Philemon Opening thoughts

..........Note: I first published this, unfinished, some time ago. I finished the Admirato course (with Esau McCauley), but never came back to finish. I listened to an Intro to Philemon on the DetermineTruth podcast (highly recommend), today, and thought it might be a good time to finish as well as fix errors I left in the original, unfinished, post. This is still rough, but I have completed the thoughts. The "5th" theory below about Onesimus/Philemone being 1/2 brothers, should be credited to Esau, and I wish to emphasize he did not endorse it as much as mention it as a possibility (which I what I try to do below also).

I'm taking a short, informal course on Paul's letter to Philemon. I've decided to make the thought questions presented in the course posts on this platform. This is the beginning.

INTRODUCTION TO PHILEMON

The occasion of this short letter (25 verses) is for Paul to write a letter that Onesimus will carry with him back to Philemon -- to deal with the relationship between Onesimus and Philemon.

What we know about Onesimus is that he is a slave of Philemon (more details about this probability below). Onesimus is likely a runaway slave (again, details about Onesimus' status below). What we know about Philemon is that he is a beloved co-worker of Paul connected to a house church meeting in Philemon's home [v1-2]. We have two other named persons: Apphia and Archippus, and we don't fully know the relationships. They are "sister" and "fellow soldier" in that church (many interpreters have settled on Apphia being the wife of Philemon, but this is not certain). They are connected with this church.

We also know that Philemon was led to become a believer in Jesus as Messiah/Lord and Savior by Paul. This occurred when Paul was in Philemon's house. Philemon is connected with this church, which is also near/a part of the church at Colossae. At this time, Philemon became a believer, but not Onesimus. This seems to be the natural reading of the text that when Philemon came to faith, Onesimus did not. Instead, Onesimus came to faith in Christ later. Faith happened, for Onesimus, when he came to be with Paul in prison to seek an advocate [v10], ("my child, Onesimus, whose father I have become during my imprisonment").

THE BIGGEST CRITICAL ISSUE

Philemon deals with the concept of slavery (and demands one sort out what it says/doesn't say regarding slavery and the implications of this). It also deals with strained or broken relationships between fellow Christians (members of the same local church), with forgiveness and restoration, and, by implication, with members of a local church having very different social status.

By far, the biggest critical issue for an interpreter of scripture is to answer the question of why Paul does not condemn slavery itself when he comes to deal with slavery as an issue in the context of these members of a church with which he has a connection/leadership. He has every opportunity to deal with the issue of slavery, but does not do so. That Paul does not say anything about slavery was used by slave holders to support the institution of slavery as acceptable. Many have asked why Paul was silent. This issue is important, and there are no definitive answers.

SLAVERY IN THE ROMAN WORLD

Slavery was very common in the Roman world; it was a part of everyday culture. Since slavery was common, there were structures in place for the location and return of slaves to their owners. Any runaway slave would have to contend with a fairly robust system of recognizing runaway slaves and seeing that their owner was notified and the runaway returned. If Onesimus was seeking to avoid capture and return, he very likely would have avoided prison. Runaway slaves usually had to steal, and those seeking them would find them in prison.

Slavery in the world was not what we often think. It was not ethnic or racial, and there was not just one kind or type of slavery. There were many different kinds of slaves, and various "levels" of slavery (i.e., some honored professions, such as a doctor, might allow one to enslave himself to a rich household. This honored slave would not be mistreated; he would still be a slave, but it was a choice and likely an honored placement. In Galatians 3:25, where Paul refers to the law as a "guardian," <παιδαγωγόν>, he is referring to a position in a rich household where the guardian <παιδαγωγόν> would oversee the education of the householder's heir. This was a well-educated, honored person, but he would often be a slave (honored slave) of that house.

There were methods by which slaves could earn or purchase their freedom (or others could assist). This was called manumission

There is no indication that Onesimus is an honored type of slave, but it is possible. Even if not honored, certain trusted slaves would move about the Roman world rather freely to accomplish tasks for their households. Because chattel slavery colors our view, we view the concept of slavery through American eyes. Slavery in Rome could be as brutal and ugly as African American chattel slavery, but there were many different kinds of slavery in Roman society; not all of them brutal or ugly (it was still slavery, and the arc of history still condemns it; I am not attempting to justify slavery as acceptable).

Paul's grand declaration in Galatians 3:28, of course, stands out, though the great question is why he does not repeat it here. "There is no longer Jew or Greek; there is no longer slave or free; there is no longer male and female, for all of you are one in Christ Jesus." Instead, Paul sends Onesimus back to Philemon with the words, "if you consider me your partner, welcome him as you would welcome me" [v17]. He follows up with [v20] "I am writing to you knowing that you will do even more than I ask." It is not as if Paul left Philemon a lot of room to treat Onesimus as a runaway slave might be treated. The Christian brotherhood essentially dissolved the master-slave dynamic. The question remains as to why Paul is subtle. He has every opportunity in this letter to make that declaration universal for Christianity. Of course, Paul does not know that via the inspiration of the Holy Spirit, his words are to be included as a portion of scripture which we, to this day, call "the word of God." (This could open a door as to the nature and process of God's inspiration of the words of all biblical writers; alas that door is beyond the scope of this writing on this day).

