Introduction: An Unexpected Highlight
In 2010, while we were still living near Wheaton College, the school hosted its annual theology conference, this time focusing on the work of a specific author: N. T. Wright. Wright and nine other renowned scholars, including Markus Bockmuehl, Richard Hays, and Sylvia Keesmaat, gathered for two days of presentations—day one on Jesus, day two on Paul. In the morning, different scholars presented their responses to Wright’s work, and then Wright responded to each paper.
These sessions were excellent, but the highlight of the conference happened in the evenings when Wright delivered extended talks, one night focused on Jesus and the next on Paul. To many people’s surprise, Wright began his lecture on Paul not with Romans or Galatians, as most would expect, or with Ephesians, as I would have done, but with Philemon—a letter so often overlooked that I doubt most Christians have ever heard a sermon on it. Nonetheless, Wright argued, this oversight was a mistake because the letter to Philemon demonstrates what the gospel looks like when it is lived out in everyday life.
Setting the Scene
Philemon was a Christian and a slave owner living in Colossae. At the time of the writing of this letter, Paul was in prison, likely in Ephesus, which was about 80 miles away. Onesimus was Philemon’s slave who had run away and come to the Apostle Paul. It’s unlikely that Onesimus accidentally ran into Paul. It’s more likely that there was some incident between Onesimus and Philemon, and Onesimus fled and went to seek out Paul, whom he thought could help him resolve the situation with Philemon. Paul may even be referring to this incident when he says in v. 11:
Formerly he was useless to you (v. 11)
Paul is sending Onesimus back to Philemon with this letter, and for Onesimus, the situation is dangerous. One of the potential punishments for a runaway slave included crucifixion, a point perhaps not lost on the Apostle Paul. Additionally, the social disparity between a slave and a slave owner was massive. By all typical reckoning of the day, Philemon could do whatever he pleased with Onesimus.
But here’s the thing.
Paul wasn’t just sending back a runaway slave; he was sending back a brother in Christ.
Paul wasn’t just sending back a runaway slave; he was sending back a brother in Christ.
Paul’s Rhetoric of Love
Paul sometimes claims that he’s not a rhetorician. The only problem with that claim is that we have his writings, and we can see his rhetoric. Take, for example, verses four and five.
I thank my God always when I remember you in my prayers, because I hear of your love and of the faith that you have toward the Lord Jesus and for all the saints,
This verse is a chiasm. “Love … for all the saints” frames “the faith toward the Lord.” Why does Paul write this so awkwardly? Because love for all the saints is one of the primary ways in which Philemon demonstrated his faith in the Lord, and Onesimus was not returning to him merely as a slave but as a fellow saint.
Paul then continues in verse 6:
and I pray that the sharing of your faith may become effective for the full knowledge of every good thing that is in us for the sake of Christ.
‘Sharing’ isn’t the right word here. The Greek word is κοινωνία, which means “fellowship.” Paul isn’t talking about “sharing your faith” evangelistically, but about the fellowship of faith, the new community that God is creating in the Messiah. By calling it “your faith,” Paul reminds Philemon, “Hey, you believe in this κοινωνία too.”
Then Paul writes in verse 7:
For I have derived much joy and comfort from your love, my brother, because the hearts of the saints have been refreshed through you.
Notice that. “I derive joy and comfort, my brother, because you refresh the hearts of the saints.”
Paul knows he could command Philemon what to do, but he won’t. He understands the gospel calls us to act out of love, not obligation.
Accordingly, though I am bold enough in Christ to command you to do what is required, yet for love’s sake I prefer to appeal to you (vv. 8–9).
Onesimus as “Useful”
Paul had converted Onesimus, and now he, like Philemon, was Paul’s son.
I appeal to you for my child, Onesimus, whose father I became in my imprisonment. (Formerly he was useless to you, but now he is indeed useful to you and to me) (vv. 10-11).
The name Onesimus means useful. In his conversion, he had become truly Onesimus.
I am sending him back to you, sending my very heart (v. 12).
The word ‘heart’ here is the same word from verse seven. Paul is saying, “I derive joy and comfort, my brother, because you refresh the hearts of the saints, and oh, by the way, Onesimus is my very heart.”
