Sacra Eloquia

The epistle to Philemon is a plea on behalf of Onesimus (Philem. 10). Yet Paul sends Onesimus with Tychicus to deliver his epistle to the Colossians (Col. 4:7, 10). He also sends greetings from the same people in both letters: Epaphras his fellow prisoner (Philem. 23; Col. 4:12), as well as Mark, Aristarchus, Demas, and Luke (Philem. 24; Col. 4:10, 14). Clearly, Paul wrote both letters to Colosse at the same time - one to be read to the church, and the other a personal letter - and had them both delivered by Onesimus and Tychicus on the same trip.

When Paul writes these letters, he is on good terms with Mark. At first this suggests an early dating, before Mark abandoned Paul (Acts 15:38). However, Paul writes these letters from prison (Philem. 1; Col. 4:18), and Acts does not record Paul being imprisoned during the first missionary journey. Therefore, Philemon must be one of Paul's later letters, most likely written after the third missionary journey, after Paul had reconciled his differences with John Mark. Possibly Paul wrote the letter in Jerusalem. More likely, however, it originated in Rome, since Luke records that he and an Aristarchus accompanied Paul on his journey there (Acts 27:2), and Paul spent at least two years under house arrest (Acts 28:30). However, Demas has not yet abandoned Paul (2 Tim. 4:10), and Timothy and Mark are still with him. Therefore, although Philemon is late enough that Paul describes himself as an old man (9), it must still be somewhat earlier than 2 Timothy.

Who are the different characters mentioned? What is their relationship to Paul?

Aside from Paul, the two most significant characters are the letter's recipient, Philemon, and its subject, Onesimus. Philemon is a friend of Paul in Colosse. He is one of Paul's converts: Paul writes to him, "you owe to me even your own self" (Philem. 19). Philemon is the owner of Onesimus, a slave (16). Onesimus apparently ran away from Philemon (15) and went to Rome, where he encountered Paul and became another of his converts: Paul says he has "begotten" him (10).

Paul co-addresses his letter to Archippus, his "fellow soldier" (2). Clearly he is a Christian worker of some kind. He hosts a church in his house. Paul saw fit to make sure he read the letter as well, which suggests that he is Philemon's pastor. Possibly Apphia is Archippus' wife, and Paul extends the courtesy of including her in his greeting.

Paul's young protégé Timothy is included in the salutation (1). This suggests that he co-authored the letter along with Paul. Perhaps the addition of his name lends additional authority to the letter. If Timothy is seen as backing Paul, then Paul's request to Philemon becomes less of a mere personal favour, and more of an official request of the Christian church at large (albeit a tactfully worded one).

Other minor characters also receive mention in this letter. Epaphras is imprisoned with Paul. Mark, cousin of Luke, abandoned Paul on his first missionary journey, but at this time they are reconciled. Aristarchus accompanied Paul on the voyage from Jerusalem to Rome. Demas is another Christian worker with Paul, who would later desert him (2 Tim. 4:10). Luke is the author of the third Gospel and Acts, the "beloved physician" (Col. 4:14) who also accompanied Paul from Jerusalem (evident from the first-person narrative of the journey, e.g. Acts 27:1).

What are the natural, logical divisions of the letter? Title these divisions. Use outline form for this question, and provide the biblical references (verse numbers).

Philemon can be outlined as follows:

1. Salutation and Blessing (1-3)
2. Thanksgiving and Prayer (4-7)
3. Letter Body (8-22)
1. Paul's appeal on Onesimus' behalf (8-16)
2. Paul's request to Philemon (17-21)
3. Paul's hope to visit Philemon (22)
4. Closing (23-25)
1. Personal greetings (23-24)
2. Benediction (25)

What does Paul mean when he writes about one "who is my very heart"? What is the meaning of the word translated as "heart" in v. 12 (NIV)? Conduct a word study of this word. . . . Limit yourself to the use of the word in the NT, but still conduct your research using appropriate tools such as Kohlenberger's Greek English Concordance to the New Testament, NIDNTT, TDNT, and BAGD (if you can access Greek). Set up a nuance chart.