The most common explanation given in regard to this issue is that Paul is simply dealing with the issue at hand. Slavery is so common, he knows it will not change, and he focuses on the gospel. Further, Paul is focusing on the Gospel, and he knows that instructing the infant church to undermine a societal norm will likely mean getting the cause most important— the Gospel — off track, and (at a time of burgeoning persecution), undermining a societal norm will give more reason for persecution at a critical time when persecution is increasing.

Philemon is not the only text where this critical issue of slavery and its reality in the life of the church enters into interpretive difficulty. Here are slave/master references in the New Testament (I do not assert I have listed them all): (1) Ephesians 6:5-9 ... (2) Colossians 3:22 ... (3) 1 Tim. 6:1-2 ... (4) 1 Peter 2:18 ... (5) 1 Tim. 1:10.

Of those, note especially the Ephesians text. Paul writes in the genre of "household codes." [Footnote:1] In the context of household codes, strong arguments have been made that Paul subtly and deftly undermines the Roman world's understanding of these codes while carefully instructing Christians to follow societal expectations. Nevertheless, the seeds are sewn that undermine the societal order, which is not in line with Christian ethics. (The very same arguments are made that Paul undermines Patriarchy with husband/wife instructions as regards household codes). It is beyond the scope of this essay, but notice in Ephesians 6:5-9 Paul gives instructions to masters to treat slaves justly; not to threaten and to remember the relationship is temporal, but there is no partiality in the heavenly view. Just to compare with my earlier (parenthetical) assertion, Paul in Ephesians 5:22-32 addresses wives directly in the instruction to submit, but in Aristotle's famous household code for Roman society, he says [this is not a direct quote though I took liberty of using the quotation mark for clarity] something akin to "husbands, ensure your wife is properly submissive in all things." In other words, in Roman understanding, wives were not even important enough to be addressed directly; Paul changes this. Nowhere in scripture is a husband instructed to make or do anything if his wife is not submissive, but Aristotle had clear instructions that the husband had authority to make it happen. Further, going back to verse 22 where the verb submit <ὑποτάσσω> occurs, it is clear that husbands/wives in the Christian home have a mutuality that is not found in Roman society.

So Paul focuses on the matter at hand, but in Paul's instructions (under the doctrine of holy inspiration), the groundwork is laid for a change to Roman society (1 Clement in CE 98 or so already demonstrates how this is happening). Again, this is ancillary to the question at hand on the letter to Philemon.

ONESIMUS AS SLAVE (Paul as advocate, but why?)

There are essentially four ways that interpreters put together the background of Philemon/Onesimus. The first and second interpretations are similar -- both understand Onesimus as a run aways slave. The first theory is that Onesimus was a run away slave who also stole something from his master as he ran away (something of value; probably to finance his flight away). The second theory simply leaves out the stolen property but is still a run aways slave theory.

The third theory no longer has many advocates, but did have advocates in pre Civil War America among abolitionists. They theorized that Philemon/Onesimus were brothers and not slave/master. Paul urges Philemon to welcome him back as a dear brother. While this had appeal in its time, it is simply not well supported by the text. It seems quite apparent that we are dealing with a slave/master situation. The fourth theory returns to slave/master understanding but has as small twist in that the supporters of this theory don't speculate that Onesimus was running away and happened to find Paul in prison, but that Onesimus ran away with intent to find Paul and appeal to Paul regarding his lot as a prisoner. They speculate that Onesimus would tell Philemon to set him free and that was the purpose of the running away. Onesimus intended to return to the household of Philemon, but not as a slave.

The above four theories have been the four major ways this letter has been understood. Perhaps another theory (fifth theory) is worth talking about. This is rather novel; it it not provable (not is it disprovable with the information we now have). However, some now look at what the abolitionists said about Onesimus/Philemon as brothers, and also looked at a common happening in the Greco Roman world. That is, slave master was sovereign over slaves in their household. Further, sexual relations among male slave masters and female slaves was not uncommon; it was rather common. It was not a scandalous situation if the female slave became pregnant with a master's child. That offspring was a child of the slave and was an additional slave; property of the master. So, with this background let's go back a generation -- to Philemon's father (name unknown). Suppose Philemon's father also fathered a slave child. This slave child would be a half-brother of Philemon. So when Philemon inherits the estate, he inherits his half-brother as a slave -- Onesimus. could this be the background of this letter. Again, this is not provable; nor is it a major theory.

