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“The grace of the Lord Jesus Christ be with your spirit.” (Philemon 25 ESV)

The Apostle Paul began this epistle with the words “Grace to you and peace from God our Father and the Lord Jesus Christ” (Philemon 3 ESV). It is fitting that he concludes this letter to Philemon in a similar vein.

Grace (χάρις; charis) is God’s unmerited favor. Grace is God giving the sinner what they do not deserve; salvation. It must always be remembered that our justification from God the Father is by sovereign grace alone, through faith alone in the person and work of Jesus Christ alone (Rom. 3:21-26; Eph. 2:1-9).

As used here, grace is not just what God brings the repentant sinner at the moment of conversion. Grace is also the Lord’s unmerited kindness towards the believer in Christ throughout their sanctification and growth as disciples for Christ.  

In today’s text, Paul wrote that grace originated from and is solely sourced in the Lord Jesus Christ. The apostle was using these identifying titles for Jesus in affirming His deity.

It was Paul’s desire that Philemon know God’s grace in the depths of his soul.  The word spirit (πνεύματος; pneumatos) refers to the mind, emotions and the will of man. In other words, Paul referred to the entire person. However, the word “your” is plural in form. Therefore, Paul wrote this final greeting not only to Philemon but also to the others mentioned in vs. 1-2.

One commentator writes, “These believers were already enjoying the grace that brought them salvation. But here, and in verse 3, Paul was concerned that they be encompassed with God’s enabling grace for their daily walk before others. “Spirit” (cf. “your spirit” in the Gal. 6:18 and 2 Tim. 4:22 benedictions) refers to one’s inner spiritual self. What a gracious way for Paul to conclude this touching intimate epistle.”

Have a blessed day in the Lord. May the Lord’s grace be with your spirit.

Soli deo Gloria!  

²³ Epaphras, my fellow prisoner in Christ Jesus, sends greetings to you, ²⁴ and so do Mark, Aristarchus, Demas, and Luke, my fellow workers.” (Philemon 23–24 (ESV)

We have studied two of the final three individuals mentioned by the Apostle Paul in his letter Philemon. They are Aristarchus, Demas and Luke. Paul called them, along with Epaphras and Mark, his fellow workers. Today, we focus our attention on Luke.

Luke was one of Paul’s companions who sent their greetings in his letter to Colossae; ‘Luke (Gk. Loukas) the beloved physician’ (Col. 4:14). Paul’s description of him suggests that he had given medical care to Paul, no doubt during the latter’s imprisonment.

In today’s text, probably written at the same time, the apostle described Luke as a fellow-worker.. This suggests that his help in the work of the gospel was not confined to his medical skill alone.

A third reference to him is in one of Paul’s last messages: ‘Luke alone is with me’ (2 Tim. 4:11). This confirms the close link between the two men.

Luke is generally thought to have been a Gentile, but some commentators have argued that Col. 4:11 refers to a particular group within the wider circle of Jewish Christians. Consequently, Luke may have been a Jewish Christian of the Dispersion.

One commentator writes, “Luke’s admiration for Paul comes out clearly in the course of the Book of Acts. Through his close contact with him and with other Christian leaders, and as a consequence of his visits to Jerusalem and Caesarea (cf. Acts 21:17ff.), Luke had ample opportunities to gain first-hand knowledge about the life of Jesus and the history of the earliest Christian church. He could rightly claim in the prologue to his Gospel that he was well qualified for his task, having carefully and thoroughly investigated all the relevant facts, as they were handed down by responsible witnesses in the church (Lk. 1:1–4).”

As illustrated by Luke, an individual does not have to be well known to be well used by the LORD. God worked through this man in a significant way. He may so chose to use other believers in Christ who, like Luke, receive little notoriety. Remember, it is not as important who the servant is but rather the Master of the servant.

Have a blessed day in the Lord.

Soli deo Gloria!

²³ Epaphras, my fellow prisoner in Christ Jesus, sends greetings to you, ²⁴ and so do Mark, Aristarchus, Demas, and Luke, my fellow workers.” (Philemon 23–24 (ESV)

Today we begin to take a look at the final three individuals mentioned by the Apostle Paul in his letter Philemon. They are Aristarchus, Demas and Luke. Paul called them, along with Epaphras and Mark, his fellow workers.

