Relationships Change When We Know Christ – Philemon 8-16

Posted on April 13, 2022 by dkoop

In these verses we see the picture of a man greatly changed—changed by Christ. It shows us the difference that a commitment to Christ should make in a life and just how we should receive a person who has made that commitment. By the way, Onesimus was a slave and a thief. Few people would ever want to hang around a slave much less be known as a brother to him. Yet, this is exactly what we are about to see. No matter how low and different from us person is, we are to reach out to him and do all we can to help that person know Christ and be a part of His church. This is a clear picture of a man changed by Christ.

PAUL’S REQUEST FOR ONESIMUS / 8-16

While in prison, Paul had led Onesimus to Christ. So he asked Philemon to forgive his runaway slave who had become a Christ follower and, even going beyond forgiveness, to accept Onesimus as a brother. As believers, we should forgive as we have been forgiven (Matthew 6:12; Ephesians 4:31-32). True forgiveness means that we treat the one we’ve forgiven as we would want to be treated. Is there someone you say you have forgiven, but who still needs your kindness?

8 Therefore, although in Christ I could be bold and order you to do what you ought to do.NIV The word therefore carries on the thought from verse 7—the love Philemon had shown to the other believers ought to be extended to include Onesimus. Such a request would be bold indeed; in the Roman Empire, a master had the right to kill a disobedient slave. In any other situation, Onesimus’s action of running away would have signed his death warrant. But Onesimus had met Paul, and Paul knew Philemon, so Paul mediated because of their common brotherhood in Christ.

Paul first described his right to make this appeal to Philemon. Paul was Philemon’s friend and spiritual father (v. 19), but Paul was also an elder and an apostle with authority in Christ. Paul was subtly reminding Philemon of his authority. Paul could have used his authority with Philemon and ordered him to deal kindly with his runaway slave. But Paul based his request not on his own authority, but on his friendship with Philemon and Philemon’s commitment to Christ. Paul wanted Philemon’s heartfelt, not grudging, obedience. Paul would explain to Philemon what he ought to do but would not enforce it, hoping, instead, that Philemon would respond by his own choice (v. 14).

 LIFE APPLICATION – RELATIONSHIPS RECONCILED AND REBUILT
Paul provides a good example of how to deal with conflict between believers. When reconciling a separation or mediating a dispute, trust must be rebuilt between the conflicting parties. Notice the steps that Paul used to help rebuild the trust:
l Paul identified with the people. He called Philemon “brother” and Onesimus “my son.”
l Paul requested, not ordered, Philemon.
l Paul sought Philemon’s voluntary consent, not his submission to rules or authority.
l Paul appealed to Christ-like love, not to power or authority.
l Paul agreed to absorb the loss and pay any cost for restoration.
Instead of overusing power or position, use Paul’s approach to rebuild a trusting relationship.

9 Yet I would rather appeal to you on the basis of love—and I, Paul, do this as an old man, and now also as a prisoner of Christ Jesus.NRSV Although Paul certainly had the authority to tell Philemon what to do, he preferred not to use his authority in this particular situation. He wanted Philemon to make the final decision. The love to which Paul referred may have been Paul’s love for Philemon, Paul’s love for Onesimus, Philemon’s well-known love for the believers (vv. 4-5, 7), or the virtue of Christ-like love in general. In any case, Paul would make his appeal for Onesimus on the basis of love. Paul appealed to Philemon not so he could exercise his authority; instead, he appealed from his heart because of his concern for this new believer’s future.

Yet Paul’s authority was not to be completely forgotten. Philemon ought to be motivated to follow Paul’s advice, not only because Paul was a friend and spiritual mentor, but for two other reasons:

  1. First Paul was an old man. By referring to himself as an old man, Paul was asking for Philemon’s respect as an elder
  2. Paul described himself as a prisoner of Christ Jesus. Paul was a representative of Christ whose commitment to his calling had landed him in prison. Paul could do nothing more than write this note to help Onesimus—he couldn’t go with him back to Colosse. Paul’s authority in his appeal to Philemon came not from position or popularity, but from Christ alone.

10 I appeal to you for my son Onesimus, who became my son while I was in chains.NIV In the Greek text, Onesimus’s name is the last word in this verse. Paul skillfully crafted this letter, with its introduction and sincere compliments to Philemon, here beginning to state his appeal but only giving Onesimus’s name at the last possible moment, and then never getting to the actual appeal until verse 17. Paul approached Philemon with tact and humility.

Philemon probably had been angered that his slave had disappeared (in Roman times, it was like losing a piece of valuable property). , Paul first explained that his appeal was on behalf of someone who had become his son during Paul’s imprisonment—that is, someone Paul had led to Christ from prison. Philemon would be dealing with a fellow believer. “And, by the way,” Paul added, “it’s Onesimus. Remember him?” That Paul called Onesimus a “son” reveals their close relationship. Paul used tou emou teknou (my child) elsewhere only of Timothy and Titus (see 1 Timothy 1:2; Titus 1:4), although he often used the father/child analogy for those he had led to Christ (see, for example, 1 Corinthians 4:14-15; 2 Corinthians 6:13; Galatians 4:19; Philippians 2:22).

