Living up to your name

5 September 2010

Philemon 1-25

Paul’s letter to Philemon is unique in that it is the only complete, private letter of Paul’s. As such, it is so very different from the other letters in the New Testament. Perhaps it would never have made it into the canon of the New Testament had it not been for some very surprising circumstances that surround it.

It has a charm and beauty – making it a notable piece of literature.
Though it is not a theological document, we would be vastly poorer without it.

On occasions, when looking at biblical books, we struggle to get an exact picture of the situation, but here we can build an accurate context for the letter. During his ministry, Paul saw many people brought to new life in Christ. Onesimus was not the usual type of convert… he was actually a runaway slave, who lived in Colossae. It is important to note that he was a slave of Philemon, who was also a convert of Paul’s and, in fact, so committed that the embryonic church met at his house.

Onesimus had run away from a Christian home.
Paul may have met Onesimus as a visiting preacher at the church which met in Philemon’s house.
Paul was caught in a dilemma.

Paul might have wondered what to do… but he and Onesimus decided it was best that he go back to Philemon. It is important for us to know that ‘owners of slaves’ were allowed to punish runaways - even have them put to death.

The letter speaks about the issue of slavery and the depths of Paul’s understanding and compassion. The controversy for some is that Paul does not tackle head-on the wrong of slavery. In much the same way, the place of women in the first century is not an advocacy theme of Paul’s.

But, on the other hand, Paul proclaims a new order, which leaves no room for class or status. In Christ’s Kingdom - which is a present experience - “there is neither Jew nor Greek … male nor female … slave nor free… all one in Christ Jesus” (Galatians 3:28).

One writer observed, ‘It seems as though the word “emancipation” was trembling on his lips and yet he did not utter it.’ We cannot judge first century Paul by the nineteenth, twentieth or twenty-first century; he was a person of his own age and, as we shall see, he could be considered revolutionary when understood in that context.

How does this relate to our thinking with regard to the Christian faith today?

We may not have to deal with people in slavery in the social context of Philemon, but we do have the problem of dehumanisation.
We may not feel we have an ‘owner’ and ‘slave’ issue but, having been a supporter of the anti-slavery campaign, I am aware that slavery exists today. ‘Illegal trafficking’ is prevalent in Western countries such as Australia.
We may not be in first century Palestine/Israel, with its relationship to Rome, but we are in a context in which the Christian faith does not determine many people’s world view and understanding of life.

Paul is by now considered an elder statesman in the Christian community and has a fatherly concern for Onesimus. The name ‘Onesimus’ means ‘useful’ and there is a play on words as Paul says to his owner, Philemon:-
‘Formerly he was useless to you, but now he has become useful both to you and me.’ (Philemon 1:10)

By this time, Paul is much older and needing support. Although Onesimus was a help to Paul, he felt it right to send him back to Philemon. In prison, he was dependent upon the assistance of others and no doubt Onesimus had helped him. He hopes that Philemon will allow him to return, but it needs to be his choice. So Paul urges Philemon to receive his former slave as he would the apostle himself and charge any debt incurred to the apostle’s account.

I want to remind you of three things:-

This puts a new value on people - v.v. 1-7

Onesimus is encouraged to live up to his name and be useful, but it has a much wider application, as it puts a high value on all people. We discover from the text of Philemon:-

Paul is a prisoner of the authorities of the day for Jesus Christ’s sake (v. 1a)
Paul is concerned for Philemon, his family and the church meeting in his house (v.v. 1b and 2)
The story will measure Philemon’s quality (v.v. 5-7)

The kind of society that has influenced us – and continues to shape our lives – too easily values people in terms of what they do, what they wear, how they look - even the perfume they use! Paul, here, is in close harmony with the gospels and the ministry of Jesus in suggesting value be placed in the capacity to love and the realisation that God’s life in Christ in us gives hope and purpose. This questions:-

the impact of the Christian faith upon social values.
the context of discipleship, which is all-embracing.

