the despicable human institution of slavery, and in fact dissolving it to be replaced by brotherhood. And throughout history, true believers led the fight against slavery, succeeded in defeating it, and continue to do so today. Because the message of freedom is at the core of the Bible: freedom from slavery to sin and from the dominion of death, which translates into new relationships in Christ where there is unity in diversity. The Bible privileges those without privilege and honors those without honor.[v] There is nothing in the Bible that argues to the inferiority or superiority of one race over another, but rather a radical transformation of every relationship to portray the glory of God as we love one another and outdo one another in honor.

I believe that if we look back at all of human history, we will be able to perceive all the threads that God has weaved – sometimes against what people intended – to show forth his purposes not only in creation, but also in redemption, sanctification, and ultimately glorification, making all things new, and at the center of it Jesus Christ himself who did not count equality with God as a thing to be grasped, but humbled himself and taking on human nature, coming himself in the form of a servant, and dying the death of a thief on the cross, then raised again from the dead to usher the new covenant where there is no Jew nor Greek, no male or female, no slave or free, but all are one in Christ and Christ is Lord over all. Slavery is incompatible with the gospel. To walk in the gospel, in truth and in love, is to walk away from slavery. Let this mark of the new covenant be our trumpet call to love one another as Christ loved us.

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[i] John Dalberg-Acton; 1887.

[ii] Gavin Ortlund; https://www.thegospelcoalition.org/article/why-wrong-say-bible-pro-slavery/

[iii] Charles Darwin; The Descent of Man [New York, A.L. Burt, 1874, 2nd ed.], p. 178.

[iv] John Piper; https://www.desiringgod.org/articles/how-paul-worked-to-overcome-slavery

[v] Allen Dwight Callahan; The Talking Book: African Americans and the Bible.