Colossians & Philemon - Slavery, Equality, and Freedom in the Bible

Concluding Colossians and Philemon

I once found these books to be some of the most difficult and even offensive to me in the New Testament. This was because of my misinterpretation of the texts as a justification of slavery and oppression. I sensed dissonance with the themes of justice, grace, and holistic peace in the rest of scripture, and struggled to reconcile them.

However, with a thoughtful consideration of the cultural context and attitudes toward slavery at the time of these two sister book's writing, they easily reveal themselves not as the pro-slavery text they may first appear to be, but instead as a radical correspondence that challenges hierarchy and authoritarianism in the face of oppression.

These are a few of the primary considerations that could lead to this different interpretation.

The subject of the letters primarily addresses the relationship between three people, or groups of people. Each book is named for its recipients: Colossians is received by the church in Colossae. Philemon is written to a man by that name. The Colossians wrestled with their faith in an empire built on slavery, meeting as a community of former slaves and owners, but now equals under the flag of the cross. Philemon is formerly a slave owner, now a Christian and a minister in the church. He may share pastoral responsibilities with a woman and another man who host the church in a house, possibly the same church who receives the letter we call Colossians.

Paul writes both letters. Paul is also a Christian convert. Once he was an agent of the state, enacting cruel and fatal corporal punishment on Christians. Now Paul is a traveling church planter. In his travels he writes letters like this one to the congregations and communities in his wake that he's helped establish. Onesimus (whose name means "useful") is formerly a slave of Philemon who came to become a Christ-follower through the ministry of Paul. Whether he escaped or was for some reason banished from Philemon's house is not known, though escape is more likely. Onesimus is carrying both of these letters of Paul to his former slave-owner, and to a church in which his former life was well known. He is mentioned in both letters.

So, we must imagine these letters received from the hand of a former slave, written by a former violent agent of the state, now a prisoner of that same unjust empire. The social, cultural and political undertones to such an exchange are electric.

These letters arise from the Greek world of the first century. In this world, slavery is a common practice. Like any society that would allow one human to own another, there is in the mainstream worldview a belief that some people are morally inferior to others. As those who hold slaves today may still believe, slaves in the Roman empire were believed to be mindless automatons, intellectually and morally unable to make personal decisions. Slaves had no dreams or hopes, and would be unable to live or take care of themselves outside of constant surveillance and control. Slaves were property, not friends, and certainly not family.

More has changed in the lives of these new Jesus followers than their religious identity. Once a cruel agent of the state, Paul is now a prisoner of that same empire, a political prisoner. In Colossians, Paul tells them that Onesimus is a faithful brother to himself and his fellow ministers. He says that he is sending him back as one of their own to encourage them with a report on Paul's condition. This, and the similarity in the final greetings of both confirm that Colossians and Philemon were written and sent together. Onesimus was willingly returning to his hometown where once he was a slave and possibly a criminal with two letters from Paul to Christians who knew him in his former life. How was he likely to be received? Were there warrants out for his arrest? What would be the relationship of this newly converted Onesimus to his old associates?

In the light of all of this, the intentionally warm and familial nature of Paul's writing about Onesimus comes into bold relief. In Colossians, Paul makes no mention whatever of the former life of Onesimus. He is only a brother, and a fellow citizen of Collosae. In Paul's letter to Philemon, Onesimus is twice a son, a dear brother in the Lord. He is the "very heart" of Paul, and "dear" as a man and brother to both Paul and Philemon. This clearly runs completely counter to any perverted notion that slaves could be mindless inhuman beings, incapable of morality or relationship. In Christ, the relationships between these three have radically changed.

In covenant Christian community, a former powerful agent of the state can now be in chains, ministering as an equal alongside a former slave who now lives without chains. In this new community, a free former slave can return by his own free will to the one who once owned him as a brother and an equal.

Philemon and Onesimus were separated as owner and property, but reunited as family. How potent are the words in the fifteenth and sixteenth verses, "he was separated from you for a little while was that you might have him back for good— no longer as a slave, but better than a slave, as a dear brother." The return of Onesimus reflects the reconciliation and redemption of the gospel of Jesus Christ. Paul continues, "He is very dear to me but even dearer to you, both as a man and as a brother in the Lord". This speaks powerfully not only of the radical new reality in their relationships, but a new legal reality as well. When Paul calls Onesimus a man, he identifies him as a citizen. Only men are citizens in classical Rome, therefore a woman was not a citizen, and a slave was not a man. Paul was the same author who said in Galatians, "There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus" (Galatians 3:28). With this statement in Philemon, Paul opposes the legal authority of the empire, and invokes the authority of Christ that makes us all equal citizens of the Kingdom of Heaven.

