Texts: The Letter to Philemon and Luke 17.20–25 (See the end of this post for the actual scriptures)
In Paul’s Letter to Philemon, we find a deeply
personal message from one Christian to another about a complex issue: slavery.
Paul writes to Philemon on behalf of Onesimus, a man who has been his servant,
appealing for Philemon’s mercy and even suggesting he treat Onesimus as a
brother in Christ. This short letter, often overlooked, raises a fundamental
question for us: what does the gospel say about human freedom, justice, and
love? And how does that message unfold in the ongoing story of God’s Kingdom?
Let’s begin with a bit of background. In Paul’s day,
slavery was woven into society's fabric. Most people would never have
questioned it. The church, in fact, has had a difficult history with slavery.
At times, Christians used scripture to justify keeping people in bondage,
arguing that passages like Paul’s counsel to “be content in all situations”
(Philippians 4:11) implied acceptance of social structures as they were.
However, as the church developed and the gospel was re-examined through the
centuries, some Christians began to realise that scripture also calls us to
proclaim freedom to captives and justice for the oppressed. This growing
awareness led to the church playing a major role in the abolition of legal
slavery.
The Letter to Philemon, then, gives us a window into
this evolving understanding. Paul doesn’t outright condemn slavery, but he asks
Philemon to consider a different way—to welcome Onesimus not merely as a
servant, but as a brother. It’s a challenge to Philemon to see Onesimus in a
new light, as someone who deserves dignity and freedom. This approach, in its
way, subtly undermines the concept of slavery and points to a radical equality
in Christ that we can recognise today as a call for justice.
This idea aligns with Jesus’ words in Luke 17, where
he responds to the Pharisees’ question about when the Kingdom of God will come.
He says, “The Kingdom of God is not coming with things that can be
observed…for, in fact, the Kingdom of God is among you” (Luke 17:20-21). This
message—that God’s Kingdom is not a future event but an unfolding reality
within and around us—invites us to live with open eyes and hearts, to
constantly seek and nurture signs of God’s justice, mercy, and love in our
world.
Jesus doesn’t tell his disciples to wait passively for
God’s Kingdom; rather, he invites them to become a part of it. We see the
Kingdom when people are treated with respect, when mercy triumphs over
judgement, and when love overcomes prejudice. This is what Paul invites
Philemon to do: to bring a bit of God’s Kingdom into the world by treating
Onesimus as an equal, as a brother.
Jesus’ words to the Pharisees in Luke 17 remind us
that the Kingdom of God is not about waiting for a miraculous event to come to
us from the outside. Instead, we are called to participate in the Kingdom as it
unfolds around us, to see others as brothers and sisters, and to nurture
justice and love.
The Letter to Philemon encourages us to reflect on the
ways we view others. Do we see them as “servants,” as people defined by their
roles, social status, or background? Or do we see them as brothers and sisters,
as fellow bearers of God’s image?
Our faith has developed over the centuries, and so has
our understanding of God’s will for justice. In the 18th and 19th centuries,
Christians like William Wilberforce in the UK and Harriet Tubman in the United
States worked tirelessly to end slavery, driven by a belief that all people
were created equal before God. Their work was a response to Jesus’ call to
build God’s Kingdom here and now, through love, justice, and mercy.
And so, as we read Paul’s letter today, we are
reminded that God’s call to justice is not frozen in time. It grows as we grow
in understanding and love. The Kingdom of God is not simply “coming”—it is also
already here, waiting for us to take part in it, just as Paul invited Philemon
to take a step forward in welcoming Onesimus as an equal.
But, in a week that has seen the resignation of the
Archbishop of Canterbury, over his failure (more than a decade ago) to
sufficiently pursue an abuser of children, we need to acknowledge that the
unfolding of the Kingdom is a work in progress.
The kingdom is both 'now' - among us, but also 'not yet' - waiting to be
fully revealed. As that unfolding takes,
there will be many mis-steps along the way, because we, like the Archbishop,
are fragile human beings. We are bound
to fail.
But look how far we've come. In the time of Jesus, slavery was considered
normal in human society, and children were put to work in the fields as soon as
they could walk and pick up crops. Now,
legal forms of slavery are abolished, and children are cherished, educated, and
prized - not as labourers, but for their intrinsic humanity.
There will, however, always be those twisted
individuals who profit from modern-day slavery.
There will always be criminals who use organisations like the church
(and many other collections of humanity) to prey upon vulnerable children and
adults. Our task, while continuing to
unfold the kingdom, is to be alert to such people - constantly on the lookout
for those who would undermine and pervert the kingdom of justice, mercy and
peace; on our guard for the wolves in sheep's clothing. That, ultimately, is what the safeguarding
process is all about.
So - may we, too, seek to live out this Kingdom,
seeing each person we encounter not through labels or roles but as a child of
God. And in doing so, may we help to bring about the justice, mercy, and peace
that Jesus so often spoke of, the Kingdom of God among us.
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Paul’s letter to Philemon – verses 7–20
In this very short letter of the New Testament, Paul writes to his Christian brother, Philemon, begging him to also treat the slave Onesimus as a brother.
I have received much joy and encouragement from your love, because the hearts of the saints have been refreshed through you, my brother.
For this reason, though I am bold enough in Christ to command you to do your duty, yet I would rather appeal to you on the basis of love—and I, Paul, do this as an old man, and now also as a prisoner of Christ Jesus. I am appealing to you for my child, Onesimus, whose father I have become during my imprisonment.
Formerly he was useless to you, but now he is indeed useful both to you and to me. I am sending him, that is, my own heart, back to you. I wanted to keep him with me, so that he might be of service to me in your place during my imprisonment for the gospel; but I preferred to do nothing without your consent, in order that your good deed might be voluntary and not something forced. Perhaps this is the reason he was separated from you for a while, so that you might have him back for ever, no longer as a slave but as more than a slave, 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, welcome him as you would welcome me. If he has wronged you in any way, or owes you anything, charge that to my account. I, Paul, am writing this with my own hand: I will repay it. I say nothing about your owing me even your own self. Yes, brother, let me have this benefit from you in the Lord! Refresh my heart in Christ.
Luke 17.20–25
Jesus was asked by the Pharisees when the kingdom of God was coming, and he answered, ‘The kingdom of God is not coming with things that can be observed; nor will they say, “Look, here it is!” or “There it is!” For, in fact, the kingdom of God is among you.’
Then he said to the disciples, ‘The days are coming when you will long to see one of the days of the Son of Man, and you will not see it. They will say to you, “Look there!” or “Look here!” Do not go, do not set off in pursuit. For as the lightning flashes and lights up the sky from one side to the other, so will the Son of Man be in his day. But first he must endure much suffering and be rejected by this generation.’
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