Resurrection & Commission – Acts 1

Posted on April 20, 2022 by dkoop

The book of Acts is the action book of the New Testament, and one of the most exciting books of the Bible. It is a record of power exercised in the midst of persecution; an account of life and health pouring from a living Christ into a broken society through the channel of obscure men and women, very much like you and me. We could never understand the New Testament if we did not have the book of Acts, for it fills the gap that would exist between the Gospels and the epistles. At the end of the Gospels we read that the disciples and followers of Jesus who had seen the risen Christ!  Imagine if you finished the gospels then turned over to 1 Corinthians and thought, “Who is Paul? How is there a church in Corinth? Acts tells us these important details.

The first eleven verses of chapter one constitute an introduction to the book of Acts, giving us the key to the book. Here we have revealed the essential strategy by which Jesus Christ proposes to change the world, a strategy which is the secret of the revolutionary character of the church when it is operating as it was intended to operate. Most Christians suffer from an inferiority complex when we confront the world around us. We have bought the idea of many around that the church is quite irrelevant, a not at all important segment of society.  The church is the most important body in the world. Whatever happens in the world happens as a result of something that is, or is not, happening in the church. We shall see this clearly in this book of Acts, starting in Verses 1-2:

In the first book, O Theophilus I have dealt with all that Jesus began to do and teach, until the day when he was taken up, after he had given commandment through the Holy Spirit to the apostles whom he had chosen. (Acts 1:1-2 RSV)

The writer here is Dr. Luke, that “beloved physician” who accompanied Paul on his journeys. We do not know how he became a Christian though probably through the ministry of the Apostle Paul. He was Paul’s companion through danger, hardship, trial, and endless difficulty, up and down the length and breadth of the Roman empire. He wrote two books of the New Testament, The Gospel According to Luke, and the book of Acts. The one to whom this book is written is a man named Theophilus. We do not know anything more about him than that.  Luke’s formal greeting “Most Excellent Theophilus” suggests that he may have been an important Roman official (see Acts 23:26; 24:3; 26:25). It is strange that he is not mentioned elsewhere in Scripture, although someone with the name Theophilus might well tend to remain hidden most of the time.

Some boys had a friend whose middle initial was “T”, and he would never tell them what “T” stood for.  One day a friend of his announced that he had discovered what that “T” stood for! It stood for “Theophilus,” he said, because when the doctor first saw this baby, he said, “That’s The awfulest baby I ever saw!”   Actually Theophilus means, “Lover of God” or “Friend of God in Greek.

In his first statement here, Dr. Luke gives us a key by which the Lord works among mankind. He says, “In the first book, I have dealt with all that Jesus began to do and teach…” The Gospel of Luke is the record of the incarnation of the Son of God. In John’s word, he was “the Word made flesh, who came and dwelt among us,” (John 1:14 KJV). Jesus, the God-man, came to begin something, “to do and to teach,” and the record of that beginning is in the Gospels. But, by clear implication, this second book is the continuation of what Jesus began to do.  Acts is not the acts of Christians, but the continuing acts of Jesus. It is an account of what Jesus continues to do and to teach. In the Gospels he did it in his physical body of flesh. In the book of Acts he is doing it through the bodies of men and women who are indwelt by his life. Whether in the Gospels or in Acts, incarnation is the way by which God changes the world.

Whenever God wants to get a message across to men he does not simply send someone to announce it; his final way of driving it home is to dress the message in flesh and blood. He takes a life and aims it in a certain direction and, by the manifestation of his own life through the blood and flesh of a human being, he makes clear what he has to say. That is the strategy of the book of Acts. It is the record of incarnation; men and women, possessed by Jesus Christ, owned by him, and thus manifesting his life. That is the secret of authentic Christianity. Anytime you find a Christianity that is not doing that, it is false Christianity. No matter how much it may adapt the garb and language of Christianity, if it is not the activity human beings possessed and indwelt by the life of Jesus Christ it is not authentic Christianity. That is the true power of the church, as we shall see in this book.

The book of Acts is an unfinished book. It has never been ended, but is still being written. The book abruptly closes with an account of Paul in the city of Rome, living in his own hired house. It just ends there as though you might turn over the next page and begin the next adventure. This book is Volume 1, and we are writing Volume 21 now. It may well be the last volume in the series. I hope so.

The key ingredients of this strategy of incarnation are set before us in this introduction. Here we learn the historic basis on which the strategy rests, and the elements that make up the continuous program by which it operates. That is what any good introduction is for, to tell us what the book is all about. The first of these historic elements is the resurrection of Jesus,

Jesus Gives Us a Purpose

To them [i.e., to the apostles] he presented himself alive after his passion by many proofs, appearing to them during forty days, and speaking of the kingdom of God. And while staying with them he charged them not to depart from Jerusalem, (Acts 1:3-4a RSV)

Dr. Luke stresses for us the great and central fact of Christian faith: Jesus alive! That incomparable fact is what thrusts Christianity ten thousand miles ahead of its nearest competitor in the field of religion. There is nothing else like it. Jesus alive, risen from the dead!  Life has great purpose when we know that Jesus overcame death, the grave and sin.  We too can have a resurrected body! We also have teachings and instructions to follow.

