DRYSDALE UNITING CHURCH – SUNDAY 4 SEPTEMBER 2016

© WAYNE MYERS

THEME: New Relationships

LECTIONARY: Philemon 1-21

Jeremiah 18: 1-11

Luke 14: 25-33

I asked to preach today because the lectionary included Philemon (fi-lee-mon or phile-ee-mon) which was the topic for an assignment I did for university earlier in the year. Although Philemon comes up in the lectionary every three years it is rarely used or commented on.

Philemon is the shortest of the letters attributed to Paul and creates little controversy over its content and approach. However, that does not stop people from studying it word by word and coming up with various theories as to its meaning. Is it a letter of romance or a plea for help or a statement of intent? With twenty-five verses Paul has been able to achieve a lot and provided commentators and readers alike with the opportunity to ponder how this may relate to their own life. My initial thoughts were that this was simply a personal letter pleading for action but the more I have read the more confused I became and then more understanding of what lie behind the words from Paul.

The letter of Paul to Philemon is regarded as being written by the Apostle Paul of Tarsus. However some commentators rejected this authorship because although it did follow the Pauline structure and style Philemon was more similar in details to Colossians which was not by Paul. But over the years this was not accepted by the majority and Paul remains as the likely author.

Does it really matter if this letter is from Paul’s own hand? Philemon verse 19 says “I, Paul, am writing this with my own hand”. Why did he feel he needed to say that? Many letters of that period would have been written by scribes/secretaries based on dictated words, or thoughts, from the author, and in some of Paul’s letters this is indicated in the text. I think Paul probably said this to show Philemon that this was a very personal matter of concern for Paul. Today we find that many high profile ‘officials’ have speech writers who write to suit the occasion based on known philosophies of the speaker. We know that Paul was a well-educated man and was therefore capable of writing his own letters. One commentator felt that Paul wrote this part at least, to formalise his commitment to pay any debt of Onesimus (pronunication: o-NES-e-muss with long 'o' and second 'e') (as an I.O.U): “If he … owes you anything … I will repay it”.

When it comes to dating the letter we enter an area of uncertainty. We hear from Paul that he writes this as a prisoner but it then becomes difficult to decide to which period of imprisonment he refers. We know from references in Acts that Paul was imprisoned in Rome and Ephesus, on three occasions. The letter mentions the slave Onesimus being with Paul in prison which creates lots of questions, including:

  • Was Onesimus in the same prison? - because that would be unusual to have an educated man and a slave together;
  • How would Onesimus get to Paul in prison? – as a slave there would be more chance of survival in the big city of Rome but he had a lot more travelling to do to get there compared to going to Ephesus;
  • Did Onesimus go as a runaway from his master or was he sent to help Paul?

I favour the view that Onesimus went to Rome and sought support from Paul for what he had done wrong to Philemon. Acts 28: 16 tells us that in Rome, Paul was in a form of house arrest rather than full prison so would be able to have Onesimus with him. This would mean that the letter was written in the period 60-62 CE.

I would have liked to think Philemon had sent Onesimus to Paul but think that is unlikely because Paul sends Onesimus back to Philemon with the letter. Paul is following the practices of the time by making Onesimus return. Obviously Onesimus has become a valuable person for Paul and has become a Christian. If Philemon had sent him then there would be no reason for the return.

Verses 13 and 14 across most chiastic structures appear as the central focus: “I wanted to keep him with me, so that he might be of service to me in your place during my imprisonment for the gospel; but I preferred to do nothing without your consent, in order that your good deed might be voluntary and not something forced”. Verse 13 being Paul’s desire to keep Onesimus and verse 14 to Philemon’s need to respond freely.

This leads us to our theme for today of “new relationships” and leads us on to why Paul wrote the letter.

Noted theologian William Barclay regards this letter as a “private letter of Paul”. He notes that it has a straightforward view of what happened and comments that an alternative view expressed by some other commentators “is rather more complicated, and is certainly more romantic and dramatic”. Barclay does not get into the side-tracks that more recent commentators go to but still provides good explanations of the text.

Why did Paul write the letter?