What incredible providence had brought this runaway slave to the door of Paul’s prison—Paul, who also had led this slave’s master to the Lord!

11 Formerly he was useless to you, but now he has become useful both to you and to me.NIV Onesimus’s name in Greek means “useful.” The name was a common name for slaves and is found in many ancient inscriptions. A nameless slave might receive this name in the hopes that he would live up to it in serving his master.

Paul used a play on words, saying that Onesimus had formerly been useless (achreston) to Philemon but had become very useful (euchreston) both to Paul and, potentially, to Philemon. Under Philemon’s service, Onesimus had failed to live up to his name. Phrygian slaves were referred to stereotypically as useless and undependable. Paul was confident, however, that this new man with his new life in Christ would live up to his name if Philemon would take him back. In Colossians 4:9, Paul called Onesimus a “faithful and dear brother” (niv). Onesimus had become known for his faithfulness.

It is interesting to note that Paul did not ask Philemon to free Onesimus. Paul didn’t condemn or condone slavery, but he worked to transform relationships. The gospel begins to change social structures by changing the people within those structures. There were several million slaves in the Roman Empire at this time. Slavery was sanctioned by law and was part of the empire’s social makeup. Because many slaves and slave owners had become Believers, the early church had to deal straightforwardly with the question of master/slave relations. In other letters, Paul simply was stating that slaves should serve well and that masters should be fair (1 Corinthians 7:20-24; Ephesians 6:5-9; Colossians 3:22–4:1). Paul was not interested in trying to change Roman culture; he wanted to build the church as a new community. In the church, relationships should be based on love, not on power or position.

12-13 I am sending him—who is my very heart—back to you.NIV Although Paul would have liked to have kept Onesimus with him, he was sending Onesimus back, requesting that Philemon accept him not only as a forgiven runaway servant, but also as a brother in Christ. This verse suggests that Onesimus himself would deliver this letter to Philemon, so Philemon would need to make his decision as he stood face-to-face with his slave.

Paul described Onesimus as my very heart, once again as in verse 7, referring to the place of deepest emotions. Paul loved Onesimus dearly, as a father loves a child (v. 10). Paul was willing to give away “his very heart,” a part of himself, in order to return Onesimus permanently to Philemon. Onesimus had become part of Paul’s ministry team. This was a sacrifice on Paul’s part, who said, I wanted to keep him with me, so that he might be of service to me in your place during my imprisonment for the gospel.NRSV Onesimus had truly become “useful” (v. 11)—so useful that Paul would have liked to have kept him in Rome so that Onesimus could be of service to him. Paul knew that if Philemon were available to be with Paul, he would have helped him in any way he could; therefore, if Paul had kept Onesimus, Philemon would have been helping Paul vicariously. Paul implied that he trusted Onesimus so much that Onesimus’s service could be considered in place of Philemon’s; therefore, Philemon should be able to trust him as well. Paul, imprisoned for the gospel, longed for his friends; how difficult it was for him to send away this dear “son.” Yet Paul knew it was his duty to do so—Roman law demanded that a deserting slave be returned to his legal owner (although Deuteronomy 23:15-16 states the opposite). Because Onesimus belonged to Philemon, Paul chose to send him back.

 LIFE APPLICATION – WHO CAN YOU SEND?
Paul described Onesimus as much more than just a useful servant. Paul called him his “very heart.” Paul took the risk in faith that Philemon would respond in true Christ-like character and receive Onesimus as a Christian. Paul had such a good relationship with Onesimus that it hurt him deeply to send him back. Do you have anyone who is your very heart and soul that you could send on a mission? Are your children preparing to leave you for the mission field? It may tear your heart to see them go, yet you must send them to do God’s work.
Christianity must be more than a practical, functional experience. At times it is painful, but believers must develop relationships that are warm, genuine, and deep with feeling. Seek to be a heart-to-heart type of friend.

14 But I preferred to do nothing without your consent, in order that your good deed might be voluntary and not something forced.NRSV Paul would have liked to have kept Onesimus with him (v. 13). However, he decided not to try to talk Philemon into allowing Onesimus to return to Rome to serve Paul; Paul might have felt that this was taking undue advantage of his relationship with Philemon. Only if Philemon were to give his consent for this would it have been voluntary.

Whether Onesimus was sent back to Paul is unknown. Paul had willingly returned Onesimus to Philemon, preferring that Philemon make the final decision in the matter. The good deed probably was not allowing Onesimus to return to Paul, because the Greek structure of the sentence does not imply that Paul was asking this. Rather, Paul simply did not want to do anything about Onesimus without Philemon’s consent. Paul wanted to place no constraint on Philemon other than to deal in Christ-like kindness and love toward his slave. Paul hoped that Philemon would do a “good deed” in pardoning his slave from severe punishment, especially since Onesimus had become a new person in Christ. Philemon had to think of Onesimus not as a piece of property, but as a brother in the fellowship.

