As professor Reis noted in lecture, during the time of Paul 30-50% of people in the Roman Empire were slaves. Indeed, the Greco-Roman world’s survival and continued thriving was dependent on slavery. While today most people abhor the institution of slavery (in speech but not always in practice), not that long ago, and certainly not in Paul’s time, slavery was an accepted and condoned part of life. In addition, ancient Greco-Roman slavery was quite different from the depictions of slavery brought to mind when thinking of American slavery, though this is not to say either one was more humane, civil, or condonable. However, the complex and unique politics of slavery in the Greco-Roman world have made themselves vaguely known throughout the Bible, especially in Paul’s letter to Philemon. Through understanding the nature of slavery, Paul’s apostolic authority, and the importance of ministry work, we see how Paul was able to use all three in his brief letter in order to mediate on Onesimus’s behalf.
The nature of slavery in the Greco-Roman world was one that at first description seems counterintuitive and nonsensical to many of us today, though understood once thought about. Philemon, the intended recipient of the letter, is the patron (slave-owner) of Onesimus. In Greco-Roman times is was not uncommon for slave-owners and their slaves to develop close bonds and mutual love and affection for one another (this is not to say that they were considered or treated as equals). This seems to be the case for Onesimus and Philemon. As such, betrayals of the patron by their slaves were not only a breaking of their orders, but also a breakage of trust, friendship, and love. This is the type of betrayal we a led to assume Onesimus has done, which is likely why he fled to Paul and stayed with Paul while he was imprisoned (reason and place unknown). Though the length of Paul and Onesimus’s stay together is not made clear, Paul’s letter makes it very clear that Paul has grown very fond of Onesimus, especially in verses 10 to 13, “I am appealing to you for my child, Onesimus, whose father I have become during my imprisonment. Formerly he was useless to you, but now he is indeed useful to both you and me. I am sending him back, that is, my heart, back to you.” Paul could not be clearer about his close, fatherly relationship and attachment to Onesimus, an attachment that clearly stands in opposition to the one Philemon had to Onesimus prior to the letter’s arrival. Further complicating the relationship waters is Philemon’s relationship to Paul, who likely converted him, and therefore saved him. Indeed, Philemon is indebted to Paul for eternity, which Paul make known by saying nothing and everything (see Philemon 1:19).
Taking their complex relationships into account, let’s take a look at the addressees of the letter (vv. 1-2). While Philemon is almost indisputably the intended recipient of the letter, Paul’s address to other prominent people in the community along with the entire church of that town put Philemon on center stage as all of his fellow followers of Christ (and all of Jesus’ teaching, especially the Golden Rule) listen and watch as the letter is read and the decision is made. From the addressees we learn that Philemon was a Christian of considerable wealth (cf. “and to the church in your house”, Philemon 1:2). His home was large enough to fit the entire congregation, and additionally he owned slaves and had enough valuable belongings for Onesimus to steal or embezzle some, as Ehrman points out on page 246. Still, Paul’s apostolic authority was stronger than any religious and social authority the Philemon held, made evident multiple times in this very short letter. Most boldly, we see this in verse eight of the letter, “I am bold enough in Christ to command you to do your duty, yet I would rather appeal to you on the basis of love”. We see reminders of Paul’s apostolic authority and faithfulness appear also in vv. 1, 9, 13, 14, 17, 19, 21, 22, 23, and finally 24 (V. 25 could also be seen as a reminder of the importance to do as Paul, the apostle, “appeals”). Given the public nature of this letter, the prior relationship between Onesimus and Philemon, Onesimus and Paul, and Paul and Philemon, the importance of following God’s mission, and, finally, Paul’s apostolic authority, in addition to the preservation of this letter, one could reasonably conclude that Philemon did indeed take Paul’s advice and welcome Onesimus back.
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