Commentator Edwin Deibler, writing in The Bible Knowledge Commentary, explains, “Those who sent greetings to Philemon (you in v. 23 is sing.) are five of the six people also mentioned in Colossians 4:10–14, though in a different order: Epaphras … Mark, Aristarchus, Demas, and Luke. In Colossians Paul also added “Jesus, who is called Justus.” In Colossians 4:12–13 Paul highly commended Epaphras, who in Philemon 23 is called my fellow prisoner for Christ Jesus.”

The phrase fellow workers (συνεργός; synergos) means a fellow laborer (kjv) or co-worker (nrsv, nab); (Rom. 16:3; 1 Cor. 3:9; 2 Cor. 1:24; 8:23; Php. 2:25; 4:3; Col. 4:11; 1Thess. 3:2; Phm. 1; 3 John 8). What do we know of these final three?

Aristarchus. A Thessalonian. Alluded to in Acts 19:29; 20:4; 27:2. He was Paul’s companion for a portion of the way on the apostle’s journey to Rome.

The Tyndale Bible Dictionary (TBD) states, “Aristarchus was a companion of the apostle Paul; Macedonian from Thessalonica, possibly of Jewish ancestry. He is first mentioned as one of those seized by an angry mob in Ephesus (Acts 19:29). Later he accompanied Paul on the return from his third missionary journey (Acts 20:4) as well as to Rome to face Caesar (Acts 27:1–2). Paul described him as a coworker (Phlm 1:24) and fellow prisoner from whom he received great comfort (Col 4:10–11). Tradition says that Aristarchus was martyred in Rome under Nero.”

Demas. See Col. 4:14; 2 Tim. 4:10. The TBD explains that, “Demas was one of Paul’s associates who was with him during one of his imprisonments. Little is known about Demas beyond the brief information given in the NT. Initially he supported Paul’s ministry and was mentioned in the salutations of Paul’s letters to the Colossians (Col 4:14) and to Philemon (Phlm 1:24). However, in 2 Timothy 4:10 Paul writes that Demas deserted him because of his love for the present world.”

These two fellow workers for Christ and the gospel illustrate two distinct destinies. Aristarchus was an individual who finished well in his service for the Lord. Demas, on the other hand, did not. He allowed himself to be conformed to the world (Rom. 12:1-2).

Let us resolve that no confusion surround our dedication for the Lord when our life comes to an end. May each of us finish well. Have a blessed day in the Lord.

Soli deo Gloria!

²³ Epaphras, my fellow prisoner in Christ Jesus, sends greetings to you, ²⁴ and so do Mark, Aristarchus, Demas, and Luke, my fellow workers.” (Philemon 23–24 (ESV)

Regarding Paul’s final greetings to Philemon, we continue to examine the disciple named Mark. He was otherwise known as John Mark (Acts 12:25). What more do we know of this young man?

The Tyndale Bible Dictionary provides valuable insight and information.

Luke’s history records that “the disagreement [between Paul and Barnabas over Mark] became so sharp that they parted company” (Acts 15:39, nrsv). Nothing stirred Paul’s feelings more than the question of justification by faith, and Barnabas had demonstrated his weakness on this point (Gal 2:13). Therefore, it may have been the cause of their separation: Barnabas and Mark to Cyprus, and Paul and Silas into Asia Minor to strengthen the new churches (Acts 15:39–41).

About 11 years pass before Mark again appears in the biblical record. In Colossians 4:10 and Philemon 1:24, he is in Rome with “Paul the aged,” who is there as “a prisoner of Jesus Christ” (Phlm 1:19). The fracture had been healed, such that Paul says that Mark and others are “the only ones of the circumcision [the Jews] among my co-workers for the kingdom of God” (Col 4:11, nrsv).

