Epistle for September 4, 2022

START WITH SCRIPTURE:
Philemon 1:1-21
CLICK HERE TO READ SCRIPTURE ON BIBLEGATEWAY.COM

OBSERVE:

The Apostle Paul’s letter to Philemon is among the most unusual of his epistles.  He is not writing to a church or a group of churches; nor is he writing to another pastor-missionary such as Timothy or Titus.  In this instance he is writing a letter of reference, literally interceding on behalf of a runaway slave with his slave owner.  What a minefield for the modern interpreter!

Actually, the only evidence that we have that Onesimus was the fugitive slave of Philemon is found in verse 16.  Overall, the tone of Paul is that of an intermediary seeking to reconcile two Christians who are in conflict.

Interestingly, Paul writes this letter from prison — he knows what it is like to have his freedoms severely restricted.

Paul’s references are very personal.  Philemon is his dear friend and co-worker.  Paul sends greetings also to those who may well be members of Philemon’s household.  He calls Apphia his sister, and Archippus a fellow soldier.

And we catch a glimpse of life in the early church.  They met not in church buildings, temples or cathedrals, but in homes — in this case, in the house of Philemon.

Paul’s greeting is fairly standard according to his other epistles, offering grace and peace.  He includes his prayers and thanksgiving for Philemon’s Christian virtues of love and faith, and his ministry to the saints.  No doubt Paul’s praise is sincere — but given the entreating purpose of his letter, we may wonder if he is “buttering up” Philemon just a little.

Paul comes to the main point of the letter — he is asking Philemon to receive Onesimus back in good graces.  His letter requires us to read between the lines.

Onesimus apparently has departed from Philemon, perhaps wronging his master in doing so (verse 18).  Onesimus may have even been useless to his master when he was in Philemon’s service, but Paul can vouch for Onesimus’ usefulness to Paul himself in prison.  In fact, Paul stresses how helpful Onesimus was and how reluctant he is to see him leave.  But for whatever reason, Onesimus is now to return to Philemon.

Paul is appealing to Philemon’s good nature, based on their mutual love — however, he does invoke his apostolic authority as a little leverage:

 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—

Paul seems to be using a “carrot,” but he hints at the possibility of using the “stick” if necessary.

Paul provides a multi-layered rationale for his request:

• Onesimus has become like a son to Paul during his own imprisonment (v. 10).
• Onesimus has become like Paul’s own heart (v. 12).
• Onesimus has proved his usefulness to Paul (vs. 11,13).
• Most significantly, Paul says that Onesimus is more than a slave — he is a beloved brother… both in the flesh and in the Lord. 

What Paul seems to be saying is that by virtue of their mutual faith in Christ, Onesimus and Philemon are members of the same Christian family.  They are brothers in Christ, and therefore equal.  So Onesimus is to be welcomed back not as a subordinate piece of chattel property, but as a fellow Christian.

Paul urges Philemon to welcome Onesimus as though he were welcoming Paul himself.  But Paul does not support any injustice that Philemon might have experienced because of all of this.  Paul offers to compensate Philemon for any loss:

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.

However, though Paul doesn’t endorse “cheap grace,” he does imply that Philemon “owes” him:

 I say nothing about your owing me even your own self.

Presumably, Paul is referencing the ministry that he may have offered to Philemon and his family in the past, perhaps even leading them to faith in Christ.

Paul ends on a very upbeat note:

Yes, brother, let me have this benefit from you in the Lord! Refresh my heart in Christ.  Confident of your obedience, I am writing to you, knowing that you will do even more than I say.

Paul is so confident of Philemon’s good nature and compliance that he announces his plans to request Philemon’s hospitality when his own incarceration may be completed:

One thing more—prepare a guest room for me, for I am hoping through your prayers to be restored to you (Philemon 1:22).

As an interesting footnote to this passage — not a part of the lectionary reading for today — Paul ends his letter as he does so many by including greetings to Philemon and his family from various fellow Christians who are with Paul:

 Epaphras, my fellow prisoner in Christ Jesus, sends greetings to you, and so do Mark, Aristarchus, Demas, and Luke, my fellow workers.

This list of fellow prisoner and fellow workers reads like a who’s who in the early church.  An Epaphras is mentioned by Paul as a faithful minister to the church at Colossae (Colossians 1:7; 4:12) who is now imprisoned with Paul in Rome.

