A Still More Excellent Way

September 7, 2025 sermon at Ascension Lutheran Church, Montreal, QC by Rev. Charles St-Onge. Text: Philemon. 

Transcript

A Still More Excellent Way

It’s not often that we read an entire book of the New Testament during a worship service. Since we have read the whole letter to Philemon, though, it’s worth learning its lesson. What is the lesson? How Christians encourage people to do the right thing. 

Paul the apostle is the human writer of the letter. He was a Pharisee, and either he lacked modesty or he was one of the brightest Jews of his time. In his letter to the Philippians, he wrote that “if anyone else thinks he has reasons to put confidence in the flesh, I have more: circumcised on the eighth day, of the people of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; in regard to the law, a Pharisee; as for zeal, persecuting the church; as for legalistic righteousness, faultless.” He learned at the feet of Gamaliel, the same famous Jewish teaches one who excused the Christians (Acts 5, 22:3). 

He also knew tact, or what we might uncharitably call “manipulation.” When he was put on trial for his teachings about Jesus, he said this to the assembled group of Jewish authorities: “knowing that some of them were Sadducees and the others Pharisees, [Paul] called out in the Sanhedrin, “My brothers, I am a Pharisee, the son of a Pharisee. I stand on trial because of my hope in the resurrection of the dead.” When he said this, a dispute broke out between the Pharisees and the Sadducees, and the assembly was divided. (Acts 23:6-7)

Philemon, though, may be Paul at his most brilliant and most pastoral. It is a letter to a prominent Christian, likely a member of the church at Colossae, Greece. We know that Archippus was a leader in that church (Colossians 4:17), and that Apphia was likely a deaconess in service to the poor and widowed. Paul mentions both. He then goes on to mention the Christian leaders who are with him, including Epaphras (one of the founders of that congregation, see Colossians 1:7), Mark (the author of Mark’s Gospel) and Luke (of the Gospel of Luke and Acts). 

Paul then flatters Philemon, and criticizes him, at the same time. He calls him a “dear friend” and a “fellow worker.” But it’s not a personal, private letter. It’s addressed to a whole group of people. This letter is not just a personal request. It involves the whole church of Christ. 

Paul writes to Philemon about Onesimus, who has become a Christian. Even more, Paul calls him a “deacon” or servant to himself. Onesimus’ name means “useful” in Greek, so Paul (who loves word play) talks about how he was useless before Christ found him, but now he is “useful” to Paul – and could be to Philemon as well. Paul would, therefore, like him released. 

Here’s where things get interesting. Onesimus is a slave. There is slavery in Scripture. The rules for Israel’s use of slaves are laid out in the Old Testament. Paul does not openly advocate for the complete overthrow of an ingrained system. But he also knows (as do we) that slavery is incompatible with Christianity. We should not “own” other people, we who were owned and slaves of sin and Satan but were set free and redeemed by Jesus’ death on the cross. How will Paul handle this situation?

Despite the background, including church leaders in the letter and even appealing to his own condition, Paul asks for the release of Onesimus on the basis of the GOSPEL. He asks for Onesimus’ release not by commanding him, but by leading him to come to the answer himself. 

Paul appeals to him on the basis of love. He writes “I could command you, but I’d rather appeal to you.” And how, Paul writes, can you refuse an old man in chains? What is the basis of this love? The love Christians for one another, first of all. But second, Paul reminds Philemon that he owes him his very life. That puts everything in context, doesn’t it? Paul says, “I’ll pay you back whatever you’re out from losing a slave, but don’t forget that because of the Gospel I preached to you, you will live forever.”

This is the key lesson of Philemon. Seeing what Jesus has done for us is what motivates us to act like Jesus toward others. Before we’ve done anything, we need to realize we do little for God compared to how much he does for us. We, who were in chains, are now liberated from the chains of sin and death by Christ. We, who were useless to God and his kingdom have been made useful by our adoption into Christ. We, who were disobedient, have been forgiven and restored by the love of God. Unless we come to understand that first, we won’t realize how little God really asks of us compared to what he has done, is doing, and will do for us. 

What does this mean for us in our lives? First, we shouldn’t be afraid of calling in witnesses to help us resolve a situation. Paul includes leaders in requests (in Colossae, and with himself). Sometimes some help around us is good too. Second, friendly reminders beat out brow beating every time. It’s okay to be a Jewish grandmother sometimes and politely nag. “Oh, yah, I’m in prison, but don’t worry about that. I’ll be alright!” “You’re such a good friend, good colleague, and now…” Third the Good News has more power than the Law. God doesn’t beat us up with our sins. He shows us our sins only to have us realize what we’ve been forgiven and might in turn show grace to those around us. 

Before his famous chapter on love in 1 Corinthians 13, Paul tries to convince the Christians there that “lording it over one another” is not the Christian way. Almost with a literary smile on his face, Paul, sighs and says, “I will show you a still more excellent way.” (1 Corinthians 12:31, ESV)
The letter to Philemon is an example of that still more excellent way. It’s the story of the whole Scripture: not that we loved God, but that God loves us, and from that love calls us to do unto others.  First things first.  Which makes Philemon, this short letter, such a vital and important one.  Amen.