His Word Today

¹² “I am sending him back to you, sending my very heart. ¹³ I would have been glad to keep him with me, in order that he might serve me on your behalf during my imprisonment for the gospel, ¹⁴ but I preferred to do nothing without your consent in order that your goodness might not be by compulsion but of your own accord.” (Philemon 12–14 (ESV)

The Apostle Paul told Philemon that Onesimus was coming home. Paul was sending him back. In effect, he said he was sending back his very heart. Onesimus had become near and dear to the apostle.

In fact, Paul continued to say that he would have gladly keep Onesimus with him. This was so the young man could help the elder apostle while he remained in prison.

However, the situation became a matter of doing what was best instead of what was good. While it would have been good for Paul to keep Onesimus with him in Rome, it would be best for Onesimus to return to Philemon in Colossae.

Paul desired that Philemon would welcome back Onesimus because he wanted to and not because he had to. He also wanted Philemon to not be surprised by the apostle’s proposed action but rather to willingly and positively consent to such a plan.

Dr. R. C. Sproul explains, “Paul gave up part of his own comfort and well-being in sending Onesimus back to Philemon, though Luke and a few others were still around to help the apostle (vv. 23–24). Yet Paul was not only sacrificing some of his physical well-being but also a close relationship, because sending Onesimus back meant sending back “his heart” (v. 12). The apostle was risking the loss of fellowship with Onesimus forever, as Philemon might have chosen to keep him in Colossae and not to free him.”   

Who do you consider your close friends? One pastor writes, “Do you have relationships with other believers that would enable you to say with Paul that you would be sending away your “heart” if you were to move or otherwise lose the chance for face-to-face fellowship? God did not make us to function alone as believers, and we all need close Christian friendships to help us grow in the grace and knowledge of Christ Jesus. What are you doing to forge these relationships?

Have a blessed day in the Lord. Perhaps consider texting, emailing or calling a friend to let them know how much they mean to you.

Soli deo Gloria!  

¹⁰ “I appeal to you for my child, Onesimus, whose father I became in my imprisonment. ¹¹ (Formerly he was useless to you, but now he is indeed useful to you and to me.)” (Philemon 10–11 ESV).

Mentoring is the task and responsibility of advising or training someone who is younger or inexperienced. A mentor counsels, guides, teaches, supports and advises children, employees, a church congregation or students of all ages. The word mentor originated from the Greek word Mentōr. This was the name of the adviser of the young Telemachus in Homer’s Odyssey.

The Apostle Paul knew well what it was like to be mentored. Barnabas was a mentor to Paul when he was a new Christian. Later they became missionaries. God used them in beginning many churches (Acts 4:32-37; 9:26-30; 11:19-26; 13:1-14:28). Barnabas encouraged Paul as a new believer in Christ when others remained skeptical of his conversion.

What Paul learned from Barnabas he put into practice with others such as Timothy, Titus, Philemon and Onesimus. In today’s text, the apostle called Onesimus his child. The word child (τέκνον; teknon) means a dear friend or a dear man. While the word may refer to a biological child it can also mean an individual for whom there is great affection. Onesimus was just such a dear friend to Paul.

Paul continuously appealed (παρακαλέω; parakaleo) to Philemon on behalf of Onesimus. While as of yet, no reason is given for what circumstances prompted Paul to make such an earnest plea, an earnest plea was made.

Paul became Onesimus’ spiritual father while they were both imprisoned in Rome. While Paul was still a prisoner, Onesimus was free and prepared to come home to Colossae and to the house of Philemon.  

Paul acknowledged that Onesimus was formerly useless (ἄχρηστος; achrestos) or worthless to Philemon. However, not only did Paul presently refer to the young man as useful to him but also to Philemon.   

Dr. R. C. Sproul writes, “External conformity to the law of the Lord is not enough to please Him. Certainly, it is better to follow the commands even when we lack a desire to do so than it is to ignore the law completely, but a “good” deed is truly and fully good only if it has the right motivation — love for God and neighbor (Luke 10:25–28).”

“Love, in fact, is primary in Christian ethics. Paul appealed to Philemon to act in love and did not command him to free Onesimus because he wanted to be sure that Philemon’s motives would please the Lord (Philem. 8–10). There is no exhausting what love would have us do in service to God and neighbor; true love always moves us to do more than the letter of the law, encouraging us to go above and beyond duty’s call.”

