Note: the following is the manuscript for the message and will not match exactly the recorded message above.
Keep in mind that this letter was delivered at the same time as Colossians. Philemon lives in Colosse and has a church in his house. Likely, this letter and Colossians were both read publicly to the congregation.
Paul addresses the letter to three main people: Philemon, Apphia, which could be Philemon’s wife, and Archippus, which could be another church leader or Philemon and Apphia’s son. The letter is also addressed to the church that meets in their home.
If you look at all the instances of “you” in the letter, they are mostly singular, directed at Philemon. But, near the end of the letter, in verse 22, those are plural.
So, while most of the letter is direct instruction for Philemon, it is a communal address, and is theologically and practically aligned with Colossians.
With this in mind, I want to provide an overview of what I see being a really important and helpful connection between these two letters, and how they connect also to us today.
Woven throughout Paul’s letter to the Colossians is an understanding that the person of Christ is the Son of God the Father and a visible representation of God. (1:15)
Paul states clearly the relationship between God the Father and Jesus. (1:3) And, while Christ is no longer physically present on earth, Paul refers to Christ using terms that indicate Christ’s ongoing presence and activity in the church. (1:18)
This points to Paul’s view of Christ’s promise of the Holy Spirit as being fulfilled, making possible our understanding of and obedience to God’s purposes. (3:12-17)
For Paul, it is not enough to have heard the gospel or even agree that it is true.
Acceptance of the truth of the gospel has practical implications, which cannot be lived out in a person’s life without the help of God through the Holy Spirit.
Of primary concern to Paul is that they understand how Christ completely fulfils God’s salvation plan.
As is the case today, the Colossian believers tried to add to their faith in Christ from other sources of salvation or wisdom.
Paul instructs them not to search human understanding, tradition or wisdom, but to trust Christ. There is no need to search for answers beyond Christ, for he is God incarnate and he rules over all. (2:8-10)
They have all they need to live freely, and need not concern themselves with how to appease God or any other authority. (2:13-15)
Followers of Jesus can live out their faith with gratitude to God, not in fear of punishment for sin as was previously the case. Jesus has shown that God desires reconciliation and offers forgiveness freely. (1:21-22)
Yet, the work of salvation continues, not because there was anything lacking in Jesus’ sacrifice, but because the news of God’s salvation is not yet fully known. (1:24-26)
The world needed a living witness of who God is and how he plans to reconcile people to himself. Christ provided this and is now sending people to do the same: to be witnesses and examples of Christ’s work.
We, with the help of the Holy Spirit, are physical representations of Christ, having died, like Christ, and are now raised to new life. (3:1-4)
This is the way God will bring more and more people to himself, saving people through Christ’s sacrifice and the witness of the Holy Spirit through the church as we treat one another the same way that God, through Christ, has treated us.
Understanding and living in light of this reality is vital for the church if we are going to have any success as God’s people being a light in a dark world.
Our brightness comes from living out the love of God for one another and for others.
Paul’s concern for the practice of our faith is demonstrated powerfully in the letter to Philemon. In order for faith to be put into practice, Philemon must receive his former slave, Onesimus, to not only forgive him but to no longer consider him a slave but as a brother. (Philemon 15-16)
I cannot imagine how impactful this instruction was to the Colossian church, and beyond, because of how slaves were treated in those days.
If you are familiar with the gladiator games of the Roman empire, you will have an idea about how there were different ways people would be punished or killed for wrongs they had done, one of which being gladiator battles in an arena.
The role of the gladiator, however, was not given to foreign slaves because it was too glorious of a death.
Instead, the most cruel method of torture and death in the form of crucifixion was how these disobedient slaves would suffer and be made an example of.
Author Tom Holland explains in his book Dominion, that if it wasn’t for the Gospels of Jesus Christ, we would likely have no detailed description of an individual’s crucifixion. It was simply too common and terrible to even think about, let alone record in history books.
Following the rise of Christianity, however, crucifixion became a symbol of faithfulness to Christ, even unto death. It is now a symbol of hope, an idea that would seem ludicrous 2000 years ago.
And so, when we consider what would be a common fate for a disobedient slave, we can appreciate how drastic a shift in thinking Paul is suggesting by asking Philemon to forgive and be reconciled with Onesimus, no longer as a slave, but as a brother.
