Church Authority- Philemon vs 8-16
This is an excerpt from the book Philemon: A Biblical Introduction, written by Bruce Gore and Jacob Toman. You can purchase your own copy for $5 here.
What Paul was setting up for with his compliments in verse 7, he explicitly came to in verses 8-10. The request Paul made would be the most forceful “punch” of the book and was what the whole of the book hinges around. Paul’s relationship to Philemon would be in the future determined by how this request of verses 8 and beyond was received.
Verses 8-9 Appealing in Love
“Therefore, although in Christ I could be bold and order you to do what you ought to do, yet I prefer to appeal to you on the basis of love.” (8-9a). Here, Paul begins his request by turning from one avenue or tool at his disposal to another. Paul had authority as an apostle of Christ. He had a genuine, legitimate authority that could have been exercised in a proper and God-glorifying way. There is a ghastly temptation, particularly for us in the West, to revolt against and be revolted by any use of authority. Yet, despite our natural inclinations to despise authority, there is a right and proper use of authority, and one of those places is within the church of Jesus Christ. The church itself, among other things, is a place with a true government that administers true discipline.
We can slide quite casually into the attitude that the church is something of a social club with very loose and voluntary parameters. While the church has a social component and certainly involves voluntary aspects, the church, as designed by God and revealed throughout the New Testament scriptures, has a very distinct and real sense of authority. As a body, local churches put people in positions of authority, and Christians ought to trust their judgments. This practice has been true of the church throughout history and across cultures and languages. There have been ghastly and tragic times when the church has operated with an authoritarian character beyond the limits prescribed in the New Testament. In the most extreme cases throughout history, the church has even been tyrannical in its abuse of authority. The use of authority within the church has not been perfect throughout history or in the present day. Any Christian with even an introductory level of study of church history would acknowledge and be aware of how tyrannical abuse of authority leaves a black eye, besmirching the peace and purity of the church. These periods in history are most notably observed and summarized as times when the church has overstepped its call and overreached in the use of authority.
On other occasions, the church has drifted in the direction of a slippery egalitarianism where there is no leadership and no sense of unity in marching to the beat of the same drummer. These are times that are equally observable through the study of church history when the church has forsaken a call to the right use of authority. These moments let key opportunities for faithfulness and seeking good pass by. Both overstepping and neglecting the right use of church authority are blights in the life of the church. Somewhere on an authority spectrum between overreaching authoritarianism and over-realized egalitarianism is where God, through the revelation of the New Testament, instructs the church to exist.
Paul’s point in verses 8 and 9 is that he had appropriate authority, and would have been appropriate in his use of authority had he simply given a command to Philemon. Paul could have said something like “Philemon, as an Apostle, I instruct you to release Philemon from your service as a slave”. There would have been no abuse or overstepping of boundaries had Paul issued such an instruction.
By Paul’s exercise of appealing to another approach, besides the direct application of apostolic authority, we learn much more of the opportunity Paul was presenting to Philemon. It is much better when, as Christian people, we do what we ought to do with an attitude and sense of voluntary graciousness. Our God loves a giver who cheerfully gives. Paul’s mentioning of his apostolic authority is an extension of a chance for Philemon to do what is good without being under compulsion. Rather than any sense of obligation, Paul gives Philemon the chance to do good out of an abounding persuasion and love.
There is a very practical lesson here for us today. It is often much more effective to appeal to someone based on love, rather than just strong-arm a decision or result. An immediate example that comes to mind is in the life of parents. As parents, we are generally bigger than our children. We, as parents, can pull rank and force certain behaviors and obedience to a point. While there are times for the strong-arm approach, how much better to appeal to their heart and reap willing and joyful obedience from our children? This principle extends beyond parenting into all of life. What we ought to do, we should do as a result of a joyful desire to do what is good, rather than out of a compulsory requirement. Such compulsion leads to our obedience only being an outward expression betraying an inwardly rebellious attitude.
Paul’s appeal continues in verse 9, finishing the thought first started back in verse 8: “It is as none other than Paul—an old man and now also a prisoner of Christ Jesus”. In this appeal, it would be an understatement to say he’s laying it on thick for Philemon. Paul pulls no punches as he unloads every possible relational connection to prepare Philemon for the big request. Paul lays out that he’s an “old man”, and a “prisoner of Christ Jesus”.
Paul wasn’t exactly a doddering old man at this point, being perhaps in his mid to late 50s, assuming the letter was written in the early 60s A.D. While by first-century standards that may indeed be older with the advancements in health care, we now enjoy, still, Paul was not beyond earthly kingdom usefulness quite yet. Even at that age, Paul had planned for a great many more activities and trips of great distance that would have been severely more difficult to manage physically in the first century than today. Perhaps Paul was a bit tongue-in-cheek here with a breath of humor as he speaks of his old age.
Beyond his age, Paul also referenced his status as a prisoner of Christ Jesus. When referencing his age, Paul may have been humorous, but in referencing this status Paul displays an apostolic flexibility embodying fully a man who has become all things to all men. If his joke about age will not win Philemon’s good favor, perhaps reminding Philemon of Paul’s chains will achieve that victory. Paul’s range of appeal here demonstrates a wide reach to push the right buttons in Philemon’s conscience. Paul was straining himself to get Philemon to see his present circumstance and relationship with Onesimus as an opportunity for good kingdom service rendered to Jesus.