  1. A letter providing support for Onesimus – It was typical at that time for slaves to seek help from others for some dealings with their master. Philemon had become a Christian through Paul’s ministry in Ephesus and had operated a ‘church’ within his home at Colossae. As a slave within Philemon’s house Onesimus perhaps had seen Paul and had decided to seek his help. Although referred to as the Letter to Philemon it is more than just a ‘private’ letter. It is addressed “to Philemon our dear friend and co-worker, to Apphia our sister, to Archippus our fellow soldier, and to the church in your house”. So Paul intended that it be read by or to more than Philemon although the body of the letter is directed at him; this could be to garner a greater response. The support required is to forgive Onesimus for what he apparently has done wrong. Paul goes on to say he is now useful (which is the meaning of his name).
  1. A letter commenting on slavery – There is nothing in the letter that directly makes comment on slavery or that slavery is against Christian ideals. Paul does imply that Philemon could manumit, or release from slavery, Onesimus. Paul is very much the diplomat and intellectual in his approach in this letter. Firstly, he sends it as a friend with greetings from “Paul, a prisoner” rather than ‘Paul an apostle’ as used in other letters. He pleads for action “on the basis of love” but does not command it; he cites the conversion to Christianity of Onesimus like Philemon making them all brothers; he notes that Philemon owes him but promises to repay any debts; and he indicates that he would like to visit, rekindling their friendship and providing support. Commentator Peter Lampe says that Paul is “almost teasing, toying with Philemon’s feelings, in order to stir him up and nudge him in the direction in which Paul wants him to move”. Lampe also says that “Paul’s biggest trump card is, of course, the fact that Onesimus has become a Christian”.
  1. An appeal for Onesimus to continue in Paul’s service – Paul tells Philemon that Onesimus has become a Christian and has served him well; “he was useless to you, but now he is indeed useful both to you and to me”. He goes on “I wanted to keep him …but I preferred to do nothing without your consent”. Paul recognises the law in respect of slaves and that Philemon needs to make these decisions. Writing to the family and church helps to make this a more likely result – if Philemon misses Paul’s real intent perhaps others will not. Many commentators believe that this slave Onesimus becomes the bishop of Ephesus. John Knox uses the Letters of Ignatius to the Ephesians to note Onesimus as a bishop and the similarities of Ignatius’ letters with Paul’s Letter to Philemon. If this is the case it could explain why this short, simple letter has been retained and included in the canon.
  1. A request for Philemon to treat Onesimus as a brother – According to David Pao “Paul’s primary concern is to have Onesimus welcomed back as a Christian brother and be treated as Paul himself”. Paul knows well the laws concerning slaves and may not be asking for, or expecting, Philemon to free him but on the other hand he does not want him to be treated badly, as was allowed if he had been a run-away. Verse 17 says “welcome him as you would welcome me”. This would have been a big ask for Philemon to consider. Again by including others in as recipients of the letter may be increasing the chances of this becoming a reality.

Of course we do not know the result of this letter. If we accept that the bishop of Ephesus and the slave Onesimus are the same person then we know that he had been released from slavery and had worked further with Paul. Such a conclusion seems feasible to me and also how I would ‘like’ to judge Philemon in this situation.

Many commentators regard this letter of having little significance as it does not deal with doctrinal or ecclesiastical issues. However, others do see some theology within it that is worthy of mention.

Firstly there is the importance of Christ the Lord. This is noted throughout the letter such as for his ‘boldness to command’ (v. 8). Paul reminded the people of Colossae “that you also have a master in heaven” and so Philemon needs to keep this in mind in respect of his relationship with his slave. Along with this is the idea of redemption and reconciliation – Paul asks Philemon to treat Onesimus as if it were him; he is asking for a reconciliation to occur rather than a retaliation. He is reminding Philemon that Christ acts as the reconciliator with God for us.

A second theological view of this letter is that Paul expressed his concerns about slavery in a subtle way. As previously said, Paul understood well the laws regarding slavery at that time. Slaves were considered as ‘living tools’ for a master to use as he wished. Paul would recognise that this did not sit well with the teaching of Jesus; that each person had a place in society and a right to be treated as brothers and sisters in Christ; Paul comments in the letter to the Galatians (3:28) that once baptised “there is no longer slave or free”. For Paul to convert Onesimus to Christianity was a first step in changing his status; others included making him useful and getting him to agree to return to Philemon. Onesimus knew that he had to return or face certain death but he didn’t know how he would be received. This brings out the Christian belief of trust in God – with Paul’s supporting letter this trust was easier to follow. For Paul, he was confident that his belief in Philemon would produce the result he wanted – v. 5 “I am writing to you, knowing that you will do even more than I say”. To have a slave become useful and become a Christian showed that everything was possible and worth an effort; a good basis for further changes in respect of slavery by Christians.