Paul, in his last epistle, pays Mark his final tribute. He tells Timothy, “Do your best to come to me soon.… Only Luke is with me. Get Mark and bring him with you, for he is useful in my ministry” (2 Tm 4:9, 11, nrsv). Although all had deserted Paul in his trial before Caesar Nero (v 16), Mark, who in his youth had also deserted the apostle, traveled from Ephesus to Rome, endeavoring to come to the beloved Paul with Timothy.

According to 1 Peter 5:13, the apostle Peter sent Mark’s greeting along with that of the church in Babylon (signifying Rome), indicating Mark’s close relationship with the apostle to the circumcision (Gal 2:9). The most important and reliable extrascriptural tradition concerning Mark is that he was the close attendant of Peter. The early church fathers said this association produced the Gospel of Mark, inasmuch as Mark took account of Peter’s teachings about Jesus and then used them to shape his Gospel, perhaps written in Rome between ad 60 and 68.

One of the evidences that the Bible is the Word of God is that it records God’s people as they really are: sinful and flawed human beings. God’s people make mistakes and experience failures. Yet the Lord continues to use us even in spite of our failures. What was true in the Scriptures remains true today.

Remember, it is not as important how you begin serving the Lord, as to how you finish. How’s the journey going for you? Keep pressing on. Have a blessed day in the Lord.

Soli deo Gloria!

²³ Epaphras, my fellow prisoner in Christ Jesus, sends greetings to you, ²⁴ and so do Mark, Aristarchus, Demas, and Luke, my fellow workers.” (Philemon 23–24 (ESV)

Continuing with Paul’s final greetings to Philemon, today we examine Mark, otherwise known as John Mark (Acts 12:25). What do we know of this young man?

Mark was a cousin of Barnabas; a companion to both Paul and Peter and the author of the second Gospel.

The Tyndale Bible Dictionary provides valuable insight and information.

Mark was a member of a Jewish family in Jerusalem who were early believers in Jesus Christ, John Mark had both a Jewish and a Roman name. The Roman name Mark was perhaps a badge of Roman citizenship, as in Paul’s case, or was adopted when he left Jerusalem to serve the gentile church in Antioch (Acts 12:25). When an angel of the Lord freed Peter from prison, the apostle went directly to “the house of Mary, the mother of John whose other name was Mark” (v 12, nrsv). This house, described as having an outer gate, being of adequate size to accommodate a gathering of many believers and served by a slave named Rhoda (vv 12–13), was obviously the dwelling of a wealthy family. By the time of this event (c. ad 44), Mark may have already been converted through the personal influence of Peter (1 Pt 5:13). The fact that he was chosen to accompany Barnabas and Saul (Paul) to Antioch indicates that Mark was held in high esteem by the church in Jerusalem (Acts 12:25).

John Mark accompanied Barnabas and Saul to assist them on their evangelistic expedition (Acts 13:5). He soon left the apostles, however, and returned to Jerusalem (v 13). Scripture does not reveal the cause of this desertion. Perhaps the rigors and hardships of the journey overwhelmed the young man. Another possible explanation was that at Paphos, shortly into the journey, Paul stepped to the front as leader and spokesman (v 13). Thereafter, Acts (with the natural exception of 15:12, 25) speaks of Paul and Barnabas rather than Barnabas and Paul.

Perhaps it offended Mark to see his kinsman Barnabas, who had preceded Paul in the faith (4:36–37) and had ushered him into the apostles’ fellowship (9:27), take second place in the work of the gospel. But there may have been a deeper and more significant cause for Mark’s withdrawal.

Like Paul, Mark was “a Hebrew born of Hebrews” (Phil 3:5, nrsv). Because of this, Mark may have objected to Paul’s offer of salvation to the Gentiles based only on faith without the prerequisite of keeping the Jewish law. It is noteworthy that the Bible uses only the Hebrew name John when recording Mark’s presence on the gospel journey (Acts 13:5) and his departure at Perga in Pamphylia (v 13). Also important is the fact that John Mark returned, not to the Gentile church in Antioch, the site of his former service, but to the Jewish church in Jerusalem (v 13).

One of the evidences that the Bible is the Word of God is that it records God’s people as they really are: sinful and flawed human beings. God’s people make mistakes and experience failures. Yet the Lord continues to use us even in spite of our failures. What was true in the Scriptures remains true today.