The word translated "very heart" in Philem. 12 is spla,gcnon (splanchnon). The word literally means intestines or innards. Figuratively, it is used of the intestines as the seat of strong emotion. While the King James Version literally translates the word as "bowels," modern English Bibles substitute the word "heart," a more familiar idiom to contemporary English speakers who speak of emotions as coming from the heart. Sometimes the term stands for the innards as the seat of compassion; Paul uses it to refer to the emotions themselves, particularly affection. In Philemon, however, he distinctively uses the word as a metonymy standing for the whole person. When he calls Onesimus his "very heart," he is saying that Onesimus is very close to him, as it were, part of himself.

Nuance Chart for spla,gcnon

Write a summary on the principal nuances of the word, and explain which nuance best fits v. 12.

The original meaning of spla,gcnon in the fifth century b.c. was literally the entrails or viscera of a sacrificial animal. It later came to mean the sacrifice itself. In later usage, it was used to refer to the inward parts of man, subsequently the organs of procreation, and then figuratively for children, the result of procreation.¹

Acts 1:18 speaks literally of Judas' spla,gna spilling out on the ground after his suicide eviscerated him.

In later Jewish thought, the viscera figuratively became known as the seat of the emotions.² With the exception of Acts 1:18, all the uses of the term in the New Testament have some connection to this meaning.

The synoptic gospels use the verb form of the word, splagcni,zomai almost exclusively, and it is uniformly translated "to have compassion." In Luke 1:78, the only use of the noun form, spla,gcnon means "tender mercy." John uses the word in a similar sense in 1 John 3:17, where the heart or bowels are a metaphor for the seat of compassionate feelings: "the source of action that helps and relieves need."³

It is Paul's letters where spla,gcnon gets the most use. In most cases, Paul uses the word to mean "affection": specifically, fondness, tender feelings. In one case, Col. 3:12, the word means "beloved," standing for the object of God's affections.

However, in the letter to Philemon, Paul uses a distinctive nuance of spla,gcnon. Here the seat of the emotions, the innards (usually translated "heart" for a contemporary English-speaking audience), is a metonymy standing for the whole person. Thus, "refresh my heart in Christ" (Philem. 20) means "refresh me in Christ" (cf. Philem. 7). In v. 12 where Paul refers to Onesimus as his "very heart," the sense is that by sending Onesimus back to Philemon, he is sending a piece of himself back. This would appear to be the best nuance for spla,gcnon in this place. The metaphor as rendered in the NIV and other English Bibles seems a little obscure; for a contemporary audience, it could possibly have been rendered "my heart of hearts" or "a piece of myself" and still retained Paul's meaning.

Considering that Paul's letter to Philemon is a "masterpiece of tact and persuasion" steering "a delicate course between pleading and demanding" (KBH, 356), indicate how Paul's letter to Philemon might be significant to everyday life in the twenty-first century.

The situation with Onesimus and Philemon was one that, if left unaddressed, might have disrupted the unity of the church. In secular life there was a profound class difference between Philemon the slave owner and Onesimus the slave in a society where slavery was taken for granted. However, Paul had taught that in the Church these class differences did not exist, since all believers had the same standing before Christ (Gal. 3:28). This tension needed to be resolved for the good of the church. Thus, it was tantamount to a church discipline issue.

The example of Philemon demonstrates that these matters ought to be handled with grace, rather than coercion. Philemon was fully within his civil rights to punish Onesimus even to death, and a direct order from the Apostle to receive him back without consequence may have had a chilly reception. Rather than pull rank on Philemon, however, Paul's gracious letter appeals to him as a dear friend, his spiritual child, and a partner, casting his request in terms of a personal favour rather than an apostolic command.