Mark and Luke are likely the writers of the Gospels who have accompanied Paul at various times in his missionary journeys.  If Mark (sometimes called John Mark) is the same companion of Paul and Barnabas who also was called John in Acts 12 and 15, his inclusion may suggest that there has been reconciliation between Paul and Mark.  In Acts 15:36-41, we read of a sharp disagreement that caused Paul to part ways with Barnabas and Mark. Philemon may reassure us that these early Christians practiced what they preached about forgiveness.  Mark is also mentioned as the cousin of Barnabas in Colossians 4:10.

There was an Aristarchus from Macedonia who was dragged into the theater by the rioting Ephesians in Acts 19:29, and who accompanied Paul back to Macedonia (Acts 20:1-6) and to Thessalonica.  He is also mentioned by Paul in Colossians 4:10 as a fellow prisoner.  Demas is mentioned in Colossians 4:14, along with Luke the beloved physician.  However, there is a sour note when Demas is mentioned negatively in 2 Timothy 4:10:

Demas, in love with this present world, has deserted me and gone to Thessalonica.

Even these greetings from Paul’s companions tell us something about the early church:

• Christianity is a “team sport.” As John Wesley said, “Christianity knows nothing of solitary religion.”
• Even Christians in the early church experienced lapses in judgment, and even suffered temptations from the culture — as we see with Mark and Demas.  But we also see evidence of grace that leads to reconciliation.

APPLY:  

There is the possibility that Paul’s language about slavery isn’t literal.  He refers to Onesimus being:

more than a slave, a beloved brother—especially to me but how much more to you, both in the flesh and in the Lord.

An alternate interpretation to the conventional view is that Onesimus and Philemon really are brothers, and that Onesimus left home under less than friendly circumstances.

However, this seems unlikely in the light of interpretation by the early church fathers.  More than likely, Onesimus was a slave.  Even if he didn’t steal anything, he has technically stolen Philemon’s property by running away — he is Philemon’s property!  How do we apply this Scripture appropriately in our own culture?

First, we have to acknowledge that we live in a different culture and a different time.

There have been two conflicting approaches to the interpretation of this little book in the past.  Christian slave owners in the pre-Civil War South used Philemon as a prooftext to defend the institution of slavery.  They argued that Christian slave owners were able to benefit their slaves, and even introduce them to Christianity.

Abolitionists, however, argued that Paul’s language did not sanction slavery at all.

Thankfully, those issues are behind us. But we are left with the troubling question — why is the Bible seemingly silent on such issues, and how does that affect social issues that trouble us today that are just as controversial?

The seeds of social revolution were being sown in the New Testament — there was no class distinction in the church.  Gentiles were included in the covenant because of their faith in Christ. Women were prominent members and even co-workers with men.  Slaves and the poor were welcome in the church.  Some slaves even rose to serve important roles in the church.   Galatians 3:28 says:

 There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus.

While the Scriptures acknowledge slavery as part of the culture, that doesn’t imply that slavery was an acceptable cultural norm.  Ultimately, the liberty that comes from faith in Christ destroyed slavery.  All Christians, whatever their social status, are brothers and sisters in Christ.

And a more general application of this passage reminds us that no matter how serious a breach there has been between Christians, we are under compulsion to seek reconciliation.

RESPOND: 

Abraham Lincoln once said:

If slavery is not wrong, then nothing is wrong.

When we follow the moral trajectory of Scripture, we come to the same conclusions.  And of course, in the 21st century we can assume a certain moral superiority.  Slavery was abolished by the 13th amendment in the United States in 1865.

However, the consequences of slavery in the United States have left an open wound in the American conscience.  This continues to be manifested in racial tensions and inequalities in opportunity and income.

The church’s responsibility is to challenge the culture to look more like the coming kingdom of God.  Unfortunately, the church has too often been guilty of enabling and cooperating with racism.

In order to be consistent with the Gospel, the church must begin to look more like the picture of heaven that we find in Revelation 7:9:

After this I looked, and there was a great multitude that no one could count, from every nation, from all tribes and peoples and languages, standing before the throne and before the Lamb, robed in white, with palm branches in their hands.

Our Lord, break down the walls of separation that exist because of race, or socio-economic class, or gender.  Reconcile us where we have run away from one another, and remind us that we are brothers and sisters in you.  Amen. 

 PHOTOS:
"What is Philemon about" by Kevin Shorter is licensed under a Creative Commons Attribution 2.0 Generic license.