This man, Jesus Christ, has risen from the dead: “He presented himself alive after his passion by many convincing proofs.”

The Greek word for “proof” here is a word that includes the idea of being convincing — infallible, as the King James Version has it. Dr. Luke gives us three categories of these proofs. He does not give us the detail which you will find in other places, but he lists the three categories of proof that Jesus Christ was alive. As you well know, from the very earliest centuries and throughout the twenty centuries of Christendom, we have accounts of the enemies of Christianity who tell us that the appearances of Jesus were really nothing but hallucinations, they occurred only in the imaginations of these disciples, and that he really was not there. But, says Luke, let me show you the three categories of proof that he was risen:

One, he appeared to them during forty days. The word here is one from which we get our word, ophthalmia, i.e., the word for the eye, or literally, the eyeball. If we were to use the modern vernacular, what Dr. Luke says is, these disciples “eyeballed” him for forty days. They saw him again and again, not merely once, but many times during this period. Each time he looked exactly the same. It is hard for an hallucination to accomplish that.

Then continuing with how they can live with purpose he spoke to them: “about the kingdom of God.” Why, says Luke, we even remember his subject matter. He talked about the kingdom of God. We saw him and heard him, two objective sensual experiences that confirmed to us that this was no fantasy, no hallucination.

Finally, third, the ultimate proof was, “he ate with us.” The word, “staying” has a marginal reference which gives eating as the actual Greek word used. “He ate with us,” says Luke, and those who were there saw him eat. They saw the food disappear. It’s hard to get an hallucination to eat! Luke says, “This is the proof; he ate with us, so we know he is alive.”

This marvelous fact of the resurrection of Jesus is the bedrock upon which all Christian faith ultimately rests. Anytime you are troubled with doubts, or are under attack for your faith, come right back to this fundamental fact. The Apostle Paul, remember, holds it up for us and says, in effect, to the enemies of Christianity, “Look, if you want to destroy our faith then disprove this fact. It all rests on this. If Christ be not risen, then our faith is in vain,” (1 Corinthians 15:17 KJV). Throughout the centuries many attempts have been made to disprove the resurrection of Jesus, but none has ever been successful. In fact, oftentimes the ones attempting this have themselves becomes convinced by the evidence and have become Christians. It is fact Number 1 upon which the strategy of incarnation rests.

Jesus spent 40 days teaching his disciples, and they were drastically changed. Before the Resurrection, they had argued with each other and had deserted their Lord. One of them (Peter) even lied about knowing Jesus. Here, in a series of meetings with the living, resurrected Christ, the disciples had many questions answered. They became convinced of the Resurrection, learned about the Kingdom of God, and discovered their power source—the Holy Spirit. By reading the Bible, we can sit with the resurrected Christ in his school of discipleship. By believing in him, we can receive his power through the Holy Spirit to be new people. By joining with other Christians, we can take part in doing his work on earth.

Jesus Give Us Power

The second historic fact is called in this passage, “the promise of the Father.”

And while staying with them he charged them not to depart from Jerusalem, but to wait for the promise of the Father, which, he said, “you heard from me, for John baptized with water, but before many days you shall be baptized with the Holy Spirit.”

So when they had come together, they asked him, “Lord, will you at this time restore the kingdom to Israel?” He said to them, “It is not for you to know times or seasons which the Father has fixed by his own authority. But you shall receive power when the Holy Spirit has come upon you; and you shall be my witnesses in Jerusalem and in all Judea and Samaria and to the end of the earth. (Acts 1:4-8 RSV)

There is here a four-fold characteristic of the baptism of the Holy Spirit. Literally, what Jesus said to these eleven disciples (Judas now having left them) was, “Stick around in Jerusalem.” That is the literal Greek expression. “Stick around! Don’t go outside the city until the promise of the Father has come upon you.” Why? Because you’ll make a mess of it if you try witnessing without this. This is an essential. You cannot be an effective Christian if you are not operating in the power of the Holy Spirit. Every attempt made to advance the cause of Christianity which does not arise from that source only destroys the message God wants to convey. “It is absolutely essential,” Jesus says to these men, “so don’t try anything without it. Just wait, for, in a few days, you will receive the promise of the Father.”

What did he mean, “the promise of the Father“? He meant several things. First, he indicates that the Holy Spirit’s coming would not be ritual but reality. John, he said, baptized with water. That is a ritual, a shadow, a picture. But the reality will be the actual Spirit himself, coming to live in you. The promise that was made to Abraham two thousand years ago (i.e., prior to that point in history) will be fulfilled in you. If you want to read that promise you will find it in the twelfth chapter of Genesis. There God said to Abraham, “I will bless you, and make your name great, … and all nations shall be blessed through you,” (Genesis 12:2-3). We are not told exactly what that blessing is when we read this in Genesis. But in Paul’s letter to the Galatians he tells us very explicitly what the blessing consisted of. In the third chapter of Galatians, Verse 13, Paul says,

Christ redeemed us from the curse of the law having become a curse for us — for it is written “Cursed be every one who hangs on a tree” — that in Christ Jesus the blessing of Abraham might come upon the Gentiles, that we might receive the promise of the Spirit through faith. (Galatians 3:13-14 RSV)

Our Lord stresses the reality of this. The Holy Spirit is given now, immediately when anyone believes in Jesus. There is no sign, no feeling, no emotional indication of it. It occurs, as Jesus said it would, when any believe on him. It is the means by which the risen life of Jesus becomes available to us, continuously and constantly. All that he is made available through all that I am.