Who has God called you to self-sacrificially love? Remember, it may not be an individual you necessarily like or with whom you agree on most subjects. Self-sacrificial love is a love of the will and not emotion. However, when the will is right the emotions will follow.

Soli deo Gloria!   

⁸ “Accordingly, though I am bold enough in Christ to command you to do what is required, ⁹ yet for love’s sake I prefer to appeal to you—I, Paul, an old man and now a prisoner also for Christ Jesus—“ (Philemon 8–9 (ESV)

Today’s text focuses upon the Apostle Paul’s personal mentoring and advising on behalf of his brother in Christ, Philemon. the apostle’s introductory greetings and remarks are concluded. For the apostle, it is time now to address the heart of the matter with his fellow worker in the faith.

Paul admitted that he could have commanded Philemon to do what is required of every believer. What is required, and what Paul will speak of, is the doctrine and discipline of Christian love. As previously mentioned, this love is a self-sacrificial love of the will (I Cor. 13:1-8). It was a discipline for what Philemon had a reputation for having. What this man had displayed in the past Paul appealed to him to practice in the present.

The apostle approached the situation, and his friend, with the perspective of being a mentor to a younger protégé. Paul acknowledged that he was an old man when he wrote this letter. He was also imprisoned for preaching the gospel of Jesus Christ.

However, advancing years and a great distance would not dissuade the elder Christian statesman from mentoring his younger brother in Christ.

Mentoring is the task and responsibility of advising or training someone who is younger or inexperienced. A mentor counsels, guides, teaches, supports and advises children, employees, a church congregation or students of all ages. The word mentor originated from the Greek word Mentōr. This was the name of the adviser of the young Telemachus in Homer’s Odyssey.

Dr. R. C. Sproul explains, “The apostle uses all his personal force to bring about a Christian answer to a very serious problem. Paul’s judgment appears to be that Philemon should show mercy to the offending slave, for the sake of Christian love toward a fellow Christian. Paul’s letter is passionate but carefully composed to achieve the desired end. The document was written in his own hand (vs. 19), and is much more than an example of rhetoric. It brings us close to Paul’s ministry, so that we can practically feel his profound desire to make Christian love the first rule of human action.”

In our relationships with fellow believers, may self-sacrificial agape love always be the standard for which we are known. I encourage you to read and meditate upon I John 4:7-11 today.

Soli deo Gloria!  

“For I have derived much joy and comfort from your love, my brother, because the hearts of the saints have been refreshed through you” (Philemon 7 (ESV)

I realize that it is the beginning of June but today’s text reminds me of a familiar Christmas Carol: God Rest Ye Merry Gentlemen. The reason being is because of the carol’s chorus which contains the refrain, Oh tidings of comfort and joy, comfort and joy. Oh tidings of comfort and joy. The comfort and joy spoken of in this holiday hymn parallels the joy and comfort Paul derived from Philemon.

The word derived (ἔχω; echo) simply means to have or to possess. What the apostle possessed and had was great joy and comfort. Joy (χαρά; chara) is great happiness and gladness. Comfort (παράκλησις; paraklesis) is encouragement and consolation.

Paul had great joy and comfort from Philemon’s love. Love (ἀγάπη; agape) is a self-sacrificial love of the will. It is not a love based upon one’s emotions in the moment. I Corinthians 13:1-8 describes this love as patient, kind, lacking envy and boasting. It is not rude, it does not insist on its own way, and it is not irritable or resentful. It does not rejoice in wrongdoing but rejoices in the truth.

It was because of Philemon’s love that not only was Paul filled with joy and encouragement, but other believers in Christ had also been spiritual refreshed. To be refreshed (ἀναπαύω; anapauo) means to receive rest while in the aftermath of exhausting labor.

Dr. R. C. Sproul explains, “After reading Philemon in its entirety, it is clear that Paul regarded Philemon as a true brother in Christ and as one who exercised a profound ministry in the church at Colossae. We saw in verse 5 that Philemon had a great love for “all the saints.” In today’s passage, the apostle expands upon this thought, referring to Philemon as one who “refreshed” the hearts of all the saints in the Colossian church. This expression indicates that Philemon’s love was not merely superficial but deep and long lasting, refreshing to other believers at the most significant levels, perhaps through encouragement, discipleship, financial support, and prayer.”

Who has been a source of spiritual and biblical joy and comfort in your life? How have you brought spiritual refreshment into an individual’s life today? How may you?

Soli deo Gloria!