I would have been glad to keep him with me, in order that he might serve me on your behalf during my imprisonment for the gospel, but I preferred to do nothing without your consent in order that your goodness might not be by compulsion but of your own accord (vv. 13–14).
It’s worth reminding ourselves, given how focused some Christians are today on passing so-called Christian laws, that the gospel calls people to act out of love and goodness, not out of obligation or compulsion.
The gospel calls people to act out of love and goodness, not out of obligation or compulsion.
A New Fellowship, A New Identity
For this perhaps is why he was parted from you for a while, that you might have him back forever, no longer as a bondservant but more than a bondservant, as a beloved brother—especially to me, but how much more to you, both in the flesh and in the Lord (vv. 15–16).
Paul is saying: Philemon, this man who is your slave, this man with whom you have this significant social disparity, this man that you have incredible power over, he has become your brother.
Remember, in this new κοινωνία:
There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus (Gal 3:28).
So what are you going to do, Philemon?
Substitutionary Fellowship
Paul could have said: “Set Onesimus free.” There are many people today who think that is precisely what Paul should have said, and they critique him for not saying it. As we’ll see, I think he gets there. But that would have been forcing Philemon to act out of compulsion and obligation. Paul wants to form this new κοινωνία in which the social barriers that separate humanity from one another are torn down, and if Philemon looks at Onesimus and says, “Fine, I’ll do what Paul wants. I’ll free you, but I’m still angry at you. Get out of my sight!”, then Paul would have failed in establishing κοινωνία.
Instead, he asks:
So if you consider me your partner, receive him as you would receive me (v. 17)
“I’m the one who has authority over you, Philemon. He’s your slave. But I want you to receive him as you would receive me.”
And with those words, the entire social order of the secular world of Paul’s day was turned on its head.
We have an example of this social order being reinforced in a similar scenario. There is a letter of Pliny the Younger in which one of his friends has a slave who has wronged him in some way, and the slave comes to Pliny seeking his help. Pliny is writing a letter on this slave’s behalf, just as Paul is. The difference is that everything Pliny writes in the letter maintains the current social order. He has power over his friend, and his friend has power over the slave, and that’s not going to change.
Paul is turning that social order of power and hierarchy on its head, and he doesn’t stop there.
If he has wronged you at all, or owes you anything, charge that to my account (v. 18).
Do you see it? Do you see what Paul is doing?
Onesimus gets Paul’s standing before Philemon; Paul gets anything Onesimus has done wrong before Philemon.
Onesimus gets Paul’s righteousness; Paul gets Onesimus’s sin.
This exchange is the gospel of reconciliation being lived out in real time.
Paul writes in 2 Corinthians, which was written shortly after the letter to Philemon:
For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God (2 Cor 5:21).
Because of what God has done:
From now on, therefore, we regard no one according to the flesh (2 Cor 5:16).
How then are we to regard them?
Therefore, if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come. All this is from God, who through Christ reconciled us to himself and gave us the ministry of reconciliation; that is, in Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting to us the message of reconciliation (2 Cor 5:17–19).
Living Reconciliation
God is reconciling the world in Christ into a new κοινωνία in which the barriers that divide humanity are torn down and Jews and Gentiles, slaves and free, men and women, stand on equal ground. For Paul, this idea isn’t simply about salvation. It must be lived out in the present, and it is to be accomplished not by obligation or compulsion, but by those with power and authority saying of the least of these, “Receive them as you would receive me, and whatever they owe, charge it to my account.”
This is the opposite of retributive justice. This is the opposite of forcing people to do things out of compulsion. This is the opposite of using our power and privilege for our own good rather than the good of others. This is, in short, the Gospel of Jesus Christ lived out in the real world.
What Will You Do, Philemon?
If he has wronged you at all, or owes you anything, charge that to my account. I, Paul, write this with my own hand: I will repay it—to say nothing of your owing me even your own self (vv. 18–19).
