Paul wrote a letter to Philemon regarding Philemon's runaway slave Onesimus, whom Paul had converted while in prison. In the letter, Paul refers to Onesimus as his "child" that he had "begotten" while in chains, and asks Philemon to accept Onesimus back not as a slave but as a brother. Paul pleads his case by reference to his role as a spiritual father and authority over Onesimus, noting the transformation in Onesimus from being useless to being useful, and promising to repay any debts Onesimus owed.

1. Paul

2. The Conversion of Saul, fresco by Michelangelo,
1542–1545

3. “Paul wrote this short letter to a private individual, Philemon, regarding a runaway
slave named Onesimus whom Paul had converted while in prison.”
(Wayment, p 398)
• Paul, a prisoner of Christ Jesus,
and Timothy our brother,
• To Philemon
• our dear friend and fellow
worker— also to Apphia (wife of
Philemon) our sister and
Archippus our fellow soldier—
and to the church that meets in
your home:
• Grace and peace to you a from
God our Father and the Lord
Jesus Christ.

5. The Mamertine Prison, Rome Italy
“For I am now ready to be offered, and the time of mob departure is at hand.
I have fought a good fight, I have finished my course. I have kept the faith”
(2 Timothy)

6. • 1: 13 — “I wanted to keep him with me so that he might serve me
on your behalf in my imprisonment for the gospel.”
• This language is used in apprenticeships arrangements, so Paul
may have commissioned him in textile work, which work Philemon
may have worked also, since the language throughout this letter is
used as business type jargon — “companion” or “partner” in verse
17 is a Greek word used in business. (Wayment, p. 398)

7. Paul’s Plea for Onesimus
• Therefore, although in Christ I
could be bold and order you to
do what you ought to do, yet I
prefer to appeal to you on the
basis of love. It is as none
other than Paul—an old man
and now also a prisoner of
Christ Jesus— that I appeal to
you for my son Onesimus, who
became my son while I was in
chains. Formerly he was
useless to you, but now he has
become useful both to you and
to me (Wayment translation)
Wherefore, though I might be much
bold in Christ to enjoin thee that
which is convenient, Yet for love's
sake I rather beseech thee, being
such an one as Paul the aged, and
now also a prisoner of Jesus Christ. I
beseech thee for my son Onesimus,
whom I have begotten in my
bonds: Which in time past was to
thee unprofitable, but now profitable
to thee and to me (KJV)
τέκνου,
teknou
child
How does Paul refer to Onesimus?

8. • Philemon 1:18 -20 —
How is Paul as a
Father/proxy savior to
Onesimus?
• If he hath wronged thee,
or oweth thee ought, put
that on mine account; I
Paul have written it with
mine own hand, I will
repay it: albeit I do not
say to thee how thou
owest unto me even
thine own self
besides. Yea, brother,
let me have joy of thee
in the Lord: refresh my
bowels in the Lord.

9. Father-son
Emperor-vassal
King-vassal
Suzerain-vassal
• The King or Suzerain is at the top -- and just below him are the Lords or
Vassals to the King, below that are the Knights or the Vassals to the Lords.
• If the relationship was familial or friendly, the parties are referred to as "father"
and "son." If the relationship is bereft of kindness and intimacy, the parties are
referred to as "lord" and "servant," or "king" and "vassal," or "greater king" and
"lesser king." The greater king is the suzerain and the lesser king is a prince, or
a lesser lord in the service of the greater king. The lesser lord is a
representative of all the common people who are under the protection of the
greater king. (Suzerain Treaties & the Covenants in the Bible)

10. Vassal - King Relationship

11. All of this allegiance was formal, much like a treaty or
covenant. The agreement between a Lord and his
vassal, was known as a suzerainty or vassal treaty and
the two parties were considered as "Lord" and "son."
(Robert Bradshaw)

12. Father and son —
“In the case of individual infractions within this hierarchical
arrangement, heads of households answered to their vassal king for
the disloyalties or misdemeanors of their households, and vassal
kings answered to the emperor for the disloyalties or misdemeanors of
their people. In other words, the term “father” became synonymous
with being a proxy for those over whom one exercised a stewardship.
Each “father” was responsible as a “son” to his “father” for those to
whom he ministered.” (Gileadi)

13. • Helaman’s sons — all were
saved in battle
• And now I say unto you, my beloved
brother Moroni, that never had I
seen so great bcourage, nay, not
amongst all the Nephites. For as I
had ever called them my sons (for
they were all of them very young)
even so they said unto me: Father,
behold our God is with us, and he
will not suffer that we should fall;
then let us go forth; we would not
slay our brethren if they would let us
alone; therefore let us go, (Alma 56)

14. Jesus as son and father
• When Jesus kept the law of his father --
God the Father was bound to save his
son -- bringing Christ back to life through
resurrection. If we keep the laws of Christ,
he is then bound to save us.
• The king (or queen) is anointed to serve
as a king below the King of kings -- and a
king to his vassals -- to provide protection
in a covenant relationship. You obey my
law, as I obey the law of my Father, the
great High King. In the sacred anointing
ceremony, a Father-Son relationship is
established -- becoming a Son or a
Daughter of God includes the implication
of agreeing to serve as a proxy-savior;
that is, a willingness to suffer to obtain
deliverance of those for whom you are
responsible.

15. • Did Paul write the letters in 1 Timothy, 2 Timothy, and
Titus?
• The letters use a significant number of words that are not
found in Paul’s other letters, the style of writing is
markedly different, and they seem to describe events that
took place after Acts 28.
• One solution is to accept them as representations of what
Paul counseled Timothy and Titus, while noting that he did
not likely write them in the same way he wrote his other
letters. (Wayment, p. 378)

16. The Mystery of Godliness
“We agree that the mystery of
godliness is great:
He was revealed in the flesh,
vindicated by the Spirit
seen by angels,
proclaimed among the nations,
believed on in the world,
taken up in glory.” (1 Timothy 3: 16)

17. (1 Timothy 4: 14)
“Do not neglect your spiritual gift..”

18. “I do not allow a woman to
teach nor to govern a man;
she is to be silent. For Adam
was created first and then
Eve. Adam was not deceived,
but the woman was deceived
and became a transgressor.
She will be saved in bearing
children if she remains in faith,
love, and holiness with self-
control.” (1 Timothy 2: 12-15)