Study about the book of Philemon
Paul's
Letter to Philemon
Name : Naomi Fortuna
1. My
Pre-Understanding of the text
First,
my preunderstanding of the text, I heard some sermon which talk about a slave
whose name is Onesimus run away from his master and become Christian because of
Paul's ministry in the prison. The letter of Philemon pictures out about the
relationship between a Christian master and a Christian slave (especially in
the context of a run away slave and forgiveness from a master to a slave).
In
this exegese paper, I try to reconstruct the problem behind the letter by
reading this text by study the words, find the support from other Paul's
writings especially his teaching related to the relation between master and
slave (Collosians, Galatian). I also try to search the data about slavery in NT
(and just a small portion of OT), and compare this data with the context of
slavery in first century Roman's society world.
2. Type
of the Genre and Outline of the Letter to Philemon
Type of Genre
The book of philemon is a
personal open letter from Paul and Timothy, addressed to the family of Philemon
(Philemon, Apphia and Archippus) and the church that meets at their homes.
Outline of the letter
·
(1-3) Opening Greetings
·
(4-7) Thanks Giving and Prayer
·
(8-22) Paul’s requests to Philemon
o (8-16) Appeal
to accept Onesimus no longer as a slave but a brother in Christ
o (17-21) Paul
will take the responsibility for Onesimus’ wrong doing
o (22) Another
request
·
(23-25) Closing Greetings and Benediction
3. Literary
Context
Paul's writtings about
Master and Slave relationship
We can find about Paul's thinking of the
slavery institution in his writing to the churches. The similarities that we found in his writing
is he exhorts the slaves to be obedient to their masters. The spread of God's word at that time produce
influx number of people of "pagan" converts[1].
I think there is a high probability that numbers of slaves converted because in most of Paul's letter
(Collosians, Ephesians, Corinthians, Galatians and his personal letter to Philemon,
Titus and Timothy) he speaks about the relation between slave and master after
they became Christians. I think this topic is one of important issues at that
time so that Paul mentioned about it in his letters to the churches.
In his writings Paul describes of some similar
qualities required for a Christian servant : obedient to their master with fear and trembling, in singleness of their
heart, as unto Christ; doing service with good will, as to the Lord, and not to
men (Eph 6:5-9); serving not with eye service, fearing God (Col 3:22-25). Paul also asked the Christian master to have
the same attitude. In his letter to Timothy (1Ti 6:1-2) Paul teaches that the slaves should count
their own masters worthy of all honor, so that the name and teaching of God
may not be blasphemed. For slaves who
work for Christian master, Paul reminded them not to despise their master,
but rather to serve them in good service in love. In his letter to Titus (Ti
2:9-10), Paul teaches that slave should be subject to their own masters,
well-pleasing in all things, not speaking against them, not
stealing, but showing all good faith, that they may adorn the doctrine of our
Savior God in all things.
Something new in Paul's concept about the
relation is to unite this different class or social divisions to become one in
Christ. In the book of Galatian he
wrote Gal_3:28
".. there
is no slave nor freeman…; for
you are all one in Christ Jesus. " And to Colossians he wrote Col
3:11
"where there is no … slave or freeman, but Christ is all things and in all." and in Corinthian 1Co 12:13 "For also we all
were baptized by one Spirit into one body, …whether slaves or free" Christian formed contrast communities. Master
and slaves were expected to pray together and sit down in the same table as
equal. But still this contrast community needs order to live out the meaning of
freedom and redemption in Christ. In his letter to Corinthians, Paul reminds the church to abide the same calling where in he was called,
including for Christians who are slave. Paul was not attack the institution of
slavery, but within Christian assemblies slaves held equal status .
