Philemon

1. Philemon • Authorship. • Not in dispute • It is one of Paul’s undisputed letters. • What is in dispute is the Apostle’s attitude toward the institution of slavery. • While some scholars, such as Bartchy, have maintained the institution had benign elements, more research by John Byron (Slavery Metaphors) has pointed out that it was just as brutal and dehumanizing in Roman society as any other. • Why does Paul not call on Philemon to free Onesimus? • Or, does he call on Philemon to free Onesimus, but in a very subtle manner?

2. Philemon: Setting • In Colossians, we find the name Onesimus (4:9) and Archippus affiliated with the church at Colossae. • Philemon is likely a resident of Colossae. • He has been converted by Paul (see 19), probably in connection with Paul’s ministry at Ephesus.

3. Philemon: Setting • Philemon owned a slave, Onesimus, who ran away. • We do not know the details. • He may have stole some money or property (18-19). • He was certainly a problem slave, since he was considered “Useless” as opposed to the meaning of his name, Onesimus, meaning “Useful.”

4. Philemon: Setting • Why he ran away is not stated. • See J. Byron, Slavery Metaphors on the brutality of Roman Slavery. • Although some scholars, such as Bartchy in the ABD and Barth and BlankeLetter to Philemon 2000, 9-23, allowed for good and bad masters, and that the institution could be benevolent, this was not the actual case. • One must be careful what ones believes from discussion of slavery in literature, and the duties of a master. • It is the masters who are writing.

5. Philemon: Setting • Onesimus found Paul, who is in prison (9-10) • Three possible locations, Rome, Caesarea and Ephesus. • See discussion in deSilva, and reasons for accepting Ephesus as the likely location, which I think is the best possibility. • Onesimus is converted by the apostle. • Paul would like to retain Onesimus’ service, but feels compelled to return him to Philemon (13-14).

6. Philemon: Setting • Why does Paul feel compelled to return Onesimus? • It is possible Roman law did provide for temporary asylum for a fugitive slave (Barth and Blanke, Philemon, 28). • In these cases, a slave could return of the slave’s own will, and carry a letter of intercession from a friend (ibid., 31). • While the letter could recommend kind treatment, it has no legal force (ibid.).

7. Philemon: Contents and Rhetorical Force • Of all Paul’s letters, Philemon is most like the letters we find in the papyrii. • It is short. • It is addressed to an individual. • It deals with a single problem, the problem of Onesimus.

8. Philemon: Contents • Epistolary prefix (1-3) • To Philemon • To Apphia, the sister (possibly of Philemon). • To Archipus “our fellow soldier and the church that meets at your house). • Exordium (in form of a thanksgiving) (4-7) • Hearing of your faith (5) • In order the fellowship of our faith may be active in you. • For I have much joy.

9. Philemon: Contents • Mediation: Receive Onesimus (8-14) • I have boldness to order you (8-9) • I exhort you concerning my child, who was born to me in chains, Onesimus (10) • I wished to keep him (13) • I am not willing to do anything apart from you knowledge (14) • Proof: Onesimus’ return (15-20). • He was separated in order you should receive him (15) • Not as a slave, but more than a slave … a brother (16) • Receive him as me (17) • I Paul, write with my own hand (19) • You owe, even yourself (20)

10. Philemon: contents • Exhortio (21-22) • Convinced of your obedience • Prepare a guest room. • Final greetings (23-25).

11. Philemon: Rhetorical force • Type of letter • Stowers points to Philemon as a letter of mediation. • Paul intercedes in behalf of Onesimus. • Yet, there are dynamics different from usual letter of mediation. • Usually, these letters are to individuals. • Philemon is addressed not only to Philemon, but to Apphia, Archipus and “the church at your house.” • Philemon is read in public. • This places more pressure on Philemon (see N. Peterson, Rediscovering Paul)

12. Philemon: Dynamics • Letter is addressed to a church, which means it will be read in the assembly. • Paul uses situation to assert authority over Philemon, but subtly. • He could order Philemon to obey, but will not (8). • Paul emphasizes his position as an apostle. • He has full boldness, literally “freedom of speech,” “the freedom of a citizen in the assembly” to order Philemon (note irony). • He has authority as an apostle, made plain in next verse.

13. Philemon: Dynamics • Paul describes himself as an “ambassador,” “elder,” or “old man” (9) • The term can mean any of these. • From 2 Cor 5:20 and Eph 6:20, the verbal form is used, demonstrating we may have a title as well as description, Paul makes full reference to his authority (Bart and Blanke, Philemon, 323). • Yet, rather than order Philemon, Paul expects him to respond out of love.