This means that I can have every bit of his attention all the time. All that he is, is available to me, and I do not have to share him with anyone. I can have everything there is of Jesus Christ. He is looking at me, he is talking to me, he is related to me, and everything that he is I can have all the time! But the amazing thing is, so can you! This is why it was important that the Holy Spirit come because it is by means of the Spirit that Jesus’ life is made available to us.

Notice that Jesus points out that not only is this not ritual but reality; it is also not a program, but power. These disciples said to him, “Lord, are you going to at this time restore the kingdom to Israel?” They were thinking in terms of timetables, schedules and programs. “What are you going to do? When is this all going to happen? How is it going to happen? The Lord Jesus said, “That is not for you to know. Times, schedules and programming is not for you to know. That is all in the Father’s authority. Your task is to be the manifestation of power, not the knowledge of a program. The Father will take care of that. You content yourself with exercising the power that is given to you, and the Father will put it all together and work it all out just right.”

Here has been the mistake of the church. The church has thought it had the task of programming the work of God, that it was up to us to set up timetables and establish the structures and framework by which the work would go on; to carry it all out consistently and systematically across and around the world. But we have never been able to do it. The reason is because that is not in our authority. The times and the seasons are not for us to know. The Father has kept that in his own authority. But, said Jesus, though I am not going to let you know the program, I will give you power. “You shall receive power when the Holy Spirit has come upon you.”

What kind of power? This is a most wonderful thing! It is resurrection power. It is the power of a risen Lord, resurrection power, a different kind of power. It is not demonstrative or spectacular; it is quiet power. It is the kind of power that never makes any sound, any demonstration. Most kinds of power that we know about make some kind of sound — they hum, or buzz, or throb, or pulsate, or pound, or explode, or something. But this kind of power does not, it is absolutely quiet. But, though it is quiet, it is irresistible. There is no way to oppose it, no way to overthrow it, no way to stop it. Every obstacle thrown in its path is but turned into an opportunity to advance. You can find many demonstrations of that in the Gospels and church history. Today some of us are watching a demonstration of this in our local scene where certain attempts are being made to resist the working of the Holy Spirit. Every attempt thus made is but opening the door wider, for this is resurrection power at work.

It is a glorious kind of power. It does not need any props, does not require outside help, and does not borrow anything from the world.  And it works best in a cemetery. It operates most visibly where everything is dull and lifeless, and nothing is happening. Anyone who is operating on resurrection power can come in and change the whole scene. Resurrection power changes lives from within and not from without. It does not start on the outside, with the environment, or the circumstances, or the external situation; it starts within, and works out, to change the environment ultimately. And it does not separate or divide; it harmonizes, it heals, it draws together and breaks down “middle walls of partition” (Ephesians 2:14 KJV) that have been standing sometimes for centuries. It batters them down and brings people together, in harmony. It is a totally different kind of power. That is what you receive when you receive the Holy Spirit.

Jesus Gives Us a Plan

Jesus says it will not result in propaganda, either, but witnessing. You shall not be propagandists, but “my witnesses,” he said. Christians are not like salesmen going out to peddle a product, nor are we recruiters, going around trying to get people to join our religious club. When the church becomes that it has always become a false thing and lost its power. But this has a personal note about it. Jesus says, “You will talk about me, because you will have experienced me. What you will talk about will be what I have done for you.” That is always what a witness talks about. “You won’t be talking about yourselves,” he says, “you will be talking about me.”

The mark of  an unhealthy church is that it loves to talk about itself. These early Christians never witnessed about the church at all; they witnessed about Jesus. What he could do, how he would work, what a fantastic person he was, how amazing was his power, what he could do in human hearts.

This promise of the Father will not be restricted at all, but will be universal. It will begin in Jerusalem and Samaria and go to the uttermost parts of the earth. It will include all places, and all times and ages, all classes, all races, both sexes, slaves or free, it makes no difference.

In Christ there is no East or West,
In him no South or North; But one great fellowship of love,
Throughout the whole wide earth.

The promise of the Father, the Holy Spirit and the plan to reach the world are revealed.  You see that emphasis all through the book of Acts, and through the life of the church since, whenever the church has been what it ought to be. Any deviation from this only results in a weakening of the power of the church.  the next element Luke stresses, which will run like a thread throughout the rest of this book, is the hope of Christ’s return.

And when he had said this, as they were looking on, he was lifted up, and a cloud took him out of their sight. And while they were gazing into heaven as he went, behold two men stood by them in white robes, and said, “Men of Galilee, why do you stand looking into heaven? This Jesus, who was taken from you into heaven, will come in the same way as you saw him go into heaven.” (Acts 1:9-11 RSV)

What an amazing experience this was! As they were standing on the Mount of Olives they saw him suddenly lift and ascend into a cloud. They never saw him again; he does not go beyond the cloud, but just disappears. The cloud received him out of their sight. Jesus had told them that this would happen and that this removal was necessary. “It is to your advantage that I go away, for if I do not go away the Comforter will not come to you, but if I go I will send him to you,” (John 16:7 RSV). It is by means of the Spirit that Jesus makes his life available to each of us, so intimately and so personally.

