| Christian Life and Doctrine | May 1969 |
Letter from a Prisoner
THE prisoner referred to in our caption is none other than the great Apostle Paul. In the salutation of his letter to Philemon, Paul refers to himself “as a prisoner of Jesus Christ.” Two meanings could be attached to this expression: one, that he was in the prison in Rome because of his fidelity to Jesus Christ and to the Gospel of Christ; or, that he was looking beyond the fact that he was being held prisoner by the Roman government, and was so fully of the belief that nothing could happen to him except by the permission of divine providence, that he considered himself Christ’s prisoner, not a Roman prisoner.
A long time ago an ardent servant of Jesus Christ, referring to the expression, “under the circumstances,” asked why it is not possible for a Christian to live above his circumstances, rather than always “under” them. This seems to be what Paul was doing in his prison experiences in Rome. He was living above the immediate circumstances which took him to that prison, and was glad that by faith he could be a prisoner of Jesus Christ.
In addition to Philemon, the letter is addressed to “Apphia, and Archippus our fellow soldier, and to the church in thy house.” The main topic of the letter is Onesimus, a former slave of Philemon who had escaped from his master and had gone to Rome to avoid apprehension. In the letter Paul asks Philemon to forgive Onesimus and to receive him back as a brother in Christ.
Philemon lived in Colosse at the time Paul wrote to him. Smith’s Bible Dictionary says of him: “Philemon was a man of property and influence, since he is represented as the head of a numerous household, and as exercising an expensive liberality towards his friends, and the poor in general. He was indebted to the Apostle Paul as the medium of his personal participation in the Gospel. It is not certain under what circumstances they became known to each other. It is evident that, on becoming a disciple, he gave no common proof of the sincerity and power of his faith. His character, as shadowed forth in the epistle to him, is one of the noblest which the sacred record makes known to us.”
Paul’s letter does not indicate the circumstances which led Onesimus to him in the Roman prison. In fleeing to Rome, Onesimus probably hoped to be concealed in the midst of the vast population and thus to baffle the efforts which were so often made in such cases for retaking the fugitive. Perhaps in moving about amidst the populace of Rome he came into contact with a Christian who led him to Paul, who apparently had the privilege of receiving visitors.
On the other hand, it is quite likely, we think, that as a servant in the home of Philemon, Onesimus may well have become acquainted with Paul and, learning that he was now in prison in Rome, sought him out. Possibly he had come to realize that he had acted unwisely in running away from his master, and looked upon Paul as one who could now help him to rectify his error. These are conjectures.
The important thing is that Onesimus did come into contact with Paul in his Roman prison, and that Paul presented the Gospel to him and he accepted it and became a dedicated Christian, thus a brother in Christ to Paul. But this presented a problem for both Onesimus and Paul. Onesimus, now a Christian, could not simply forget the past without acknowledging his wrongdoing and making amends for it; nor could Paul ignore the fact that he knowingly was fraternizing with a runaway slave, when, according to the legal procedures of that time, it was his duty to report his whereabouts to his master.
But Paul knew at the same time that Onesimus’ conversion was genuine and wholehearted, and that he would co-operate in whatever was necessary to be done. So Paul addressed this letter to Philemon, and made Onesimus responsible for delivering it. It is the most personal of all Paul’s letters which appear in the New Testament, but it was not a private letter, for he addressed it not only to Philemon, but also to the entire congregation which met in his home. This was a wise procedure.
In his letter Paul asked Philemon not only to take Onesimus back without imposing any special punishment upon him for what he had done, but also to accept him as a brother in Christ. This called for an extraordinary measure of forgiveness, and probably Paul felt that by letting the church know of the situation it would be an encouragement to Philemon to take the truly Christian action in the matter. Paul had confidence that the church and Philemon would do the right thing.
Let us note some of the details of this remarkable letter. Paul wrote, “For we have great joy and consolation in thy love, because the bowels of the saints are refreshed by thee.” (vs. 7) Here we learn of the abundant manner in which Philemon had ministered to the brethren; and Paul is building up to the point of indicating that a love thus manifested would surely want to go a step further and grant forgiveness and reconciliation to his runaway slave.
Then Paul continues: “Wherefore, though I might be much bold in Christ to enjoin thee that which is convenient [or proper], yet for love’s sake I rather beseech thee, being such an one as Paul the aged, and now also a prisoner of Jesus Christ.” (vss. 8,9) Being an apostle, Paul could have commanded Philemon to take Onesimus back without punishment, but he preferred that Philemon be moved by love to do this and not by the constraint of an apostolic command.
