Philemon

Now I know some are not impressed with Paul's letter. They may wish that it be very simple.

Ie. "Philemon! Don't you know that slavery is wrong? You are messing up our good Roman society.

Now I demand that you release your slaves. Furthermore, get the church ready for a protest march next month. I will come and we will all go down to the seat of government there and demand an end of slavery."

Well, others did do this kind of work. And as a African American I am glad they did.

But lots of former slaves were still slaves. Many descendents of slaves are still slaves to kingdom of darkness. Ask the forsaken children about thier absent fathers. Ask the single mothers deserted by their fleeting lovers.

Ask the multitudes of young men in dispair, turning to drugs, in line to arrive at prison before too long.

Huh? Still slaves.

Paul's letters are more radical. Radical meaning to go to the ROOT of. Paul's letters go to the root of man's deeper enslavement to Satan's kingdom.

One more gem from Philemon here. Paul instructs Philemon to receive the X runaway slave as Paul himself -

"If then you hold me as a partner, receive him as myself." (v.17)

By the way, Paul himself will be coming soon to Philemon's residence. He will be able to check up not only on Philemon but on all who are of his household -

"And at the same time also prepare me a lodging, for I hope that through your prayers I will be graciously given to you." (v.22)

Do you honestly think Paul expects to come and find Philemon beating Omesimus with a whip? Given the whole letter I think Paul's follow up visit expects to find Philemon and Omesimus as Christian brothers loving, praying, worshipping together as equals.

Originally posted by sonship
[quote] On the other hand, Paul does not mention at all the duty that he himself would have had under Torah. Is the commandment tonot return a runaway slave somehow abrogated under the gospel? Or does Paul think that his chances of winning an appeal to the ethic of agape in this case take precedent over the Torah proscription of not returning the slave? Or . ...[text shortened]... ions. You'll do exactly as the Lord Jesus within you will direct you."

Hope you’re well, Jay!

Paul's attitude towards his background as a Pharisee obligated to Torah is something I'll think on.

I think you comment is not a derailment. I think it is constructive. But you'll find me calibrating my analysis of the letter more towards Paul's experience as one indwelt with by the Spirit of Christ for the building up of the new covenant communities.

Glad you took it as constructive. I understand your “calibration”, and didn’t intend any of my questions as argumentative. My “calibration” will be different, but has to grapple with similar dynamics. In any case, I thought that that particular rule in the Torah lent perhaps a more interesting possible twist than the usual “law versus grace” examples that are sometimes raised.

Originally posted by vistesd
Though there is clearly (at least on one level) a “law versus ethics” argument here (the “ethics of agape” )—which Paul alludes to in verses 8 and 9, you might want to address the fact that, although Paul alludes to Philemon’s duty, Paul himself has an obligation (mitzvah: commandment, requirement, obligation) under Torah to not return ...[text shortened]... both that construal and upon Hillel, and what I see as the moral abhorrence of slavery per se).

Perhaps the apostle Paul is trying to deal with this slavery problem as the Christ dealt with the problem of the woman caught in the act of adultry.

Glad you took it as constructive. I understand your “calibration”, and didn’t intend any of my questions as argumentative. My “calibration” will be different, but has to grapple with similar dynamics. In any case, I thought that that particular rule in the Torah lent perhaps a more interesting possible twist than the usual “law versus grace” examples that are sometimes raised.

Remember that Paul speaks of the new covenant church as the "one new man" in which Jew and Gentile, slave and freeman, male and female are of equal status. Old social stratifications are nullified by the new birth.

One new man in Ephesians - "He Himself is our peace, He who has made both one and has broken down the middle wall of partition, the enmity,

abolishing in His flesh the law of commandments in ordinances, that He might created the two in Himself into ONE NEW MAN, so making peace, and might reconcile both in one Body to God through the cross ...(Eph. 2:14-16 my emphasis)

The major division was between Jew and Gentile. In the supernatural "one new man" the two are reconciled to equal status.

The new man in Colossians - "And have put on the NEW MAN, which is being renewed unto full knowledge according to the image of Him who created him,

Where there cannot be Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, slave, free man, but Christ is all and in all." (Col. 3:10,11 my emphasis)

Stratifications and oppression due to the fall of man are nullified and man made casts are broken down in the supernatural "one new man". Slave and free man are nullified. Christ is the content filling up every man making his or her status a son of God.

The new man in Galatians - "For you are all sons of God thrugh faith in Christ Jesus. For as many as have been baptized into Christ have put on Christ. There cannot be Jew nor Greek, there cannot be slave nor free man, there cannot be male and female; for you are all one in Christ Jesus. (Gal. 3:26-28)

Old patterns of social divisions are again nullified in putting on Christ, in putting on the new man, the "one new man".

