Today we will examine two more of Paul’s letters, Titus and Philemon. Both letters are quite brief. In fact, Philemon is the shortest of Paul’s letters, consisting of only one chapter and just 25 verses. 

Titus

Other than brevity, the two letters do not have a lot in common. Paul’s letter to Titus is much more similar to his letters to Timothy (especially 1 Timothy), and many scholars believe the letter was written in between the two letters to Timothy. Much like Timothy, Titus was a close personal friend to Paul. Although he is not mentioned by name it Acts, Paul’s second letter to the Corinthians indicates that Titus was a companion to Paul on his third missionary journey. 

By the time of the letter, it appears that Titus is now heading the church in Crete. 

“For this reason I left you in Crete so that you might set right what remains to be done and appoint presbyters in every town, as I directed you…” (Titus 1:5)

The primary theme of the letter involves the types of character Titus should look for in the men he appoints. However, it should be noted that his description is a sound model for all Christians. 

“For a bishop as God’s steward must be blameless, not arrogant, not irritable, not a drunkard, not aggressive, not greedy for sordid gain, but hospitable, a lover of goodness, temperate, just, holy, and self-controlled, holding fast to the true message as taught so that he will be able both to exhort with sound doctrine and to refute opponents.” Titus 1:7-9

“Remind them to be under the control of magistrates and authorities, to be obedient, to be open to every good enterprise. They are to slander no one, to be peaceable, considerate, exercising all graciousness toward everyone. For we ourselves were once foolish, disobedient, deluded, slaves to various desires and pleasures, living in malice and envy, hateful ourselves and hating one another.” (Titus 3: 1-3)

Philemon

Paul’s letter to Philemon is a fascinating example of rhetoric and also demonstrates the manner in which Christianity would eventually conquer the whole Roman Empire. The letter itself is addressed primarily to Philemon. It is written on behalf Onesimus, a runaway slave from Colossae, to his master Philemon whom seems to be a church leader and friend for Paul addresses Philemon as “beloved” and “coworker”. (Philemon 1)

“I urge you on behalf of my child Onesimus, whose father I have become in my imprisonment,” (Philemon 10)

What’s at stake? Onesimus has run away. An offense likely punishable by death. As a result of Onesimus’s conversion, he has joined Paul. Yet, in some regard, Onesimus is a fugitive. Paul wants Onesimus to receive the full freedom of a Christian, both spiritual and temporal. However, this is not possible while maintaining the life of a runaway slave. The only pathway to freedom is a return to his master and an appeal for forgiveness and absolution. 

The argument Paul makes is a master work of rhetoric. 

“Therefore, although I have the full right in Christ to order you to do what is proper, I rather urge you out of love, being as I am, Paul, an old man, and now also a prisoner for Christ Jesus. I urge you on behalf of my child Onesimus, whose father I have become in my imprisonment, who was once useless to you but is now useful to [both] you and me.

I am sending him, that is, my own heart, back to you. I should have liked to retain him for myself, so that he might serve me on your behalf in my imprisonment for the gospel, but I did not want to do anything without your consent, so that the good you do might not be forced but voluntary.

Perhaps this is why he was away from you for a while, that you might have him back forever, no longer as a slave but more than a slave, a brother, beloved especially to me, but even more so to you, as a man and in the Lord.

So if you regard me as a partner, welcome him as you would me. And if he has done you any injustice or owes you anything, charge it to me. 

I, Paul, write this in my own hand: I will pay. May I not tell you that you owe me your very self.” (Philemon 8-19)

In this manner, Paul not only makes Onesimus’s return possible, but sends him back as one too valuable to be enslaved. At the same time, Philemon’s free will is not removed. Rather, it is transformed and elevated into good will. Hence, Onesimus ran away a slave, but returns a brother. If there is any debt it will be Paul’s, yet not really Paul’s because Christ Himself in is the guarantor.  

In addition to the genius of the personal rhetorical appeal, Paul also presents the blue print for the conversion of the Roman Empire. The letter itself addresses the ingrained societal structure, slavery. The early Christian community was in no position to make a direct assault on the practice. Indeed, Paul himself is writing from prison. Thus, Paul employs a form of “spiritual judo”. Just as Onesimus’s new dignity as a Christian makes his return to slavery under Philemon impossible, so too will Christianity conquer the Roman Empire by manifesting the dignity of the human person united to Christ.