Philemon: Christian Brotherly Love—Not a “Social Gospel”
CHRISTIANS with accurate Bible knowledge know that they are not commissioned to change the world. They are in the world but are no part of it. (John 15:19; 17:16) So they do not concentrate on trying to improve world conditions, for both the Bible and human experience show that attempting to do so is a futile task. Rather, Christians today imitate Jesus and his apostles by preaching the good news of God’s kingdom and the need of accepting Jesus Christ as one’s savior to gain everlasting life. Those disadvantaged ones who accept this good news come into a far more favored position than any who might gain economic and civil advantages but are without faith in Jehovah God and without that Kingdom hope.—Matt. 24:14; John 3:16.
Appreciating these principles, we can understand why Paul in his letter to the slaveowner Philemon expresses Christian love, though preaching no “social gospel.” Also, we can understand why Paul sent the runaway slave Onesimus (whom Paul had helped to convert) back to his Christian master rather than counsel him to enjoy his illegal freedom from slavery.
It has been well said that Paul’s letter to Philemon is a masterpiece of affection and tact. It was Paul who in the first place brought the good news about Christianity to Philemon, thus setting him free from bondage to paganism and sin. So was Philemon greatly indebted to the apostle? Understandably, Philemon would more than likely be angry with Onesimus and that for more than one reason. Not only had Onesimus by running away deprived his master of much essential service, but the implication is that he also had taken some goods or money of his master’s, perhaps to pay for his journey to Rome. So that Philemon might receive his slave back in a kindly manner, Paul writes this letter.
He begins by sending greetings to certain ones, including the congregation meeting at Philemon’s house. Paul next commends Philemon for his love, faith and affection as shown both to Paul and others. After this tactful approach, the apostle goes on to remind Philemon that, although he could order him “to do what is proper,” he, rather, exhorts him. To do what? To receive back his slave Onesimus—in a kind manner, of course. Paul really would have liked to retain the services of Onesimus, as he proved very useful to Paul, but such a thing he would not do without Philemon’s consent.
Actually, Onesimus’ running away turned out for good, for now Philemon could have him back, no longer as an unwilling, possibly dishonest slave, but as an honest, willing Christian brother. Paul makes his request even stronger by asking Philemon, in receiving back his slave, to welcome him even as he would welcome Paul himself should he be coming to him. Should Onesimus have wronged his master in any way, this Philemon could charge to Paul’s account; for he would pay it back. So as to make Philemon still more ready to comply, he reminds him of his indebtedness to Paul for becoming a Christian in the first place. That being so, Paul is certain that Philemon will do even more than Paul asks him to do.
Paul wrote this letter while in prison or under house arrest in Rome, at about the same time that he wrote his letters to the Ephesian, Philippian and Colossian congregations, or between 60 and 61 C.E. Drawing his letter to a close, he expresses the hope that through the prayers made on his behalf by fellow Christians he will soon be set free from his imprisonment in Rome, and so asks Philemon to get lodging ready for him. From his second letter to Timothy we learn that those prayers were indeed answered, and Paul was set free to continue his missionary activities.
Paul’s letter to Philemon may be said to underscore a fine principle that all dedicated Christians who suffer because of economic or civil injustices or discrimination would do well to bear in mind. And what is that? That, by reason of their knowing Jehovah God and Jesus Christ and having the hope of God’s kingdom, they enjoy a much better lot than do those who are not suffering from such things but who are without Bible truths and hope.