The angels tell us that though he was to go away, his return is certain. “This same Jesus,” they say, “will come back again.” When he comes he will come in exactly the same way as they saw him go. Just as he stepped into invisibility then, he will step back again into visibility. Suddenly he will be back. And when he comes, says other Scripture, he will remove the curse from nature.

People are looking for a solution to the so called environmental crisis of “climate change” that confronts us today. How shall we solve these problems? Bad news, we will not, they are going to get much worse. The crisis will get so bad that human life will actually be unable to exist any longer on the earth. Jesus said so. He said that the tribulation of those days would be so intense, so terrible, that no person would be saved if it were not for the intervention of God. But, he says, God is going to intervene. When Jesus comes again, he will remove the curse from nature, and nature will bloom and blossom once again. God will draw back the curtains on the exciting thing he has been creating behind the scenes throughout these centuries — a new humanity. A new kind of man will suddenly be revealed. That is what Paul calls “the day of the manifestation of the sons of God,” (Romans 8:19 KJV).  That hope of his return runs like a thread throughout the whole book of Acts. It also runs throughout the course of church history. It is part and parcel of the mystery of incarnation, the grand strategy that God employs.

From this modest beginning, Christianity spread throughout the Roman Empire in an amazingly short time span. In spite of repeated attempts to stamp out the movement, it eventually prevailed and became the dominant force in Western culture for nearly two thousand years.  Instead of launching out on their own, they patiently, submissively waited for the promised Holy Spirit to come and give them the power they needed and the plan to carry out.

Here in chapter 1 we have all the elements that make up the book of Acts: a risen Lord whose life is made available through the coming of the Spirit, and who will come again in power and great glory. That is the book of Acts. That is the life of the church. These are what makes any group of Christians have an impact, and exercise a vital revolutionary force in the age in which they live. May God help us experience this as well.

Darrell

www.Upwards.Church

Watch Messages: YouTube-Upwards Church

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Sources:  Life Application Study Bible, (Wheaton, IL: Tyndale, 1988), WORDsearch CROSS e-book, 1814.

MacArthur New Testament Commentary, The – MacArthur New Testament Commentary – Acts 1-12.

Raystedman.org/new-testament/acts/out-of-the-shadows

 

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Acts – Invitation & Introduction

Posted on April 14, 2022 by dkoop

Series: Acts – To the Ends of the Earth

Description: This six-week series examines the remarkable spread of the gospel and the kingdom of God from Jerusalem, to Judea and Samaria, and to the ends of the world. Jesus has commissioned every one of his followers to be his witness by the power of the Holy Spirit. Despite challenges from outside and within, the kingdom of God continues to advance. Today, we continue to be his witnesses and have a vital role in the continuing of Jesus’s story to the ends of the earth.

 Dates           Titles (Scriptures)                                 Events

April 17 – Resurrection & Commission (Acts 1)            EASTER 

April 24 – Pentecost & Early Church (Acts 2)

May 1 – People & Prejudices Changed (Acts 9 & 10)

May 8 – Women & the Church (Acts various)                  Mothers’ Day 
May 15 – The Law & Grace (Acts 15)

May 22 – Growth & Opposition (Acts 19)

 Acts Introduction: 

With a flick of a match, friction occurs and a spark leaps from match to tinder. A small flame burns the edges and grows, fueled by wood and air. Heat builds, and soon the kindling is licked by reddish orange tongues. Higher and wider it spreads, consuming the wood. The flame has become a fire.

Nearly 2,000 years ago, a match was struck in Jerusalem. At first, just a few in that corner of the world were touched and warmed, but the fire spread beyond Jerusalem and Judea out to the world and to all people. Acts provides an eyewitness account of the flame and fire—the birth and spread of the church. Beginning in Jerusalem with a small group of disciples, the message traveled across the Roman Empire. Empowered by the Holy Spirit, this courageous band preached, taught, healed, and demonstrated love in synagogues, schools, homes, marketplaces, and courtrooms, and on streets, hills, ships, and desert roads—wherever God sent them, lives and history were changed.

Written by Luke as a sequel to his Gospel, Acts is an accurate historical record of the early church. But Acts is also a theological book, with lessons and living examples of the work of the Holy Spirit, church relationships and organization, the implications of grace, and the law of love. And Acts is an apologetic work, building a strong case for the validity of Christ’s claims and promises.

The book of Acts begins with the outpouring of the promised Holy Spirit and the commencement of the proclamation of the gospel of Jesus Christ. This Spirit-inspired evangelism began in Jerusalem and eventually spread to Rome, covering most of the Roman Empire. The gospel first went to the Jews, but they, as a nation, rejected it. A remnant of Jews, of course, gladly received the Good News. But the continual rejection of the gospel by the vast majority of the Jews led to the ever-increasing proclamation of the gospel to the Gentiles. This was according to Jesus’ plan: The gospel was to go from Jerusalem, to Judea, to Samaria, and to the ends of the earth (1:8). This, in fact, is the pattern that the Acts narrative follows. The glorious proclamation began in Jerusalem (chapters 1-7), went to Judea and Samaria (chapters 8 and following), and to the countries beyond Judea (11:19; 13:4 and on to the end of Acts). The second half of Acts is focused primarily on Paul’s missionary journeys to many countries north of the Mediterranean Sea. He, with his companions, took the gospel first to the Jews and then to the Gentiles. Some of the Jews believed, and many of the Gentiles received the Good News with joy. New churches were started, and new believers began to grow in the Christian life.