“…and I pray that the sharing of your faith may become effective for the full knowledge of every good thing that is in us for the sake of Christ” (Philemon 6 (ESV)  

Philemon 6 continues Paul’s prayer which began in vs. 4-5. The apostle continued to pray for his brother in Christ. Paul’s prayer in today’s text takes the form of a cause and effect statement.

I pray that the sharing of your faith. The word sharing (κοινωνία; koinonia) means fellowship, close association and participation. Philemon had a reputation as a disciple who shared his faith. His faith was closely associated with who he was in life and living. Philemon’s trust in, dependence upon, commitment to and worship of the Lord Jesus Christ was evidenced in how he lived his life.

Paul prayed that Philemon’s sincere faith would become effective (ἐνεργής γίνομαι; energes ginomai). This meant that Philemon’s personal faith was to continue to be active in the future in order to cause something to happen.

The Holy Spirit does not leave us wondering as to what Paul meant. Philemon’s faith was to effectively bring about the full knowledge of every good thing that is in us for the sake of Christ. What is meant by this statement?

Dr. R. C. Sproul writes, “Verse 6 is difficult to interpret, and there are many options as to what the apostle meant when he wrote it. Most of these options, however, are nuanced ways of saying the same thing. Basically, “sharing of your faith” refers to the fellowship in Jesus that all believers have with one another. Paul’s hope for Philemon was that this shared fellowship would help him understand what was an oblique request for the freeing of his slave Onesimus and enable him to respond rightly to the apostle’s appeal.”

“To put it another way, verse 6 is Paul’s reminder to Philemon that he and the other Christians in Colossae shared a bond that had to be considered when making the decision itself and in relation to the effects that freeing Onesimus might have on the church. The covenant community has something to say about “private” matters, and every private moral decision we make impacts the body of Christ, particularly when these decisions cannot help but be made public (Ruth 4; 1 Cor. 5). It is false to say ethical decisions, whether about marriage or money, for example — are none of the church’s business. No Christian, of course, may bind us where Scripture leaves us free, but we fool ourselves if we believe our choices are uninfluenced by other believers or have no ramifications for God’s people.”

Too often, believers in Christ rarely consult other believers and elders in the church before making a decision. This emphasizes the non-biblical individualism that influences even the thinking of Christians. The church is not to legalistically bind the conscience of believers, though some churches and church leaders try to do so. However, the advice of other godly people is invaluable when we encounter choices that appear to be equally acceptable before God.

One of the ways we can discover the will of God is through the mature counsel of godly leaders and fellow believers in Christ. When appropriate and needed, may we seek such godly counsel.

Soli deo Gloria!

⁴ “I thank my God always when I remember you in my prayers, ⁵ because I hear of your love and of the faith that you have toward the Lord Jesus and for all the saints,” (Philemon 4–5 (ESV).

One of the basic characteristics of Paul’s epistles is that he always made mention of his prayers on behalf of believers in Christ (E.g. Eph. 1:15-23). Such is the case with today’s text.

Paul wrote, “I thank my God always when I remember you in my prayers.” To thank (εὐχαριστέω; eucharisteo) means to be grateful and appreciative. The grammar here indicates that Paul continuously and actively gave thanks for Philemon.

To remember (μνεία ποιέω; mneia poieo) literally means to personally, presently and actively mention Philemon by name. This is what Paul did when he prayed. The apostle always expressed his gratitude to God for his friend in his prayers         (προσευχή; proseuche).

Paul gives his reasons for praying on behalf of Philemon. First, it was because Paul continually heard of Philemon’s love. Love (ἀγάπην; agapen) means a self-sacrificial love of the will. Second it was because the apostle had also heard of Philemon’s faith. Faith (πίστιν; pistin) is a trust in, dependence upon, commitment to and worship of an object. This was a love and faith which was presently and actively possessed by Philemon.

Within the context, Philemon’s faith was in the Lord Jesus. Jesus Christ is the only object of the believers trust, commitment, dependence and worship. This sincere faith was then demonstrated by a love for all the saints, or fellow believers in Christ.

One commentator writes, “The coupling of faith in Christ and love for the saints was also true of the Ephesians (Eph. 1:15), the Colossians (Col. 1:4), and the Thessalonians (1 Thes. 1:3; 2 Thes. 1:3).

Paul may have heard about Philemon’s faith in Christ and love for the saints from Onesimus and Epaphras. Philemon’s faith in Christ produced love for all the saints. Since Philemon loved “all” the saints, he surely should include Onesimus, now a saint, in his love.”

