Philemon and Onesimus
Paul’s Epistle to Philemon is a personal letter written to a brother of some means who resided in the area of Colosse. Philemon had learned the Truth during Paul’s stay at Ephesus: “And this continued by the space of two years; so that all they which dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks” (Acts 19:10). The epistle contains advice related to the reunion of Philemon with his runaway slave, Onesimus.
Onesimus was the traveling companion of Tychicus, who was entrusted with delivering the letters to the ecclesias at Ephesus and Colosse (Eph. 6:21,22; Col. 4:7,8). Onesimus himself carried the epistle to Philemon.
How would Onesimus be received by Philemon? No doubt the initial contact would be tense, at least, until Philemon read the letter and considered the weight of Paul’s argument. Philemon’s response would no doubt affect other slave-owning brethren.
We do not know the extent of Onesimus’ wrongdoing. We know he ran away having stolen money or goods.
Slavery
Readers living in the United States are painfully familiar with slavery. They all study about it relative to the American Civil War. The guilt of that era still affects the country and its politics. Today, slavery still exists in many parts of the world although technically it is usually illegal.
Under the Law of Moses, slavery was tolerated but carefully legislated. In many cases, the relationship would be better described as servitude rather than enslavement.
Servants could be acquired under the law in a number of ways. A person might become a servant to satisfy a debt (II Kgs. 4:1) or in exchange for goods. The children of strangers might be born into servitude (Lev. 25:46). A person could buy a servant or gain one as restitution for the theft of something of value (Ex. 21:7,32; 22:2,3). Prisoners of war were often made servants (Num. 31:735; Deut. 21:10,11,14). Provision was also made for a servant to voluntarily extend his service for life (Ex. 21:6).
A variety of circumstances would bring release of the servant: the expiration of the term of service; the year of Jubilee; injury; escape; restitution; redemption; the death of the master or direct command from God. In no way could servitude under the Jews be compared to slavery by other nations. God regulated the practice, greatly restricting the ability of Jews to oppress fellow-Jews and even preventing them from being too hard on Gentile servants.
Greek and Roman slavery
Early in their history, the Greeks depended on slave labor. While it was not uncommon for Greek households to have domestics, it was more common for their slaves to provide industrial labor. In 400 BC, it was estimated that in Attica there were two slaves for every free person. Two hundred years later, slaves represented one-third of the population of Greece.
One writer has noted: “In Greece, every democratic city lived by the exploitation of a numerous proletariat of slaves…” (Tides of History,Vol.1). The slave of a Greek could not be put to death without a legal sentence; but to a great extent, the slave was entirely in his owner’s hands. He could be severely punished without interference from the law. His word was never taken in court unless it was obtained under torture. While a Greek slave was not as harshly treated as a Roman slave, he was still regarded as no more than personal property, saleable at any time in the market place. As far as the state was concerned, he had no inherent rights.
The Romans had an enormous population of slaves. One writer noted that they were forbidden to wear special or similar clothing lest they realize their overwhelming numbers and revolt. Beginning about 135 BC, a series of slave revolts occurred, but they were of no lasting consequence. As long as the Romans were engaged in conquest, they had a continual supply of slaves.
“Roman methods of slave management were remarkable for inhuman economy; on big estates, slaves were kept in prisons, treated as animals, and worked, not until they dropped, but until their efficiency dropped. Then they were sold, usually to state mines, where conditions were harder and the mortality rate necessitated the purchase of the very cheapest slaves — the supply of condemned criminals did not suffice” (The Columbia History of the World).
The treatment of Roman slaves was harsh. They had no rights whatsoever. While an emperor or a senate or a group of people might occasionally appear to champion the cause of human rights, inevitably they would cater to the desires of the most powerful or influential. A slave could be privately executed by any method chosen by his owner. By law, if a slave killed his master, not only he, but also every slave under the same roof was to be put to death. Tacitus relates a case that occurred c. AD 61 in which 400 slaves were killed as a result of the murder of a slave master by a slave. The senate was prepared to deny the sentence, but gave in to pressure. Soldiers lined the road to Rome to prevent any civil uprising as the sentence was fully carried out (Annals).
“A runaway slave could not lawfully be received or harbored. The master was entitled to pursue him wherever he pleased, and it was the duty of all authorities to give him aid…” (Smith’s Dictionary of Greek and Roman Antiquities).
Paul’s admonition
Paul apparently risked his life by receiving Onesimus. He violated Roman law but not God’s law for, “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.. .thou shalt not oppress him” (Deut. 23:15,16).
Paul was willing to keep Onesimus, but not as a slave. Onesimus (“profitable”) had proven himself equal to his name. “Which in time past was to thee unprofitable, but now profitable to thee and to me” (v.11).
It was Paul’s intent that Philemon and Onesimus be united as brethren. Now was the time for the “beloved” Philemon (“lover” or “friend”) to prove that love was indeed characteristic of him. His reputation was as a man of love, faith, consolation and compassion; it was time for him to extend that love (cp. vs. 5,7,8,16,20). Paul uses strong language in his efforts to bring about this reconciliation: he “enjoins” him; he “assigns him the disposition” of what he knows to be “fitting” (not “convenient” as in KJV). He appeals to him; he exhorts him as Paul the elder in bondage, who has begotten a son while in bondage, to accept Onesimus, not as a slave, but as a servant of Christ. (A child born of a slave became a slave; Onesimus born of Paul who was a slave of Christ, had become bound to Christ.)
Was it fair for Paul to remind Philemon of his own debt? The reminder was not done in a spirit of meanness, but to prick Philemon’s heart for good. It reminds us of the parable Jesus gave of the unjust servant. He had been forgiven much, therefore he should have been able to forgive a small debt.
Righting wrongs
Paul did not forbid slavery. The ecclesia was not instructed to work for the elimination of slavery in the Roman world. This would have only further antagonized the government. Polarization within the ecclesia may have occurred which would have been detrimental to the preaching of the Truth. The ecclesia has never been encouraged to take militant positions with regard to the world’s injustices. The time to right those wrongs is in the kingdom.
We have been instructed amply, however, as to how we should treat one another. There is no question as to why the bulk of the New Testament references to slavery are found in Ephesians, Colossians and the letters to Timothy (who was an elder in Ephesus). These brethren would be familiar with the case of Philemon and Onesimus.
When both slave and master were brethren, there was to be a balance in the relationship. The attitude of the slave was to be one of willing service, dedication, consistency and fidelity because that was the fitting thing to do. Masters were to treat slaves fairly, as brethren, recognizing the partnership they shared in Christ. They were to remember, as well, that Christ, though he is our Master, was always the willing servant: “He took on the form of a servant” (Phil. 2:7). On the night of his betrayal, he was the servant, washing the feet of his associates. He said he was among them as one who served. We are urged to “be not many masters” (James 3:1). We must all assume the attitude of service.
It could be said of the believers of the second century, “…As for their servants or handmaids, or their children, if they have any, they persuade them to become Christians for the love they have toward them and when they have become so they call them without distinction, brethren” (The Apology of Aristides).
No longer bond slaves to sin
When we become new creatures, we cast off the shackles of slavery to sin. We put on the bonds of service in Christ, “chained” to one another, and to him. We recognize him as our Master, our King, willing to serve him now and forever.
The Origin of the Organic World – Part One