There is also a subtext in Philemon: In the Christian community, the relationships between believers are transformed. Paul calls Onesimus his child in Christ and a brother. He appeals to Philemon to treat him as he would Paul, a partner. One who is considered a brother, a son, or a partner cannot rightly be considered a slave; the positions are antithetical. While the social institution of slavery is gone, the message of Philemon can still be applied in a general sense to lessons about loving the unlovable. For example, in the United States, which still has a relatively recent history of slavery, D. A. Carson has noted that in the classroom he uses Philemon as a starting point for serious discussion about the nature of racism.⁴

Footnotes

¹ Helmut Köster, "spla,gcnon etc.," Theological Dictionary of the New Testament, tr. and ed. Geoffrey W. Bromiley, vol. 7 (Grand Rapids: Eerdmans, 1965) 548.

² Köster 550.

³ Hans-Helmut Esser, "Mercy, Compassion," New International Dictionary of New Testament Terms, ed. Colin Brown, vol. 2 (Grand Rapids: Zondervan, 1975) 600.

⁴ D. A. Carson,"Old Testament Prophecy," Heritage Expository Lecture Series, Heritage Theological Seminary, 4 Oct. 2001.

Works Cited

Bible Gateway. 1995-2003. Gospel Communications International. 5 Jul. 2004. <http://bible.gospelcom.net>.

Carson, D. A. "Old Testament Prophecy." Heritage Expository Lecture Series. Heritage Theological Seminary. 4 Oct. 2001.

Esser, Hans-Helmut. "Mercy, Compassion." New International Dictionary of New Testament Terms. Ed. Colin Brown. Vol. 2. Grand Rapids: Zondervan, 1975. 593-601.

Köster, Helmut. "spla,gcnon etc." Theological Dictionary of the New Testament. Tr. and ed. Geoffrey W. Bromiley. Vol. 7. Grand Rapids: Eerdmans, 1968. 548-59.

The Unbound Bible. n.d. Biola University. 6 Jul. 2004. <http://unbound.biola.edu/>.

Next Thursday: Introducing Paul's letter to the Galatians.

This letter, which today we usually call the Epistle to Philemon, was most likely written by Paul when he was imprisoned in Rome, probably around AD 60. We also know it was written and delivered at the same time as Colossians, because Paul mentions the situation in Col. 4:9. But unlike Colossians, this letter is uncannily obscure. It is Paul's most personal letter. It doesn't teach any specific doctrines. I've never seen it quoted in any book of theology. Of the 3,500 sermons of Spurgeon's that saw publication, none of them were from Philemon. And, as I found out while doing my research, it apparently never inspired any hymns. In fact, over the years, it has been debated whether it rightly belongs in the canon of Scripture at all.

Nonetheless, Philemon is a personal favourite part of the Bible for me. As a rhetoric graduate, I can appreciate Philemon as a textbook example of the ancient art of letter writing, and I enjoy seeing how Paul structures his arguments. But Philemon is more than just a rhetorical model. It isn't just form and function. Rather, Philemon is evidence of the power of the Gospel to change lives. It is a true parable - a living analogy for God�s forgiveness and redemption of sinners.

Let's begin with the person of Onesimus. He is a slave. As I have already said, slavery as an institution was crucial to the Greek and Roman economy. Aristotle had once said that it was the natural order of things for some men to be slaves. Slaves were the personal property of their owners; they were "living tools."

But Onesimus was a runaway slave. He was rebellious. There were 60 million slaves in the Roman Empire. They had to be kept down, because if they had all decided to revolt, they had the raw manpower to overthrow the empire. Thus a slave owner had absolute power over the fate of his property. At best, a runaway slave might have been marked with a brand on his forehead, an "F" that stood for fugitivus - runaway. At worst, he would be crucified. Paul never said anything against the institution of slavery, at least directly, which is probably understandable given the social situation at the time.

But then, something happened to Onesimus. It seems he found his way to Rome. If you didn't want to be found, a big city like that was probably a good place to go. But while Onesiumus was there, he got in contact with Paul somehow, and as a result he became a Christian. And after he came to Christ, he decided that he wanted to do the right thing and risk returning to Philemon's household.

Paul, obviously agreeing, sends him back to Philemon in the company of Tychicus, but he also sends along a personal letter to Philemon. He begins the letter with a personal commendation (vv. 4-7), because Philemon loves for the saints, and because he has encouraged them.