15 Perhaps the reason he was separated from you for a little while was that you might have him back for good.NIV Paul considered that all that had happened—Onesimus’s desertion and subsequent conversion to Christ—had been part of God’s providence. God can overrule and bring good out of human sin and folly. Onesimus had caused trouble and heartache, but he had become a new person, and Philemon would soon have him back. The Greek means, “have him for yourself in full possession.” The little while of Onesimus’s absence would be overshadowed by the devotion that would bind him to his master for good. They would be together for eternity, but Paul also wanted Philemon to take Onesimus back into his service permanently now.

Paul may still have hoped that Onesimus would be returned to him. However, he knew that true reconciliation could only occur if (1) Onesimus himself went back to Philemon willing to return to service, and (2) if Philemon willingly accepted Onesimus back.

LIFE APPLICATION – PROVIDENCE
Paul acknowledged that God was at work behind the scenes in this separation of Onesimus and Philemon. God carried out his hidden purpose even in the apparent turmoil of human events.
Although Philemon lost Onesimus, it was only for a time. Philemon eventually regained his slave, but even more, he gained a new brother in Christ.
When we face painful separations or difficult times in relationships with loved ones, we must trust in God’s loving care and in his wisdom and power over all events. God may be using the difficulty to bring people to himself, to develop character, and to help us grow. Can you trust God enough to leave the situation in his hands?

16 No longer as a slave, but better than a slave, as a dear brother. He is very dear to me but even dearer to you, both as a man and as a brother in the Lord.NIV For Philemon to accept Onesimus back, he would have to do so with the understanding that Onesimus had a new status—he was a person (that is, not merely a possession), and he was also a brother in the Lord.

The phrase no longer as a slave has caused much debate. Was this Paul’s way of asking Philemon to free Onesimus? Or was it his way of stating that there should be a new relationship of brother to brother even though they still would be master and slave? According to 1 Corinthians 7:21, Paul encouraged slaves to gain freedom if they could. , it would be consistent for Paul to ask for Onesimus’s freedom in this case. Paul’s asking for Onesimus to be part of his team would be equal to freeing him permanently. But since Paul didn’t ask for the freedom directly, we can’t be sure what he meant. If Onesimus was supposed to return to Philemon as his slave, Philemon would be expected to treat his slave in accordance with their relationship in Christ. Paul had given guidelines for slaves and masters in other letters (1 Corinthians 7:20-24; Ephesians 6:5-9; Colossians 3:22–4:1). Onesimus’s new status as a believer did not negate his responsibilities to Philemon.

Paul knew how difficult it might be for Philemon to deal with Onesimus as a dear brother after the trouble he had caused. Paul made it clear that he not only trusted Onesimus (v. 13) but that he considered Onesimus a brother in Christ. With these words, Paul deftly placed himself, Philemon, and Onesimus all at the same level. While this prisoner, landowner, and slave had very different social positions, they were equals in Christ.

While Onesimus had become very dear to Paul, he was even dearer to Philemon because Onesimus’s former relationship with Philemon had laid the groundwork for a lasting relationship between them.

 LIFE APPLICATION- STATUS UN-CONSCIOUS
What a difference Onesimus’s status as a Christian made in his relationship to Philemon. He was no longer merely a slave, he was also a brother. That meant that both Onesimus and Philemon were members of God’s family—equals in Christ. A Christian’s status as a member of God’s family transcends all other distinctions among believers. Do you look down on any fellow believers? Remember, they are your equals before Christ (Galatians 3:28). How you treat your brothers and sisters in Christ’s family reflects your true commitment to Christ.

The point is well made: when Christ changes a life, that life is changed eternally. Earthly relationships are changed forever. The changed person becomes a dear brother. It does not matter what the relationship has been…

  • a master-slave relationship
  • a friend-enemy relationship
  • a victim-criminal relationship
  • a love-hate relationship
  • a marriage-divorce relationship
  • an abused-hurtful relationship

If the person has been truthfully changed by Christ, then he is to be received as a dear brother. Why? Because God has put His hand upon the person and changed him forever.

Next time we’ll look at verses 17-25 which will finish the book of Philemon.

To hear or watch messages from Philemon go to:

www.Upwards.Church

Watch Messages: YouTube-Upwards Church

Facebook: Upwards Church

Until next time, Darrell

Sources:

— Bible Exposition Commentary (BE Series) – New Testament

— Life Application Bible Commentary

—New International Version of the Bile

—New Revised Standard Version of the Bible

—Preacher’s Outline and Sermon Bible – Commentary

 

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As Jesus Changes Hearts, Slavery Dies – Philemon

Posted on April 9, 2022 by dkoop

Our current series is based on the New Testament book of Philemon.   Philemon is about a run away slave named Onesimus who is returned to his master Philemon.  It’s a personal letter written from the apostle Paul to Philemon with an appeal to receive this run away not as a slave but as a brother.   Slavery forms the backdrop to Philemon, and it is difficult to fully appreciate the book without some understanding of slavery in the Roman Empire.