As you read Acts, put yourself in the place of the disciples: Identify with them as they are filled with the Holy Spirit, and experience the thrill of seeing thousands respond to the gospel message. Sense their commitment as they give every ounce of talent and treasure to Christ. And as you read, watch the Spirit-led boldness of these first-century believers, who through suffering and in the face of death take every opportunity to tell of their crucified and risen Lord. Then decide to be a twenty-first-century version of those men and women of God.

Vital Statistics

Purpose: To give an accurate account of the birth and growth of the Christian church

Author: Luke (a Gentile physician)

Original Audience: Theophilus

Date Written: Between A.D. 63 and 70

Setting: Acts is the connecting link between Christ’s life and the life of the church, between the Gospels and the Letters.

Key Verse: “But you will receive power when the Holy Spirit comes upon you. And you will be my witnesses, telling people about me everywhere—in Jerusalem, throughout Judea, in Samaria, and to the ends of the earth” (1:8).

Key People: Peter, John, James, Stephen, Philip, Paul, Barnabas, Cornelius, James (Jesus’ brother), Timothy, Lydia, Silas, Titus, Apollos, Agabus, Ananias, Felix, Festus, Agrippa, Luke

Key Places: Jerusalem, Samaria, Lydda, Joppa, Antioch, Cyprus, Pisidian Antioch, Iconium, Lystra, Derbe, Philippi, Thessalonica, Berea, Athens, Corinth, Ephesus, Caesarea, Malta, Rome

Special Features:  Acts is a sequel to the Gospel of Luke. Because Acts ends so abruptly, Luke may have planned to write a third book, continuing the story.

Key Places in Acts:  Paul traveled tremendous distances as he tirelessly spread the gospel across much of the Roman Empire. His combined trips, by land and sea, equal more than 13,000 air miles.

  1. Judea Jesus ascended to heaven from the Mount of Olives, outside Jerusalem, and his followers returned to the city to await the infilling of the Holy Spirit, which occurred at Pentecost. Peter gave a powerful sermon that was heard by Jews from across the empire. The Jerusalem church grew, but Stephen was martyred for his faith by Jewish leaders who did not believe in Jesus (1:1-7:60).
  2. Samaria After Stephen’s death, persecution of Christians intensified, but it caused the believers to leave Jerusalem and spread the gospel to other cities in the empire. Philip took the gospel into Samaria, and even to a man from Ethiopia (8:1-40).
  3. Syria Paul (Saul) began his story as a persecutor of Christians, only to be met by Jesus himself on the road to Damascus. He became a believer, but his new faith caused opposition, so he returned to Tarsus, his home, for safety. Barnabas sought out Paul in Tarsus and brought him to the church in Antioch of Syria, where they worked together. Meanwhile, Peter had received a vision that led him to Caesarea, where he presented the gospel to a Gentile family, who became believers (9:1-12:25).
  4. Cyprus and Galatia Paul and Barnabas were dedicated by the church in Antioch of Syria for God’s work of spreading the gospel to other cities. They set off on their first missionary journey through Cyprus and Galatia (13:1-14:28).
  5. Jerusalem Controversy between Jewish Christians and Gentile Christians over the matter of keeping the law led to a special council, with delegates from the churches in Antioch and Jerusalem meeting in Jerusalem. Together, they resolved the conflict and the news was taken back to Antioch (15:1-35).
  6. Macedonia Barnabas traveled to Cyprus while Paul took a second missionary journey. He revisited the churches in Galatia and headed toward Ephesus, but the Holy Spirit said no. So he turned north toward Bithynia and Pontus but again was told not to go. He then received the “Macedonian call,” and followed the Spirit’s direction into the cities of Macedonia (15:36-17:14).
  7. Achaia Paul traveled from Macedonia to Athens and Corinth in Achaia, then traveled by ship to Ephesus before returning to Caesarea, Jerusalem, and finally back to Antioch (17:15- 18:22).
  8. Ephesus Paul’s third missionary journey took him back through Cilicia and Galatia, this time straight to Ephesus in Asia. He visited other cities in Asia before going back to Macedonia and Achaia. He returned to Jerusalem by ship, despite his knowledge that arrest awaited him there (18:23-23:30).
  9. Caesarea Paul was arrested in Jerusalem and taken to Antipatris, then on to Caesarea under Roman guard. Paul always took advantage of any opportunity to share the gospel, and he did so before many Gentile leaders. Because Paul appealed his case to Caesar, he began the long journey to Rome (23:31-26:32).
  10. Rome After storms, layovers in Crete, and shipwreck on the island of Malta, Paul arrived in Sicily and finally in Italy, where he traveled by land, under guard, to his long-awaited destination: Rome, the capital of the empire (27:1-28:31).