But Paul then turns around and, having built up Philemon, becomes an advocate for Onesimus. He says that Philemon ought to welcome back Onesimus as though he were Paul himself, writing:

I beseech thee for my son Onesimus, whom I have begotten in my bonds: which in time past was to thee unprofitable, but now profitable to thee and to me: whom I have sent again: thou therefore receive him, that is, mine own bowels: whom I would have retained with me, that in thy stead he might have ministered unto me in the bonds of the gospel: I appeal to you for my son Onesimus, whom I have begotten while in my chains, who was once unprofitable to you, but now is profitable to you and to me. I am sending him back. You therefore receive him, that is, my own heart. (10-13)

Incidentally, Paul's use of the words "profitable" and "unprofitable" here is a pun. Onesimus' name means "useful."

Furthermore, Philemon was to welcome Onesimus back, but not just as a returning runaway slave. Thanks to his changed relationship in Christ, Philemon was now a brother:

For perhaps he therefore departed for a season, that thou shouldest receive him for ever; not now as a servant, but above a servant, a brother beloved, specially to me, but how much more unto thee, both in the flesh, and in the Lord? (15-16)

And then Paul guarantees the repayment of any debt Onesimus might owe Philemon. Maybe Paul made an educated guess that Onesimus would have had to steal to make his escape possible. Maybe Onesimus admitted it. We don't really know the situation, but whatever it was, Paul made a legally binding promise to cover Onesimus' debts (18-19). In that day, letters were customarily dictated to a professional amanuensis, or scribe. Writing in one's own hand signified a serious promise, as binding as a signature on a contract today.

We are Onesimus. Paul wrote his letter to Romans, he said numerous times that we were formerly "slaves to sin." We are all spiritual runaways from our true master, who is God. All men know who God is: "For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse" (Rom. 1:20). But although we knew that God is our Lord and Creator, we chose instead to run away from him:

Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. . . . [a]nd changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things. (Rom. 1:21,23)

Instead of glorifying God for who he is, all of us wanted instead to run away from him, like Onesimus, and risk the death penalty that we had rightfully earned.

But then we, too, heard the Gospel, the Good News, and it transformed us, from willful runaways into willing servants. 2 Corinthians 5:7 says that "if any man be in Christ, he is a new creature." Where before we were useless, now "we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them" (Eph. 2:10). Or, as Paul wrote to Titus:

This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works. These things are good and profitable unto men. (Tit. 3:8)

Moreover, we too return to God as more than a slave: Galatians 4:7 says that "thou art no more a servant, but a son; and if a son, then an heir of God through Christ."

Just as Paul began his letter by identifying himself with Philemon, Christ identified himself as an emissary of his Father when he began his mission on earth. For example, John writes that at one point some Jews asked him:

Then said they unto him, Who art thou? And Jesus saith unto them, Even the same that I said unto you from the beginning. I have many things to say and to judge of you: but he that sent me is true; and I speak to the world those things which I have heard of him. They understood not that he spake to them of the Father. Then said Jesus unto them, When ye have lifted up the Son of man, then shall ye know that I am he, and that I do nothing of myself; but as my Father hath taught me, I speak these things. And he that sent me is with me: the Father hath not left me alone; for I do always those things that please him. (John 8:25-29)

But then, in his death, Christ identified himself with us sinners, as John also wrote, later in his life:

My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous: and he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world. (1 John 2:1-2)

Substitutionary atonement. Christ's death was an actual, real substitute for the death we deserved to die for our own sins. By taking our penalty on our behalf, Christ truly satisfied the justice of God, who no longer holds our sins against us, because our debt has been guaranteed by Christ, "in whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace" (Eph. 1:7).

So, did he or didn't he? What was Philemon's reaction to this letter? I'm personally convinced that his answer was "Yes!" Here's why.