Epistle for September 8, 2019

START WITH SCRIPTURE:
Philemon 1-21
CLICK HERE TO READ SCRIPTURE ON BIBLEGATEWAY.COM

OBSERVE:

The Apostle Paul’s letter to Philemon is among the most unusual of his epistles.  He is not writing to a church or a group of churches; nor is he writing to another pastor-missionary such as Timothy or Titus.  In this instance he is writing a letter of reference, literally interceding on behalf of a runaway slave with his slave owner.  What a minefield for the modern interpreter!

Actually, the only evidence that we have that Onesimus was the fugitive slave of Philemon is found in verse 16.  Overall, the tone of Paul is that of an intermediary seeking to reconcile two Christians who are in conflict.

Interestingly, Paul writes this letter from prison — he knows what it is like to have his freedoms severely restricted.

Paul’s references are very personal.  Philemon is his dear friend and co-worker.  Paul sends greetings also to those who may well be members of Philemon’s household.  He calls Apphia his sister, and Archippus a fellow soldier.

And we catch a glimpse of life in the early church.  They met not in church buildings, temples or cathedrals, but in homes — in this case, in the house of Philemon.

Paul’s greeting is fairly standard according to his other epistles, offering grace and peace.  He includes his prayers and thanksgiving for Philemon’s Christian virtues of love and faith, and his ministry to the saints.  No doubt Paul’s praise is sincere — but given the entreating purpose of his letter, we may wonder if he is “buttering up” Philemon just a little.

Paul comes to the main point of the letter — he is asking Philemon to receive Onesimus back in good graces.  His letter requires us to read between the lines.

Onesimus apparently has departed from Philemon, perhaps wronging his master in doing so (verse 18).  Onesimus may have even been useless to his master when he was in Philemon’s service, but Paul can vouch for Onesimus’ usefulness to Paul himself in prison.  In fact, Paul stresses how helpful Onesimus was and how reluctant he is to see him leave.  But for whatever reason, Onesimus is now to return to Philemon.

Paul is appealing to Philemon’s good nature, based on their mutual love — however, he does invoke his apostolic authority as a little leverage:

 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—

Paul seems to be using a “carrot,” but he hints at the possibility of using the “stick” if necessary.

Paul provides a multi-layered rationale for his request:

• Onesimus has become like a son to Paul during his own imprisonment (v. 10). Onesimus has become like Paul’s own heart (v. 12).
• Onesimus has proved his usefulness to Paul (vs. 11,13).
• Most significantly, Paul says that Onesimus is more than a slave — he is a beloved brother . . . . both in the flesh and in the Lord. 

What Paul seems to be saying is that by virtue of their mutual faith in Christ, Onesimus and Philemon are members of the same Christian family.  They are brothers in Christ, and therefore equal.  So Onesimus is to be welcomed back not as a subordinate piece of chattel property, but as a fellow Christian.

Paul urges Philemon to welcome Onesimus as though he were welcoming Paul himself.  But Paul does not support any injustice that Philemon might have experienced because of all of this.  Paul offers to compensate Philemon for any loss:

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.

However, though Paul doesn’t endorse “cheap grace,” he does imply that Philemon “owes” him:

 I say nothing about your owing me even your own self.

Presumably, Paul is referencing the ministry that he may have offered to Philemon and his family in the past, perhaps even leading them to faith in Christ.

Paul ends on a very upbeat note:

Yes, brother, let me have this benefit from you in the Lord! Refresh my heart in Christ.  Confident of your obedience, I am writing to you, knowing that you will do even more than I say.

Paul is so confident of Philemon’s good nature and compliance that he announces his plans to request Philemon’s hospitality when his own incarceration may be completed:

One thing more—prepare a guest room for me, for I am hoping through your prayers to be restored to you (Philemon 22).

As an interesting footnote to this passage — not a part of the lectionary reading for today — Paul ends his letter as he does so many by including greetings to Philemon and his family from various fellow Christians who are with Paul:

 Epaphras, my fellow prisoner in Christ Jesus, sends greetings to you, and so do Mark, Aristarchus, Demas, and Luke, my fellow workers.

These fellow prisoners  and fellow workers reads like a who’s who in the early church.  An Epaphras is mentioned by Paul as a faithful minister to the church at Colossae (Colossians 1:7; 4:12) who is now imprisoned with Paul in Rome.