The Blueprint

  1. PETER’S MINISTRY (1:1-12:25)
    1. Establishment of the church
    2. Expansion of the church

After the resurrection of Jesus Christ, Peter preached boldly and performed many miracles. Peter’s actions demonstrate vividly the source and effects of Christian power. Because of the Holy Spirit, God’s people were empowered so they could accomplish their tasks. The Holy Spirit is still available to empower believers today. We should turn to the Holy Spirit to give us the strength, courage, and insight to accomplish our work for God.

  1. PAUL’S MINISTRY (13:1-28:31)
    1. First missionary journey
    2. The council at Jerusalem
    3. Second missionary journey
    4. Third missionary journey
    5. Paul on trial

Paul’s missionary adventures show us the progress of Christianity. The gospel could not be confined to one corner of the world. This was a faith that offered hope to all humanity. We, too, should venture forth and share in this heroic task to witness for Christ in all the world.

MEGATHEMES
THEME EXPLANATION IMPORTANCE
Church Beginnings Acts is the history of how Christianity was founded and organized and solved its problems. The community of believers began by faith in the risen Christ and in the power of the Holy Spirit, who enabled them to witness, to love, and to serve. New churches are continually being founded. By faith in Jesus Christ and through the power of the Holy Spirit, the church can be a vibrant agent for change. As we face new problems, Acts gives important remedies for solving them.
Holy Spirit The church did not start or grow by its own power or enthusiasm. The disciples were empowered by God’s Holy Spirit. He was the promised Advocate and Guide sent when Jesus went to heaven. The Holy Spirit’s work demonstrated that Christianity was supernatural. Thus, the church became more Holy Spirit conscious than problem conscious. By faith, any believer can claim the Holy Spirit’s power to do Christ’s work.
Church Growth Acts presents the history of a dynamic, growing community of believers from Jerusalem to Syria, Africa, Asia, and Europe. In the first century, Christianity spread from believing Jews to non-Jews in 39 cities and 30 countries, islands, or provinces. When the Holy Spirit works, there is movement, excitement, and growth. He gives us the motivation, energy, and ability to get the gospel to the whole world. How are you fitting into God’s plan for spreading Christianity? What is your place in this movement?
Witnessing Peter, John, Philip, Paul, Barnabas, and thousands more witnessed to their new faith in Christ. By personal testimony, preaching, or defense before authorities, they told the story with boldness and courage to groups of all sizes. We are God’s people, chosen to be part of his plan to reach the world. In love and by faith, we can have the Holy Spirit’s help as we witness or preach. Witnessing is also beneficial to us because it strengthens our faith as we confront those who challenge it.
Opposition Through imprisonment, beatings, plots, and riots, Christians were persecuted by both Jews and Gentiles. But the opposition became a catalyst for the spread of Christianity. Growth during times of oppression showed that Christianity was not the work of humans, but of God. God can work through any opposition. When persecution from hostile unbelievers comes, realize that it has come because you have been a faithful witness and you have looked for the opportunity to present the Good News about Christ. Seize the opportunities that opposition brings.

I hope that you can join us for our brand new series!

Darrell

www.Upwards.Church

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Additional Sources:  Life Application Study Bible, (Wheaton, IL: Tyndale, 1988), WORDsearch CROSS e-book, 1811-1813.

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What Does Reconciliation Look Like? – Philemon 17-25

Posted on April 13, 2022 by dkoop

It takes more than love to solve a problem; love must pay a price.  God does not save us by His love, He paid the debt for us!   In the verses today, Paul makes two suggestions:

  1. “Receive the slave as myself,” and “2. Put that [whatever he stole from you] on my account.” This is an illustration of what Jesus Christ has done for us as believers. We are so identified with Jesus Christ that God receives us as He receives His Son!  Plus He paid our debt!

Here are the last verses of Philemon:

A Partnership with Paul  (17-25)

17 So if you consider me your partner, welcome him as you would welcome me.NRSV

In this verse Paul stated his request: welcome him. Like the father of the prodigal son in Jesus’ parable, Philemon should open his arms to welcome Onesimus back to his household and, as a new believer, to the church. God had welcomed Onesimus; so should Philemon.

The word partner is koinonon from the word koinonia, meaning fellowship or sharing.

Philemon and Paul shared the koinonia described in verse 6. Paul wanted Philemon’s attitude toward Onesimus to be based on his attitude toward Paul. If Paul and Philemon had fellowship, then Philemon would have to include Onesimus as well. Paul was relying on his relationship with Philemon (their fellowship and partnership) to cause Philemon to welcome Onesimus as he would welcome Paul (v. 12).

 LIFE APPLICATION  –  PARTNERS
Paul called Philemon his “partner,” but he did not mean a partner in the business sense of the word. Philemon was a partner in grace. Paul and Philemon shared the same experience in Jesus Christ of being saved; in that sense, they were equals. Too often our relationships in the church don’t possess true partnership but reflect merely tolerance of one another. Do you have room in your heart to welcome other believers warmly? Treat them as companions in God’s grace and love, not just fellow workers. Let your common interests in Christ and your common feeling of gratitude for Christ’s love knit you together with others.