Slave/Servant in the
Gospels and Acts
Jesus used the relation between servant and master in his parables and teachings. We can find it on the parable about
unmerciful servant (teaching about forgiveness). parable of the talent
(about the faithful and the wicked
servants who entrusted the property of their master), Mat 18:21-35, the parable of the tenant Mat 25:14-30, parable of the great banquet Mark 12:1-12, we see of a punishment give by the master to
an unwatchful servant Luk
12:47, the duty of a slave of servitude in parable Luk 17:7,9 . Jesus
used the word slave of sin for
describing someone who practicing sin and bondage by sin in John 8:34. About the different level of slave and
master (Mat_10:24, John 13:16, John 15:20),
The institution of slave/servant-master in
Jesus time is common in the community. Mark 14:47 & 69 informs us that the
high priest at that time has servants who work for him. The slave woman of highpriest, who talked with Peter
at the night Jesus arrested, worked as a door keeper (John 18:17). A Roman
centurion, who has a sick servant and ready to die, beseech Jesus to heal his
servant who is dear to him (Luk 7:1-10). Luke in the book of Acts mentioned
that Cornelius, a Roman centurion on
Caesarea has servants for his household (Act 10:7).
Slaves in Old Testament
In
the Genesis we can find the word "slave" in 52 verses (LIT Version), and
"slaves" in 19 verses in Genesis. The use of this words in Genesis is
more frequent than of other books in the
OT. The institution of slavery,
servant/bondman-master relationship is already established a long time ago in
human history. The first used of the
word "slave or servant" in the OT is when Noah cursed Canaan because
of what Ham, the father of Canaan, did to him "And he said, Cursed be
Canaan. He shall be a slave of slaves to his brothers. " Gen
9:25 (LITV)
The
Law in OT protected the right of slaves: punished the master who put him to
death, provided liberation of the slave whose master maimed him or chased him
away with blows, or slave who natoriously ill-used.
4. Historical-Cultural Context
Slavery in Roman World
In
Romans world a Roman matron asking “Is a slave a man?”, because slave belonged
to the class of things[2].
Technically Roman slaves were the property, the chattels, of their owners, held
in a state of total subjection[3].
Varo's word: “a kind of tool that can speak”. Romans treat their slave
cruelty. To scecth the image of slavery
at Roman's time we can see from what Keith Bradley stated in
BBC history[4] :
"Those
who fought against Rome knew that they could be sent to the slave-market if
taken as a prisoner-of-war. They are often said to have killed themselves
rather than face the prospect of enslavement - a clear indictment of the
horrors involved in the sudden transition from freedom to slavery. Images of
the vanquished committing suicide are still visible on the Column of Trajan in
Rome."
How
people come to slavery? People come to slavery because of many reason. Some of
them are war captives, offspring slaves to adulthood, unwanted birth of free
person, vulnerable people who are kidnapped by bandits and pirates. A Roman
citizen could not sell himself into slavery, but some one could
"contract" himself to become a slave for a limited time, giving up his rights as a free man
in return of money[5].
Servitude
was the central task of a slave. They must be available at all times and had to
labor subjet to the master's will. If the slaves get violence from their masters, they
can take refuge in a temple or at a divine statue, using the ancient right of
asylum as a protection againts their abusive master. The punishment of a criminal slave by magisterial
judgements can be crucifixion,
burning alive, or being
torn apart in the arena by wild beast.[6]
Run Away Slave
To
free from the burden and violation caused by slavery, the thinking of runaway
from their master is frequently in the
slaves thought. This is what slaves did
think and do in large numbers. The main cause is abuse (escaping from a beating
or other abuse from the master of fellow slaves) [7].
If a slave is run away, it was easy for them to blend into the population while
attempting to escape detection[8] But they will face slave-catchers, Roman's
hired professional to hunt down runaways, so slaves on the run were always in
danger and if caught could be savagely punished[9]. Most run away slaves are young men between
the age of sixteen to thirty five[10]
.
The
punishment for the runaway varies from
put to death, misery, torture,
chains,
great difficulties when they shipped
back to
their master. On the run, life can be hard ordisastrous for the runaway: he
could be died (burning or by knife) in his flight, having his hands or feet cut
off, or crucified alive, or drowning to the sea. This possibilities will be in
their thinking when they take the radical step of runaway from their master.