Mark and Luke are likely the writers of the Gospels who have accompanied Paul at various times in his missionary journeys.  If Mark (sometimes called John Mark) is the same companion of Paul and Barnabas who also was called John in Acts 12 and 15, his inclusion may suggest that there has been reconciliation between Paul and Mark.  In Acts 15:36-41, we read of a sharp disagreement that caused Paul to part ways with Barnabas and Mark. Philemon may reassure us that these early Christians practiced what they preached about forgiveness.  Mark is also mentioned as the cousin of Barnabas in Colossians 4:10.

There was an Aristarchus from Macedonia who was dragged into the theater by the rioting Ephesians in Acts 19:29, and who accompanied Paul back to Macedonia (Acts 20:1-6) and to Thessalonica.  He is also mentioned by Paul in Colossians 4:10 as a fellow prisoner.  Demas is mentioned in Colossians 4:14, along with Luke the beloved physician.  However, there is a sour note when Demas is mentioned negatively in 2 Timothy 4:10:

Demas, in love with this present world, has deserted me and gone to Thessalonica.

Even these greetings from Paul’s companions tell us something about the early church:

• Christianity is a “team sport.” As John Wesley said, “Christianity knows nothing of solitary religion.”
• Even Christians in the early church experienced lapses in judgment, and even suffered temptations from the culture — as we see with Mark and Demas.  But we also see evidence of grace that leads to reconciliation.

APPLY:  

There is the possibility that Paul’s language about slavery isn’t literal.  He refers to Onesimus being:

more than a slave, a beloved brother—especially to me but how much more to you, both in the flesh and in the Lord.

An alternate interpretation to the conventional view is that Onesimus and Philemon really are brothers, and that Onesimus left home under less than friendly circumstances.

However, this seems unlikely in the light of interpretation by the early church fathers.  More than likely, Onesimus was a slave.  Even if he didn’t steal anything, he has technically stolen Philemon’s property by running away — he is Philemon’s property!  How do we apply this Scripture appropriately in our own culture?

First, we have to acknowledge that we live in a different culture and a different time.

There have been two conflicting approaches to the interpretation of this little book in the past.  Christian slave owners in the pre-Civil War South used Philemon as a prooftext to defend the institution of slavery.  They argued that Christian slave owners were able to benefit their slaves, and even introduce them to Christianity.

Abolitionists, however, argued that Paul’s language did not sanction slavery at all.

Thankfully, those issues are behind us. But we are left with the troubling question — why is the Bible seemingly silent on such issues, and how does that affect social issues that trouble us today that are just as controversial?

The seeds of social revolution were being sown in the New Testament — there was no class distinction in the church.  Gentiles were included in the covenant because of their faith in Christ. Women were prominent members and even co-workers with men.  Slaves and the poor were welcome in the church.  Some slaves even rose to serve important roles in the church.   Galatians 3:28 says:

 There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus.

While the Scriptures acknowledge slavery as part of the culture, that doesn’t imply that slavery was an acceptable cultural norm.  Ultimately, the liberty that comes from faith in Christ destroyed slavery.  All Christians, whatever their social status, are brothers and sisters in Christ.

And a more general application of this passage reminds us that no matter how serious a breach there has been between Christians, we are under compulsion to seek reconciliation.

RESPOND: 

Abraham Lincoln once said:

If slavery is not wrong, then nothing is wrong.

When we follow the moral trajectory of Scripture, we come to the same conclusions.  And of course, in the 21st century we can assume a certain moral superiority.  Slavery was abolished by the 13th amendment in the United States in 1865.

However, the consequences of slavery in the United States have left an open wound in the American conscience.  This continues to be manifested in racial tensions and inequalities in opportunity and income.

The church’s responsibility is to challenge the culture to look more like the coming kingdom of God.  Unfortunately, the church has too often been guilty of enabling and cooperating with racism.

In order to be consistent with the Gospel, the church must begin to look more like the picture of heaven that we find in Revelation 7:9:

After this I looked, and there was a great multitude that no one could count, from every nation, from all tribes and peoples and languages, standing before the throne and before the Lamb, robed in white, with palm branches in their hands.

Our Lord, break down the walls of separation that exist because of race, or socio-economic class, or gender.  Reconcile us where we have run away from one another, and remind us that we are brothers and sisters in you.  Amen. 

 PHOTOS:
"What is Philemon about" by Kevin Shorter is licensed under a Creative Commons Attribution 2.0 Generic license.