Slavery was taken for granted as a normal part of life in the ancient world.  The whole structure of Roman society was based on it. “Slavery grew with the growth of the Roman state until it changed the economic basis of society, doing away with free labor, and transferring nearly all industries to the hands of slaves” (Marvin R. Vincent, The Epistles to the Philippians and to Philemon, International Critical Commentary [Edinburgh: T. & T. Clark, 1979], p. 162).

During the period of the wars of conquest, most slaves were war captives. The number of slaves was enormous, making up as much as one third of the population of the Empire.  People could become slaves by being born to a woman who was a slave, as punishment for a crime, by being kidnapped from another land, and by being conquered by another nation (slave dealers would buy captured prisoners and send them to the slave markets to be sold for a profit). Sometimes, however, parents would sell their children into slavery. And some would voluntarily become slaves in order to pay a debt.

Usually those with financial means would own slaves. How slave owners treated their slaves could vary greatly, depending on the temperament of the owner and the performance of the slave. Owners could inflict cruel punishments upon slaves, considered as their property, like thieves, runaway slaves were branded on the forehead. Others were imprisoned. Many slaves died from mistreatment or imprisonment.

Slaves were not actually considered persons under the law, but the property of their owners. They could be sold, exchanged, given away, or seized to pay their master’s debt. A slave had no legal right to marriage, and slave cohabitation was regulated by their masters. As already noted, masters had almost unlimited power to punish their slaves. The Roman writer Juvenal told of a wealthy woman who ordered the crucifixion of a slave and refused to give any reason except her own good pleasure.

The law permitted a master to execute a rebellious slave, but Philemon was a Christian. If he forgave Onesimus, what would the other masters (and slaves) think? If he punished him, how would it affect his testimony? What a dilemma!

It is significant that the New Testament nowhere attacks slavery directly.  The message of Christ and the New Testament however, sowed the seeds of the destruction of slavery. It would be destroyed not by social upheaval, but by changed hearts. The book of Philemon illustrates that principle. Paul does not order Philemon to free Onesimus, or teach that slavery is evil. But by ordering Philemon to treat Onesimus as a brother (Philem. 16; cf. Eph. 6:9; Col. 4:1), Paul eliminated the abuses of slavery. Marvin Vincent comments, “The principles of the gospel not only curtailed [slavery’s] abuses, but destroyed the thing itself; for it could not exist without its abuses. To destroy its abuses was to destroy it” (Vincent, Philemon, p. 167).

One writer summed up the importance of Philemon in relation to slavery in these words:

The Epistle brings into vivid focus the whole problem of slavery in the Christian Church.  The apostle deals with the situation as it then exists. He takes it for granted that Philemon has a claim of ownership on Onesimus and leaves the position unchallenged. Yet in one significant phrase Paul transforms the character of the master-slave relationship. Onesimus is returning no longer as a slave but as a brother beloved (verse 16). It is clearly incongruous for a Christian master to “own” a brother in Christ in the contemporary sense of the word, and although the existing order of society could not be immediately changed by Christianity without a political revolution (which was clearly contrary to Christian principles), the Christian master-slave relationship was so transformed from within that it was bound to lead ultimately to the abolition of the system. (Donald Guthrie, New Testament Introduction [Downers Grove, Ill.: InterVarsity, 1970], p. 640)

Thank God for the power of Jesus Christ to change lives, communities and cultures!  Let’s never forget and lets’ keep spreading the gospel so no one is enslaved.

Darrell

www.Upwards.Church

Watch Messages: YouTube-Upwards Church

Facebook: Upwards Church

Sources:

— Bible Exposition Commentary (BE Series) – New Testament

— Life Application Bible Commentary

— MacArthur New Testament Commentary, The

 

 

 

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Are You Refreshing to Others? – Philemon 1-7

Posted on April 6, 2022 by dkoop

Are you a refreshing influence on others, or does your attitude and temperament add to the burden they carry? Instead of draining others’ energy and motivation with complaints and problems, do replenish their spirits by encouragement, love, and a helpful attitude?  Read on for more insights like this from the book of Philemon, (it’s only 25 verses!) but powerful.   I’ve included the commentary, background and explanation of verses 1 through 7.   I included Life Applications®   in each section, I am a HUGE fan of the Life Application® Bible’s and Commentaries.   (If you missed the introduction go here, or the overview go here.  Now for the first 7 verses, here we go!

Philemon’s heart must have skipped a beat as soon as he saw who this letter was from. Paul was the legendary apostle largely responsible for the spread of Christianity throughout the Roman Empire. He was also the one who had led Philemon to Christ (v. 19). So, from the view of both his vast influence and his personal touch in Philemon’s life, the name would compel Philemon to read on eagerly. What a privilege—to have a personal letter from Paul, an inspired letter.  Only Timothy and Titus could also claim such an honor.

1 Paul, a prisoner of Christ Jesus. Letters in Paul’s day often would begin with the writer’s name instead of adding it at the end.  So Paul always identified himself at the beginning of his letters.

Paul wrote many letters—some during his time of imprisonment, others during his travels. He wrote to congregations to settle disputes, deal with problems, or give necessary doctrinal teaching. He wrote to friends (such as in 1 and 2 Timothy and Titus), to church congregations that he knew well (such as Ephesians and Philippians), and to believers whom he had never met (such as Romans and Colossians).