Finally, we consider the foundation of the appeal from an apostolic church planter to a minister in a house church (possibly the Colossian church) that he helped establish. Paul states explicitly in Philemon verses eight and nine that he could pull rank and order Philemon to treat Onesimus with love and dignity. But instead, Paul intentionally and frequently implores Philemon on equal grounds as a brother and an equal. By his example, Paul illustrates to Philemon the truth of their freedom and equality in Christ. Twice Paul calls himself "a prisoner of Christ Jesus" before ever making his request on behalf of Onesimus. Twice he says that Onesimus came to be partnered with him while he was "in chains". Though he claims the right to command Philemon, in verse fourteen he instead tells Philemon that he will submit to his will. Consider the impact on Philemon of a man in chains submitting his will to a former slave-owner.

Of Onesimus the former slave, Paul speaks only in the highest terms. He is a brother and a citizen. More than this, he is a son. For Onesimus, to receive the son of Paul would have been to receive Paul himself. Paul has placed his own identity on Onesimus. Paul acts as a father when he takes Onesimus' debt as well. In effect, a great trade has been made. Paul, a father in the faith, has been lost to Philemon to the chains and jail in which he will die. In his place, Philemon receives Onesimus as a free man and brother, the one he once personally held prisoner. Paul will never personally enjoy the guest room he requests in verse twenty-two, but in Onesimus he will be restored to Philemon in answer to his prayers.

This is the radical reality of new life after the cross. We are equals both in our skulduggery and our salvation. No matter how different our lives may be, or how we may be separated by the false walls erected by the racism or classism or sexism of empire, we are united in the love of the king who washes our feet. We approach one another in humility and patience, putting each other first. We forgive as we've been forgiven. We submit to the highest authority of justice, truth, and love, and resist all rebels in the empire, whatever authority they claim.

We fight together for the emancipation of every enslaved and oppressed person in the world. We fight for the freedom from oppression for all those who oppress others, for no one is more in news of love than one consumed by power.

And his Kingdom will be manifest through the cracks of the dead gray empire until the whole dead structure comes crumbling down.

All glory to the one true King.

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Now before faith came, we were held captive under the law, imprisoned until the coming faith would be revealed. So then, the law was our guardian until Christ came, in order that we might be justified by faith. But now that faith has come, we are no longer under a guardian, for in Christ Jesus you are all sons of God, through faith. For as many of you as were baptized into Christ have put on Christ. 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. And if you are Christ's, then you are Abraham's offspring, heirs according to promise.

Galatians 3:23-29 (ESVUK)

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Click Here To Read The Entire Series from Colossians and Philemon

Tomorrow – How Great Thou Art - Creation Care and Christian Escapism

Starting Next Week (April 9-17ish) – Ephesians - Theology as Poetry

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Philemon – The image of Jesus in Equality and Community

Counter Cultural Christianity in a World of Empire

(part 6 of 7)

Philemon 

Philemon is a book of profound freedom and radical equality. Paul writes with an appeal not to his own authority, but as a brother to Philemon.  He calls Onesimus, a slave, both a brother and a son. He imparts his own value and identity to Onesimus, the slave. Paul is gone from Onesimus, and will never return. In his place, Onesimus will have Philemon, his former slave, redeemed as an equal brother in the Lord. Paul, however, is lost to chains and martyrdom. Paul incurs Onesimus’ debt on his behalf.

The entire affair is a fantastic representation of our relationship to God, his grace offered to us, forgiveness, justification, and reconciliation. It also reinforces the reality that reconciliation and redemption in Jesus restores us to himself, but also to one another in love and unity.

Philemon verses 8-12 (ESVUK)

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—I, Paul, an old man and now a prisoner also for Christ Jesus— 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.) I am sending him back to you, sending my very heart.