14. Philemon: Dynamics • In 16, Paul exhorts Philemon to receive Onesimus, not as a slave, but as a brother. • Consider the setting. • Letter is being read in community, possibly in your house. • As a prominent member, your honor is at stake. • You are being exhorted, kindly, but still exhorted, by Paul, who makes plain his authority in Christ. • What are your opinions?

15. Philemon: Dynamics • Paul further expresses authority • In 18-19, calls on Philemon to charge Paul’s account for anything owed. • At the same time, notice Paul’s own not so subtle reference to what Philemon owes. • Who is master? • Note: Paul’s use of authority and the shame that Philemon would suffer if he does not respond.

16. Philemon: Dynamics • Finally, Paul asserts that he fully convinced Philemon will obey (21). • Again, in a public setting, what are Philemon’s choices? • Again, if that is not enough, in 22, Paul calls on Philemon to prepare a guest room. • Paul intends to visit Colossae after his imprisonment. • It is not enough to put social pressure on Philemon. • Paul expects to be released, and he will visit Philemon (from Ephesus?) • The statement gives Philemon no choice but to obey.

17. Philemon: Conclusions • Why does Paul not call on Philemon to free Onesimus. This is a difficulty for us today. • Was it because Paul does not feel he has the authority? But see 8-9. • Was it because of his eschatological understanding that does not ultimately regard slavery as an impossible burden, but sees freedom as preferable (see 1 Cor 7:21-24)?

18. Philemon: Conclusions • Nevertheless, Paul’s letter to Philemon exceeds constraints of the normal intercessory letter. • Not demanding obedience, Paul’s rhetoric is a masterful display of the expectation of obedience. • The demands are that Philemon no longer regard Onesimus as a slave. • Philemon will be pressured by the community to obey.

19. Philemon: Conclusions • While we cannot be sure that Paul was calling on Philemon to free Onisemus, the implications are clear. • No one, especially fellow believers, are to be considered “objects.” • Fellow believers are to be valued as brothers and sisters in the Lord. • Attempts to objectify people, and believers in particular is to be rejected.

20. Philemon: Conclusions • While in the Western world we do not think of slavery as a reality, it is in other parts of the world, and is to be rejected and fought. • As is any other form of dehumanization. • Wage slavery. • Those whose wages are withheld (see Jas. 5:1-5)

21. Hebrews and General (“Catholic) Epistles • Status of the so-called General or “Catholic” Epistles is not the same in the history of the church as are the letters of Paul. • While modern scholarship debates the authorship of some Pauline letters, they were not rejected in the ancient church. • With the exception of 1 Peter and 1 John, this is not the case of the general letters. • All the others were debated. • Yet, each gives important witness to what it means to live the Christian life, especially as “strangers and aliens” (1 Pet 2:11) in a hostile world.

22. Hebrews • Hebrews presents important themes. • Need to endure and remain faithful and grateful to God, who sent his own son, who paid a high price, his own blood (2:17-18), to become a “High Priest (5:10, ch. 7; 12:1-2) of the new covenant (ch. 8, 10:18-18). • So, Christ is superior to the angels (Heb 1-2), and the old covenant (Heb 3, 8) • So, believers should not slide back into their former way of life, but continue to endure hostility (10:32-39), and press on to “perfection” (5:11-6:4).

23. Hebrews: Canonical Status • In the West • Missing from the Muratorian Canon (late 2nd century) • Missing from the Canonical index of Africa (ca. 360) • Is included by Hilary of Poitiers, who considered it Pauline. • Is generally slow to gain acceptance in the West. • Why? • Is it due to memory? • If written from Italy (13:24) is there the memory that Paul did not write Hebrews? • This hypothesis makes slow acceptance in the West understandable.

24. Hebrews: Canonical Status • In the East • Hebrews receives its first canonical attestation. • Pantaneus held Hebrews was written by Paul, but because of humility he does not give a superscription (Eusebius HE 6.14.4) • This view is adopted by Clement of Alexandria and Origen. • Origen quotes Hebrews some 200 times, although toward the end of his life he expresses doubts about Pauline authorship. • It is accepted in Athanasius’ canon of 367.

25. Hebrews: Canonical Status • Reconciliation • With the influence of Greek theological literature in the West, Greek traditions gain influence, including influence on Jerome. • Jerome’s influence. • Jerome is credited with bringing Eastern and Western canons together, since Pope Damasus acceded to Jerome’s judgment on canonical issues. • Athanasius’ canon accepted. • Some uncertainty remains. • By fifth century, NT canon fixed, and contains Hebrews as part of a compromise: West accepts Hebrews, East accepts Revelation.