Epistle for September 4, 2016

START WITH SCRIPTURE:

Philemon 1-21

CLICK HERE TO READ SCRIPTURE ON BIBLEGATEWAY.COM

OBSERVE:

The Apostle Paul’s letter to Philemon is among the most unusual of his epistles.  He is not writing to a church or a group of churches; nor is he writing to another pastor-missionary such as Timothy or Titus.  In this instance he is writing a letter of reference, literally interceding on behalf of a runaway slave with his slave owner.  What a minefield for the modern interpreter!

Actually, the only evidence that we have that Onesimus was the fugitive slave of Philemon is found in verse 16.  Overall, the tone of Paul is that of an intermediary seeking to reconcile two Christians who are in conflict.

Interestingly, Paul writes this letter from prison — he knows what it is like to have his freedoms severely restricted.

Paul’s references are very personal.  Philemon is his dear friend and co-worker.  Paul sends greetings also to those who may well be members of Philemon’s household.  He calls Apphia his sister, and Archippus a fellow soldier.

And we catch a glimpse of life in the early church.  They met not in church buildings, temples or cathedrals, but in homes — in this case, in the house of Philemon.

Paul’s greeting is fairly standard according to his other epistles, offering grace and peace.  He includes his prayers and thanksgiving for Philemon’s Christian virtues of love and faith, and his ministry to the saints.  No doubt Paul’s praise is sincere — but given the entreating purpose of his letter, we may wonder if he is “buttering up” Philemon just a little.

Paul comes to the main point of the letter — he is asking Philemon to receive Onesimus back in good graces.  His letter requires us to read between the lines.

Onesimus apparently has departed from Philemon, perhaps wronging his master in doing so (verse 18).  Onesimus may have even been useless to his master when he was in Philemon’s service, but Paul can vouch for Onesimus’ usefulness to Paul himself in prison.  In fact, Paul stresses how helpful Onesimus was and how reluctant he is to see him leave.  But for whatever reason, Onesimus is now to return to Philemon.

Paul is appealing to Philemon’s good nature, based on their mutual love — however, he does invoke his apostolic authority as a little leverage:

 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—

Paul seems to be using a “carrot,” but he hints at the possibility of using the “stick” if necessary.

Paul provides a multi-layered rationale for his request:

• Onesimus has become like a son to Paul during his own imprisonment (v. 10). Onesimus has become like Paul’s own heart (v. 12).
• Onesimus has proved his usefulness to Paul (vs. 11,13).
• Most significantly, Paul says that Onesimus is more than a slave — he is a beloved brother . . . . both in the flesh and in the Lord. 

What Paul seems to be saying is that by virtue of their mutual faith in Christ, Onesimus and Philemon are members of the same Christian family.  They are brothers in Christ, and therefore equal.  So Onesimus is to be welcomed back not as a subordinate piece of chattel property, but as a fellow Christian.

Paul urges Philemon to welcome Onesimus as though he were welcoming Paul himself.  But Paul does not support any injustice that Philemon might have experienced because of all of this.  Paul offers to compensate Philemon for any loss:

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.

However, though Paul doesn’t endorse “cheap grace,” he does imply that Philemon “owes” him:

 I say nothing about your owing me even your own self.

Presumably, Paul is referencing the ministry that he may have offered to Philemon and his family in the past, perhaps even leading them to faith in Christ.

Paul ends on a very upbeat note:

Yes, brother, let me have this benefit from you in the Lord! Refresh my heart in Christ.  Confident of your obedience, I am writing to you, knowing that you will do even more than I say.

Paul is so confident of Philemon’s good nature and compliance that he announces his plans to request Philemon’s hospitality when his own incarceration may be completed:

One thing more—prepare a guest room for me, for I am hoping through your prayers to be restored to you (Philemon 22).

As an interesting footnote to this passage — not a part of the lectionary reading for today — Paul ends his letter as he does so many by including greetings to Philemon and his family from various fellow Christians who are with Paul:

 Epaphras, my fellow prisoner in Christ Jesus, sends greetings to you, and so do Mark, Aristarchus, Demas, and Luke, my fellow workers.

These fellow prisoners  and fellow workers reads like a who’s who in the early church.  An Epaphras is mentioned by Paul as a faithful minister to the church at Colossae (Colossians 1:7; 4:12) who is now imprisoned with Paul in Rome.