Whatever you use to think about the background of this letter, it is apparent that Onesimus was very likely a slave living in the household of Philemon. He was there when Paul converted Philemon, but he was not converted at that time. He then, for whatever reason, ran away and ran into Paul in prison. It was at this time that Onesimus was converted, and Paul writes this letter to send Onesimus back to Philemon and appeal to Philemon to deal with Onesimus "as a brother in the Lord."

USELESS

Paul talks about Onesimus, the likely runaway slave, as "formerly [being] useless to you...." This is a play on the word which is Onesimus' name. Onesimus translates as "profitable" or "useful." However, as a run away slave he was worthless to Philemon. Paul restores his usefulness even as he appeals to Philemon to welcome him back with a new relationship.

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BELOW ARE SOME VERSE BY VERSE THOUGHS OR COMMENTARY
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Verses 1-3 WHO ARE THE PEOPLE MENTIONED

v1 - Philemon ("our beloved coworker")

Consider first, Paul. A man with two names (and we know the story of Paul's conversion). He was was a convert after being an opponent of the faith. The most trained scholar of his day -- a Hebrew/Pharisee. Someone who is now an evangelist for Gentiles. Paul, the Apostle, ONLY HERE of all his letters, does Paul introduce himself as simply as "a prisoner." (not a brother or apostle or servant, but a prisoner). He is dependent upon others for support (as is Onesimus). Paul puts himself in same position as Onesimus. (then in verse 17, he will say, "welcome him as you would welcome me). Timothy, Paul's companion is also mentioned.

WHAT DOES PAUL SAY ABOUT PHILEMON'S CHARACTER? PHILEMON'S FAITH?

We know that Philemon is dear to Paul (v1, beloved coworker). What we don't know is how Philemon treated Onesimus. Nothing is ever mentioned about this, and there is nothing we can understand from this context of slavery in the Roman world (treatment of the slaves ran the full spectrum from cruel to honored. That treatment also depended greatly upon the "status" of the slave. Honored slaves would have been treated well (they were a rarer commodity); "field slaves" or field hands (using a term from American chattel slavery; the purpose is to help us view this letter in a context). The ugly thing about slavery is that it reduced the worth of a person to merely the return they can give to the owner. An honored slave in a rich house might live like today's upper middle class. An ordinary field hand, so easily replaceable, was only worth the cost to replace them. We don't know Onesimus' status. However, Paul calls Philemon beloved; it is hard to imagine if he continued to be a cruel slave owner, Paul placing him as bishop of that church (though this is not known; it is a majority view); it is also hard to imagine Paul calling him beloved. This gives greater weight to the theories above of Philemon needing Paul as advocate in some sense; but not as a manumission agent.

v2 - Apphia ("our sister")

Apphia is often speculated as the wife of Philemon. This, however, could this be an example of sexism by interpreters. There is no evidence of this (neither for nor against). She may be a leader in the church.

v2 - Archippus ("our fellow soldier"). Archippus is another leader in the church.

v2 - "to the church in your house"

The thing to notice here is how a conflict -- or a matter between two people is affecting so many others in the church. This seemingly private matters is an issue for the local church.

v3 - "Grace to you and peace from God our Father and the Lord Jesus Christ"

Seems to be a simple, standard greeting of one of Paul's letters.

WHAT DOES PAUL SAY ABOUT PHILEMON'S CHARACTER? PHILEMON'S FAITH?

In verse 10, Paul refers to Onesimus as "his child" and goes on to say, "whose father I have become during my imprisonment." This is where many speculate that Onesimus did not come to faith at the time Philemon did; he came to faith later when he met Paul in prison. Would Philemon have known that Onesimus had not come to faith in Christ earlier? Did this slave in Philemon's household hear of the gospel and have an offer and chance to come to faith earlier? Alas, we do not know. But it appears

Onesimus came to faith later than Philemon. So, now as Paul writes this letter of appeal, he is writing a letter for a fellow heir of Christ (Galatians 3:28). Onesimus may be, in the earthly realm, a slave of Philemon, but in the intersecting heavely realm, they are "one in Christ Jesus."

This is why Paul can confidently open with, (v8), "I am more than bold enough in Christ to command you to do the right thing" (presumably to free this slave). However, though he opens thus, he goes on (v9), "I would rather appeal to you on the basis of love." Paul re-emphasizes his imprisonment.

THE WORD PLAY IN VERSE 11

"Formerly he was useless to you, but now he is indeed useful to you and to me."

Onesimus (the name) means "Useful." And Paul says, formerly he (Onesimus/Ὀνήσιμον/meaning "useful") was useless (ἄχρηστον). Paul says that he is not living up to his name.

VERSES 12-14

Paul goes on to say that he is sending the now useful Onesimus back, but in doing so he is sending his very heart. Paul prefers to keep him close for what use he could be to Paul. Paul also says, however, that he prefers to do it only after getting consent of Philemon (the earthly kingdom owner of Onesimus).

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FOOTNOTE
[1] https://en.wikipedia.org/wiki/New_Testament_household_code