In some letters Paul would identify himself as an “apostle” of Jesus Christ for the sake of those who had never met him and/or were doubting his authority. In other letters, he would call himself a “servant” of Jesus Christ. Although neither Paul nor Timothy had visited the church in Colosse, they had, during their earlier travels, met individual Colossians such as Epaphras, Philemon, Archippus, and Apphia who, after their conversion, had returned with the gospel to their native city. So Philemon was a friend and fellow believer. But this letter does not present doctrine or give commands; instead, it is a request on behalf of another believer. Paul chose to introduce himself in this letter as a prisoner of Christ Jesus. This is the only one of Paul’s letters where he used such an introduction. Paul was indeed a prisoner, captive in Rome for preaching the gospel—the Good News of Christ Jesus (see Philippians 1:13).

And Timothy our brother. Timothy’s name is included with Paul’s in 2 Corinthians, 1 and 2 Thessalonians, Philippians, Colossians, and Philemon. Timothy was one of Paul’s trusted companions; Paul wrote two letters to him (1 and 2 Timothy).

Timothy visited Paul frequently during his imprisonment (see also Colossians 1:1) and was with Paul in Rome when he wrote this letter. Timothy was not imprisoned with Paul, but he had stayed in Rome to encourage Paul and to help with ministry needs. Timothy had grown up in Lystra, a city in the province of Galatia. Paul and Barnabas had visited Lystra on Paul’s first missionary journey (see Acts 14:8-21). Most likely, Paul had met the young Timothy and his mother, Eunice, and grandmother Lois (see 2 Timothy 1:5), during that visit. He may have stayed in their home.

On Paul’s second missionary journey, he and Silas had returned to several cities that Paul had already visited, including Lystra. There Paul met Timothy (see Acts 16:1-3). Timothy probably had come to believe in Christ through Paul, for Paul later would call him “my true son in the faith” (1 Timothy 1:2 niv). Paul and Timothy had developed a special bond, like father and son (Philippians 2:22). Timothy became Paul’s assistant and emissary—traveling with him and sometimes for him.

Although mentioned in the salutation, Timothy is not considered a coauthor. Paul wrote in the first person throughout this letter (the same is true for the letter to the Philippians).

To Philemon our dear friend and fellow worker.NIV Philemon was a wealthy Greek landowner living in Colosse. He had been converted under Paul’s ministry (v. 19), perhaps in Ephesus or some other city where he had met and talked with Paul. During Paul’s years of ministry in nearby Ephesus, Philemon had been building up the Colossian church, which would meet in his home (v. 2).  Paul considered him not only a dear friend but also a fellow worker on behalf of the gospel. (Paul also referred to him as “brother” in vv. 7 and 20.) Like most wealthy landowners of ancient times, Philemon owned slaves. Onesimus, the subject of this letter, was one of those slaves.

2 To Apphia our sister.NRSV Apphia probably was Philemon’s wife or another close relative who helped manage his household; otherwise, she would not have been greeted with Philemon in a letter concerning a domestic matter. At this time, women handled the day-to-day responsibilities of the slaves. , the final decision about Onesimus would have been as much her choice as Philemon’s. Paul greeted Apphia as our sister, that is, a sister in the Christian faith. Like Philemon, Apphia was a believer.

To Archippus our fellow soldier.NRSV Archippus may have been Philemon’s son, or perhaps an elder in the Colossian church (at the end of the letter to the Colossians, Paul had given special encouragement to a man named Archippus; see Colossians 4:17). In either case, Paul included him as a recipient of the letter, possibly so that Archippus would read the letter with Philemon and encourage him to take Paul’s advice.

Paul described Archippus as our fellow soldier. Paul often used military metaphors for serving Christ (see, for example, Romans 7:23; 2 Corinthians 6:7; 10:3-5; Ephesians 6:10-18; Philippians 2:25; 1 Timothy 1:18; 2 Timothy 2:3-4). Soldiers must be disciplined, committed, and unified. So, too, believers must lead disciplined lives, stand strongly committed to the faith, and work to remain unified because they fight the same battle—that of bringing the gospel to an unbelieving and increasingly hostile world. Paul was in chains for preaching the gospel; apparently Archippus was fighting the battle well as he also worked to spread the gospel.

And to the church that meets in your home.NIV The early churches generally met in people’s homes. Because of sporadic persecutions and the great expense involved, church buildings were not constructed at this time (church buildings were not built until the third century).

Because Philemon was one of those who had worked to begin the church at Colosse, it was natural that believers would meet in his home. The church could refer to the entire body of believers, although it seems unlikely because Paul had been writing a letter to the entire Colossian church at this same time. It may have been that, as in any large city even today, smaller groups of believers met regularly in various private homes. One group met in Philemon’s home; some in other believers’ homes, such as Nympha’s. Paul had greeted Nympha and the church in her house in Colossians 4:15. (For references to other house churches, see Romans 16:5 and 1 Corinthians 16:19-20.)