26. Hebrews: Rhetorical Strategy • A letter? • Lacks epistolary prefix. • It resembles a sermon more than a letter. • Were it not for epistolary postscript (13:18-25), it would not likely have been considered a letter.

27. Hebrews: Rhetorical Strategy • A “Word of exhortation” (13:22) • As a “word of exhortation,” Hebrews utilizes epideictic rhetoric • This feature is found in the “faith chapter,” Heb. 11. • Also found in Heb. 1-2, where readers are pointed to Christ’s supremacy.

28. Hebrews: Rhetorical Strategy • The author also uses deliberative rhetoric • It is expedient to hold onto their confession, as we see in Heb. 10. • There is also a certain type of behavior that is expedient, including the behavior of Jesus himself (5:8-9; 12:-13)

29. Hebrews: Rhetorical Strategy • In fact: epideictic and deliberative elements are found together. • Use of the Hortatory “Let us press on sections” can be seen as deliberative, for the reader is called to follow a path that is expedient. • Hebrews also uses epideictic language, the language of praise and blame (see 10:32-39), in combination. • In fact, the two are often used together in speeches and letters, and interact very closely in Hebrews.

30. Hebrews: Rhetorical Strategy • Rhetorical Devices. • Minori ad maius, known by the rabbis as qal wahomer: an argument from lesser to greater. What applies to the lesser applies to the greater: see 7:20-22. • Rhythm, where sentences begin or end with repeated clauses or balance (11:33-37). • Quasi poetic passages (1:3; 4:12-13; 7:1-3, 26-28). • Alternation between exposition and exhortation (4:1, 11, 14, 15; 6:1; 10:22-24; 12:1; 13:13, 15. • Alliteration, or the repetition of initial consonants (1:1; 2:1-4; 4:16).

31. Hebrews: Major Themes • These themes are often thought to make Pauline authorship impossible. See deSilva. • Christ as high Priest according to the order of Melchizedek (5:10; ch. 7) • This theme is never found in Paul. • Similarly, the role of the sacrificial system has no parallel in Paul.

32. Hebrews: Major Themes • Christology. • Hebrews has the highest and most exalted Christology in the NT, with the exception of Revelation and the Gospel of John. • One point is that Christ is superior to: • Angels. • Beginning in 1:1, contrast between way God spoke in past and at present. • In present, God speaks through a Son, who is superior to angels. • See 1:5, quoting Ps. 2:7 LXX . • The quotation, originally applied to the king, is applied to Christ, who is superior to angels.

33. Hebrews: Major themes • Christ superior to the Mosaic law. • Christ is superior to Moses (3:1-19) • He is superior as son over the house, as builder of the house is superior to the house (3:2-3). • Moses was faithful as a servant (3:5). • Christ is superior as a Son.

34. Hebrews: Major Themes • Christ is superior to the Aaronic priesthood. • If previous priesthood was perfect, there would not be need for a new one. • Yet, God promises a new priesthood (Heb 5;5-6, 9-10). • This priesthood is not according to old order of Aaron (7:11-19). • It is a new type, according to the order of Melchizedek (see Ps. 110:4; cf. Gen 14:17-20). • The author uses the Melchizedek story (Heb 7), which describes Abraham being blessed by Melchizedek, to state that sons of Levi are subordinate to this mysterious figure, who is without genealogy. • This logic uses rabbinic method, what is not mentioned in scripture does not exist.

35. Hebrews: Major Themes. • Need to remain faithful to the God who has bought us. • Impossibility of restoring those who abandoned the faith (6:4-8; 10:26-31). • Reminder of former endurance (10:32-39). • Evidence from the past, the praise of the faithful in Heb. 11 (see Ben Sirach 44-50, the “Hymn to Famous Men). • Evidence from the example of Christ (5:8-9; 12:1-2). • Negative evidence of faithlessness from the example of Esau (12:16-17).

36. Hebrews: Major Themes • Reason to be faithful is because Christ is: • Pioneer and perfector of our faith (12:2) • The one who learned obedience through suffering (5:8-9) • The perfect high priest, who was tempted as we are (2:18), yet was obedient, and presents himself as a superior sacrifice (2:16), as opposed to previous imperfect sacrifices (10:1-4)

37. Hebrews: Major themes • So, believers are to press on to “perfection” or “completeness,’ the Greek root: tel. • No author uses this root as often as does Hebrews. • Significance • It refers to someone adequate for a task, as the example of Moses an Aaron in Philo, or the person lacking harmful emotion in Stoicism. • In Wisdom of Solomon, it refers to the righteous person • In 4 Macc. The death of Eleazar and the seven brothers, using stoic language. • In Hebrews, the idea is subtle.