5.
Content of The Letter
a. (1-3)
Opening Greetings
Authors of the letter
This letter is a short personal letter from
Paul and Timothy. The way that Paul identified himself, he used the word
"a prisoner of Jesus Christ".
This is the only one letter that in his greeting he used the term
"a prisoner of Christ" to identify himself. A prisoner of Christ
means that someone bound or a captive for the sake of Christ. Mostly in Paul's
letter greetings, he used the term "apostle". Only in his letter to Philippians, I & II
Thessalonicans and Philemon, Paul also did not use the word "apostle". In other personal letter
as the letter to Timothy and Titus, Paul used his office of "apostle"
in his greeting.
Timothy in this letter identified as
"our brother". Timothy is Paul's co-worker. Paul wrote some letters
together with Timothy as II Corinthians, Philippians, Colossians, I & II
Thessalonicans. In his personal letter to Timothy, Paul greet him as "my
true son in the faith" and "my dear son". In his letter to the
Philippians, Paul testified about Timothy as the only reliable man to him that
have genuine interest to the Philipians church. From this letter, there is
possibility that Philemon, Apphia, Archippus and the church of their house also
know Timothy as Paul's co-worker.
Place of Paul
written the letter
There is a probability that the letter to
Philemon is written by Paul in Rome. In Acts 28: 20, he was in the prison at
Rome. Paul stated to the leaders of the Jews the reason of his chain is because
of the hope of Israel. Acts 28:30 describes for us that for the whole two years
Paul stayed at his own rented house and welcomed all who came to see him.
The possibility that this letter written in
Rome supported by the information from this letter that Paul met Onesimus and
became Paul's son in Christ while he was in chains. The condition of his imprisontment
in Acts 28:30 gave Paul opportunity to listen to Onesimus life story and build
the relation so that Onesimus become useful for him in the work of the gospel.
The Recipient of the Letter
The name of Philemon and Apphia is only
mention here in this letter. We can not find their name on other Paul's letter.
The name of Archippus mentioned by Paul in the book of Colossians (Col 4:17) . This means that Archippus is one of the
members of the church of Colosse. The name of Onesimus also mentioned by Paul
in his letter Colossians. Paul adressed Onesimus as "one of you", the same as the he addressed to Epaphras in his
letter to Colossians . Onesimus
in this letter has a task together with
Tychicus to speak about all things which happen to Paul to the church (Col 4:9 ) .
From this
letter, we have the probability that Philemon, Apphia and Archippus is one
family. Philemon and Apphia is husband and wife, and Archippus is their son.
These three names mentioned in unity as the recipients of this letter together
with the church that meets at their home which scetchs out of a family who open their house as a
home for the church to meet and worship regularly.
In the book
of Romans Paul greet Priscilla and Aquilla and the church that meets at their
house (Roman 16:3-5; I Cor 16:19). In the letter of Collosians we also find
other name who has church in his house "Salute the brethren which are
in Laodicea, and Nymphas, and the church which is in his house." Col_4:15
. The house churches have important role for the growth of Christianity at that
time.
b. (4-7) Thanks
Giving and Prayer
In his thanksgiving and prayer for
Philemon, we know that Paul was informed about Philemon's love and faith.
Philemon's love have refreshed the hearts of the Lord's people. This term
"refreshed the heart" repeated
by Paul on verse 20. As the leader of the church, Philemon opened
his house for the church meeting and he showed his love and shared good things
toward the saints which refresh the people of God.
c. (8-22) Paul’s requests to Philemon for Onesimus
(8-16) Appeal
to accept Onesimus no longer as a slave but as a brother in Christ
·
Paul does not to use authority but appeal on the basis
of love
Paul has authority to give command to
Philemon about what is proper. The
reason why Paul is ought to do that is because they are partner, fellow
worker in the work of the gospel and
Philemon owe his very self to Paul. But
Paul did not use his authority. He prefer to appeal on the basis of love. He
identified himself as an old man. This is the only letter that Paul sees
himself as an aged man. He combined the words "old man" and
"prisoner of Jesus Christ" to describe his condition. Why he used
this terms? The posibility is this
describes about his weak physically condition because of age and the chains
which will limit his access and mobility. And the help from Onesimus is useful
to ease his condition.