Paul's tone suggests that Philemon is accountable to many people for his response. First, to Paul himself, who tosses out his authority as an apostle, and then mentions to Philemon that he owes him his very life, spiritually speaking. This is a rather transparent rhetorical tactic - Paul says he doesn't want to bring these things up, and in fact he appeals to Philemon on the basis of their friendship rather than Paul's authority or Philemon's life-debt - but, well, there it is, anyway.

Paul also makes Philemon accountable to the church in Colosse, where Philemon lived. In fact, they met in his own home. Paul addresses the letter not only to Philemon personally, but also to the Colossian church at large, and also an "Archippus," thought by some to be Philemon's son, but evidently a pastor in the church. The letter to the Colossians was obviously written and sent at the same time, and says that Paul sent the letter with Tychicus and "with Onesimus, our faithful and dear brother, who is one of you" (Col. 4:9). So everyone in the Colossian church knew Onesimus, now a believer, was back.

He also makes Philemon accountable to Timothy, whom, it seems, was present with Paul and is named as the co-sender of the letter (Philem. 1). No doubt Timothy's assent to Paul's message carried some weight, as he was one of Paul's most trusted emissaries, as well as a pastor in his own right.

So with all these people watching you, what would you do?

Second, we can be sure Philemon carried out Paul's request, simply because we have this letter at all. What do you think would have happened if Philemon had been offended? Would he have kept it, much less given a copy of it to someone else? No, he would have destroyed it, and that would have ended the matter then and there. But here it is, prima facie evidence that Philemon joyfully received the message, in the same spirit that it was sent; not only that, but he must have made copies!

Finally, we have the testimony of history. One of the Apostolic Fathers, Ignatius, wrote an Epistle to the Ephesians, which began:

I have become acquainted with your name, much-beloved in God, which ye have acquired by the habit of righteousness, according to the faith and love in Jesus Christ our Saviour. Being the followers of God, and stirring up yourselves by the blood of God, ye have perfectly accomplished the work which was beseeming to you. . . . I received, therefore, your whole multitude in the name of God, through Onesimus, a man of inexpressible love, and your bishop in the flesh, whom I pray you by Jesus Christ to love, and that you would all seek to be like him. And blessed be He who has granted unto you, being worthy, to obtain such an excellent bishop.

Is this "excellent bishop" the same man for whom Paul wrote so passionately and graciously? To be honest, history doesn't tell us for certain.

But the romantic side of me wants to believe. I want to think that Philemon realized the ramifications of the changed relationship between him and Onesimus, that if they were equal in the eyes of God, he could no longer justify owning Onesimus as a slave, and he gave him his freedom. I'd like to believe that Onesimus made his way to Ephesus and became the overseer of the Ephesian church. History tells us that the Pauline epistles were first collected at Ephesus; I want to believe that Onesimus had kept a copy of the letter to Philemon, and that he went to the people who were compiling Paul's letters and said, "Here. Put this one in. It's my story. It's what God did for me. Paul wrote this. It's the Word of God."

Today we have received Philemon as the Word of God, which means there's an example in there for us. There is a practical message of forgiveness in this short book. Paul wrote Philemon to tell him to forgive Onesimus, not to demand his life as the law would have allowed, but to accept him as a brother, and even more. Legitimate personal grievances come to an end when the offender comes to Christ; forgive the wrong and move on. Paul knew something about this personally. Luke records, in Acts 9, how at first the church was afraid of him because they remembered that he'd been trying to kill them before his conversion. But Barnabas didn't hold a grudge: he took Paul by the hand and introduced him to the apostles. Those whom God forgives, we forgive. Our personal issues don't trump God's grace.

The story doesn't end there. We are all Onesimus. Sure, we don't all have a dramatic story to tell about escaping from slavery and running halfway across Europe, but for all of us there was a time when we were running from God. Yet God has accepted us back. God has been patient with those who are running from him, but there is a time appointed where his patience will finally end, and the just penalty for sin will have to be paid, and that penalty is death. But the good news is, if you will turn away from your sinful life, and will put your trust in Jesus Christ, then guarantee of eternal life wasn't signed only in pen and ink, but in Jesus Christ's own blood. Be a slave no longer; be received as a son.

Next Thursday: More on Philemon.