Onesimus goes home

Onesimus must have been quite a guy. He showed up on Paul’s doorstep as a runaway slave who had apparently stolen some of his master’s goods. In ancient Rome around AD 60, this was a capital offence, and Onesimus could have been crucified. Yet he sought out Paul, who was under house arrest at the time.

Paul was never the same after his encounter with this slave, and it was then that he most probably wrote his letter to Philemon, the slave’s master.

Paul’s communication to Philemon is a short document that is considered one of the most remarkable letters in the Bible. This letter reveals a major transformation in Paul’s views about slavery and presents seminal ideas in the budding Christian concept of democracy.

John Knox points out: “It contains no explicit theological or ethical teaching. And yet it is one of the most interesting and illuminating documents in the New Testament, and in some ways one of the most important.” He adds, “Though brief, it was composed with extraordinary care and ... is one of the most skillful letters ever written” (The Interpreters Bible [Nashville, Tennessee: Abingdon Press, 1955], Vol. 11, p. 555).

Before his encounter with Onesimus, Paul’s stand was one that was often quoted by Christian slave owners in the United States and elsewhere: “Servants, be obedient to them that are your masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ; not with eye-service, as men-pleasers; but as the servants of Christ, doing the will of God from the heart; with good will doing service, as to the Lord, and not to men” (Eph. 6:5-9 ).

Slave owners probably omitted the Biblical obligations on them that followed: “Knowing that whatsoever good thing any man doeth, the same shall he receive of the Lord, whether he be bond or free. And, ye masters, do the same things unto them, forbearing threatening: knowing that your Master also is in heaven; neither is there respect of persons with him.”

While this has often been interpreted as a very severe and unfeeling Biblical position, it actually follows the Old Testament attempt to ameliorate harsh social conditions that were practiced at the time. These regulations, which pointed out the need for compassion by both parties, did not condone such practices, but were meant to deal with the realities of the day with some sense of reciprocal kindness.

Paul also felt that this master-slave dynamic was temporary, and would end with the imminent return of Jesus and the establishment of a new world order.

However, Paul’s views changed when he met Onesimus. Paul tells Philemon that he could have exercised his authority to free Onesimus himself. Instead, out of love for Philemon he chose to ask him to take this step of Christian kindness, saying, “I am sending him back to you, sending my very heart” (RSV).

He tells Philemon: “Perhaps this is why he was parted from you for a while, that you might have him back for ever, no longer as a slave but more than a slave, as a beloved brother, especially to me but how much more to you, both in the flesh and in the Lord. So if you consider me your partner, receive him as you would receive me” (RSV).

Being Paul, he addresses the letter to the congregation as well so they may see how this idea unfolded, and share in this new, more democratic—and markedly more loving—approach.

Of course, Paul’s letter did not end slavery. Bondage still exists today—both in its literal form in some areas of the world, and in more symbolic but no less challenging variations. People are ensnared by financial, political, and educational chains. And racial and religious discrimination are often alienating factors.

It is not clear whether there was a racial difference between Paul and Onesimus. But the point of the letter is clearly that the great social divide between them was healed by mutual respect, which blossomed into deep affection. “No longer as a slave but … as a beloved brother” still speaks across the centuries.

Mary Baker Eddy, the Discoverer and Founder of Christian Science, lived through the great social struggle and Civil War that ended physical slavery in the United States. She wrote about it with great compassion and insight, but noted that, “Men and women of all climes and races are still in bondage to material sense, ignorant how to obtain their freedom” (225:29-31 ).

Under the marginal heading “Mental emancipation,” she foresees a great deliverance. “Truth brings the elements of liberty. On its banner is the Soul-inspired motto, ‘Slavery is abolished.’ The power of God brings deliverance to the captive. No power can withstand divine Love” (224:28-31 (to 2nd .) ).

A few pages later she adds, “Christian Science raises the standard of liberty and cries: ‘Follow me! Escape from the bondage of sickness, sin, and death!’ Jesus marked out the way. Citizens of the world, accept the ‘glorious liberty of the children of God,’ and be free! This is your divine right.” (For a fuller discussion of this subject, see Science and Health 227:21-26 )

What Onesimus started with Paul, nearly 2,000 years ago still lives on. It has produced a wider and more universal demand for complete freedom for all people in our own age.

Freedom from bondage:

Science and Health

 225:29-31
  224:28-31 (to 2nd .)
  227:21-26
 

King James Bible
Eph. 6:5-9
Philem. 1:12
Philem. 1:15-17