38. Hebrews: Major themes • Perfection or completeness • It is not merely the cultic installation of Jesus as High Priest. • It is also the vocational preparation of Christ for his office • Christ learns “perfection” through suffering (5:8) and is for that reason the merciful and “perfect” intercessor. • Perfection is the preparation of Jesus for the role of High Priest. • Believers are also to press on to perfection, but not as result of their own moral accomplishments, but through moral obedience. • Thus, the example of Christ is held before their eyes.

39. Hebrews: Major Themes • Eschatology • Two ages • In past, God gave the law and Aaronic priesthood. • These made nothing “perfect” (see 10:1-4). • Thus, a new priesthood is necessary, according to the order of Melchizedek.

40. Hebrews: Major Themes • Eschatology: High Priesthood. • We now have a High Priest, not of the order of Aaron, but of Melchizedek. • This view is consistent with other Christian writings, which understand a distinct contrast between the two ages, and places the author of Hebrews within this tradition (see B. Lindars, Theology of the Letter to the Hebrews, 30).

41. Hebrews: Major Themes • Eschatology: Christ’s High Priesthood. • In Hebrews’ eschatological understanding, the author sees not only temporal fulfillment, but the understanding of a heavenly fulfillment corresponding to earthly institutions. • The author sees Christ as part of the fulfillment of Israel’s history, which occurs “now” (6:4). • The author sees correspondence between earthly and heavenly, as seen not only in concept of Jesus as High Priest, but also of a Sabbath “rest” (3:7-11; 4:9), fulfilling the function of a heavenly reality corresponding to an earthly one, or to a promise to Israel.

42. Two Minute Writing Assignment • We have mentioned how the author of the Epistle to the Hebrews encourages Christians to press on to perfection. • How can we encourage Christians today to do the same?

43. James: Canonical Status. • Few books have had their canonical status as questioned as James. • This observation is especially true for Protestants. • On the basis of Jas. 2:24, Luther concluded that James is an “epistle of straw,” that contradicted Paul. • There is no Gospel content in it. • Luther, therefore, rejected James.

44. James: Canonical status. • Concern about James precedes Luther. • Like Hebrews, it is not mentioned in the Muratorian Canon. • Eusebius lists it as one of the antilegoumena, the disputed books (HE 3.25.3). • Origen knows the book, but he probably became acquainted with it after he left Alexandria to live in Caesarea.

45. James: Canonical Status • In Athanasius’ 39th Festal letter, he accepts James as part of Canon. • James’s status remains disputed. • Theodore of Mopsusetia (d. 498) is said to have rejected it. • It is missing from the canon of Cyprian of Carthage. • Jerome includes it in the Vulgate, but accepts it only reluctantly.

46. James: Canonical Status • In the Reformation. • Rejected by Luther. • Accepted by Calvin. • He thought James unlike Acts of Peter or Apocalypse of Peter or Letter of Barnabas, should be included in the canon on the basis of “intrinsic worth.” • That is, James bears witness to the message of Christ, and is important in the life of the church.

47. James: Possible Background. • Probably Jewish Christian, perhaps Palestinian in origin. • 1:1, address Jewish Christian community. • Note two terms or phrases • First, letter is addressed to the “twelve tribes,” a specifically Jewish form of address. • Second, the author refers to the “Diaspora,” the Jewish dispersion. • We see here familiarity with Jewish language. • The address to the “Diaspora” may also be a reference to Palestinian origin.

48. James: Possible Background. • In 2:2, the Christian assembly is not referred to as the “church” (ekklesia), but as a “synagogue.” • Again, the reference is to the Jewish synagogue. • It is sometimes deduced that the use of the term means the author is either at home in the Jewish synagogue, or that the writer belongs to a community that still utilizes traditional Jewish language to refer to its assemblies.

49. James: Possible Background. • The sins of the rich (5:4) who withhold wages from those mowing fields. • The language presupposes a rural, Palestinian environment, as opposed to an urban based Christianity, as in Paul. • See also 5:4,quoting Isa 5:9, “Lord Sabaoth,’ rather than translating it as “Lord of Hosts,” again demonstrating a possible Jewish environment.

50. James: Possible Background • Despite Palestinian and rural language, the author seems to have some familiarity with Pauline writings and traditions. • See 2:14-26. • Reference to Abraham and Rahab in 2:20-26. • Author draws conclusions precisely opposite of Paul (Rom 4) and Hebrews (Heb 11). • States that these examples prove that one is justified on basis of works and not just “faith alone” (2:24, only time phrase is used in the NT).