·
Who is Onesimus?
From this verse we also informed about the
former condition of Onesimus which is "useless" (NIV), or
"unprofitable" (KJV) for Philemon. But now Onesimus become
"useful" or "profitable" both to Paul and Philemon. The name of Onesimus in Greek Ŏnēsimos : profitable; a
Christian[11].
In this letter Paul called Onesimus as
"my son" (my child- ESV), "my very heart" which describe of
his very close relation to Onesimus. On all of Paul's letters, not all of his
fellow workers he addressed with father-son
relationship. Paul used the term "my dearly beloved son" addressed to
Timothy and "my own son" to Titus.
Does
Onesimus have different ethnic from
Philemon? How did Onesimus become a slave? Probably yes he has a different
ethnicity with Philemon, because a Roman citizen could not sell himself into slavery. From some
literatures we know that the main source of ancient slaves are from warfare,
piracy, bridgandage, the international slave trade, kidnapping, infant
exposure, natural reproduction of the
exixting slave population and the punishment of criminals[12]. Some of slaves has education background which
enhancing their value[13].
For example, Phlegon of Tralles, who wrote history and other matters during the
time of emperor Hadrian[14].
In his
letter to the Collosians we know that Onesimus was being sent to the Collosians
together with Tychicus to tell about everything that happen to Paul in prison. This
means that Onesimus knows about all the recent news about Paul, and he is
reliable to tell what was. From this account, I guess that Onesimus is an
educated slave who is reliable to do this important task from Paul. Paul set
Onesimus' name together with Tychicus, Paul's fellow worker. In Paul's letters
we are informed that Tychicus is one of Paul's reliable person to speak about
his condition to the church (Act 20:4, Eph 6:21, Col 4:7, II Tim 4:12, Tit 3:12).
·
What is Onesimus Problem?
From this letter we are also informed that Onesimus is separated
for a while with Philemon. How a slave can separate from his master? Are there
any possibility that Onesimus run away from Philemon? What is the reason of a
slave run away from his master? The
phrase "separated from you for a little while" means not a
long time. Some of the translation use
"a short time" (GNB),
"for a while" (NKJV), and
"for a little while" (NLT). I guess that the incident was
happen not very long time ago, but it is near. I guess that the church was
already established in the house of Philemon so that the church's members know
about all the story.
From this letter we identified the
probability that Onesimus has done something wrong to Philemon which made him
runaway from Philemon house. before which made Paul wrote this letter to
reconcile the problem. Some translations
use : "he has wronged you"
(NASB, NKJV, ESV) or "If he damaged
anything" (The Message). Another
phrase
"owes you anything" is used
by most of the translations. We find here that Onesimus has a problem with
Philemon, and this problem is a serious problem that make he decide to runaway
from Philemon. To take a decision to runaway at that time was a radical step
which has a lot of consequences that could threaten his life.
The possibilities are that he damaged
Philemon's property or he steal money or precious property of Philemon. If Onesimus knows that Philemon is
a good person, loveable and friendly, he will also know that Philemon will give
forgive his fault (damage things, etc). So I think the possibility is that he
take something from Philemon's house (for his own benefit) and runaway from
Philemon's house. If he met Paul in
Rome, it means that he had runaway to Rome from the city of Colossae
(Philemon’s place). Theft was a constant possibility and
endemic in the society at that time[15].
To take the risky and harmful decision to
runaway,
Onesimus possibly could be steal a large number of money or precious
possessions of Philemon.
·
Paul appeal Philemon to
forgive Onesimus
There are three conditions that Paul asked
Philemon to accept Onesimus back: as a dear brother, as a fellow man, and
welcome him as you would welcome Paul. This concept is a
very radical concept at that time. And
slave has no right as a person infront of law, they belong to a class of things
in the society at that time.