More to follow concerning the young man known as John Mark. Have a blessed day in the Lord.

Soli deo Gloria!

²³”Epaphras, my fellow prisoner in Christ Jesus, sends greetings to you, ²⁴ and so do Mark, Aristarchus, Demas, and Luke, my fellow workers.” (Philemon 23–24 (ESV)

It is easy for believers in Christ today to believe that the Apostle Paul was like a Lone Ranger for God. By that I mean that he did not need anyone else in his ministry. He could do it all and have it all; alone. Nothing is further from the truth.

Paul not only relied upon the Lord Jesus as His Savior and Lord, but he also relied upon many other individuals in the ministry. This was the case at the beginning with his mentor Barnabas and it remained so even during his later years while in prison in Rome.

Paul mentioned several fellow servants at the conclusion of his letter to Philemon. Let us examine each one individually.

Epaphras. Paul referred to Epaphras as his fellow prisoner in Christ Jesus. Therefore, it can be concluded that Epaphras was not only a prisoner of Rome, with Paul, but also a fellow believer in Christ. Paul included Epaphras’ greetings to Philemon.

The Tyndale Bible Dictionary explains, “Epaphras was a coworker with the apostle Paul. Epaphras, a native of Colosse, was responsible for the city’s evangelization, as well as that of Laodicea and Hierapolis. Through him Paul learned of the progress of the Colossian church and thus wrote his letter to the Colossians. Paul’s high regard for Epaphras was evidenced by his use of such terms as “beloved fellow servant,” “faithful minister of Christ” (Col 1:7), and “servant of Christ” (Col 4:12), a title of esteem Paul bestowed only on one other person—Timothy (Phil 1:1). Epaphras was in prison with Paul at the time the letter to Philemon was written (Phlm 1:23).”

In the remaining names which Paul mentioned, he does not refer to them as fellow prisoners in Christ Jesus but rather fellow workers. It may be assumed that the following individuals mentioned in the letter were with Paul in Rome but were not imprisoned by Rome.

Epaphras is an example of someone who faithfully served the Lord, even though his name may not be immediately recognized today by the church. It does not matter if believers today know little about Epaphras. God knows him and that is all that matters for any of us in our service unto the Lord.

Have a blessed day in Christ. May Jesus Christ be praised.

Soli deo Gloria!  

²¹ “Confident of your obedience, I write to you, knowing that you will do even more than I say. ²² At the same time, prepare a guest room for me, for I am hoping that through your prayers I will be graciously given to you.” (Philemon 21–22 (ESV)

It is one thing to do what is expected of you. That is a good thing. However, it is even better when you go above and beyond and exceed people’s expectations. That is when you truly become a blessing to others.

One author writes, “Having a mindset that exceeds expectations means that every task or situation is viewed as an opportunity to go above and beyond what is expected by your co-workers, bosses, clients and all other stakeholders. To exceed expectations… you need to know the base expectations.”

Dr. R. C. Sproul writes, “Although Paul never explicitly tells Philemon to free Onesimus, Philemon 21 is the clearest evidence that freedom is what the apostle finally sought. Having encouraged reconciliation between the two men and a restoration of their relationship (Philem. 8–20), Paul says in verse 21 that Philemon will surely go beyond what has been asked. How can Philemon go further than receiving his runaway slave without punishment, fellowshipping with him as a Christian brother, and enduring any negative social consequences? He can free Onesimus, of course.”

Paul anticipated being released from prison (Phil. 1:22-26; 2:19-24). Whether the apostle was ever able to visit Philemon in Colossae is unknown.

Dr. Sproul explains, “This verse, along with the broader apostolic teaching about the new family God has created in Christ Jesus, shows us that while Scripture never explicitly commands believers to free their slaves, it does create an environment in which owning slaves eventually becomes unthinkable. If we truly understand that other Christians are joint heirs with us in Christ Jesus, full members of the household of God and as valuable as we are in His sight (John 9:1–13; Eph. 3:6), how can we put them below us through buying and selling them as if they were some kind of disposable commodity? Philemon, perhaps more clearly than any other epistle, shows us the radical implications of what it means to live as the community of God’s children in this world.”

