Turning on the Tears

I appeal to you for my child Onesimus, whom I have begotten in my imprisonment,  Philemon 1:10  NASB

Child – But, of course, Onesimus is not a child.  Most commentators assume that Paul uses the Greek téknon to describe Onesimus’ “conversion” birth under Paul’s tutelage.  Perhaps that’s why Paul doesn’t use the usual país (boy or girl of young age) or paidíon (small child with reference to descent).

téknon. This word means “child” (or “son”) in the sense of progeny (also spiritual progeny in Mt. 3:9; Gal. 3:7; 1 Pet. 3:6; cf. Gal. 4:21ff.; 2 Jn. 1; Lk. 7:35). The inhabitants of Jerusalem are its “children” in Joel 2:23; Mt. 23:37; Lk. 13:34. We also read of “children of light” (Eph. 5:8), “wrath” (2:3), “obedience” (1 Pet. 1:14), and the false prophetess (Rev. 2:13).^[1]

Paul might be asserting that Onesimus is his “spiritual” progeny who is quite new to the faith and therefore should be considered a child.  But I’m not convinced that this is the only way to understand Paul’s vocabulary.  Paul has been employing an empathetic approach.  He mentions his authority but doesn’t use it.  Instead, he tries to transform Philemon’s heart by suggesting that  Philemon empathize with plight of imprisonment.  Now he uses another tactic.  Onesimus should be treated like a child with the parental care and mercy.  If Philemon views Onesimus in the same way that Paul does, then he will not mistreat Paul’s “child.” Instead, he will accept him as one member of the family of a dear friend.  We might say that Paul uses a technique we are all familiar with, that is, displaying images of malnourished or abused children that are intended to pull on our heartstrings and get us to donate.  Paul is attempting to turn on the tears.

Of course, there’s nothing wrong with this.  Certainly Paul can describe Onesimus as his “child,” but the purpose of doing so isn’t to provide Philemon with a curriculum vitae.  It’s to enlist Philemon’s benevolence.  The ends justify the means.

How do you feel about Paul’s approach?  Does it chafe your ethical priorities?  Do you think of Paul as manipulative, or is he in the “saint” status where everything he writes is ethically pure because it comes directly from God?  Just how human is your view of Paul?

These questions may help us realize something about our own humanity.  Paul’s approach might make us uncomfortable because it is familiar.  We’ve done the same thing.  Of course, our goal was morally correct but perhaps we used methods that were a bit slippery.  We employed loaded words to elicit emotional response.  We stretched the facts just a bit—and with good intentions.  Maybe this letter concerning the treatment of a slave isn’t just about slavery.  Maybe it’s about persuasive techniques too.

Topical Index:  child, téknon, persuasion, intention, Philemon 1:10

^[1] Kittel, G., Friedrich, G., & Bromiley, G. W. (1985). Theological Dictionary of the New Testament, Abridged in One Volume (p. 760). Grand Rapids, MI: W.B. Eerdmans.