Written by Christopher Maddocks

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Philemon
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Philemon

Philemon is one of the shortest books of the Bible, but one which is filled with exhortation and encouragement for us, as we wait for the coming of our Master.  We could do no better than to review the lessons contained therein as we prepare our minds for the partaking of the emblems which speak to us of the sacrifice of Christ.

In his salutation to Philemon, the inspired Apostle Paul makes reference to “The Ecclesia in thy house”. Given that we already know he had servants, the implication would be that Philemon had a degree of prosperity, and had a house of sufficient size to accommodate the brethren and sisters which made up the Ecclesia.  It is highly probable that this ecclesia was actually the ecclesia at Colosse, which was the recipient of another epistle, bearing that name.  The evidence for this, is that in his Epistle to Philemon, Paul makes reference to a number of individuals, who are also referred to in Colossians as being members of that ecclesia, as follows:

Col. 4:9 Onesimus (Phil. 1:10)

Col. 4:10 Aristarchus (Phil. 1:24)

Col. 4:12 Epaphras (Phil. 1:23)

Col. 4:14 Demas (Phil. 1:24)

Col. 4:17 Archippus (Phil. 1:2)

This is very fitting, as part of the letter to the Colossians contains instructions regarding Masters and their Servants, and how each should behave to one another:

“Servants, obey in all things your masters according to the flesh; not with eyeservice as men pleasers; but in singleness of heart, fearing God” (Col. 3:22).

“Masters, give unto your servants that which is just and equal; knowing that ye also have a Master in heaven” (Col. 4:1).

The central theme of the epistle to Philemon concerns Onesimus, a runaway slave, and an appeal for him to become reunited with his Master, as we shall proceed to show.  Colossians is an epistle to the whole ecclesia, whereas Philemon was an open letter to an individual who was part of that ecclesia.

The precise circumstances of Onesimus are difficult to ascertain, but from reading the epistle, we may gather the following points:

 

• He was a slave who was disobedient, and unprofitable
• He appears to have defrauded his master in some undisclosed way
• Having absconded, he met up with the Apostle Paul, who was in bonds for the Gospel’s sake
• He became converted, and, obeying the Gospel, was baptized.
• He was no longer unprofitable, but rather Paul desired that he should remain with him to assist with his work – but recognizing Onesimus’ responsibility to his Master, he instead sought to reconcile the two.

Under the Law of Moses, it was commanded:

“Thou shalt not deliver unto his Master the servant which is escaped from his Master unto thee: he shall dwell with thee, even among you in the place which he shall choose in one of thy gates, where it liketh him best: thou shalt not oppress him” (Deut. 23:15-16).

From this, we see that it would have been against the Law for Paul to arrange to force Onesimus, being a slave, back to his Master from whom he had absconded.  However, that is not what he purposed to do: rather than to order a servant back to his master, he sent Onesimus back, as a brother, to be part of the ecclesia.   So he appeals:

“Perhaps he departed from thee for a season, that thou shouldest receive him forever; not now as a servant, but above a servant, a brother beloved, specially to me, but how much more unto thee, both in the flesh, and in the Lord” (Phil. 1:15-16).

Rather than to compel a slave to go back to his master, Paul sent Onesimus - who would have travelled back of his own free will – returning him to Philemon, as a fellow disciple and brother.  There is a play on Onesimus’ name here. In the Greek it signifies “profitable”, and of Onesimus it is written that he was in times past “to thee unprofitable”.  However, now Onesimus is returning as being “now profitable to thee and to me” (vs 11).  Again, Philemon’s Name is derived from the word phileo, and signifies “affection” or “love”.  Paul exhorts him to receive his former slave as “a brother beloved … both in the flesh, and in the Lord” (Phil. 16).