In Ephesus, a loving family exists, whose home has become the centre of the church in that place. If Paul is a prisoner, you can understand how he would long for the freedom to be with them … so much so that he yearns for a room to be prepared - v. 22 (a yearning, rather than a reality).

love is the hallmark of the authentic Christian - v.5.
love is always a fruit of faith - v. 6.
love moves us on to joy - v. 7.

The Roman economy was founded upon the institution of slavery. The slave population of the empire was enormous… first century geographers tell us Delos, the slave-market of Greece, sold up to ten thousand slaves a day.

Not all slaves were labourers and underlings - some were civil servants, physicians, teachers, artists of all kinds. To sell a human life questions basic human dignity and invariably slavery is forced upon people. It is incredible for us to even consider how a family would choose to sell a child – but it does happen in our twenty-first century world.

Attitudes that devalue people still exist, making them feel less than human. The real Christian perspective is that we place high value upon people and this is a mark of our understanding that all are created in the image of God. We believe a person is endued with dignity - which raises our evaluation of individuals and prevents us dehumanising people. This in turn:-

links with incarnation - God who became flesh.
links with the death of Christ - ‘who died for us’
links with the resurrection - ‘bodily’ resurrection – he did not abandon our humanity.

The Sunday school teacher had ended her Bible story and was asking questions of her primary tots. “Why, do you think, does God love us all so very much?” she asked. There was a momentary silence as the children wrinkled their little brows and ‘thought hard’ for the proper answer. “Why does God love us - so very much?”

Suddenly little Kristin’s hand shot up. And, without the slightest doubt about the correctness of her answer, she blurted, “Because He has only one of each of us.”

Only one of each of us!

uniqueness of each person.
uniqueness of each character.
uniqueness of the love of God towards us.

Onesimus, the slave, mattered to God as much as anyone - and this would drive Paul’s understanding of life. He is called to live up to his name of usefulness in the light of his own understanding of the love of God.

David Garland writes, ‘Love becomes the virtue that wraps the community of saints together into a perfect unity and is the touchstone of Christian conduct.’

The power of the Gospel – v.v. 8-16

With tenderness and conviction, Paul pleads the case for Onesimus, whose escape would have all sorts of consequences. Onesimus may well have first heard of Paul in conversation – or, perhaps more likely, he could have met him at Philemon’s house.

Redeeming love transforms all relationships.
Onesimus had hit rock bottom - some suggest that he had even stolen items (v.18), but new life is at work in him.

When slaves are viewed as sisters and brothers, then the system is bound to collapse. A new power is at work - and this will reverberate through history and, wherever the shaking is felt, it will create a new sense of purpose.

I am sure this questions how we see those in our community who have been disinherited of what they valued as their own. The power of the gospel challenges our view of the world.

Paul could have used his relationship to Philemon to demand his help in receiving back the runaway slave (v.8), but the whole appeal is made rather on the basis of love and his relationship in Christ.

The Christian application is in the light of:-

The power of the gospel in history has enabled unimaginable good to occur.
The cross stands empty and declares what God has done.
Coercion does not validate, but violates, the gospel.

Paul also had to deal with himself. Onesimus is one of his own converts and so he would gladly keep him. Therefore, it would be important to release the emotional ties to allow him to return. He could have been helpful to Paul, but Paul’s concern is an example for us all.

I am sure this is a picture of -

one taking a broader view than self.
one taking a clearer focus on the real priority.
one taking an experiential relationship as a gospel sign; Philemon would demonstrate the good news.

In the early days of the Methodist tradition, there were redemptive stories about human relationships:-

I think of Barnard Castle, Colwyn Bay, Calver Street - Sheffield. In each church there was a long history of ‘us and them’ which was eradicated, but the separation of the wealthy and the poor did exist.
But the liberating concept of sisters and brothers would eventually allow mill owner and worker to kneel at the same communion rail.
This changes a person not necessarily in terms of public status, but certainly in terms of perception, significance and worth to God.

D Martyn Lloyd-Jones poignantly reminded us, ‘The gospel is open to all; the most respectable sinner has no more claim on it than the worst.’

The powerful and persuasive voice of a new community - v.v. 17 - 25.