Because of the personal nature of this letter, Paul apparently chose not to include his instructions to Philemon in his general letter to the Colossians. Paul greeted the believers who met in Philemon’s home because Paul knew that not only would this group know about the runaway slave, but they would also become Onesimus’s “family” upon his return as a new believer. The church would need to understand Paul’s request and Philemon’s response to it. Then there would be no gossip, and they could immediately and lovingly accept Onesimus into their fellowship.

LIFE APPLICATION – OPEN HOUSE
Philemon opened his home for church meetings and for Christians who traveled through that region. Hospitality honors Christ. When we share our homes and our food, we honor our guests as those created in the image of God and loved by the Lord. Meeting another person’s need for food or shelter was and still is one of the most immediate and practical ways to obey God. It helps build relationships, offers time for talking, and gives children the opportunity to learn about how God uses other people in a variety of situations and cultures. As God has blessed you, share your provision with others. Open your home and invite others in.

3 Grace to you and peace from God our Father and the Lord Jesus Christ. Paul used grace and peace as a standard greeting in all his letters. “Grace” is God’s undeserved favor—his loving-kindness shown to sinners whereby he saves them and gives them strength to live for him; peace refers to the peace that Christ made between sinners and God through his death on the cross. “Peace” refers to that inner assurance and tranquility that God places in a person, producing confidence and contentment in Christ. Only God can grant such wonderful gifts.

The phrase God our Father focuses on the family relationship among all believers as God’s children. In the context of this letter, Paul was emphasizing the family relationship that the master, Philemon, and the slave, Onesimus, had because both were believers.

By using the phrase, Lord Jesus Christ, Paul was pointing to Jesus as a full person of the Godhead and was recognizing Jesus’ full deity. God the Father and Christ the Lord are coequal in providing grace and peace.

4 When I remember you in my prayers, I always thank my God.NRSV Most ancient letters included a thanksgiving for the addressee immediately after the salutation. With these words, Paul was expressing his love for Philemon (the word you is singular, as it is through the entire letter, except in vv. 22 and 25). Paul constantly prayed for churches and for individual believers who had specific needs.

 LIFE APPLICATION – THANKS FOR THE MEMORIES
Every time Paul prayed for Philemon, he would thank God for him. Paul’s prayers of intercession flowed from loving and grateful memories. When you think of people to pray for, do you also express thanks to God for them? As you pray for people, thank God for their salvation and for the good work that God has done in their lives. Like Paul, make thanksgiving a regular part of your prayer life (see Colossians 3:16-17).

5 Because I hear of your love for all the saints and your faith toward the Lord Jesus.NRSV Philemon had been converted under Paul’s ministry and then had returned to Colosse. Although Paul had never visited Colosse, he had heard (perhaps from Onesimus or Epaphras) about Philemon’s continued faith and love for the believers. Paul was saying that if Philemon truly loved all the believers, then he certainly would be willing to include another believer—Onesimus—in that love.

The niv reverses the words “faith” and “love” to match all of Paul’s letters where he thanked God for believers’ faith and love. However, other versions (as nrsv above) place the word “love” before “faith” as it is in the Greek text. Some scholars think that Paul purposely reversed his typical words of greeting because he would appeal to Philemon’s love later in this letter. In the Greek text, the phrase is “I hear of your love and faith which you have to the Lord Jesus and to all the saints.” The Greek word pistis can be translated “faith,” “faithfulness,” or “loyalty.” Loyalty may be a more natural meaning for Paul’s usage here. Paul always thanked God for Philemon because of his faith and love that had ministered to many believers in Colosse and, Paul hoped, would continue to be true with Onesimus.

The phrases love for the saints and faith toward the Lord Jesus are often connected in the New Testament epistles because faith in Christ brings us into a new community based on love. Love is required to unify the community of believers. Love and faith reinforce each other.

6 I pray that you may be active in sharing your faith, so that you will have a full understanding of every good thing we have in Christ.NIV This verse describes Paul’s prayer for Philemon.  After all, the more share the blessings of Christ with others, the better we know Christ and experience more of His blessings. Finally, the words “in Christ” explain that, as for all believers, everything Philemon was, had, and would become was because of Christ; everything he did, then, ought to glorify Christ.

 LIFE APPLICATION – ACTIVE SHARING
Paul’s prayer for Philemon was setting the stage for the request Paul would make in this letter. As Philemon was active in his faith and in sharing its blessings, as he learned more about God and his ways, and as he gained fuller understanding of all that Christ had done on his behalf, this knowledge should cause him to respond appropriately to Paul’s request regarding Onesimus. Are you active and effective in sharing with others your faith, your resources, and your love?

7 Your love has given me great joy and encouragement, because you, brother, have refreshed the hearts of the saints.NIV The love that Philemon showed to all the saints (v. 5) refreshed their hearts and gave Paul joy and encouragement. Philemon probably had acted out his faith among the believers in many ways beyond sharing his home for church meetings. But Paul was concerned less about Philemon’s actions than about the spirit in which he was performing them. Paul hoped that Philemon’s loving spirit—which had given others joy, encouragement, and refreshment—would also show itself in his dealings with Onesimus.