Have a blessed day in the Lord. May He be glorified in our lives today.

Soli deo Gloria!

¹⁹ “I, Paul, write this with my own hand: I will repay it—to say nothing of your owing me even your own self. ²⁰ Yes, brother, I want some benefit from you in the Lord. Refresh my heart in Christ.” (Philemon 19–20 (ESV)

In 1983, Christian songwriter and musician David Meece released an album entitled Count the Cost. The chorus of the title tune says,

You gotta count the cost
If you’re gonna be a believer.
You gotta know that the price
Is the one you can afford.
You gotta count the cost
If you’re gonna be a believer.
You gotta go all the way
If you really love the Lord.

Matthew 16:24 (ESV) says, “Then Jesus told his disciples, “If anyone would come after me, let him deny himself and take up his cross and follow me.”

The point of the song and the biblical text is threefold. Each believer in Christ must be ready to deny themselves, personally take upon themselves the burden God has sovereignly given and follow the Lord in obedience.

This was what the Apostle Paul was expecting of Philemon. Philemon was bound by God’s Word to receive in love his runaway slave Onesimus. It did not matter what Philemon felt about the situation. The love Philemon experienced in Christ was now the same love he was to demonstrate towards Onesimus because of Christ. This was the cost Philemon was to count or consider.

Philemon owed his Christian faith to the ministry of the Apostle Paul. Paul was now expecting Philemon to repay what he spiritually owed by receiving back a slave who had stolen from him. It would not be easy, personally or culturally, but it was the cost that Philemon was to consider as a follower of Christ.

Dr. R. C. Sproul writes, “Philemon faced social ostracization if he were to receive back his runaway slave as a brother, and Paul was willing to help Philemon avoid or make up for this loss of status (v. 18), but ultimately Philemon still had to do what love demanded, even if it meant losing face before the watching world. Christians indeed are to be as “wise as serpents” (Matt. 10:16) and endeavor not to offend unnecessarily those who do not understand the ethics of Scripture. Sometimes, however, following Jesus means doing things unregenerate people cannot or will not understand, and their lack of understanding does not finally allow us to avoid the Lord’s demands (Mark 8:34–38).”

In what ways have you counted the cost in following Christ as your Savior and Lord? Have you been misunderstood at home? Have you been ridiculed at work? Have you been rejected by your friends? All these things, and more, may occur because of our faith in following Jesus Christ.

May each of us seek the Lord’s strength as we count the cost in following the Lord. Have a God honoring day.

Soli deo Gloria!

¹⁷ So if you consider me your partner, receive him as you would receive me. ¹⁸ If he has wronged you at all, or owes you anything, charge that to my account. (Philemon 17–18 (ESV)

Today’s text intimates what the issue was between Philemon and his departed slave Onesimus. It appears that Onesimus had stolen money from his master. The Apostle Paul was adamant that whatever Oneimus owed Philemon, Paul would repay.

It is at this point in our study that it would be good to examine the subject of slavery in the first century Roman culture. Ligonier Ministries’ monthly magazine Tabletalk provides helpful information.

“Slavery described in Scripture is not the same type of slavery practiced in America’s Antebellum Era. Slavery in ancient Israel and first-century Rome often resulted when debtors could not repay a loan. Unlike the ethnocentric slavery once practiced in the United States, the slavery Scripture knows of was not based, at least primarily, on biblically abhorrent ideas such as racial inferiority and kidnapping (Gen. 1:27; Ex. 21:16). God’s condemnation of these foundational principles of American slavery renders that system wholly ungodly; thus, the attempt to justify the system biblically in days past was gross Scripture-twisting.”

“With the institution of slavery, we cannot assume Paul and the other biblical authors saw it as the ideal for creation just because their writings regulate the practice. Paul’s directions to Christian masters and slaves assume participation in slavery as it was known in the first century, and it did not automatically render one’s profession of faith invalid — if slaves were treated well (Col. 3:22–4:1; Eph. 6:5–9).”  