Notice here that Paul is not saying in a magnanimus and liberal minded way "There SHOULD not be." That is as if to say "Now Christians, you SHOULD not be divided in these ways."

It is more emphatic. "There CANNOT BE Jew nor Greek, there CANNOT be slave nor free man, there CANNOT BE male and female; for you are all one in Christ" (v.28)

There is no possibility. You have to have one or the other. If you want Greek above Jew you CANNOT have the normal church life. If you want free man above slave you CANNOT have the normal church life.

If you want the prevailing and normal Christian church then we must realize from the Apostle that there CANNOT be the old patterns of social oppression based on such classes.

The book of Philemon is emphasizing this truth - in the one new man there simply CANNOT be the old behavior of slave and free man. Omnisemus is more than both underclass [b]"slave" or a priviledged class [b]"free man."{/b] He is now a son of God in God's family.

Originally posted by RJHinds
Perhaps the apostle Paul is trying to deal with this slavery problem as the Christ dealt with the problem of the woman caught in the act of adultry.

Perhaps the apostle Paul is trying to deal with this slavery problem as the Christ dealt with the problem of the woman caught in the act of adultry.

This is part of it too. That is to touch the conscience of the slave master.

Paul expects the slave master Philemon to realize the equal status of Onisemus. They are both in the "one new man" which destroys old oppresive attitudes and practices.

If Onisemus has pilfered any weath or anything from Philemon, ( and it is probable that he did ), Paul says he [Paul] should pay for it.

This proposition reminds us how Jesus Christ paid for our depts on His cross. Paul with Christ within him, adopts the same attitude.

"And if he has wronged you in anything or owes [anything], charge that to my acount." (v.18)

This attitude is like God charging what we owed the law of God to the account of Jesus. He paid out dept on the cross of Calvary.

I think your comparison to the woman caught in adultery has its place too. The consciences of the would be persecutors were convicted by Jesus's words. I think Philemon should have also been convicted. I think his anger should have evaporated under the enfluence of the Holy Spirit.

We do not know all the details. But we know that Paul adds that he expects Philemon not to just do as Paul instructs. But beyond this, he expects Philemon to himself be led by the indweling Spirit of Christ to do the right thing -

"Having confidence in your obedience, I have written to you, knowing that you will do even beyond the things that I say." (v.21)

Paul has confidence in the power of Christ's love and Holy Spirit within the Christian slave master. Onesimus had to have been made to trust also or he would not have taken the letter back to Philemon.

Since Onesimus was apparently in prison with Paul, it could be that he was being returned one way or another. I am not sure.

Originally posted by RJHinds
Perhaps the apostle Paul is trying to deal with this slavery problem as the Christ dealt with the problem of the woman caught in the act of adultry.

It reminds me when Paul was a prisoner and shackled in chains and God supernaturally released them as the gaurds slept. As they were leaving one of the gaurds awoke and saw that they were escaping. The gaurd then pulled a sword and was about to kill himself and when Paul saw it he stopped him and said that they would all return just as long as he did not kill himself.

To make a long story short, the gaurd later converted to the faith. By in large, Paul considers the pain in this life as dung compared to the life that is to come for those in Christ. This means enduring slavery if need be. I think Paul is just as concerned about the slave master as he is for the slave in this regard.

In short, Paul was not asking the slave to do anything he himself was not willing to do.

Just my 2 cents.

Originally posted by whodey
It reminds me when Paul was a prisoner and shackled in chains and God supernaturally released them as the gaurds slept. As they were leaving one of the gaurds awoke and saw that they were escaping. The gaurd then pulled a sword and was about to kill himself and when Paul saw it he stopped him and said that they would all return just as long as he did not ki ...[text shortened]... ul was not asking the slave to do anything he himself was not willing to do.

Just my 2 cents.

A good 2 cents at that.

HalleluYah !!! Praise the Lord! Holy! Holy! Holy!

It reminds me when Paul was a prisoner and shackled in chains and God supernaturally released them as the gaurds slept. As they were leaving one of the gaurds awoke and saw that they were escaping. The gaurd then pulled a sword and was about to kill himself and when Paul saw it he stopped him and said that they would all return just as long as he did not kill himself.

Paul, an apostle said God "desires all men to be saved and to come to the full knowledge of the truth."

Some skeptics accuse the Bible's God of being too narrow on one hand. But when he cares for someone they think doesn't deserve it, then I guess He is being too broad.

In the returning of Omisemus to his slaver master, Paul is caring for both parties. He is trying to bring about reconciliation between the two men.

Of course he desires the slave to be saved. That is why he preached the Gospel to Onesimus and got him to believe. But he also desired that Philemon would come into "the full knowledge of the truth".

Philemon must know that in the "one new man" there cannot be slave and free man. There must be equal status as constituents of the kingdom of God.

To make a long story short, the gaurd later converted to the faith.

