Christian Brotherhood

Philemon 4-20

GOLDEN TEXT: “Now the Lord is that Spirit; and where the Spirit of the Lord is, there is liberty.”—II Corinthians 3:17

IN PAUL’S letter to Philemon we find a very touching and valuable insight into the relations existing between the great apostle and two of his converts. The occasion of the message was the return to Philemon of one of his slaves, Onesimus, who had run away from his master, had come in contact with Paul Rome, and had become a Christian.

In the time of the apostle slaves were subject to cruel treatment at the hands of their pagan masters. If Philemon had not been a sincere Christian, one of Paul’s sympathetic disposition would have hesitated to return his slave in view of the common practice of torture or death as a penalty for insubordination. Even among the Jews at that time slaves were considered on a parity with other property, cattle, oxen, etc. We are told that the rabbis “taught that on the death of a slave, whether male or female—and even a Hebrew slave—the benediction was not to be repeated for the mourners, nor condolence offered to them.”

Paul had been trained as a rabbi, and this letter to Philemon indicates what Christianity had done to enlarge his view of the dignity of man as man—the high conception of the essential equality of all before God, and the brotherhood of all who are ‘in Christ Irrespective of their birth or social standing in the world.

There are several inspiring details in this communication. One is the evidence of the deep sincerity of Onesimus’ conversion, and the power of the Gospel message it demonstrated. Probably he was a young man, and, as a slave, had been subjected to unfavorable environment.

Onesimus’ master, Philemon, lived at Colosse, in Asia Minor. His slave may have been in attendance upon him and heard Paul’s discourses there. Evidently he was devoted to the apostle, who speaks affectionately of him as his “son Onesimus, whom I have begotten in my bonds.” Onesimus means “profitable,” and the apostle makes a play on the name, saying to Philemon that, as he had been “un”-profitable to him in the past, yet in his conversion to Christ he had become profitable to both Philemon and Paul.

Another interesting phase of this communication is the refinement of Paul’s character. Much as Philemon was indebted to him for the knowledge of the Gospel, and much as Paul would have preferred to have Onesimus remain in Rome to assist him there, yet he tells Philemon that he does not wish in any way to place him under pressure; he prefers that any further service which Onesimus may render will be by the voluntary act of his master—perhaps by freeing him.

Paul does not make formal request that Onesimus be made a freeman, but implies his desire that it be done by remarking, “For perhaps he therefore departed for a season, that thou shouldest receive him for ever; 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?”—Verses 15,16

And, too, Philemon must have been an excellent character, one in whom Paul could have much confidence. He commends his love and faith, toward both the Lord and the brethren; and that the brethren had been refreshed in spirit by him. But he also exhorts Philemon to continue progressing in the narrow way: “To the end that the fellowship of thy faith may become energetic by a personal knowledge of every good thing that is in you toward Christ.” (Verse 6, Rotherham) The apostle also expresses his complete confidence that Philemon will take the course with respect to Onesimus which he had urged upon him. In fact he says he has “confidence in thy obedience … knowing that thou wilt also do more than I say.”—Verse 21

How inspiring this brief view of the sweet confidence and fellowship that existed in the relations of Paul and the early church; and which was solely the fruit of the glorious message of God’s grace in Christ received into good and honest hearts, molding into one body those who received the truth in the love of it, regardless of their position in earthly society. In his letter to the Colossians Paul speaks of this marvelous power of the Gospel message.—Colossians 1:5,6

Another lesson we may note is the freedom in the early church, wherein it was recognized that “one is your Master, even Christ; and all ye are brethren.” (Matt. 23:8) Not only were the individuals of the early church free, but each congregation was free from the control of every other congregation. Even the apostles, although by divine appointment competent to direct all of the church’s affairs, did not do so arbitrarily, but always respected the rights and liberties of each congregation and of each individual Christian. They did reprove, rebuke, and exhort, but it was with longsuffering and patience, and by pointing out the errors of doctrine or practice.

The entire arrangement of the early church was based upon (1) confidence in the Lord, and in each other as partakers of his spirit; (2) love for the Lord and for all who possessed his spirit; and (3) obedience to the Lord’s will, in whatever manner expressed.

QUESTIONS:

What was the occasion of Paul’s letter to Philemon?

What insight into the character of the principals involved does it give?

In the early church was the general atmosphere one of freedom or constraint?

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