Paul, describing himself as an old man and a prisoner, writes to Philemon about his former slave, Onesimus. Of Onesimus, he describes a son, and a beloved son that is close to his heart. To Philemon, he claims to have authority, but says that he will not appeal to that authority, but to love instead. Considering the unloving and unjust authority that Philemon once had over Onesimus, this is significant. Philemon probably still has legal rights over his former slave. Paul is both contrasting love to authority, and modelling gracious love for Philemon. It wouldn’t necessarily be unloving for Paul to speak in his authority. Still, he chooses instead to give up his own rights for the sake of the example he can model. This is an act of love, grace, and trust. This looks like Jesus (the dearly loved Son of God) as well, who gave up his rights and his rightful authority, and was willingly crucified by the unjust authorities.

Philemon verses 15-18 (ESVUK)

For this perhaps 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. If he has wronged you at all, or owes you anything, charge that to my account.

Paul now refers to Onesimus as a brother, an equal. He also reminds Philemon that Onesimus is a brother to him as well. Paul reminds Philemon that to gain a brother is far better than to have a slave returned.  Also, Onesimus is not a piece of property, but a man. Paul then calls himself a partner to Philemon, another term of equality. Since they are all equal, it is right for him to ask Philemon to give Onesimus the same treatment that he would give Paul. He also takes Onesimus’ debt. This is another picture of Christ, who became human, and less than that, a criminal. In that place, he paid the debt of all of humanity.

Philemon verse 22 (ESVUK)

At the same time, prepare a guest room for me, for I am hoping that through your prayers I will be graciously given to you.

This sentence reminds Philemon of just how Paul would expect to be treated if he were to come to him in person. Paul probably never saw Philemon again. However, in calling Onesimus his son, he placed his identity and worth upon him. As Philemon welcomes Onesimus as an honoured guest into his home, he is welcoming Paul.

In the same way, all those Christ died for now carry his mark. Jesus said that whatever we do for the least of these brothers and sisters of his, including taking them in when they have nowhere to go, we have done it for him. He’s paid their debt. He’s given them his mark and worth. Our hospitality to others is hospitality to Christ.

I am most challenged by the personal and vulnerable nature of this passage.

Time spent and service given to others is given by Jesus and received by Jesus. When a sick person is visited by a Jesus follower in the hospital, both meet Jesus there in the other. No amount of personal discipline or Bible Study or empty church attendance can accomplish this. It is in community, humble community, that we meet with Jesus. It is in community that we most have the opportunity to look like Jesus.

Tomorrow - Slavery, Freedom, and Equality in the Bible – Concluding Colossians and Philemon

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v1 - prisoner is Paul's identity in this book, and once again he writes with Timothy.

If his intention was to pass the torch of authority to Timothy, having him as a cowriter would have been a good way to introduce him and establish his relationship in the mind's of others.

v2 - Philemon's church meets in his home. This makes me happy. A church small enough to meet in a home is legitimate in the New Testament.

v6 - to understand every good thing we have in Christ, we have to share our faith.

v11 - Paul's play on words. Onesimus means useful. Reminds me of Eustace in Voyage of the Dawn Treader.

v16 - did he escape? Paul is talking about reconciliation here. He won't be a slave anymore, and yet he returns.

v19 - a little bit of a nudge.

v21 - see v8 - Paul is somehow commanding him to do something.

This book deals with reconciliation and spiritual authority.

Colossians 4 - Empire. Slavery. Chains. Freedom.

(Part 4 of a series.)
Click here to read Colossians chapter 4

I read Colossians and Philemon as some of the most radical in the New Testament when it comes to the understanding and practice of the gospel in the church. Other than the Sermon on the Mount in Matthew, and the Sermon on the Plain in Luke, I am more challenged by the description of true discipleship in these books than anywhere else in scripture.

Considering everything that came before it, the radical freedom, the power and authority of this world destroyed, the life of love and humility in community, the final chapter shines in its examples of this remarkable life really being lived by these early Christians.

First is the appeal to masters that they should provide right and fair treatment to their slaves. Before skipping past this verse at the offense of the mention of slavery, we must take time to consider what it could mean for the Christians in Collosae.

Slaves of the first century in Palestine were not considered to be fully human, in the sense of their moral self or rational ability. This view is not uncommon among societies that advocate slavery. This is necessary to create the paradigm that will justify slavery. If certain people are somehow just morally inferior, incapable of making wise or right choices, incapable of living without the direct supervision of a superior, then slavery is not only justified but even humane.