So what are you going to do, Philemon? He’s your slave, yes, but he’s your brother in Christ. He broke the law, yes, but he’s your brother in Christ. You have every right to punish him and demand justice under the law, but is that what Christ did for you, Philemon? Did Christ give you the justice you deserve? Do you hear what I’m saying, Philemon?
Yes, brother, I want some benefit from you in the Lord. Refresh my heart in Christ (v. 20).
“Philemon, you are known to refresh the hearts of the saints. Onesimus is my very heart. Philemon, won’t you refresh my heart too?”
Paul ends by saying that he is confident that Philemon will do even more than he says, by which many assume he means, “Set Onesimus free.”
Epilogue: A Lasting Legacy
Sixty years later, Ignatius names Onesimus as the Bishop of Ephesus. We can’t be certain this was the same Onesimus, but I like to imagine that it is. Either way, this letter contains the gospel, not spelled out in detailed theological terms, but lived in such a way that it says to the world, “God is doing something new. And the social structures and divisions that you cling to so desperately are being torn down in Christ.”
May we learn to live this same way.
Amen.
Life Group Discussion Guide
Intro Prayer
Heavenly Father, as we gather to discuss how you break down the barriers that divide us, open our hearts to the radical nature of your Gospel. Help us see beyond our social structures and prejudices to recognize the equality we all share in Christ. May this discussion challenge us to live out reconciliation in our daily lives, not through force but through love. Guide our conversation and reveal to each of us what you want us to learn today. In Jesus’ name, Amen.
Ice Breaker
Can you share a time when someone showed you unexpected grace or forgiveness after you had done something wrong?
Key Verses
Philemon
2 Corinthians 5:16-21
Galatians 3:28
Questions
What surprised you most about Paul’s approach to the situation between Philemon and Onesimus?
Fr. Michael mentions that Paul could have commanded Philemon to free Onesimus, but chose not to. Why do you think Paul took this approach, and what does it teach us about how change happens?
How does Paul’s statement ‘receive him as you would receive me’ challenge the social structures of his day? How might this challenge social structures in our world today?
In what ways does Paul’s offer to pay Onesimus’s debt reflect the Gospel message? How have you experienced this kind of substitution in your own life?
The sermon mentions ‘koinonia’ (fellowship/community) several times. How does Paul’s letter demonstrate what true Christian community should look like?
What social barriers do you see in our world today that the Gospel calls us to tear down? What makes this difficult?
Fr. Michael states, ‘The Gospel requires people to act out of love and goodness and not out of compulsion.’ How might this principle apply to current debates about Christianity’s role in society and politics?
How can we apply the principles of reconciliation from this letter to conflicts in our own relationships, communities, or churches?
Life Application
This week, identify a relationship or situation in your life where reconciliation is needed. Instead of demanding justice or using your position of power or privilege, consider how you might follow Paul’s example by extending grace and treating the other person as an equal in Christ. Take one concrete step toward reconciliation - whether that’s offering forgiveness, taking responsibility for someone else’s debt (literal or figurative), or breaking down a social barrier that separates you from others. Journal about how this experience reflects the Gospel message we see in Philemon.
Key Takeaways
The Gospel creates a new community (koinonia) where social barriers and hierarchies are torn down, and all believers stand as equals in Christ.
True reconciliation happens through love and voluntary action, not through compulsion or force.
Paul’s willingness to take on Onesimus’s debt while giving him his own standing models Christ’s substitutionary work for us.
Christians are called to see others not ‘according to the flesh’ (by worldly status) but as new creations in Christ.
The ministry of reconciliation requires those with power to use it for the benefit of others, especially the marginalized.
Ending Prayer
Lord Jesus, thank you for the powerful example of reconciliation we see in Paul’s letter to Philemon. You have torn down the dividing wall of hostility and made us all one in you. Forgive us for the times we’ve maintained worldly hierarchies rather than embracing the equality we share in Christ. Give us the courage to live out the ministry of reconciliation you’ve entrusted to us. Help us to say to others, ‘Receive them as you would receive me,’ and to be willing to take on others’ debts just as you took on ours. Transform our relationships this week as we seek to live out the Gospel in real and tangible ways. In your name we pray, Amen.