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1) Back again with a new one. Hopefully, as good as the last.
The second from the “scripture from a middle eastern perspective” series will be on the book of Philemon, in what must be the funniest epistles written, and perhaps my personal favorite. I may have to break this up
The second from the “scripture from a middle eastern perspective” series will be on the book of Philemon, in what must be the funniest epistles written, and perhaps my personal favorite. I may have to break this up
2) into two parts, so it is more manageable.
I should first start with a reminder- we often forget the epistles were written to those who had already met the author. As such, aspects of their personality, their style, and humor bleed through the text in ways which would be
I should first start with a reminder- we often forget the epistles were written to those who had already met the author. As such, aspects of their personality, their style, and humor bleed through the text in ways which would be
3) apparent to the readers, but which we may not be aware. I.e, sarcasm is much easier to read in a letter when you know the writer personally and have learned his habits and humor. By all accounts, Paul was a difficult man. Prone to outbursts of anger, confrontational,
4) sarcastic, and unrelenting, faults which he slowly came to terms with and seemed to acknowledge over the course of his life. When he first begins his ministry he refers to himself the least of the apostles, then later the least of the saints, and finally the chief of sinners;
5) spiritual and intellectual maturity likely gave him greater awareness and understanding of his faults. Paul’s personality as a (spiritual) father shines through here, as he perfectly represents the quintessential Mediterranean/ middle eastern parent, with all the practices and
6) mannerisms, which is see on full display in Philemon. The epistle has always amused me since, though I was not raised a Christian, and had never read Philemon until my late teens, I had heard many of the expressions and phrases Paul utilizes in the epistle in my own home, by
7) my own parents. It is the exact method ME parents use to guilt trip their children into “encouraging” certain decisions. Paul uses it masterfully here to “request” (really command) Philemon to grant Onesimus freedom.
You can see Paul employing these tactics from his opening
You can see Paul employing these tactics from his opening
8) sentence. Remember that Philemon by all accounts was a was a wealthy man. Most likely he had political connections, as a wealthy man would at this time. There was a high probability he already knew Paul was imprisoned, which is all but confirmed in the first words of the
9) letter, when Paul introduces himself as a prisoner for Christ. Why would he introduce himself in this way if Philemon did not already know? If you are corresponding by letter to a dear friend, someone who considers you a mentor, wouldn’t you begin with an explanation of your
10)current predicament? Wouldn’t you assure them you are in good health and in no danger, or if you are in danger, request prayers or comfort your friend by letting you are unbothered by the danger? Paul does none of this, which suggests Philemon understood Paul’s current status.
11) Why then draw attention to his imprisonment in the opening line? To a middle eastern child, it is obvious. It was a reminder of parental suffering, a necessary part of the conversational preamble before making their “request” (it is never just a request, haha!). Parents must
12) remind their children of their various trials and tribulations so as to present their requests as dutiful obligations for a child who appreciates their parents hard work. I don’t want to give the impression that this form of emotional manipulation is without love, because
13) there is a playful nature to this kind of communication, that is hard to communicate unless you have been a part of it. I will later suggest a scene from a movie that presents this perfectly, to hopefully give a better idea of how this works. This is what I love about the
14) letter; it is so familiar. Everything Paul is doing is recognizable (because its been done to me) and he is doing it MASTERFULLY. After opening with the reminder of his suffering status, he moves on to paying respects to folks inside the church. I think this is a tradition
15) shared in the east and west, the equivalent to calling your good friend and telling them to say hi to their parents from you. In farsi it is called “salam befress.” It’s a form of paying respect. It does not necessarily mean Paul considers them close friends, only that he is
16) acknowledging their importance and paying tribute.