Paul had written to the Colossian church: “Epaphras . . . told us of your love in the Spirit” (Colossians 1:7-8 niv). The outpouring of love among believers is a sure sign of the Spirit’s work among them (Galatians 5:22). Philemon’s love refreshed the hearts of the saints. The word “refreshed” (anapepautai, see also v. 20) is the same word that Jesus used in Matthew 11:28 to describe the rest (“refreshment”) he would give those who came to him. Philemon had the ability to give refreshment to people. The word “hearts” is splangchna; it refers to the inner parts of the body. The Greeks used the word to describe the place of deepest emotions. Paul also used splangchna in verse 12, calling Onesimus his “very heart.” Paul’s use of the word showed his intense emotion about the situation. Paul knew Philemon’s response to his request about Onesimus would then, in turn, “refresh” him (v. 20).

LIFE APPLICATION – REFRESHMENTS
Like iced tea on a hot day or cold water on a long hike, this Christian brother Philemon knew how to be refreshing. He was able to revive and restore his brothers and sisters in the faith. His love and generosity had replenished and stimulated them. Philemon also encouraged Paul by his love and loyalty. Are you a refreshing influence on others, or does your attitude and temperament add to the burden they carry? Instead of draining others’ energy and motivation with complaints and problems, replenish their spirits by encouragement, love, and a helpful attitude.

Next time we’ll look at verses 8 and beyond.

To watch video, mp3 download, get an outline, go to:

www.Upwards.Church 

Watch Messages: YouTube-Upwards Church

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Until next time, Darrell

Sources:
— Bible Exposition Commentary (BE Series) – New Testament
— Life Application Bible Commentary
— MacArthur New Testament Commentary, The
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Overcoming Barriers & Offering Forgiveness – Philemon Overview

Posted on April 6, 2022 by dkoop

Barriers divide people into the “ins and outs,” the “haves and have nots,” and an endless assortment of groups, cliques, and castes. Determined by race, skin color, nationality, money, background, education, status, religion, sex, or ability, individuals are judged, categorized, and put in their place. When those social barriers are crossed, usually it is at a great price.

But Jesus broke the barriers that divide men and women from each other and from God. In a male-dominated society, he spoke freely with women (Matthew 9:18-26; Luke 8:1-3). In the face of holier-than-thou hypocrites, he partied with sinners (Matthew 9:10-13). Ignoring years of prejudice and discrimination, he associated with Samaritans (John 4:1-42) and Gentiles (Luke 7:1-10; 8:26-39). And he continually sought to bring outcasts and the powerless into his fold: the crippled and lame (Luke 6:1-11), the desperately ill (Matthew 8:1-4; Luke 17:11-19), the blind (Luke 18:35-42; Mark 8:22-26; John 9:1-7), children (Mark 10:13-16), swindlers and cheaters (Mark 11:13-17; Luke 19:1-10), and the poor (Mark 3:7-12; Luke 21:1-4).

Following in the footsteps of  Jesus. Paul became the apostle to the Gentiles as he traveled extensively and shared Christ’s message with all types of people. In fact, writing to the Galatians, Paul declared: “There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus” (Galatians 3:28 niv).

Perhaps the greatest example of the barrier-shattering power of the gospel is here in Philemon, where Paul reunites a rich slave-owner and his runaway slave, now both members of God’s family.

As you read this personal letter of reconciliation, consider what divides you from your brothers and sisters in Christ. Ask God to obliterate those walls and bring you together.

AUTHOR

Paul.  The very first word of this letter names Paul as the writer. The book of Philemon is the shortest of Paul’s inspired writings.   In Colossians, Paul explained that, along with his letter to the believers in Colosse, he would be sending Onesimus (4:9) and  Tychicus would deliver both the letter of Colossians and Philemon. Paul wrote both letters at about the same time and sent them together.  Written from a Roman prison in about a.d. 60

BACKGROUND

Philemon had been led to saving faith in Jesus Christ several years earlier by Paul, probably during the apostle’s ministry in Ephesus. He had become a prominent member in the church at Colossae. Philemon was wealthy, owning a house large enough for the Colossian church to meet in (Philem. 2). He was obviously active in serving the cause of Christ, because Paul refers to him as a “fellow worker” (Philem. 1). He also owned at least one slave, a man named Onesimus (cf. Col. 4:9, which associates Onesimus with Colossae). Onesimus, who was not a Christian, ran away from his master to Rome. He probably hoped to lose himself in the multitudes that lived the capital city. While in Rome, through circumstances unknown to us, he met the apostle Paul and his life was forever changed, for through Paul met Jesus Christ.

Onesimus quickly endeared himself to the apostle (cf. Philem. 12, 16). He then began to live up to his name (Onesimus means “useful”) by assisting Paul (Philem. 11, 13). Paul would have gladly kept him at his side to continue to minister to him. There was, however, a matter that needed to be settled. As a runaway slave, Onesimus was a criminal. In running away he had defrauded his master, Philemon and may have stolen money from Philemon when he fled (Philem. 18). Paul knew that the relationship between Onesimus and Philemon needed to be restored. Onesimus had to return to his master and seek forgiveness and restoration.