Verse 10-12 Appeal for His Son
In verse 10, Paul mentioned Onesimus for the first and only time by name in the letter: “That I appeal to you for my son Onesimus, who became my son while I was in chains.” Paul spoke of a father and son relational dynamic in verse 10 that imports a tremendous amount of meaning to this appeal. This was Paul’s way of saying that during his imprisonment for Christ Jesus Paul was the one through whom the gospel came to this runaway slave fugitive. Onesimus was not only running from his master but also the law and in all his running to escape he came to know the good news of Jesus Christ via Paul. Onesimus then was a son in the faith to Paul.
As the runaway slave and enchained apostle met, one took on the role of learning and growing, while the other took on the role of teaching and raising up. This father-son dynamic was yet another catalyst for Paul’s appeal to Philemon. Up until verse 10 Paul had brought up the close connection and grounds for relational connection with Philemon. It is in verse 10 that we learn of the strong bond between Paul and Onesimus. Paul had mentioned Philemon and his family connections during the opening greeting of the letter, and now Paul uses family language to describe Onesimus.
In verse 11, Paul, using his grammatical humor, states, “Formerly he was useless to you, but now he has become useful to both you and to me.” Onesimus’s once usefulness became useless to Philemon so much that he ran off and disappeared, but now he has become useful to Paul and lived up to his name.
Paul was playing on the sense of humor of the name Onesimus. Paul was now sending Onesimus, his own heart, back to Philemon. The Greek word Paul used for heart in verse 12 refers to the innermost parts. Paul’s language is like speaking of a person’s “deepest gut intuition” or the “deepest part of the soul”. Paul couldn’t invoke a more profound word to say how deeply he loved this man. Paul was attached so much to Onesimus that to send him away was to send away his very heart. Paul was really making it clear the stakes he had in Philemon’s response. Paul was not just having a polite conversation, but the request of Paul was coming from the depths of his heart.
Verse 13-16 Appeal for His Brother
In verse 13, Paul stated that he wanted to keep Onesimus with him in Rome. By staying in Rome, Onesimus might be of service to Paul during his imprisonment for the Gospel in the place of Philemon. By way of implication, Paul essentially says to Philemon “I wish you were here with me, but since you aren’t able to be with me, let Onesimus serve me in your absence”. That's what Paul wanted to do. We can imagine that Paul could have done that and sent a little note to Philemon advising him that he had made the executive decision to keep Onesimus in Rome. After all, Onesimus was with Paul for a time in Rome, why bother take the risk of the travel and potential refusal of Philemon to accept the request? As the common saying goes “sometimes it is better to ask for forgiveness, than permission”. Couldn’t Paul have simply have kept Onesmius and asked for forgiveness, rather than sending this letter seeking Philemon’s response?
Paul saw an opportunity for something greater in asking permission, rather than forgiveness. He wanted to make a new relationship between Onesimus and Philemon as voluntary as possible on the part of Philemon. So instead Paul says I’m going to send Onesimus back but I would have preferred to keep him here. Paul doesn’t want to force Philemon’s hand. Even though Onesimus was serving Paul in the place of Philemon for the gospel, Paul sent him back.
Paul preferred to do nothing without the consent of Philemon so that Philemon's good deeds might be voluntary and not forced. How much more satisfaction is there in doing a good deed voluntarily? That's 90 percent of what makes it a good deed is the fact that it's done with a kind of natural spontaneity. Voluntariness on the part of the doer of the deed rather than something extorted from us by circumstance or command. In the most basic way we see this and know it tangibly today, that it is much better to desire the good of our neighbor, than simply through compulsory restraint be prevented from killing our neighbor! There is good in restraining evil, and there is much good in pursuing the betterment of others as motivated by internal desire. Paul was after the internal desires of Philemon, seeking to stoke the fires of good works within the Colossian church leader.
Paul continues in verse 15 by proposing that perhaps the reason Onesimus was separated from Philemon “for a little while was so that you might have him back forever, no longer as a slave by more than a slave, as a beloved brother.” Perhaps that's the reason that he ran away. Paul sees in the life story of both men the divine providence of God.
It’s an interesting little phrase, “This may be the reason that he ran away.” Christian people have this sense of providence about life. We believe things happen for a reason. We don’t think the universe is just spinning out of control. We concur with the Westminster Confession that says God has from all eternity freely and unchangeable ordained whatever comes to pass (See the Westminster Confession 3:1). We believe that somehow God himself is in control of both the big things in life and also the little things in life. If you talk to a sincere Christian, they'll sometimes see the hand of God in the details of life, the tiny little things that have worked out.
Sometimes, when we are in the thick of circumstances happening, it’s hard to see God’s good providential plan. It’s a good reason to keep a journal, so you can see what’s happened through the crisis in your life. 20 years later, you can look back on some difficult moments in your life and see providence, although at that time you didn’t see anything but confusion. You know that is an experience many Christians have, and it’s okay to speculate and ask the question in the unfolding drama of life, what is God doing in my life? Sometimes it may be that you have the right idea, and sometimes maybe not. We can always assume that God is causing all things to work together for the good of those who love him and are called according to his purpose.
Sometimes it's hard to see just quite how God’s working through all things. From both the perspective of Onesimus and Philemon, it may have been very difficult to know God was working in their tumultuous relationship.
Paul posits God’s good purposes as the reason why Onesimus ran away. Was the flight of Onesimus to be the catalyst so that Philemon could eventually have him back as a brother? Paul wasn’t trying to justify the criminal act of Onesimus. He was not trying to legitimize runaway slavery. At the same time, Paul was saying in the providence of God, maybe that was the reason. Why can’t we engage in that sanctified imagination of our lives as things unfold? Paul does that here.