I visited a friend in jail last week. In the same week, we had visitors in our home who hop trains, sleep in tents, and eat in a day whatever they find. My friend in jail and these train-hopping visitors all had stories of their ill and even violent treatment by police, security, or other figures of authority. I would submit that these same attitudes that would allow for slavery in first century Palestine still exist to justify our behaviour of the marginalized in our own cities today.

One of my new friends was present at the 2010 G20 protests in Toronto. She witnessed and experienced gross disregard for Canadian law by police as they brutally detained, searched, stole from, and arrested innocent nonviolent protesters. Some justification that these people were an exception to normal society and deserved this treatment must have been present for it to occur.

In 2011, Maclean’s reported on an Angus Reid Poll done for the Salvation Army. The poll sought to discover what Canadians think poor people are like and what kind of support they deserve from the government. It found that there was a strong correlation between a high percentage opinion that the poor do not need assistance, and a high percentage opinion that poor people are somehow also morally impoverished. Alberta received one of the worst marks in Canada on this front. If we see ourselves reflected in these opinions about the poor, or judge my friend's moral compass inferior so we may justify the violent and illegal treatment she received from police, we are holding the same prejudice as the slavery-justifying Romans.

So, in the light of this cultural understanding, and in the context of a radical anti-authoritarian document, how do we interpret these uncomfortable passages?

Before the writer ever addresses the masters with his brief command, in the previous chapter, he first speaks to the slaves. Imagine the offense that it could be in a society like the one just described for a slave to be addressed as a capable and worthwhile equal before ever the eyes are raised to the master they serve. By giving slaves moral counsel and direction, the writer acknowledges that they are human, valuable, and perfectly able to make thoughtful and moral decisions. He also acknowledges that the authority that they work in is not their earthly master, but God. He gives no appeal to earthly authority or consequence. Finally, in his appeal to the only authority that they truly serve, he reminds the slaves that vengeance will be paid by that authority on anyone who has done wrong, and that this final judge does not see class, race, or earthly perverted prejudices.

My activist friends and the police who terrorize them are both judged for their attitudes and actions without prejudice or favoritism before the Perfect Judge and Master Avenger.

It is after this sharp reminder that we enter chapter four. The writer finally raises his eyes to the master, the one who will be judged by the Final Authority for his treatment of his fellow equal, moral, image-of-God-bearing humans. Just as he leaves it to the slave to walk righteously in the eyes of God, he leaves it to the master to judge what must consequently be "right" and "fair". In a society that gives carte blanche authority to a slave-owner to do whatever he wants with his human possessions, this is a radical confrontation. Finally, just as he reminds the slaves that we each answer to only one Final Authority, he appeals to the master to soberly consider that he and the slave have the same Master. Before that Master both will bow, and by that Master they will both be judged without preference.

Before a lengthy closing, the writer's final instructions direct the outward practice and mission of the covenant community. No matter the circumstance, Christ's supremacy gives opportunity to share the goodness of this message of freedom and grace. Even in chains, the writer prays for God to open the door for him to invite others into the freedom and life that he is experiencing. Outsiders here are not seen as people to fear. Rather, there is a hope and expectation in the tone of the writing that outsiders will see the community's new life displayed, and will want in on it.

We see the radical and free nature of this community joyfully displayed in the book's final greetings. The writer has great joy in speaking of friends and colleagues who are in jail, ministering and traveling, serving, and praying. He speaks of deep hospitality, encouragement, comfort, and praise. In jail and in chains, Paul is not alone. This community runs as thick as the blood of Jesus.

Do not miss the special mention of Nympha in the fifteenth verse. In this new community, slaves are valuable, human, and equal. In this new community, women are pastors and leaders. We are no longer held captive by any deceptive human philosophies and traditions. In Christ, we have been made completely free from idle notions that would keep us bound and we are all connected to him as one body. He is the Head.

Finally, the writer, Paul, quickly ends his letter with a humble reminder that he is writing in chains. Though the appeal to the authority of Christ rings through from the very first verse until the end, we are reminded that the words are spoken to us by a very human voice, in fact a criminal. We are reminded that it is not earthly gain or position or acclaim that holds the truth of this letter. We follow one who was also a criminal in chains in the eyes of the empire. The truth of the freedom in this letter is found not in the results of freedom in this life or prosperity in the natural. The truth is found in Christ alone, who rose again to give us new life. He is the truth, and he makes us free.

Next - Part 5 (of 7) - Community. Humility. Grace. - Colossians 4

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