. . . continued
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Anyone who doubts that a small group could spend eight weekly sessions studying Philemon would also logically doubt that someone could “wrap up” this study in more than a few paragraphs. Believe it or not, the fourth installment of this “wrap-up” will not be the last! I’m only calling this whole thing “wrap-up” because for me, it is wrapping up a more personal series of studies with friends. In the blogosphere, this is becoming more of a bona fide (although largely by proxy) exegetical study than a wrap-up, I suppose.
In the following textual discoveries and notables in the text of Philemon–for which I am again indebted, almost entirely, to my friend Dr. Greg Fay–chiastic structural relationships are assumed. Let anyone who doubts the significance of the presence of such structures be convinced!
- In v. 4 — “thank” is eucharisto. In v. 22 — “freely given” is “charisthasomai.” This connection is not often evident in English renderings. This pairing of verses also both employs the word “prayers.”
- I haven’t yet seen a clear, chiastic connection between v. 5 and v. 21 or anything down there toward the end of the letter. However, v. 5 itself may involve implicit concepts as well as what’s on the surface: love is structurally tied to “all the saints,” and faith is tied to “the Lord Jesus.” Yet, note Greg’s inquiry related to the possible ambiguity in the ordering of the words: “So could the circular shape intentionally blur the lines? Either way, the implication is telling.” By this he means that we may also consider that we have love toward the Lord Jesus and, in a sense, faith in our fellow saints. This latter possibility may be seen to connect to the overall message of the letter, as Paul is expressing an implicit faith in Philemon and, by extension, in the house-church community–faith that they will do what he asks with regard to Onesimus.
- Further etymological connections include the expression “in Christ,” found both in v. 6 and v. 20.
Verse 6 merits special consideration since it has often been misused and poorly translated. Let it be clear that this verse has nothing directly to do with evangelistic efforts. Paul is not here suggesting that Philemon, or anyone else among the Colossian saints, “share his faith” with an unbeliever. The intended import of this passage becomes more clear as the reader becomes more familiar with the thrusts of the letter; it seems to me that Paul is hinting here at what he will later suggest more strongly, if not explicitly: that Philemon’s faith-partnership with Paul would become active in a very specific way regarding Onesimus. I have wondered, then, whether this “activeness” (root word is energes, and the expression in v. 6 might well be rendered “that your faith-partnership will become energized …”) relates to the strong, influential request for active response in v. 21: ” . . . knowing that you will do even more than I what I say.”
“Every good thing” in v. 6 appears to be a direct reference to Onesimus, as it is in v. 14. Previously, Onesimus was a bad thing; now, in Christ, is not to be considered a good one!
To be continued. . . .