18 If he has done you any wrong or owes you anything, charge it to me.NIV Onesimus may have confessed some such act to Paul. The only way Onesimus could have financed his flight was to have stolen from his master money or possessions that he could sell. Even if not, he still would be in debt for the work that had not been performed in his absence. This would cause Onesimus to be extremely afraid to return to his master. It was bad enough that he had run away, but if he had also stolen money or possessions or had wronged his master in any other way, he would be in deep trouble. Thus Paul’s letter served as a buffer—giving Onesimus courage to return and giving Philemon the entire picture so that he might deal kindly with his slave.

Any money or possessions that Onesimus had taken certainly were long gone. Onesimus had no means to repay. Paul asked that any money stolen be charged (elloga is an accounting term) to his own account; in other words, Onesimus no longer would owe Philemon anything, but Paul would. Paul was not suggesting to Philemon that he simply forgive Onesimus’s debt; the wrong needed to be righted. Instead, Paul took on that debt on Onesimus’s behalf. Onesimus would never know whether the debt was actually demanded and repaid. All he knew was that a debt needed to be paid because of his wrong actions—but that someone else was going to pay it for him. Onesimus got a dose of true Christian love through Paul’s action.

LIFE APPLICATION – WORTHY INVESTMENTS
Paul genuinely loved Onesimus. Paul showed his love by personally guaranteeing payment for any stolen goods or wrongs for which Onesimus might be responsible. Paul’s investment in the life of this new believer certainly encouraged and strengthened Onesimus’s faith. Are there young believers who need you to demonstrate such self-sacrifice toward them? Be grateful when you can invest in people, helping them with Bible study, prayer, encouragement, support, and friendship.

19 I, Paul, am writing this with my own hand: I will repay it.NRSV Often Paul would use a secretary to write his letters as he dictated them (see Romans 16:22). But sometimes at the end of the letters, he would take the pen and write a few words in order to authenticate the letters (see, for example, Galatians 6:11; Colossians 4:18). Most likely this entire letter was written in his own hand, for it was a personal letter to a personal friend. This letter was short, not filled with doctrinal teachings; it would be more effective if written by Paul. For Paul to write again the words I will repay it emphasized that he was placing himself under legal obligation to do so. Paul was not “just saying” this to placate Philemon; he meant to do so by putting it in writing. If Philemon had demanded repayment, Paul would have had to do it.

I say nothing about your owing me even your own self.NRSV It seems that Paul knew his friend well enough to know that he would not demand repayment (vv. 19-21), but this does not lessen Paul’s generous action toward Onesimus, who knew only that someone else was paying for his wrongdoing. While Paul told Philemon to put Onesimus’s charge on Paul’s “page” in the accounting book, Paul also reminded Philemon that he (Paul) had a huge credit already, in that Philemon owed himself (that is, his conversion, his true self in Christ) to Paul. Once Onesimus’s debt was put on Paul’s page, it would be cancelled. As Philemon’s spiritual father, Paul was hoping that Philemon would feel a debt of gratitude that would cause him to accept Onesimus with a spirit of forgiveness.

LIFE APPLICATION  – REFRESH THEIR HEARTS
Have you benefited from the ministry of others? Has there been a pastor, youth worker, or Sunday school teacher whose guidance and faithfulness stimulated you to grow in Christ? Consider how you may refresh their hearts with some word of encouragement or some thoughtful gift. Let them know that you have followed their examples by being faithful to Christ.

20 I do wish, brother, that I may have some benefit from you in the Lord; refresh my heart in Christ.NIV Again Paul called Philemon brother. In the matters of ledgers and debts, once Onesimus’s debt was repaid, Paul would still have a credit, for who can ever repay someone for bringing him or her to eternal life? Thus Paul asked that the balance be paid in kindness to Onesimus. The Greek word translated some benefit is onaimen, a word sounding much like Onesimus. Onesimus had benefited Paul (v. 11); Paul hoped that Philemon would do likewise. And as Philemon had refreshed the hearts of the saints (v. 7), he could hardly do other than refresh Paul’s heart as well. The word my is emphatic in the Greek. It is as if Paul were saying, “It is my turn to be refreshed by you.”

21 Confident of your obedience, I write to you, knowing that you will do even more than I ask.NIV Paul’s use of the word obedience seems strong in contrast to how he had carefully worded his request throughout this letter. He may have been alluding to his apostolic authority at which he had hinted previously in the letter but had chosen not to use (v. 8), preferring instead to let Philemon’s act be voluntary (v. 14). But the word “obedience” is more flexible in Greek than in English and does not mean that Paul had been issuing orders. Instead, “obedience” here indicates a person’s response to God’s will. Paul wanted Philemon to obey in the sense of following God’s will.

Paul was not only confident that Philemon would welcome Onesimus back, but that Philemon would also do even more than Paul asked. This may have been a hint that Philemon would willingly free Onesimus so that he could return to Paul or be freed when Paul got to Colosse. We can be sure that Philemon welcomed Onesimus, but the “even more” is left unknown.