But the practice of Christianity at that
time is counter culture and explicitly reversed the Rome's policy. In Galatian
3:27-28 "There cannot be Jew nor Greek, there is no slave nor freeman,
there is no male and female; for you are all one in Christ Jesus. "
Christianity formed a counter culture
community which unite ethnic/cultural/religious group, social/class division,
gender dominantion[16].
In
this book Paul even more radical with asking of forgiveness from Philemon to a
runaway slave who has done something wrong.
Good News Bible translate this verse Phil 1:16 "And now he is
not just a slave, but much more than a slave: he is a dear brother in
Christ. How much he means to me! And how much more he will mean to you, both as
a slave and as a brother in the Lord!". NKJV translates it "no
longer as a slave but more than a slave—a beloved brother, especially to me but
how much more to you, both in the flesh and in the Lord."
From this verse we can interpret that,
Philemon is asked by Paul to forgive Onesimus, receive him back forever. The
probability from this verse is that Paul accept Onesimus back as a slave, but
with the transformation of relationship between them not as slave master
relationship but as brothers in the Lord. The institution of slavery is still
on its place with all the responsibilities within but the relations between
master and slave become change with Christian brotherhood relationship. This
will impact the way Philemon treat Onesimus, and impact the respect and
subjection that Onesimus gives to Philemon. This also consistent with Paul's
teaching about slavery in Collosians, Ephesians, Corinthians, Galatians
and his personal letter to Philemon, Titus and Timothy.
·
The redeeming action : "I will pay it back”
Paul also stated that "I will
pay it back—not to mention that you owe me your very self.
" (NIV), "I will repay it.
And I won’t mention that you owe me your very soul!" (NLT). Paul take the responsibility of the
fault that Onesimus has made. The phrase
that he used "charge it to me", means that he takes the
redeeming action to release Onesimus from his debts to Philemon. This remind us
to the work of Jesus Christ who reconciled us from the wrath of God caused by
our sin. The word reconcile used of the divine work of redemption,
denoting that act of redemption insofar as God Himself, by taking upon Himself
our sin and becoming an atonement[17]. This is the concept of reconciliation and
forgiveness : the need of some one who does whatever it takes to redeem (buy
back or by exchange) something or someone to establish a peaceful condition.
In this letter Paul gives the example of this work of reconciliation which he
has been reflecting from the example of Christ.
In Hebrew
the word redeem (redeemer is sometimes translated "kinsman redeemer")
means an act of defence of another member of their own family who had been
wronged or was facing some danger or threat[18].
It is used for the acts of bringing a murderer into justice, helping a family
member out of debt of slavery, and keeping a brother's family name alive[19]. In Eph 1:7, I Pet 1:18-20, we have our redemption through Jesus Christ blood, He forgives our
sins. Jesus is the ransom, by his precious blood He redeem us from our bondage
and debt of sin and reconciled our relationship with God the Father.
When Paul said "welcome him as you
would welcome me", I am interpret it that when Onesimus comes to
Philemon, Philemon sees Paul in Onesimus and all the assurance that Paul gives
that all his fault is already paid. This is also a reflection of how the Father
accepted us by the redemption work of Christ, God sees Christ His Son in us. He
will not punish us of all our sin but reconcile with us because of the
sacrifice of Jesus Christ, His Son .
(22) Another request: "prepare a guest room for me...”
