Philemon 8-22 Plea for Onesimus
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Philemon 1:8-22
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Summary of passage
(Only a paragraph or two)
Text
Click here for the passage in the ESV: [1]
Original Context & Exegesis
A. Passage Boundaries (why are these verses grouped together in this chapter or pericope?)
B. Exegesis of passage (as a whole or verse-by-verse, if helpful).
8-16. These verse begin Paul's explicit appeal for Onesimus. He begins by noting his own authority as an apostle the freedom he has to require Philemon to receive Onesimus back, but he quickly notes that his desire is to see the very love he has been thankful to God for that he's seen in Philemon's life continue to exercise itself in the way he receives Onesimus back, "yet for loves sake I prefer to appeal to you..." Then as many rhetorical writers and speakers of Paul's period he appeals to Philemon's sympathy's reminding him of how frail Paul's state is an older man in chains for the gospel. Some commentators suggest that a better translation for the Greek behind "old man" is "ambassador." As though Paul was continuing his first appeal from his authority. But most scholars because of the intimacy of Paul's argument in the follow verse 10 regarding Onesimus as his child don't take up this approach. Verses 10-20 exhibit the depth that Paul's love went for those he had lead to Christ. Onesimus isn't merely a runaway slave, he's the apostles child like Philemon himself is (vs. 18-19). But people can never remain merely objects of God's love, they in his grace become acting subjects and this was certainly true in Onesimus's life. His name was a common slave name in the regions of Galatia meaning "useful one," ironically his behavior was anything but that. But now Paul says he has truly become the useful one to Philemon and to him. His usefulness to Philemon may seemed contradicted by his choice to runaway but Paul had intended to draw Philemon's mind away from the past and to the present where Onesimus is doing the very service his master Philemon would do if he could, serving Paul in chains (vss. 11-14). Now Paul's only desire is that such a transformation in Onesimus is reckoned by Philemon (Col. 4:1), and that he realize that in the mystery of God's providence the offense of Onesimus as a runaway has turned into him becoming far more valuable to Philemon than he could have ever dreamed.
EXCURSUS on verses 15-16: Was Paul asking Philemon to manumit Onesimus? This is perhaps the hardest hermeneutical question that faces us as readers of Philemon. I believe John M.G. Barclay gives us some wise words of caution when he says, "In pursuing this enquiry we need to undertake careful exegesis of the details of the text; but we must also keep a firm grasp on the realities of slavery in the Graeco-Roman world. Inevitably, also, many interpreters will be influenced by their own theological perspectives on the relationship between Christianity and social change." (Colossians & Philemon, pg. 113) We may be tempted by our modern setting and theological commitments regarding social change to say Paul must have been urging Philemon to manumit Onesimus but the problems such a view would cause us elswhere in Paul surface almost immediately. Why did Paul and Peter for that matter not confront slavery head on in the household codes found in Ephesisans, Colossians, Titus, and 1 Peter?
A biblical scholar who's academic and conservative credentials are held in high esteem by many, NT Wright, has in his own commentaries on the letter found himself caught between two varying interpretations. In his Tyndale series commentary he says Paul didn't ask Philemon to free Onesimus, whereas in his For Everyone series he says he did. We may never know whether Paul did intend Philemon to manumit (give him his free status) Onesimus but what we do know is that Paul, as elsewhere in his writings, gives Philemon a new creation ethic where worldly distinctions are merely the husk that holds the real transformation that has taken place in people's lives. Slave, freedman, or citizen; no matter he is a beloved brother in the gospel and must be treated in light of that.