He then follows up this opening by reminding him how much he cares for him, how he prays for him night and day. Again, this is all part of the cultural preamble, which is by nature dramatic and bombastic, filled with
He then follows up this opening by reminding him how much he cares for him, how he prays for him night and day. Again, this is all part of the cultural preamble, which is by nature dramatic and bombastic, filled with
17) expressions of the highest of praises and love. Every time I go to my grandmother’s house she gives me a remarkably similar speech- “I remember you in my prayers every day. Not just you, your future wife, your future children, THEIR future children. You are so full of light,
18) so kind, so compassionate, you cheer up everyone by your presence. Everyone always says what a good man you are (by the way, did you do that thing I asked you to do/ can you do me this favor?)” Ken Bailey also comments on this cultural tradition, when he speaks of the Jesus’s
19) commands to not let the right hand know what the left is doing in works of charity. Bailey explains (and this is remarkably true, you can tell the man spent significant time in the ME) when someone gives alms to a poor person, the expected response from the beggar is to then
20) shower the man with blessings and praise in view of all people. He is to declare him blessed, and righteous, and announce his kindness and generosity to all. The pharisees would abuse this cultural practice by displaying their righteousness in alms giving, knowing the praise
21) would be shouted from the rooftops by the poor for all to hear. See Bailey’s lecture on this practice here (starts at 7:00 minutes, but the entire lecture is fantastic ) Paul does exactly this, after beginning his epistle emphasizing his misery, he then
22) moves to effusive praise: I pray for you often! Your love is known to all! You have refreshed the hearts of people!
Finally, he begins to make ready his request, the entire point of the letter. Now he must first emphasize that he does not want to “force” him to do
Finally, he begins to make ready his request, the entire point of the letter. Now he must first emphasize that he does not want to “force” him to do
23) anything, again, something you must say as a parent. Whenever parental requests are made in this manner, it is always presented as an opportunity to do the “right thing” by them, to prove your love. Watch, for example, this Iranian comedian showing how his mom makes him eat/
24) drink things he doesn’t like . Notice the comedian describes his mother’s language, which is remarkably similar to Paul’s (no one is forcing you! No one is making you do this thing which I am clearly expecting you to do.) I have heard this so many times
25) in my own house it makes me laugh, demands are presented as “choices” and “opportunities to do the right thing and show your love and appreciation for the many sacrifices they have made (and it really is many sacrifices). This sounds sinister, but it really is not, its way
26) of communicating that is based on love; who feels guilt in a relationship where two people did not care for each other? But in the west, we have a negative view of guilt, so it comes across as more manipulative than it actually is. Anyhow, Paul once again, immediately after
27) presenting this “choice,” reminds him again that not only is he a prisoner, he is also old. This is perhaps my favorite line; age and pending death is ALWAYS invoked in these situations. Here is where I wanted to talk about the scene from earlier in the thread which
28) personifies this type of communication. Watch this scene from my big fat Greek wedding when the father is trying to convince his daughter to have a big wedding. He first begins by mentioning all the sacrifices and work he has done for her, to give her this life. Then he
29) says….I am getting older….who knows how long I may live? The acting is phenomenal, it is a perfect representation of these types of conversations. And it mirrors Paul’s engagement with Philemon, who he considers his spiritual son- “Remember all the
30) prayers and work I have done for you? And I am getting older….I am a prisoner…who knows how long I will be around?” He has now built his scenario perfectly, and is truly laying it on thick. Paul is very deliberate here, he knows exactly what he is doing and what he is
31) invoking!
Stopping here for now at the end of the "setup to the request" portion of the letter. I wanted to say I chose this because I had studied in american church history this letter was often used to justify returning runaway slaves to their masters. This is not how the
Stopping here for now at the end of the "setup to the request" portion of the letter. I wanted to say I chose this because I had studied in american church history this letter was often used to justify returning runaway slaves to their masters. This is not how the
32) letter is read by near east peoples, and in fact seems to miss the point of the letter so fully as to render it an altogether new text, complete with new message. This is not a defense of slavery, rather this is a letter of a man who expects his spiritual child to do as he
33) requests, namely, grant the freedom of his new friend and spiritual son, Onesimus.
@agon_izz per your request!
