Philemon 1

Study Guide 154: Philemon NOTE TO A FELLOW WORKER Overview This short letter, just 335 words in Greek, was written by Paul while he was in prison in Rome, about a.d. 62 or 63. It is a personal note, written to a well-to-do Christian named Philemon about a runaway slave, Onesimus. The slave had apparently stolen funds from his master and planned to lose himself among the masses in Rome. There he met Paul, was converted, and under the apostle’ s gentle teaching, determined to return to his master. The letter is important in two respects. First, it shows the “ moral suasion” approach to spiritual leadership that Paul adopted. This approach is explained in 2 Corinthians, in which the apostle explained the basic principles which guided his relationships with his converts. Second, the letter gives us insight into how early Christianity dealt with an evil institution. Slavery then as at any time in history was repugnant — a denial of the dignity and worth of human beings. Yet Christians launched no crusade against slavery. Rather, as Paul shows us here, Christ introduced love into the heart of master and slave. As a slave Onesimus sought to be profitable to his master (Philemon 1:11); as master Philemon would learn to see Onesimus also “ as a man and as a brother in the Lord” (Philemon 1:16). It is Christ’ s power to transform relationships that has, in history, motivated movements which have led to emancipation.

Commentary Slavery was an important institution in the Roman Empire. Most slaves were laborers, the machines of their day. Yet a number of slaves were educators, physicians, skilled artists, and administrators. Materially slaves were often better off than the poor freed men, who had to work for a daily wage. Their food and clothing was comparable, and slaves were often better housed. Yet slaves were not people in a legal sense, though the law did provide a minimum of protection for them. A slave with marketable skills might also earn enough money on his own time to one day purchase his freedom, a thing alluded to in 1 Corinthians 7:21. Yet, as the Expository Dictionary of Bible Words (Zondervan) notes, slavery was still slavery: However much the bondage of slavery might be mitigated by the comparatively good conditions in which a slave lived, the central fact of slavery remained. A slave was not his own person. He was required to do his master’ s will, not his own. He was bound to serve, not his own interests, but the interests of his master. This reality underlies many sayings in the Gospels. The Roman soldier said to Jesus, “ I say to my servant [doulos, “ slave” ], ‘ Do this,’ and he does it” (Matthew 8:9). Jesus spoke (Luke 17:7-10) of the doulos who worked in the fields and then prepared his master’ s supper: only afterward did he sit down to eat. “ Would he thank the servant because he did what he was told to do?” Jesus asked (Matthew 8:9). The answer, of course, is no. In obeying, the doulos only did his duty. There were three sources of slaves in the first century. First was capture in war. Second was being born of a slave mother. Third was through sale. A parent might sell a child, or an adult might sell himself to pay debts. Release from slavery might also come through different avenues. It was not uncommon for a slave to be freed by his master. Or a slave might purchase his own freedom with funds he earned and saved. And, of course, a slave might die. Yet, while a person lived as a slave, he or she was morally and legally perceived as one who owed loyalty to his or her master. Despite the wrong deeply imbedded in this institution, and its violation of the most basic of human rights, slavery was one of the foundations of first-century economy and society. Giving wholesale freedom to slaves would have meant starvation to great segments of the population. In that age there simply were no available alternatives which might have provided the slave population with employment and housing. It is against this background that the New Testament instructs both slaves and masters (Ephesians 6:5-9; Colossians 3:22; 1 Timothy 6:1-2; Titus 2:9-10; 1 Peter 2:18). Slaves are to serve their masters faithfully, while masters are to be considerate of their slaves and treat them with respect. A believer need not be free to live a truly Christian life; a believer need not even free his slaves to treat them in a Christian way. Yet, while Christianity posed no immediate threat to this accepted institution, Christ brought a new perception of human beings and a new relationship between master and slave which ultimately led to emancipation. Only, as in the early years of this country, by somehow defining a slave as less than human could the institution persist. LINK TO LIFE: YOUTH / ADULT Give a minilecture on slavery in the first century, and on the Bible’ s expressed instructions to slaves and to masters. Then discuss: “ What modern institutions or practices violate basic rights of human beings created in the image of God? If we take a New Testament approach, how will we deal with these institutions or practices?”

Philemon This brief letter contains several clearly defined sections. Greetings (Philemon 1:1-3). Paul expressed his appreciation and love for Philemon, a “ dear friend and fellow worker.” It seems possible that Philemon lived in Colosse. Paul, in that letter, noted that the letter carrier, Tychicus, “ is coming with Onesimus, our faithful and dear brother, who is one of you” (Colossians 4:9). Paul very probably included this brief personal note to Philemon with the letter sent to the Colossian congregation. Thanksgiving and prayer (Philemon 1:4-7). The form here is typical of first-century letters. Secular letters from the first century also express thanks to the gods and assure of prayers. But Paul filled this form greeting with unique content: he thanked God for Philemon’ s faith and love, and prayed that Philemon might continue to be active in sharing his faith. Paul also expressed personal appreciation: “ Your love has given me great joy and encouragement, because you, brother, have refreshed the hearts of the saints.” Paul’ s plea (Philemon 1:8-22). It is in this, the major section of the letter, that we see Paul’ s “ moral suasion” approach. The apostle did not use his authority to command Philemon to accept Onesimus back (and, implicitly, not to charge or punish him for his earlier theft). But Paul did not hesitate to state his case strongly. On the one hand this is an “ appeal,” and Paul wanted Philemon’ s response to be “ spontaneous and not forced.” Philemon could refuse to respond. On the other hand, Paul pressed his appeal. He reminded Philemon of their mutual love. He expressed his own love for Onesimus. He spoke of Onesimus’ conversion. He pointed out that the runaway slave was now a brother, and will be “ useful” to him once again. He reminded Philemon of all that individual owed Paul, and asked that Onesimus’ debt be charged to his own account. In view of all this, Paul made his request with confidence that Onesimus would obey. Final greetings (Philemon 1:23-25). Again using a pattern common to first-century letters, Paul closed by sending greetings from mutual acquaintances and friends. LINK TO LIFE: YOUTH / ADULT Distribute copies of the Book of Philemon, which can be photocopied on a single sheet. Point out that Paul was able to use moral suasion because of the relationship he had established with Philemon. Have group members work in pairs to discover from the text characteristics of the relationship which permitted Paul to persuade rather than command. Each pair should make a list of characteristics of the relationship between these two men. Come together and develop a group list. Then discuss: “ How critical is relationship to influence? With whom do group members have this kind of relationship? How have any of these people been able to influence them? How have your group members influenced the others?”

Teaching Guide Prepare You may wish to research slavery in the Roman Empire as background to this letter.

Explore

1. Give a minilecture on slavery in the Roman Empire, and on the New Testament instructions for slaves and masters.
2. Have your groups brainstorm. What modern institutions or practices may be like slavery in that they deny basic human rights? If we were to approach such practices as Paul and other New Testament writers do, how would we seek to respond to the practices the group members have identified?

Expand

1. Give a minilecture reviewing Paul’ s style of leadership, which relies on moral suasion rather than on command. Review principles he presents in 2 Corinthians, and determine which should be identified.
2. Distribute copies of Philemon to each member. Have them work in pairs to identify characteristics of the relationship which Paul had with Philemon, on which he based his appeal and persuasion. See “ link-to-life” above.

Apply Write a letter to a son or daughter or a close friend, attempting to use the same kind of appeal that Paul used. Then form groups of three to hear and comment on each other’ s letters. Is the tone of your letters of appeal the same as we see in Philemon? How will the person who receives your letter probably feel about it? Will they want to respond? Why or why not?