17-20. The book of Ruth in the Old Testament illustrated in the personal drama of one family the story of God's loving kindness, and redemptive character better than any other portion of scripture in that part of the Canon. The letter to Philemon does something similar with the doctrine of justification here. Onesimus's debt was no doubt greatly compounded beyond what he could have repaid as a runaway slave. It was not uncommon for runaway slaves to be sold to mines where they wouldn't live beyond a few years because of the difficult of the labors. Now Paul appeals on behalf of his child to Philemon to count his debts against Paul's account and while Paul doesn't have to pay Philemon anything because Philemon owes Paul his very own life, Paul still says charge them to my account. Paul does even more than this in his solidarity with his son in chains, he says "so if you consider me a partner, receive him as you would recieve me." That is the heart of what happens when sinners are justified in God's sight. Christ says to his Father charge their debt to my account, and give them my standing in your sight. Slaves become sons! What Luther called the "Great Exchange." This is what Paul had been praying for Philemon to the Father for in verse 6. True growth in the Christian life always effects more than the mind, it affects the heart and the practices (praxis) of the believer. Paul reminds Philemon gently at the end of this outrageous request to refresh his heart just as he had said Philemon was known for doing in his prayer in verse 7. Such an action on Philemon would have involved a great deal of social pressure from the other affluent people in his community as they would have been afraid of the news of Philemon's actions spreading to their slaves, but as costly as it was for Philemon to recieve Onesimus back, if he denied Paul's request he would have been left with a much greater debt. The debt of heteropraxy, of abandoning the essence of the gospel in his practices.
21-22. Paul again applies gentle pressure after his strong appeal. He says he is "confident" that Philemon will do even more than he has requested. Could this mean releasing Onesimus from his debts as a slave and turning him into a freedman? Then how would Paul's other suggestion that Philemon will have Onesimus back forever in verse 15 be realized? Whatever Paul intends here he knows Philemon will do more than Paul has asked. And just in case Philemon thinks distance and Paul's imprisoned circumstances would hide his actions to the contrary, Paul says prepare a room for me. I am coming to stay with you. Several commentators build a case from this final statement by Paul that Philemon was the perhaps the one funding Paul's house imprisonment quarters. While this is conjecture several scholars believe its likely.
C. Literary Features--What genre is it? What literary devices (e.g, metaphor) does it use?
D. Connections to the rest of book—what purpose does this pericope serve in the bigger picture of the book?
E. Connections to the rest of Scripture--How is it referenced or alluded to elsewhere?
Jesus Christ: The Redemptive-Historical Context
A. Where is Christ and the Gospel present in this passage?
B. How does this passage point to Christ or depend on Christ? How does Christ fulfill this passage? How was it fulfilled already? How will it be fulfilled?
C. What does this passage tell us about God’s plan of redemption in Christ?
Current Context
A. What does this tell us about ourselves, our world, and the human condition?
B. What are some modern parallels to the original situation?
C. What is the call/command/invitation of this passage?
D. How does Christ & the Gospel in this passage enable us to see, think, and live differently?
Links/References/Bibliography
A. Representative sermons on the passage
The Costliness of Redemption by Tony Stiff [2]
B. Examples and Illustrations
One significant literary parallel to Philemon is found in Pliny the Younger's Letters. In particular his discourse regarding a freedman named Sabinianus.
C. Commentaries on this book
Barth, Markus & Blanke, Hulmut, A Letter to Philemon (Michigan: Eerdmans, 2000)
Bruce, F. F., The Epistles to the Colossians, to Philemon, and to the Ephesians (Michigan: Eerdmans, 1984)
Caird, G.B., Paul's Letters from Prison (Oxford: Oxford University Press, 1976)
Dunn, James D. G., The Epistle to the Colossians and to Philemon (Michigan: Eerdmans, 1996)
Fitzmyer, Joseph A., The Letter to Philemon: A new translation with introduction and commentary (New York: Doubleday, 2000)
Garland, David E., Colossians, Philemon (Michigan: Zondervan, 1998)
Lohse, E., Colossians and Philemon (Philadelphia: Fortress Press, 1971)
Martin, Ralph P., Colossians and Philemon (London: Marshall, Morgan, and Scott, 1973)
Moo, Douglas J., The Letters to the Colossians and to Philemon (Michigan: Eerdmans, 2008)
O'Brien, P.T., Colossians, Philemon (Waco: Word Books, 1982)
Wright, N.T., Colossians and Philemon: An introduction and commentary (Downers Grove: IVP Academic, 2008)
D. Articles on this book or passage
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