Mark and Luke are likely the writers of the Gospels who have accompanied Paul at various times in his missionary journeys.  If Mark (sometimes called John Mark) is the same companion of Paul and Barnabas who also was called John in Acts 12 and 15, his inclusion may suggest that there has been reconciliation between Paul and Mark.  In Acts 15:36-41, we read of a sharp disagreement that caused Paul to part ways with Barnabas and Mark. Philemon may reassure us that these early Christians practiced what they preached about forgiveness.  Mark is also mentioned as the cousin of Barnabas in Colossians 4:10.

There was an Aristarchus from Macedonia who was dragged into the theater by the rioting Ephesians in Acts 19:29, and who accompanied Paul back to Macedonia (Acts 20:1-6) and to Thessalonica.  He is also mentioned by Paul in Colossians 4:10 as a fellow prisoner.  Demas is mentioned in Colossians 4:14, along with Luke the beloved physician.  However, there is a sour note when Demas is mentioned negatively in 2 Timothy 4:10:

Demas, in love with this present world, has deserted me and gone to Thessalonica.

Even these greetings from Paul’s companions tell us something about the early church:

• Christianity is a “team sport.” As John Wesley said, “Christianity knows nothing of solitary religion.”
• Even Christians in the early church experienced lapses in judgment, and even suffered temptations from the culture — as we see with Mark and Demas.  But we also see evidence of grace that leads to reconciliation.

APPLY:  

There is the possibility that Paul’s language about slavery isn’t literal.  He refers to Onesimus being:

more than a slave, a beloved brother—especially to me but how much more to you, both in the flesh and in the Lord.

An alternate interpretation to the conventional view is that Onesimus and Philemon really are brothers, and that Onesimus left home under less than friendly circumstances.

However, this seems unlikely in the light of interpretation by the early church fathers.  More than likely, Onesimus was a slave.  Even if he didn’t steal anything, he has technically stolen Philemon’s property by running away — he is Philemon’s property!  How do we apply this Scripture appropriately in our own culture?

First, we have to acknowledge that we live in a different culture and a different time.

There have been two conflicting approaches to the interpretation of this little book in the past.  Christian slave owners in the pre-Civil War South used Philemon as a prooftext to defend the institution of slavery.  They argued that Christian slave owners were able to benefit their slaves, and even introduce them to Christianity.

Abolitionists, however, argued that Paul’s language did not sanction slavery at all.

Thankfully, those issues are behind us – but we are left with the troubling question — why is the Bible seemingly silent on such issues, and how does that affect social issues that trouble us today that are just as controversial?

The seeds of social revolution were being sown in the New Testament — there was no class distinction in the church.  Gentiles were included in the covenant because of their faith in Christ. Women were prominent members and even co-workers with men.  Slaves and the poor were welcome in the church.  Some slaves even rose to serve important roles in the church.   Galatians 3:28 says:

 There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus.

While the Scriptures acknowledge slavery as part of the culture, that doesn’t imply that slavery was an acceptable cultural norm.  Ultimately, the liberty that comes from faith in Christ destroyed slavery.  All Christians, whatever their social status, are brothers and sisters in Christ.

And a more general application of this passage reminds us that no matter how serious a breach there has been between Christians, we are under compulsion to seek reconciliation.

RESPOND: 

Abraham Lincoln once said:

If slavery is not wrong, then nothing is wrong.

When we follow the moral trajectory of Scripture, we come to the same conclusions.  And of course, in the 21st century we can assume a certain moral superiority.  Slavery was abolished by the 13th amendment in the United States in 1865.

However, the consequences of slavery in the United States have left an open wound in the American conscience.  This continues to be manifested in racial tensions and inequalities in opportunity and income.

The church’s responsibility is to challenge the culture to look more like the coming kingdom of God.  Unfortunately, the church has too often been guilty of enabling and cooperating with racism.

In order to be consistent with the Gospel, the church must begin to look more like the picture of heaven that we find in Revelation 7:9:

After this I looked, and there was a great multitude that no one could count, from every nation, from all tribes and peoples and languages, standing before the throne and before the Lamb, robed in white, with palm branches in their hands.

Our Lord, break down the walls of separation that exist because of race or socio-economic class, or gender.  Reconcile us where we have run away from one another, and remind us that we are brothers and sisters in you.  Amen. 

 PHOTOS:
"What is Philemon about" by Kevin Shorter is licensed under a Creative Commons Attribution 2.0 Generic license.