It is touching. Paul could have let him just kill himself. Somehow I don't get the impression that the Roman government did not have him executed, which was the law for a soldier guarding escaping prisoners.

In the "one new man" of Paul's Gospel some of the Roman pretorium guard heard Paul preach in prison. Philippians says that some of the house hold of Caesar Nero believed in Christ.

"All the saints greet you, and especially those of Caesar's household." (Philippians 4:22) I think some of Nero's royal guard must have heard the gospel too and believed, I believe.

By in large, Paul considers the pain in this life as dung compared to the life that is to come for those in Christ.

What Paul said that he considered dung was the good things of his pedigree and his cultural reputation. The things he was proud of like being a real Jew and an excellent Pharisee. In comparison to the knowledge of Christ he counted this pedigree as dung. He counted it loss because Christ was too precious and too valuable.

But you are right, I would say in regard to him counting the sufferings of this world unworthy to be compared to the coming glory in Christ's kingdom -

"For I consider that the sufferings of this present time are not worthy to be compared with the coming glory to be revealed upon us." (Rom. 8:18)

This means enduring slavery if need be. I think Paul is just as concerned about the slave master as he is for the slave in this regard.

Paul sends back Onesimus to his master with some thought similar to making a divorced man and woman forgive each other so that they may go on with their new Christian life.

Now there are some practical realities. Philemon is rich with a big house and Onesimus is poor with probably little. Paul wants to rectify the two men but also (for the church's sake) arrange hospitality of Onesimus.

Paul sends Onesimus back "No longer as a slave, but above a slave, a beloved brother, especially to me, and how much more to you, both in the flesh and in the Lord."

Now this sentence is not easy for me to fully understand. I may deal with it in particular latter.

In short, Paul was not asking the slave to do anything he himself was not willing to do.

Must cont. latter. Good comment.

Philemon is really a continuation of Colossians. Paul's vision of "the new man" is a new humanity where "there cannot be slave, freeman" -

"And having put on the new man, which is being renewed unto full knowledge according to the image of Him Who created him; where there cannot be Greek and Jew, circumcision and uncircumcision, barabarian, Scythian, slave, freeman, but Christ is all and in all." (Col. 3:10,11)

In Colossians 4 we see the fellowship within this new man. A slave and a freeman (in the eyes of the world in which it was legal to own a bondservant) are in the Christian church of equal status.

Verse 9 speaks of Onesimus who we see in the book of Philemon was the runaway slave. But in reading Colossians you do not detect that -

Colossians 4:9 - " ... Onesimus, the faithful and beloved brother, who is one of you."

This means that Onesimus is one of the Christian brothers in the church in Colossi. Paul did not refer to Onesimus as "Philemon's slave" but as a faithful and beloved brother.

Also mentioned in Colossians for is the physical child of Philemon, Archippus -

4:17 - "And say to Archippus, Take heed to the ministry which you have recieved in the Lord, that you fulfill it."

How do I know Archippus is a son of Philemon the slave master of Onesimus? I strongly suspect so because Archippus is mentioned as belonging to the household of Philemon -

Philemon 1,2 - "Paul, a prisoner of Christ Jesus, and Timothy the brother, to Philemon our beloved and fellow worker and to Apphia the sister and to Archippus our fellow soldier and to the church, which is in your house ..."



Archippus in Easton's Bible Dictionary master of the horse, a "fellow-soldier" of Paul's (Philemon 1:2), whom he exhorts to renewed activity (Col. 4:17). He was a member of Philemon's family, probably his son.
http://www.bible-history.com/eastons/A/Archippus/

So we see that the son of Philemon, Archippus, Onesimus the runaway slave of the legalized slavery and Philemon were of equal status in the "new man" - the Christian church-
============================
Compare:

Slave master -
"Philemon our beloved brother and fellow worker" (Philemon 1:1)

Runaway slave -

"Onesimus, the faithful and beloved brother, who is one of you ..."( Col. 4:9)

Physical son of slave master -

"Archippus our fellow soldier" (Col. 1:2)
=======================================
The social rank is put aside. Paul pointedly emphasizes that Philemon is now above a slave, but a beloved brother. Furthermore Philemon is as much an associate co-worker with the apostle as his other fellow workers.

Philemon is a book which especially shows us the equality in eternal life and divine love of all the members in the Body of Christ. The distinction of social rank and status among the believers is nullified not by an outward legal act, but by an inward changed of constitution. Ranks have been abolished because the believers have been constituted of Christ's Spirit and His life.

In the legalized master / bondservant custom of ancient Rome Philemon was a master and was free, and Onesimus was a slave and was not free. But according to the inner constitution, both were the same. The divine birth makes all believers in Christ in that age and in any age of world history of equal status in the "one new man" with no discrimination between free and bond.