The Eschatology of Philemon

We don't often associate Paul's letter to Philemon with eschatology, but I've come to see a potent lesson about it in this very short letter. Paul wrote to Philemon--a wealthy Christian probably based in Colossae--in order to urge him to be merciful and kind to his former slave, Onesimus, whom Paul was returning to his master.

Paul appeals to the Christian virtue in Philemon, reminding him that Onesimus is not just his slave anymore, but his brother in Christ. He praises the slave's usefulness to Paul while the apostle was in prison and asks that Philemon charge Paul with any expenses Onesimus might have caused him. It's a beautiful letter, not least because Paul is not only seeking to develop Philemon's character, but also that of Onesimus. Imagine the trepidation the slave would have felt at the prospect of returning to Philemon, whom he presumably deserted (perhaps even stealing from him)! Yet, Paul convinces him to return home and face the music--like a good Christian.

One interesting aspect to the letter is the complete absence of commentary by Paul concerning the institution of slavery. A common condition within the Roman Empire, slavery was certainly not anything shocking, as we would consider it today. Paul does not protest the practice, condemn anyone who engaged in it, or call for political movements to eradicate it. Instead, he solves the inherent problems of slavery by appealing TO CHRISTIANS and sees the virtue of the mature believer as the solution.

This, to me, has eschatological implications. The postmillennial and amillennial positions suffer from a proclivity for Christian social action. Liberation theology and its tangential ideologies (including socialism) plague our world today. Too many who label themselves Christians view our belief as essentially a call for equality, freedom, peace, and universal brotherhood. They see the proper role of the Christian as one that aims at solving social problems--fixing the devil's world. This is decidedly NOT the point of Christianity.

Biblical Christianity is all about Jesus Christ--his Person, his work at the Cross. It is about propagating the message of God's gracious program of salvation to the world. It is about leading people to a saving knowledge of Christ, and then discipling them to become mature, virtuous believers. Does Biblical Christianity care about world problems? Most certainly. But it seeks temporary solutions through the cultivation of character and virtue IN CHRISTIANS, not in the unbelieving world.

Premillennialism correctly interprets prophecy by anticipating the return of Jesus Christ, who will reign on the earth as King of Kings and Lord of Lords. Postmillennialism and amillennialism pervert and dismiss these prophecies by insisting that Christ will fix the devil's world through the agency of the Church. Thus--he will NOT return to rule, and we are already in the Millennium...or there will be no Millennium at all.

All three schools of interpretation claim to be faithful to Paul's writings. But what did Paul really think and preach? Did he insist that Philemon abandon the practice of slavery? By no means. Instead, knowing that such issues cannot be solved sufficiently in our age, he focused on the personal behavior of the individual believer. That is clearly a premillennial position!