Then Paul comes directly to the point: “I beseech thee for my son Onesimus, whom I have begotten in my bonds: which in time past was to thee unprofitable, but now profitable to thee and to me. Whom I have sent again: thou therefore receive him, that is, mine own bowels: whom I would have retained with me, that in thy stead he might have ministered unto me in the bonds of the Gospel. But without thy mind would I do nothing; that thy benefit should not be as it were of necessity, but willingly.”—vss. 10-14
It would appear that Onesimus had become an efficient servant to Paul, tending to the needs which were not attended to by the prison guards. He had learned to love this former slave, who now was a spiritual son, and would like it very much if he could remain in Rome and continue to fellowship with him and serve him. But Paul realized that this would not be the right thing to do unless Philemon consented to it. Onesimus had run away from his master, and now, as a Christian, the first thing he must do was to return to his master. No service to Paul, or the Lord, could be acceptable until this had been done. Paul realized this, and so did Onesimus.
Paul then endeavored to help Philemon see that some divine purpose was being served by what had happened. If Philemon could have faith to believe this it would help him in manifesting the proper attitude toward his former slave. Paul wrote, “For perhaps he therefore departed 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?”—vss. 15,16
Philemon’s household was evidently a large one, and an ordinary slave in a situation of that kind would not be likely to be brought into a direct confrontation with the Gospel. Evidently Onesimus’ heart condition was right, and in the Lord’s overruling providence—although by his own determination—he was freed from the surroundings which kept him from hearing the truth, and was led to Paul, and when he heard the message he responded to it. Thus, as Paul suggested, Onesimus merely “departed for a season” that Philemon might receive him back forever as a brother in Christ.
Then Paul brings his own personal relationship and friendship to bear upon Philemon: “If thou count me therefore a partner, receive him as myself. If he hath wronged thee, or oweth thee ought, put that on mine account.” (vss. 17,18) The reference to the possibility that Onesimus owed something to Philemon has been taken by some commentators to mean that in addition to running away as a slave he had stolen money from his master. But in any case, Paul was willing to have the full reconciliation between Philemon and Onesimus cost him something, and offered to pay any outstanding liabilities in order that nothing should hinder Philemon from receiving Onesimus as a brother in Christ, dealing with and loving him accordingly.
Paul stresses the fact of his willingness to make up for any financial loss which Onesimus might have caused Philemon. He continues: “I Paul have written it with mine own hand, I will repay it: albeit I do not say to thee how thou owest unto me even thine own self besides. Yea, brother, let me have joy of thee in the Lord; refresh my bowels in the Lord. Having confidence in thy obedience I wrote unto thee, knowing that thou wilt also do more than I say.”—vss. 19-21
Here Paul gently reminds Philemon of how much he had done for him. It is probably a reference to the fact that he had introduced the Gospel to him, and had ministered to his spiritual need. The apostle is not thus putting Philemon under obligation to take Onesimus into his household as a brother in Christ, for to do this under duress would not exemplify a genuine spirit of forgiveness, mercy and love. But since Paul had offered to make up for any material loss resulting from the running away of Onesimus, it was proper to consider the spiritual issues involved. Philemon knew how much the Lord and the truth had meant to him, and he would realize what a privilege it would be to assist his former slave along the same spiritual lines as much as he could.
Paul expressed confidence that Philemon would do as he requested, and even more. His confidence is emphasized by his request that lodging be prepared for him; “for,” he adds, “I trust that through your prayers I shall be given unto you.” (vs. 22) Philemon could hardly anticipate with joy a visit from Paul in the event he failed to receive Onesimus as a brother.
There is no record as to what attitude Philemon took toward this letter from Paul. It can only be assumed that he agreed with Paul’s viewpoint and that Onesimus was accepted into Christian fellowship in his home. Paul had requested that Onesimus return to Rome to serve him. Nothing is said as to whether or not this request was granted. Nor do we know whether or not Paul actually was released from prison.
But these unanswered questions do not detract from the force of the lesson in Christian forgiveness, mercy, and love that is brought to our attention by this remarkable letter. It emphasizes the fact that genuine repentance and surrender to the Lord, through the miracle-working power of the Gospel, is something which is very genuine and far-reaching. May we be so surrendered to God’s will that the “Gospel of Christ” which is “the power of God unto salvation” may similarly guide and strengthen us in our relationship with the Lord, the brethren, and with our fellow men.