Introduction
Philemon from Colossae has a slave named Onesimus: a typical name for a
slave since Onesimus means ¡°useful¡± (v. 11). Onesimus escapes and goes to
Rome where he expects to disappear in the crowd. Accidentally, or luckily,
he meets Paul whom he had known in his master¡¯s house. At this point, Paul
is imprisoned in Rome, but enjoys certain privileges en abling him to go out
in the company of a policeman. Onesimus is converted and baptized; then Paul
makes him go back to his former master with the letter of recommendation
that we read here.
Paul asks that the slave be seen as a brother, and even suggests that the
slave be freed (v. 21).
We have already seen the advice Paul gives to slaves in Col 3:22. In those
first years of the Church, obtaining God¡¯s life in Christ seemed such a
tremendous privilege, providing such inner freedom, that being a slave or
being free did not greatly matter (see 1 Cor 7:17).
At that time no one thought that a change of social structure was feasible:
there were slaves and there would always be slaves. The Christians were few
and without any influence. Thus, they were not concerned about reforming
society, nor about laws to eliminate slavery. Even before the time it became
necessary to think about changing the laws, faith was already against
treating slaves as ¡°objects¡± or inferiors: because they were Christians, an
increasing number of masters ¨C in the Church ¨C spontaneously renounced their
rights and granted freedom to their slaves.
Many people think that the Christian community has nothing to say concerning
their responsibilities to society. Here, on the contrary, we see how Paul
involves the whole community in Philemon¡¯s problem.