Are their individuals for whom you make mention of to God in your prayers? If so, who are they and why do you pray for them? Have you told them that you pray for them? That would be such an encouragement to them if you did. Take the opportunity today to do so.

Soli deo Gloria!

“Grace to you and peace from God our Father and the Lord Jesus Christ.” (Philemon 3 (ESV)

Today’s text is one of the most familiar statements contained in all the Apostle Paul’s writings. It is so familiar to most believers in Christ, and students of Scripture, that it is easy to overlook its significance. In fact, one excellent study Bible does not mention Philemon 3 at all in its commentary notes.

Grace (χάρις; charis) means good will, kindness and unmerited favor. It is the favor and good will originating from and solely sourced in God which cannot be earned. Anyone expecting God to be gracious reveals that they have no true understanding of grace. God is free to be gracious when He does not have to be.

Peace (εἰρήνη; eirene) is tranquility and freedom from worry. In a very real sense, peace is the result of God’s grace. An individual sinner cannot experience the peace of, from and with God unless they have previously received the grace of God. Grace always precedes peace: not only theologically but also grammatically. It is salvation’s cause and effect.

Paul extended grace and peace not only to Philemon but also to Apphia, Archippus and the church (vs.1-2). We know this because the personal pronoun “you” is in the plural form.  

Grace and peace are solely from God our Father. The title God (θεός; theos) refers to the Lord’s transcendence and sovereignty. The word Father (πατήρ; pater) concerns His immanence and nearness to those He justifies and redeems. The personal pronoun “our” particularly concerns Philemon and the others to whom Paul writes in this letter. However, all believers in Christ are included.  

Paul then invokes the title and name of the second person of the Godhead; the Lord Jesus Christ. Lord (κύριος; kurios) is a title of deity. Jesus (Ἰησοῦς; Iesous) means Savior. Christ (Χριστός; Christos) means Anointed One. These titles and name for the second person of the Trinity clearly declares His personal and possessive deity.

In fact, since the Holy Spirit used Paul to produce this inspired text (2 Timothy 3:16-17’ 2 Peter 1:20-21), all three members of the Trinity are in view.

Puritan Matthew Henry explains, “The Holy Spirit also is understood, though not named; for all acts towards the creatures of the whole Trinity: from the Father, who is our Father in Christ, the first in order of acting as of subsisting; and from Christ, his favour and good-will as God, and the fruits of it through him as Mediator, God—man. It is in the beloved that we are accepted, and through him we have peace and all good things, who is, with the Father and Spirit, to be looked to and blessed and praised for all, and to be owned, not only as Jesus and Christ, but as Lord also. In 2 Co. 13:14 the apostle’s benediction is full: The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all, Amen.”

It is amazing that so much theology can be contained in fifteen words. Thank you Lord. May each of us have a blessed day in Christ.

Soli deo Gloria!

“Paul, a prisoner for Christ Jesus, and Timothy our brother, To Philemon our beloved fellow worker.” (Philemon 1 (ESV)

As was the case with every one of Paul’s epistles, he immediately identified himself as the author. This marks the difference from the first century letter format with what we are familiar with today. In today’s writing style, the identity of the author is usually revealed at the letters, or emails, conclusion.

However, immediately following his personal introduction Paul addressed the recipient of the letter; Philemon. He was a prominent member of the church at Colossae (vv. 1–2; cf. Col. 4:9). This local church met in his house (Philem. 2). Paul’s letter was not only for him, but also for his family, and the church. It is also for believers in Christ today (2 Tim. 3:16-17; 2 Peter 1:20-21).

Paul identified Philemon as our beloved fellow worker. The word “our” referred to Paul and Timothy. What does the phrase beloved fellow worker mean?

The word beloved (ἀγαπητός; agapetos) means dear friend. It refers to one who is the object of godly and sincere affection.

The phrase fellow worker (συνεργός; synergos) means a co-laborer. Paul often used this phrase in referring to fellow co-laborers for the gospel ((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).

One commentator explains, “He (Philemon) was loved by Paul (“dear friend” is the rendering of agapētō, lit., “loved” or “beloved”; cf. v. 16); and Paul considered Philemon on his level as a “fellow worker” (cf. the pl. “fellow workers,” v. 24). Philemon was a well-to-do Christian of the Apostolic Age, in whose home at Colosse the church met. “Fellow worker” does not necessarily suggest that Paul and Philemon labored together; more likely, Philemon worked to build up the church in Colosse while Paul served in nearby Ephesus. Paul also addressed Philemon as “brother” in verses 7 and 20.”

