Philemon

Be honest, when was the last time you read Philemon? I mean do you even know how to pronounce it correctly? I remember years ago a few of us were coming up with ridiculous but legitimate pronunciations for Bible names: we decided on P-HIGH-LEMON. But really? It is closer to FIL-AY-MOAN. But I don’t think I have ever heard anyone say it that way.

Philemon was a Christian in Colossae, but if you pay attention, Paul and Timothy were actually writing to Philemon, Apphia and Archippus, and the church that met in his home (v2). And at the conclusion of the letter (v23-24), Paul and Timothy send greetings from Epaphras, Marcus, Aristarchus, Demas, and Luke, all men who are also mentioned by name in the epistle to the Colossians. Both letters were written at some point in the 2 year period of 60-62AD while Paul was under house arrest in Rome.

Onesimus is also mentioned by name in both epistles and the epistle describes a particular historical incident involving Philemon and Onesimus. For us today, this incident teaches an important lesson for Christian living.

Though many assumptions have been made over the years about the incident we will not be delving into these. Rather we will be dealing with the information we have. Philemon owned a slave named Onesimus, who wronged him in some way (v11). Onesimus met Paul in Rome and was converted (v10). Onesimus was a great help to Paul while in prison (v11, 13) but Paul is returning Onesimus to Philemon with the letter (v12). Paul asks Philemon to receive Onesimus as a brother rather than a slave (v16) and to lay all debts owed by Onesimus to himself (v18-19) or even better to excuse them (19-20).

It is clear that Philemon is a generous man and has been a great help to other Christians (v7). But Paul still doesn’t want to assume Philemon will be generous in regards to this matter and provides him with opportunity to do so willingly not of necessity. An idea also present in 2 Corinthians 9, where Paul likewise says our giving should not be of necessity or compulsion (2 Corinthians 9:7).

But Paul is really practising and teaching Onesimus the principle of restitution.

Restitution means reparation made by giving an equivalent or compensation for loss, damage, or injury caused; indemnification, the restoration of property or rights previously taken away, conveyed, or surrendered, restoration to the former or original state or position. (dictionary.com)

Restitution was taught in the Law, and there are laws that explicitly require restitution for theft, the accidental death of livestock, letting livestock eat another man’s field, accidental damage by fire, accidentally losing a borrowed item and more (see Exodus 22). Restitution was about making amends for the wrong committed.

But the Hebrew word itself is interesting: it literally means “to be at peace.” Restitution is about restoring peace with the wronged person. But under the law, restitution wasn’t just between people, it was also made to God. The Israelites were commanded to give a trespass offering for ignorant sins to make amends or restitution to God (Leviticus 5:15-16). The trespass offering meant peace was restored between the offender and God.

And under the New Covenant we are told that Jesus is our restitution. He became the trespass offering to make amends to God and restore peace between us and God:

“Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins.” (1 John 4:10)

Today, ‘propitiation’ is an uncommon word but it means expiator. (Helpful, I know.) And an expiator is a person or thing that makes amends, restitution, atonement or reparation for wrongdoing. God sent Jesus to be the restitution for our sins. Jesus restores peace to our relationship with God (Romans 5:1).

Paul understood the need for restitution even when it cost him a lot. It wasn’t enough for Onesimus to say sorry. Even though Philemon owed Paul his own self (v19), that still wasn’t reason enough for Onesimus to stay in Rome, even though he was being a huge help to Paul. Restitution still had to be made, and Onesimus had to return to his rightful owner, even at the possible cost of his freedom. Likewise in the account of Zacchaeus we see salvation leading directly to restitution (Luke 19:2-9). Zacchaeus promises to pay fourfold anyone he has wrongfully taken from, salvation meant Zacchaeus wanted to make restitution.

But restitution is also at direct odds to the common teaching of ‘forgive and forget’. Because ‘forgive and forget’ doesn’t require restitution. But without restitution, there is often no peace and the relationship isn’t really restored. Even God doesn’t forgive and forget, because Jesus made restitution for us.

At its heart, restitution is the understanding that often saying ‘sorry’ isn’t enough. I know many people will balk at that statement, but we all understand it to be true: if I steal your car, say sorry, but keep your car, our relationship will not be at peace. In fact most people would say I wasn’t really sorry, because if I meant it, I would return the car. We understand that a genuine apology requires restitution. There is even an incident recorded in Acts 16 where Paul demands restitution. After he and Silas were beaten and wrongfully imprisoned (v23), the governor of Philippi tries to release them secretly (v35-36). But Paul insists on being released by the governor himself to make amends for the unlawful nature of their arrest (v37).

Be honest with yourself, if you need to apologise to someone, but aren’t willing to make restitution, are you legitimately sorry for your actions? “Sorry” can be an easy word to throw around. And while something like stealing makes restitution seem simple, what about when the sin is slander, manipulation, pride or lying? Saying sorry doesn’t really undo the harm caused. And often we just say sorry to make the problem go away, without actually wanting to fix the problem. But restitution is much more than hollow words.

And when we understand that restitution is about restoring peace, we also realise it is something Christians are repeatedly called to practise:

Salt is good: but if the salt have lost his saltness, wherewith will ye season it? Have salt in yourselves, and have peace one with another. (Mark 9:50)

Finally, brethren, farewell. Be perfect, be of good comfort, be of one mind, live in peace; and the God of love and peace shall be with you. (2 Corinthians 13:11)

And to esteem them very highly in love for their work's sake. And be at peace among yourselves. (1 Thessalonians 5:13)

But sometimes the lack of peace in a relationship isn’t ours to restore. Sometimes another person will try to insist we forgive and forget (like the Philippian governor). Sometimes even, another person will refuse to admit the wrong they have committed. In these situations Paul says,

If it be possible, as much as lieth in you, live peaceably with all men. (Romans 12:18)

Because, sometimes it just isn’t possible to be at peace with someone. We are only responsible for our side of the relationship and sometimes the person in the wrong will never apologise and make restitution. I can only do my part, I repay evil with good and leave vengeance to the Lord (Romans 12:19-21).

So, praise the Lord that we have peace with Him through Christ’s act of restitution for us and learn from Paul’s example. Start practising restitution, even when it costs you a lot, and find peace.

All Glory to God.