Philemon, Onesimus, And Paul

Philemon and Paul go way back. Paul addresses him as ‘fellow worker’, “a title given to those who served for a time alongside Paul” (Chuck Swindoll). 

Paul calls a handful of people ‘dear friend’:
Epenetus, “who was the first convert to Christ in the province of Asia” (Romans 16:5);
Ampliatus (Romans 16:8);
Stachys (Romans 16:9);
Persis (Romans 16:12);
Luke (Colossians 4:14); and our
Philemon (Philemon 1:1).

Paul calls a handful of people ‘fellow worker’:
Priscilla and Aquila (Romans 16:3);
Urbanus (Romans 16:9);
Titus (2 Corinthians 8:23);
Justus and Aristarchus (Colossians 4:10-11);
Mark, Aristarchus, Demas, and Luke (Philemon 1:24); and our
Philemon (Philemon 1:1).

Not that it’s as simple as tallying, but did you notice the only names in both categories? Luke and Philemon. Philemon is in some elite company.

Commentators have landed on these points about Philemon and Onesimus:
Philemon was “a wealthy citizen of Colosse;”
“He a prominent member of the church there;”
“Onesimus was still a heathen when he defrauded his master and ran off from Colosse” (International Standard Bible Encyclopedia).

Now, Onesimus was Philemon’s slave. We’re not sure if Philemon was saved when Onesimus escaped. But Paul, leveraging every bit of their history and their ‘partnership’ (verse 6) in the faith, is offering subtle but very serious spiritual guidance to Philemon. He’s asking his ‘agapeto adelphos’ – translated ‘dear friend’ in verse 1, NIV – to make his runaway slave Onesimus his ‘agapeto adelphos’ – translated ‘dear brother’ in verse 16, NIV. Paul is asking / challenging Philemon to see and to treat Onesimus like Paul sees and treats Philemon. “Welcome him as you would welcome me” (verse 17). 

We can imagine how touchy this situation was. “Slaves were constantly crucified for smaller offenses than those of which he had been guilty” (ISBE). Philemon likely had to consider how his response would be perceived by his fellow disciples, by his household, and by all in Colosse where Onesimus was remembered as a runaway.

So, look, spiritual guidance isn’t you throwing out your opinion at some random Christian, online or on the other end of the pew. It’s not some busybody, sticking-my-nose-in-somebody-else’s-business activity. It’s not born out of judgementalism. As modelled by Paul, it comes in the context of tight relationship, among dear friends, fellow workers. It is serious stuff, dealing with serious issues. In this instance, the stakes were high. Onesimus might have been walking into his death. Philemon has a potentially faith-altering decision to make. And Paul, though laying it on pretty thick, offered spiritual guidance actuated in love. His aim was reconciliation.

If we’re not in that kind of trustworthy relationship with a ‘dear friend’ or ‘fellow worker’, it is going to be difficult for us to offer or receive spiritual guidance. If you are looking to engage in this edifying practice, we encourage you to start today.