To send Onesimus back alone would have exposed him to the danger of being caught by the ever-vigilant slave catchers. The opportunity to send him back with someone came when Paul finished his letters to the Colossians and Ephesians. Because Tychicus would be delivering those letters, Onesimus could return to Colossae with him in relative safety.

If returning Onesimus to his master was a sacrifice for Paul, it was a grave risk for Onesimus. “Roman law . . . practically imposed no limits to the power of the master over his slave. The alternative of life or death rested solely with Philemon, and slaves were constantly crucified for far lighter offenses than his. A thief and a runaway, he had no claim to forgiveness” (J. B. Lightfoot, St. Paul’s Epistles to the Colossians and to Philemon [1879; reprint, Grand Rapids: Zondervan, 1959], p. 314).

Runaway slaves could also be branded with an “F” (for fugitivus) on their heads, or beaten. A large percentage of the Empire’s population was slaves, and the Romans lived in constant fear of a slave uprising. Although the last such uprising (the one led by Spartacus) had taken place over a century earlier, the Romans took no chances—they dealt harshly with runaway slaves. That Onesimus was willing to risk such punishment speaks of the genuineness of his faith.

Not content merely to send Onesimus back under the protection of Tychicus, Paul sends along a letter to Philemon. In that letter, he urges Philemon to forgive Onesimus and receive him as a new brother in Christ. Paul implores Philemon to put into practice the principle taught in Ephesians 4:32 and Colossians 3:13 and treat Onesimus as Christ treated him.

REASON FOR WRITING

Paul wrote this letter on behalf of Onesimus, urging Philemon to see the young man not as a slave but as a “brother in the Lord” (v. 16 ).  Paul hoped that Philemon would welcome him (v. 17), forgive him (vv. 18-19), and perhaps even free him (v. 21).

Paul’s appeal is based on their common love for Christ (v. 9), on their relationship (vv. 17-19), and on his authority as an apostle (v. 8). Philemon’s response is unknown, but it would be difficult to imagine him not welcoming Onesimus as his new brother in Christ.  One of the lessons of this short letter is the example of Paul. He wrote as the advocate of Onesimus, trusting him to return, to submit to Philemon, and to live with the consequences of his actions. Paul believes in Onesimus, that he is a true brother in the faith. Paul does more than write and endorse this runaway slave, he also backs up his words with his money—Paul offers to pay for anything Onesimus may have broken or stolen (v. 18).

Another lesson concerns the power of the gospel to bring people together. At an opposite pole in the society stood Philemon and Onesimus, yet they became unified brothers through their common faith in Christ. God can reconcile people, regardless of their differences or offenses.

With whom do you need to be reconciled? What new believer needs your affirmation and support?

MESSAGE

Forgiveness, Barriers, Respect

Forgiveness (vv. 17-21). Philemon was Paul’s friend, but he also was the legal owner of the slave Onesimus. He could have punished Onesimus severely, as a runaway and as a thief. Paul asked this dear friend not only to withhold punishment, but to forgive Onesimus and to accept him as a new Christian brother, welcoming him into his home as he would welcome Paul (v. 17).

 What That Means for Us Today. Many factors divide people today, including disagreements, politics, arguments, and personal offenses. Yet Believers are to be unified, demonstrating the love of Christ by their love for each other (John 13:34-35). Christian relationships must be filled with forgiveness and acceptance.

Who has wronged you? With what brother or sister in Christ do you feel estranged, distant, or angry? Who do you need to forgive? Build bridges, not walls.

Barriers (vv. 10-16). Slavery was widespread in the Roman Empire, but no one is lost to God or beyond his love, not even the poorest slave. Slavery was a thick barrier, but God can break through anything that divides people. And God tells us, as those committed to Christ, to love all kinds of people. Christian love and fellowship should overcome all barriers.

What That Means for Us Today. In Christ, we are one family. No walls of racial, economic, political, or social differences should separate us. Christ wants to work through us to remove barriers between brothers and sisters.

What can you do to fellowship with believers of other races? How can you reach out to those from different cultures and social standing?

Respect (vv. 4-9, 21-25). Paul was a friend of both Philemon and Onesimus. He had the authority as an apostle to tell Philemon what to do (v. 8). Yet Paul chose to appeal to his friend in Christian love rather than to order him what to do. Paul clearly made his desires known, but he treated Philemon with respect, as a peer and fellow believer.

What That Means for Us Today. Tactful persuasion will accomplish much more than strong commands when dealing with people. No one appreciates being bossed around or ordered what to do. Remember to be courteous and to treat people with respect.

Here’s to offering forgiveness, removing barriers and keeping respect,

Darrell

www.Upwards.Church

Watch Messages: YouTube-Upwards Church

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Other Sources:  Bible Exposition Commentary (BE Series) – New Testament
Life Application Bible Commentary
MacArthur New Testament Commentary
The New International Version of the Bible
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