One more theological idea in the letter is about friendship. Paul writes to Philemon as a friend and not as the apostle. He uses his words to persuade Philemon to take Onesimus back. Some see it as Paul indicating Philemon “will show that he is making spiritual progress … with God”. “In modern terms it is doing a friend a favour” and among friends, “there ought to be no hesitation in bestowing a favour of this kind”.

Paul chose to plead and to persuade. Such actions displayed the apostle’s extraordinary humility, which he thought was a lesson that the church of all ages needs to learn. Perhaps this is the real reason why this short letter has been retained and included in the canon. Whatever, Paul’s message gives readers a chance to think about what it means and to look at following the pattern of being persuasive but not demanding; to be a friend, for this is what Jesus wanted our approach in life to be.

How does this fit in to the Jeremiah and Luke readings and the theme of “new relationships”?

Jeremiah is about the potter turning a piece of clay into something worthwhile, something new. But if it doesn’t work out it is possible to start again. For lots of relationships it is not possible to start again. Jesus says in the Luke passage that it costs to be a disciple; in starting this new relationship with Jesus they were being asked if they were serious. Jesus said that it was like planning for building or fighting – if you didn’t do it you were being silly.

For us at Drysdale we are ready to start a new relationship with our new minister. It will require work on our part – to be prepared to accept different approaches, to accept different coloured skin or a difficult to pronounce family name. This will be the cost we have to accept to receive Temukisa into our midst and church family. It will not be a cross that we have to carry but a cost that we have consider.

New relationships provide opportunities and positives if approached the right way. Like Paul it is better to be the diplomat than to be forceful.

REFERENCES

Barclay, William. “The Letter to Timothy, Titus and Philemon (The Daily Study Bible)”. The Saint Andrew Press, 1956

Dodd, Charles H. “Philemon” in “The Abingdon Bible Commentary” ed. F C Eiselen, E Lewis & D G Downey. Abingdon Press, 1929

Fitzgerald, John T. “Theodore of Mopsuestia on Paul’s Letter to Philemon” in “Philemon in Perspective – Interpreting a Pauline Letter” ed. D. Francois Tolmie. De Gruyter, 2010

Fitzmyer, Joseph A. “The Letter to Philemon – A New Translation with Introduction & Commentary” for "The Anchor Bible". Doubleday, 2000

Getty, Mary A. “The Theology of Philemon” 1987 cited by Kreitzer, Larry J. “Philemon”. Sheffield Phoenix Press, 2008

Godet, F. “The Epistle to Philemon: The Oldest Petition for the Abolition of Slavery” 1887 cited by Kreitzer, Larry J. “Philemon”. Sheffield Phoenix Press, 2008

Knox, John. “Introduction and Exegesis on the Epistle to Philemon” in “The Interpreters Bible”. Abingdon Press, 1955

Kreitzer, Larry J. “Philemon”. Sheffield Phoenix Press, 2008

Lampe, Peter. “Affects and Emotion in the Rhetoric of Paul’s Letter to Philemon: A Rhetorical-Psychological Interpretation” in “Philemon in Perspective – Interpreting a Pauline Letter” ed. D. Francois Tolmie. De Gruyter, 2010

New Revised Standard Version Bible (NRSV). Thomas Nelson Publishers, 1989

Nouwen, Henri J M. “Creative Ministry” 1971 cited by Pao, David W. “Colossians and Philemon – Zondervan Exegetical Commentary on the New Testament”. Zondervan, 2012

Pao, David W. “Colossians and Philemon – Zondervan Exegetical Commentary on the New Testament”. Zondervan, 2012

Wendland, Ernst R. “”You will do even more than I say”: On the Rhetorical function of stylistic form in the Letter of Philemon” in “Philemon in Perspective – Interpreting a Pauline Letter” ed. D. Francois Tolmie. De Gruyter, 2010

Wright, Nicholas T. “Paul for Everyone – The Prison Letters” Westminster John Knox Press, 2004