At this time Paul was still waiting for the
result process of his case whether he
will be released from prison or
punished by the Roman's government. In this letter we see the positive
confidence of Paul that he will be released
from his chains. He said "Prepare a guest room for me, because I hope
to be restored to you in answer to your prayers." (Philemon 1:22). There is
possibility that his case is clearer that he will be released. This
is close to what Paul said to the church of Philippians "for I know
that through your prayers and God’s provision of the Spirit of Jesus Christ
what has happened to me will turn out for my deliverance." (Phil
1:19). But in the letter of Philippians we know that the end of his case by
Roman's government at that time still not
clear. It could be death or life (Phil 1:20-26).
d. (23-25)
Closing Greetings and Benediction
All
of the the five names mentioned in this letter can be found in Paul's letter to
Collosians (4:10-12). Paul called
Epaphras "fellow servant, a faithful minister of Christ" and he
always prays for colossians church that they will grow mature in
spirituality" (Col 1:17, 4:12). In
the letter to Philemon, Paul called Epaphras as "fellowprisoner in Christ
Jesus". About Mark, Paul said
that Mark is Barnabas' cousin (Col 4:10)
and he is very useful for the ministry (II Tim 4:11).
From Paul's letter to Collosians we know that
Luke is a physician, and in II Tim 4:11, Luke is the only one who stay with Paul when some
of his fellow workers is gone. In this letter and the letter to Colossians,
Paul greets Demas as a fellow worker. But in his second letter to Timothy we
know that Demas deserted Paul and gone to Thessalonica because he loves the
things of this present world (II Tim 4:10). This implies that Paul wrote his
second letter to Timothy later than he wrote to Philemon.
We find that some
of the people which Paul greets at this three letters (Philemon, Collosians and
II Timothy) are similar. Three names at
least mention in this three letter : Mark, Demas and Luke.
6. Summary
& Conclusion
Summary
The theme of this letter is
"forgiveness" and "reconciliation". Paul does whatever it
takes to redeem (buy back or by exchange) Onesimus, a run away slave, to reconcile the broken relation between
Philemon and Onesimus.
Reconstructing the problem and the solution
From this letter we try to reconstruct the problem behind this letter
and find some probabilities inside:
·
Onesimus is
a slave of Philemon
·
Onesimus
was separated (departed, go away) from Philemon.
◦ The slave has no freedom to be departed from
his master. This implies that Onesimus has been run away from Philemon
·
Onesimus ,
as a slave, has done something wrong to Philemon, his master
◦ because he is run away
◦ because he owe or debt something from
Philemon's family
◦ Onesimus has obligation to pay it back to
Philemon of what he has done
·
Paul met
Onesimus in the prison
◦ This prison is in Rome where Paul can meet
people in the house he rent, Onesimus meets Paul in this prison
◦ Onesimus become Christian under Paul's
ministry while Paul was in chains
◦ Not only he becomes a believer and a disciple
of Paul, Onesimus becomes very dear to Paul
◦ Onesimus helps Paul while he was in chains
◦ There is transformation in Onesimus life from
"useless/unprofitable" become "useful/profitable"
◦ in his letter to collosians Paul stated
onesimus as
▪ "a faithful and beloved
brother", "one of you"
▪ Together with Tychicus, they shall make known
unto the churches all things which are done in the prison.
·
Paul's relation to Philemon
◦ Paul
and Timothy know the family members
◦ Philemon
is Paul's partner in the ministry-fellow worker
◦ Paul
has spiritual authority to order Philemon what he ought to do...."Confident
of your obedience, knowing that you will do even more than I ask"
◦ Philemon
is converted in the ministry of Paul "take your place in helping
me"...."not to mention that you owe me your very self." ..
◦ Paul
is confident that he will be release from prison "Prepare a guest room
for me,"
·
Paul appeals for
reconciled relationship
◦
transformation relation from slave master
relation to eternal brotherhood relations.
"have him back forever"...'no longer as a slave, but as a
dear brother" "as a fellow man and as a brother in the
Lord."
◦
"welcome
him as you would welcome me"
·
Paul involved the concern of the
community of believers (the church) toward this problem
- The meaning of Forgiveness &
Reconciliation
◦ Forgive
something wrong someone did in the past
◦ Philemon
has authority to punish according to Roman law-but he has to put aside his
right and forgive Philemon even to respect him as a dear brother
7.
