Philemon: A Case Study of New Life in Christ (Part 2)
What do we learn about Onesimus?
Paul calls Onesimus his child, as he often does with converts, especially, it seems, those whom he had a special connection with through discipleship (cf. 1 Cor. 4:14-15; 2 Cor. 6:13; Gal. 4:19; Phil. 2:22; 1 Tim. 1:2).
Onesimus, had a common slave name, his name meant “useful.” Paul makes a pun here. He basically says, Useful was useless to you Philemon but now he is useful to both you and me (v. 11).
So, how was “Useful” previously useless? What did he do that explains the remark from Paul? He ran away from his master Philemon and likely stole money from him to pay for his voyage and new life. He used to be useless but not now, now Paul says, he is indeed useful.
We have already seen that Paul used a term of endearment by saying Onesimus was Paul’s child. However, Paul does not stop there. Paul says, in sending Onesimus back to Philemon, he is sending his very heart (v. 12). Paul has a deep bond with Onesimus, he has been helpful to Paul (the old man!) in prison. As Paul says, “I would have been glad to keep him with me, in order that he might serve me on your behalf during my imprisonment for the gospel” (v. 13). So, Paul is making the case that Onesimus, though once deemed useless, is indeed useful both to Paul and Philemon.
Onesimus, proves his new usefulness, as we’ve seen, by helping Paul. But not only that, he is repentant. He is willing to go back to Philemon his master, a bold step. In that day, slaves could be branded with the letter “F” for fugitive or “T” for thief (if they had a “gracious” master). Other masters may have their slave executed, perhaps even on a cross. There was a near contemporary of Philemon, a very wealthy slave owner, that was killed by a slave so in order to punish the slave and make an example all of the man’s slaves were killed; all four hundred of them (Hughes, p. 161-62). In fact, in Martin Hengel’s book Crucifixion there is a chapter titled “the ‘slaves’ punishment,” and in this chapter he tells about one occasion after a slave rebellion where there were six thousand slaves crucified (p. 55). Read More…
Slavery and its defeat
At the time of the writing of the New Testament, in the Roman Empire, there were essentially three classes of people: The rich, the slaves (about half the population), and freemen. These “freemen” were free in that they were not owned by anyone, yet they often went hungry because of their “freedom.” Whereas, slaves sometimes had good masters and sometimes had bad masters.
Slavery in Rome was not what it was like in America 150 years ago.
“In Paul’s day, slavery was not based on race. Additionally, slaves had any number of duties and responsibilities, ranging from farming, mining, and milling to cooking, teaching, and managing. Furthermore, slaves were not infrequently freed from the shackles of slavery (a process known as manumission).
There is no mistaking the fact, however, that slavery in the Greco-Roman world was degrading, dehumanizing, and downright disgusting. Taken together, slaves were perceived and treated as property and were frequently subject to unimaginable punishments based on their maters’ malevolent whims. Indeed, Roman historian Cassius Dio tells of an especially cruel slave owner, Vedius Pollio, who had slaves who displeased him thrown into a pool of flesh-eating eels.”[1]
So, what was slavery’s defeat? Harriet Beecher Stowe said:
“The Christian master was directed to receive his Christianized slave, ‘NOT now as a slave, but above a slave, a brother beloved [Philemon 16];’ and, as in all these other cases, nothing was said to him about the barbarous powers which the Roman law gave him, since it was perfectly understood that he could not at the same time treat him as a brother beloved and as a slave in the sense of [unconstitutional] Roman law.
When, therefore, the question is asked, why did not the apostles seek the abolition of slavery, we answer, they did seek it. They sought it by the safest, shortest, and most direct course which could possibly have been adopted.”[2]
Paul’s system founded on Jesus the Christ—Jesus who came to serve and not be served—subverts any form of human oppression.[3] So, we see Paul lays the necessary groundwork for the emancipation proclamation. The gospel has changed the basic structure of the way Paul looks at the world and it should change the way we see the world as well. Read More…
Kim Kardashian, Kanye, Christ, and Snapchat
Kim and Kanye are the superstars of Snapchat Stories. It seems like one or both of them always have something going on, from Kim’s body parts to Kanye’s billion dollar (?!) debt. I, however, actually don’t read their Stories or typically any of the Stories. It can be bad enough just looking at the Stories (recall what’s typically featured in reference to Kim). So, why don’t I read the Stories and why does it matter?
Why I Don’t Read the Stories
Well, there are a lot of reasons. I’m busy. That’s an important one. However, I’ll concentrate on three things.