One of the Apostle’s great gifts would appear to be ‘winsomeness’. Nothing seems to make better sense than self-investment in someone’s life. If someone you deeply respect champions another’s cause, you are bound to listen.

The truth in this passage becomes a clarion call.
We are called to speak for the outcast.
Put your action where your words are - v. 17.
It has always meant costly involvement - v. 18.

One of the most endearing verses in the letter is v.20 - ‘refresh my heart in the Lord’. The actions which issue from a renewed community gladden the heart of God!

The indiscriminate nature of the gospel creates a new community.
Jesus bridges all gulfs with his grace.
The good news helps us to face whatever we must.

When you first consider this letter, you can feel it has little practical value and is embarrassing in that it appears to tolerate an institution which involves monstrous abuse of people’s human rights and dignity. But from its truth we begin to understand: ‘Here there is no Greek or Jew, circumcised or uncircumcised, barbarian, Scythian, slave or free, but Christ is all, and is in all.’ (Colossians 3:11)

This small epistle is explosive in its conclusions - we practise a mission of ‘open door’ not because we feel that this is a good charitable exercise, but because, in Christ, all people can and may be understood as related in Him.

It becomes a mission imperative.
We may have to persuade some.
What God has done for us in Christ is all-important.

In the same way that it is difficult always to grasp the essential background, the result of what happens afterwards is not always known. Bishop Lance Webb, author of the historical novel Onesimus based on twenty years of research, suggests Onesimus became Bishop of the Church at Ephesus at the end of the first century. This might help us to see how important the letter would be in the New Testament.

Ignatius wrote to the Church at Ephesus, “I received the welcome of your congregation in the presence of Onesimus, your bishop in this world, a man whose love is beyond words. My prayer is that you love him in the spirit of Jesus Christ and all be like him. Blessed is He who let you have such a bishop.”

We have to be careful in crystalising that link. Onesimus was a common name - but the fact that it could be imagined!

Consider the wonder of the gospel… to take hold of one and transform to such an extent.
The grace of God enables a community to see its values turned upside-down and act upon it.
Because of Christ, the axe was already at the tree before any anti-slavery campaign emerged.

An old clergyman was without doubt the world’s worst golfer. One day, on a fairly long straight hole, he uncorked a towering drive straight towards the pin. The ball started to roll and, as if drawn by a magnet, continued to roll - over the apron - across the green - hit the pin and dropped into the hole.

The astounded clergyman turned his eyes towards heaven, ‘Lord,’ he begged, ‘I’d rather do it myself.’ God works in partnership with us.

From this setting:-

Christianity has played its part in the long struggle to freedom in many parts of the world.
Christians have continued in the task of raising humanity from all forms of degradation.
Paul’s simple term ‘brother’ ignites a spark which in turn causes a flame of justice in our day.

William Willemon tells of an irate father who phoned him one day, accusing him of influencing his daughter to make a decision that he felt was foolish. She had informed her father that she intended to go on a Presbyterian mission to Haiti.

‘Isn’t that absurd!’ he shouted. ‘She has a degree in mechanical engineering from Duke University and she wants to throw it all away digging ditches in Haiti. You’re responsible for this!’ he accused.

‘What are you talking about?’ Willemon inquired. The father explained that Willemon had won his daughter’s admiration and had influenced her to make her decision. Willemon, who was then the Dean of the Duke University Chapel, was on the verge of losing his ministerial composure and asked if he (the father) wasn’t the one who had her baptised.

‘Well, yes, but …’

He went on to ask if he hadn’t read her Bible stories and brought her to Sunday school and worship.

‘Yes, but …’

‘Don’t but me!’ he exclaimed, ‘It’s your fault that she decided to throw it all away on Jesus, not mine. You’re to blame that she believes all that stuff about the gospel, because you’re the one who introduced her to Jesus.’

‘All we ever wanted her to do was to be a Presbyterian,’ he meekly commented, in response to the Dean, who concluded by saying, ‘Sorry, you messed up and made her a disciple!’

Christian Life