If the church is to be a physical representation of Christ, demonstrating the character of God, we must be quick to forgive and offer reconciliation. Paul wrote about this in Colossians, but then demonstrated how this works in Philemon.
The matter of family dynamics, including slavery, and how those relationships are transformed by the gospel, is of great concern to Paul.
There was much inequality among people in the time of the early church. We can imagine that, for those who held the positions of power and privilege, like Paul himself, it was painful to give that up.
Yet, for Paul, resurrection with Christ requires death, considering the invisible and future rewards that Christ has for us to be of more value than earthly power or possessions. (Colossians 3:1-4)
This transforms how people treat one another, seeking to benefit others, just as Christ chose to give up his power in order to benefit us, thus living and being in the name of Christ. (3:17)
Being that Jesus is not physically present on earth, we the church, our households, workplaces and in the community, have a responsibility given to us by Jesus to be witnesses to God’s character.
This comes not through great acts of power, as this has already been accomplished by Jesus when he overcame death itself. It comes through daily acts of a holy character. (3:12-14) Paul describes this as Christ in us, the hope of glory. (1:27)
This way of living does not depend on status or position, but on the transformational work of the Holy Spirit to live out the complete work of Christ each day, not trying to complete the work ourselves through traditions, regulations or the appearance of wisdom. (2:20-23)
And so, in Colossians and Philemon, Paul’s writing does not allow room for a detached understanding of God’s salvation from how we live our lives.
Even in his opening prayer in Colossians, he states in the same breath the combination of increasing knowledge and the bearing of fruit. (1:9-10)
Knowledge of God’s work in Christ will result in transformation because we know that the rewards awaiting us are far greater than the rewards offered by other people.
Key to this is actually knowing and believing just how complete and satisfactory was Christ’s coming to earth, dying and ascending to heaven.
Paul’s words in Colossians 1:15-20 cannot be overstated. Christ is the complete embodiment of God, and therefore the reconciliation he offers lacks nothing. What is left is for his reconciliation to be extended through the church in the world.
Trusting in Jesus Christ and being saved by him will always result in a transformation. This transformation comes in degrees and will continue throughout a person’s life.
It will look different for each person. For an addict, it will mean freedom from addictions. For someone who is selfish, it will mean increase in generosity. For an angry person, it will result in increased joy. For a violent person, more peace.
For some, there is notable and sudden change. For others, the change is slower and only noticeable in hindsight.
Many of us grew up in the church and we started following and trusting in Jesus without any sudden or dramatic shift. It doesn’t mean transformation hasn’t happen or can’t yet happen.
In this short letter written by the Apostle Paul, we have insight into what transformation looked like for the relationship between a slave and his master.
Onesimus, having been discipled by Paul, is being sent back to his master, Philemon, to put into practice what Paul has been teaching him.
I want to highlight, in closing, the transformation of Onesimus as a result of trusting in Jesus. Next week we will look at the transformation of Philemon as we look more deeply at the instructions give to him by Paul.
The position of Onesimus is that he is of humble status. Legally and in the social order, he is incredibly vulnerable. And so, he represents those among us who are being called to trust Jesus with our vulnerability.
Vulnerability means exposure to the possibility of being harmed either physically or otherwise. Someone can be put in a vulnerable position without choice. Others may choose to make themselves vulnerable for a variety of reasons, usually for the benefit of others.
When Jesus came to earth as a baby, he put himself in a vulnerable position.
The lesson from the relationship between Philemon and Onesimus is that we are called not to run from our vulnerability, but to transform it.
Onesimus was being challenged by Paul to be reconciled to someone who could do him harm. He entered into a vulnerable position with hopes that it will bring transformation. Paul was confident, and we will see why next week, that Philemon will not harm him and that much good will come from this reconciliation.
Consider how you view your own vulnerability. Do you see it as a hindrance or an opportunity for transformation? This is not an easy or simple question.
Jesus subjected himself to the ultimate vulnerability of death so that he could overcome it for our benefit.
And now, our vulnerabilities are all temporary and can all be transformed one way or another.
Our final vulnerability is death, which has been overcome and provides the ultimate transformation into a resurrected body through Jesus.
As we consider this great gift of transformation, we come to the communion table, which is a reminder of the sacrifice of Jesus for our benefit.