Application
·
The
meaning of forgiveness and reconciliation in the ministry
In
Christian ministry we see the conflict within the church. Someone said that
whereever the church established, there will be conflict. From this letter we
learn that in the midst of conflict we need people who do the work of
reconciliation. We need some one who suffer whatever it takes to redeem (buy
back or by exchange) something or someone to establish a peaceful condition.
As
people of God, we are called to response to God's way of redemption to live a
redemptive life in our daily life. In this letter, the case of conflict between
Philemon and Onesimus, Paul gives us example of live a redemptive living in
daily life. In our daily life, may be we face a conflict with our friends, etc.
Or we also face that some one that a long time ago make a fault or wrong doing
in our life. From this letter we learn that SomeOne already stand there to
reconcile us and pay the debts. The same thing I think Jesus Christ will said
this to us when some one need our forgiveness "If he has done you any
wrong or owes you anything, charge it to Me....
I will pay it back— you owe me your very self to Me.".
So, forgiveness is a possible way, not impossible! Forgive your brother or sister in Christ who
hurt you, see Jesus who stand between you and them..
Bibliography:
1.
Christopher Wright, Mission of God's People, (Grand Raphid: Zondervan, 2010)
2. Henri
Daniel-Rops, Daily Life in the Time of Jesus, (Michigan: Servant Books, 1962),
3.
Professor Keith Bradley, BBC History, 2011. http://www.bbc.co.uk/history/ancient/romans/slavery_01.shtml
4.
Robert Knapp, Invisible
Roman, (London: Profile Book LTD, 2011)
5.
Margareth EW-Cleveland, Encyclopedia of Slave
Resistance and Rebellion: A-N. Ed Junius P Rodriguez,(Greenwood
Publishing Group, 2007)
6.
Spiros Zodhiates, The Complete Word Study New Testament (Chattanooga: AMG publisher, 1992)
7.
J.A Harrill, Dictionary
of NT Background, ed. Craig A. Evans & Stanley E Porter (Downers
Grove:Intervarsity Press, 2000)
8.
S.S Bartchy, Dictionary
of the Later NT and Its Development, ed. Ralph P Martin, Peter H Davids ( Downers Grove:Intervarsity Press,
1997)
9. John M
Prior, Integration, Isolation or
Deviation: Reading
Galatians 3:27-28 in Indonesia Today, Mission Studies 27 (2010)
[1] Christopher Wright, Mission of God's People, (Grand Raphid: Zondervan, 2010) p.36.
[2] Henri Daniel-Rops, Daily Life in the Time of Jesus,
(Michigan: Servant Books, 1962), p. 140
[3] Professor
Keith Bradley, BBC
History, 2011
http://www.bbc.co.uk/history/ancient/romans/slavery_01.shtml
[4] Ibid.
[5] Robert Knapp, Invisible Roman, (London:
Profile Book LTD, 2011) p.132
[6] Ibid.,
p.138
[7] Ibid.,
p.157
[8] Ibid.,
p.130
[9] Keith
Bradley,
op.
cit.
[10] Margareth EW-Cleveland, Encyclopedia of Slave Resistance and Rebellion: A-N. Ed Junius P Rodriguez,(Greenwood Publishing Group, 2007), p.259.
[11] Spiros Zodhiates, The Complete Word Study New
Testament
(Chattanooga: AMG publisher, 1992), p. 52 (study helps)
[12] J.A Harrill, Dictionary of NT Background, ed. Craig A. Evans & Stanley E
Porter (Downers Grove:Intervarsity Press, 2000) p. 1125
[13] S.S Bartchy, Dictionary of the Later NT and Its Development, ed. Ralph P Martin, Peter H Davids (
Downers Grove:Intervarsity Press, 1997) p. 1098
[14] Robert Knapp, op. cit., p. 127
[15] Robert Knapp, op. cit., p.153
[16] John M Prior, Integration, Isolation or Deviation: Reading Galatians 3:27-28
in Indonesia Today, Mission Studies 27 (2010), p 71-90.
[17] Spiros Zodhiates, op. cit., p. 913
[18] Christopher Wright, op. cit., p.98
[19] Ibid., p.98