“At the same time, the apostle regarded freedom from enslavement better than its alternative, for he exhorted slaves to seek liberty when they could (1 Cor. 7:21). First-century slaves regularly bought their freedom — they could save up gifts of money and land over time to pay for manumission. In the city of Rome, at least, most slaves could expect to be free by age thirty. We do not want to make ancient slavery better than it was, but the aforementioned reality alone reveals that it was more humane than American slavery, where freeing oneself from bondage was mostly a vain hope. Such differences also show it is naive at best to believe Paul would have said what he does about slavery if slavery as practiced in the American South was the slavery he knew. All these factors begin to show us why Paul takes the positions that he does on slavery”.

“Though Paul implies that Christian participation in first-century slavery was not always prohibited, the fact that slavery is not the ideal, coupled with his apostolic authority, meant he could order Christian slave masters to forgive and free slaves when appropriate. Paul could have appealed to His apostolic office when writing to Philemon, but he chose not to (v. 8).”  

More to follow. Have a blessed day in the Lord.

Soli deo Gloria!

¹⁵ “For this perhaps is why he was parted from you for a while, that you might have him back forever, ¹⁶ no longer as a bondservant but more than a bondservant, as a beloved brother—especially to me, but how much more to you, both in the flesh and in the Lord.” (Philemon 15–16 (ESV)

Sometimes it’s necessary to be apart for a little while in order to eventually be together for a lifetime.

One of my favorite fictional characters is Thomas Sullivan Magnum IV, as portrayed by Tom Selleck in the television program Magnum P.I. The original series (1980-1988) contained well defined and evolving characters, interesting and involving stories, and a satisfying resolution.

One of the most emotionally stirring storylines within the series was the reoccurring relationship Thomas had with his daughter Lily Catherine. At one point he thought, and was led to believe, that she had died. The time following her presumed death was incredibly painful for him. It was uncertain if he would fully recover from his grief.

However, the concluding episode reunited the still living Lily with her grieving father. The final scene was the two of them walking hand in hand on the beach into the distance of each fan’s collective memories. It was necessary for the two of them to be apart for a little while in order to eventually be together for a lifetime.

To some extent, the same could be said of Philemon and Onesimus. The Apostle Paul sent Onesimus back to his earthly master. Once a slave when he fled, the young man was now a beloved brother in Christ in his return. Once separated for a brief period of time, the two believers in Christ would now be together for a lifetime.   

In our current culture, the appeal to love is frequently used in order to excuse all manner of sin in the church community. If a pastor or church leader should even consider confronting known sin by a church member, they are often accused of being unloving. Ironically, the accusation of being unloving is often done by others in a most unloving way. It may seem that unconditional love is reserved exclusively for the sheep and withheld from the spiritual shepherd.

Dr. R. C. Sproul explains, “If love is made the foundation of ethics but is not defined according to Scripture, then love can excuse anything. Christian ethicists say the love that must guide our decisions is the love that fulfills God’s moral law (Rom. 13:10); it is the love that concerns itself with bearing each other’s burdens (Gal. 6:2). Love may call us to go above and beyond the basic standards for generosity, respect, and concern for others, but it never demands us to violate the principles for conduct in the moral law of God”

“Regarding interpersonal relationships, love often calls us to ignore certain offenses (Prov. 17:9; 1 Peter 4:8). This could be why Paul fails to mention specifically the reason for Onesimus’ flight from Philemon in Philemon 15–16. But it is perhaps more likely that the apostle does not speak of Onesimus’ misdeed directly because Philemon would not have needed a reminder of what led to the problems with his slave.”

If the occasion warrants the confrontation of sin (Matt. 18:15-20; Gal. 6:1-3), then the offended brother in Christ must confront the sinning brother in Christ with a spirit of gentleness. This would entail not only having a gentle tone of voice but also gentle, but firm, behavior. The confrontation of sin may result in a separation for a brief period of time. Hopefully, repentance of sin will be made and a reconciliation will occur between two believers in Christ which will last a lifetime.

May we glorify the Lord today with biblical love for Him and for one another.

Soli deo Gloria!