- I need to focus on the Kingdom, not Kim. Seeing Kim and Kanye and reading about their exploits does not help me focus on the Kingdom. Reading about Kanye and his “killer” clothes won’t make me want to invest in the Kingdom but in Kenya’s debt relief program.
- There is news worth reading but it’s typically not on Snapchat Stories. There’s probably something better to read than “Sex Workers Explain How They Deal” and “Kylie Flaunts Under And Overboob.” That being said, I did read an interesting story about the urine content in swimming pools from Snapchat. But typically other news sources are more relevant, even if they are more thought provoking and deep. (On an aside: watch out especially for kiddie pools!)
- I need Christ. Not Kim. Not Kanye. It’s God that “makes known to me the path of life. It’s in His presence that there is fullness of joy. It’s at His right hand that there are pleasures forevermore” (Ps. 16:11).
Why Does it Matter?
It matters for a lot of reasons, again, time is a factor. But I’ll concentrate on three things.
- I need to invest in the treasure that cannot fail or fade but I’m often tempted to get that backwards. Reading about Kim and Kanye’s antics is not helpful in reminding me about what matters.
- Time is precious and there is only so much time to read and watch things. So it makes sense to use our time and even our leisure wisely, and for me that typically doesn’t include Snapchat Stories.
- It matters because I am a new creation called to live as a new creation focused on Christ and His glory (cf. Col. 3:1-17). It matters because there is great joy to be found but that joy is not found in deceitful desires but in the good that God has abundantly provided.
Conclusion
Kim and Kanye are not Christ, so let’s not give them, or anyone else, or anything else, the attention only He deserves.
Politics?
Christians and politics?
How can we know as Christians if we should be involved in politics or even care about politics? Does the Bible teach us anything regarding this question? The Bible is our authority “for faith and practice.” So, yes, the Bible does address politics. Which I personally thank God for, because without God’s Word I’d be on the metaphorical back-roads of eastern Kentucky without a working GPS.
What does Scripture teach us? It teaches, “Significant Christian influence.”[1] The Bible does not tell us what exactly each individual must do. However, we can establish principals that help guide us through the maze that is politics. First, we must realize that we all have different callings, we are not all called to be a William Wilberforce. However, we are called to have significant Christian influence. Ok, you may ask, but where do we see this in Scripture. I am glad you asked.
We see many examples of this in both the New Testament (NT) and Old Testament (OT). Most of the prophets in the OT addressed the sin of Israel and even the sin of other nations. Daniel had a lot of influence in a secular government and used it well (Dan. 4:27). Jeremiah told the Jewish exiles to have a good influence on the city in which they lived. This would surly mean influencing laws and the government within that city (Jer. 29:7). Remember, also, the role that Joseph had? He had a huge influence on the government (Gen. 41:37-45; 42:6; 45:8-9, 26) and, of course, there’s Moses. We should also note Nehemiah (Neh. 1:1), Mordecai (Esther 10:3 and also 9:4), and Esther (Esther 5:1-8; 7:1-6; 8:3-13; 9:12-15, 20-32). Thus, we see a precedence for political involvement in the OT.
In the NT, we also see political involvement. I think of John the Baptizer and the Apostle Paul for example (Mark 6:14-20; Matt. 14:1-12; Acts 16:35-39; 24:25; 1 Tim. 2:1-4 also see Rom. 13 and 1 Peter 2). Wayne Grudem rightly says, “Influencing government for good on the basis of the wisdom found in God’s own word is a theme that runs throughout the entire Bible.”[2]
The overarching principle we see is that we are called to political involvement, though this is to varying degrees. We are not all called to be the President, congressmen (Excuses me, “congressional representatives,” I should be politically correct here!), or mayor, and I, for one, thank God for that! But that does not mean politics don’t have their place and importance, they do. We as Christian Americans have ample opportunity and thus responsibility to effect good change in this country. And we, unlike Daniel’s friends, won’t be thrown into a big furnace for it (yet!).
I, obviously, can’t tell you who or what to vote for on certain things but there is clear scriptural warrant for us to vote since we have the freedom to and to vote in a way that accords with the teachings of Scripture. May we be faithful with the stewardship that God has given to us as Americans who have such freedom, indeed a responsibility, to do good to God’s glory.
For further study I recommend Russel Moore’s book Onward and Wayne Grudem’s book Politics According to the Bible.
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[1] See Wayne Grudem, Politics According to the Bible: A Comprehensive Resource for Understanding Modern Political Issues in Light of Scripture (Grand Rapids: Zondervan, 2010) esp. 58-62.
[2] Ibid., 61.
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