22 One thing more—prepare a guest room for me, for I am hoping through your prayers to be restored to you.NRSV That Paul would ask Philemon to prepare a guest room in his home indicates that Paul expected to be released (see also Philippians 2:23-24). Some feel that this was Paul’s way of reminding Philemon of his apostolic authority. Or it may have been a tongue-in-cheek way of securing a kindly reception for Onesimus because Paul hoped to eventually arrive to check up on what had occurred. It is more likely that Paul was simply hoping to eventually visit these friends who had been praying for him.

His freedom would be secured through these prayers. The words your and you are plural, focusing on Philemon, Apphia, Archippus, and the church in Philemon’s house. Paul had never been to Colosse; the word restored in Greek simply means “granted” or “given as a gift” (the root of the word is charis, “grace”). For Philemon and the church in his home to have their prayers answered with a visit from Paul would indeed be a gift of grace. Paul was released from prison soon after writing this letter, but the Bible doesn’t say whether he went to Colosse.

23 Epaphras, my fellow prisoner in Christ Jesus, greets you.NKJV The you in this verse is singular. These are personal greetings to Philemon. Epaphras was well known to the Colossians because he had founded the church there (Colossians 1:7), perhaps while Paul was living in Ephesus (Acts 19:10). Epaphras may have been converted in Ephesus and then had returned to Colosse, his hometown. He was a hero to this church, helping to hold it together in spite of growing persecution and struggles with false doctrine. His report to Paul about the problems in Colosse had prompted Paul to write his letter to the Colossians. Epaphras’s greetings to and prayers for the Colossian Christians reveal his deep love for them (Colossians 4:12-13).

It is unclear whether Epaphras was actually in prison with Paul. Paul’s words fellow prisoner in Christ Jesus may have been a metaphor of warfare or “captivity to Christ.” It is more likely that Epaphras was with Paul voluntarily and would return to Colosse.

24 And so do Mark, Aristarchus, Demas, and Luke, my fellow workers.NRSV Mark, Aristarchus, Demas, and Luke are also mentioned in Colossians 4:10, 14. Mark had accompanied Paul and Barnabas on their first missionary journey (Acts 12:25ff.) and eventually wrote the Gospel of Mark. Luke had accompanied Paul on his third missionary journey and was the writer of the Gospel of Luke and the book of Acts. Demas had been faithful to Paul for a while but then had deserted him (see 2 Timothy 4:10). Paul had sent greetings from these same people in the letter to the Colossians. But in that letter, a man “Jesus who is called Justus” also had sent greetings to Colosse. Much speculation has been done as to why his greetings were not included here, but it may simply have been that he was absent on the day Paul wrote this letter to Philemon.

25 The grace of the Lord Jesus Christ be with your spirit.NRSV The word your is plural, indicating that Paul sent this final blessing not to Philemon only, but to the entire church that regularly met in his home (v. 2). As Paul had begun his letter with “grace” (v. 3), so he ended it with the benediction that the believers would continue to experience God’s unmerited favor. The grace of the Lord Jesus Christ is with Christians’ spirits because the Spirit of Jesus Christ indwells the spirits (the inner selves) of believers (see Romans 8:9-11).

While this is Paul’s standard benediction, it certainly had special meaning to Philemon. It would take God’s grace working in Philemon to enable him to do something difficult, something unnatural—forgiving, welcoming, and accepting into the fellowship as a brother a slave who had, at least at a previous time, proven himself to be unfaithful and untrustworthy. It would be through God’s grace alone that this reconciliation would be possible. Yet the grace was available; Philemon only had to act upon it. If the entire letter was meant to be read to the church that met in Philemon’s home, then they too would, by God’s grace, also need to welcome and accept Onesimus. God’s grace, working in the spirits of believers, makes true fellowship and reconciliation possible within any body of believers.

LIFE APPLICATION – TRANSFORMATION
Paul urged Philemon to be reconciled to his slave, receiving him as a brother and fellow member of God’s family. “Reconciliation” means reestablishing relationship. Christ has reconciled us to God and to others. Many barriers come between people—race, social status, sex, personality differences—but Christ can break down these barriers. Jesus Christ changed Onesimus’s relationship with Philemon from slave to brother. Christ can transform our most hopeless relationships into deep and loving friendships.

The more we look at the book of Philemon, the more we see of the hand of God.  Onesimus fled across the Roman empire trying to escape his master only to meet the very man to that his master owed his spiritual life—and found spiritual life himself! How he must have known this was no random accident.

The wrong things that you have done, the places that you have run away from, the things that you did, or that have been done to you, can be turned into the very things that bring you to Christ.

So what happened to Onesimus?  Did Philemon grant Paul’s request?    Church history records  that about fifty years after Paul wrote this letter, Ignatius, the bishop of Antioch, wrote to the church of Ephesus and commended their bishop, whose name was Onesimus (Apostolic Fathers [Harvard University Press], translated by Kirsopp Lake, 1:166, 175).   Most believe this to be the same Onesimus that was a runaway slave that met Jesus and was discipled by Paul and who did “become useful in the ministry.”  It’s amazing what can happen when Christ changes lives!

Darrell

www.Upwards.Church

Watch Messages: YouTube-Upwards Church

Facebook: Upwards Church

Sources:

— Bible Exposition Commentary (BE Series) – New Testament

— Life Application Bible Commentary

— Preaching the Word

 

 

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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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