I encourage you to continue reading Philemon in one setting. Focus upon the words “beloved” and “fellow worker.” Are those words people might use to describe you? Have a blessed day.

Soli deo Gloria!

“Paul, a prisoner for Christ Jesus, and Timothy our brother…” (Philemon 1 (ESV)

As was the case with every one of Paul’s epistles, he immediately identified himself as the author of the epistle. This differentiates the first century letter format with what we are familiar with today. In today’s writing style, the identity of the author is usually revealed at the letters, or emails, conclusion.

Dr. John MacArthur writes, “Following first-century custom, the salutation contains the names of the letter’s author and its recipient. This is a very personal letter and Philemon was one of only three individuals (Timothy and Titus are the others) to receive a divinely inspired letter from Paul.”

Paul did not identify himself as an apostle or even a servant of Jesus Christ as he was prone to do (Rom. 1:1). Rather, he called himself a prisoner. The word prisoner (δέσμιος; desmios) primarily refers to an individual under arrest (Matt 27:15; Mark 15:6; Acts 16:25; 23:18; 25:14; Eph. 3:1; 4:1; 2 Tim. 1:8; Phm. 1, 9). Within the context of Philemon, along with Ephesians, Philippians and Colossians, Paul was under arrest in the capital city of Rome. Luke records the details of the apostle’s initial incarceration and eventual imprisonment in Rome (Acts 21-28).

The Greek word desmios can literally mean to be bound or a captive in bonds. However it may also refer, and the context supports this, that Paul was a prisoner for Jesus Christ. His imprisonment was for preaching the gospel.

One author writes, “Paul’s imprisonment (literally “fetter”) has special religious significance in phrases like désmios Christoú Iesoú (Eph. 3:1; Phlm. 1, 9), désmion autoú (2 Tim. 1:8), désmios en kyríō (Eph. 4:1), and cf. Phlm. 13 and Phil. 1:13. Actual imprisonment underlies the usage, but the real bondage is to Christ for whose sake it is suffered and to whom self-will is offered in sacrifice. Imprisonment symbolizes his whole life and ministry.”

Paul indicated that Timothy was with him in Rome. Timothy was not the coauthor of this letter, but probably had met Philemon at Ephesus and was with Paul when the apostle wrote the letter. Paul mentioned Timothy here and in the other epistles (e.g., 2 Cor. 1:1; Phil. 1:1; Col. 1:1; 1 Thess. 1:1; 2 Thess. 1:1). This was because he wanted Timothy recognized as a leader and the non-apostolic heir apparent to Paul.   

Dr. MacArthur explains, “Paul was imprisoned for the sake of and by the sovereign will of Christ (cf. Eph. 3:1; 4:1; 6:19–20; Phil. 1:13; Col. 4:3). By beginning with his imprisonment and not his apostolic authority, Paul made this letter a gentle and singular appeal to a friend. A reminder of Paul’s severe hardships was bound to influence Philemon’s willingness to do the comparatively easy task Paul was about to request.”

In studying this brief epistle, take time today to read the entire letter. It’s only twenty-five verses. Select a couple of verses to mediate upon. Perhaps today’s verse may be one to consider. How can you relate to Paul in being a prisoner for Jesus Christ?

Have a blessed day in the Lord.

Soli deo Gloria!

The Apostle Paul quickly grew to love the Onesimus, the runaway slave (vv. 12, 16). He also wanted to keep Onesimus in Rome (v. 13), where he was providing valuable service to Paul in his imprisonment (v. 11).

However, by stealing and running away from Philemon, Onesimus had not only broken Roman law but he also defrauded his master. Paul knew those issues had to be dealt with. Therefore, he decided to send Onesimus back to Colossae. It was too hazardous for Onesimus to make the trip alone (because of the danger of slave-catchers), so Paul sent him back with Tychicus. Tychicus was returning to Colossae with the Epistle to the Colossians (Col. 4:7–9).

Along with Onesimus, Paul also sent Philemon this beautiful personal letter, urging him to forgive Onesimus and welcome him back to service as a brother in Christ (Philem. 15–17).

It is important to ask ourselves four important questions when studying any portion of God’s Word. Those questions are (1) What did the text mean to the original audience; (2) What are the differences between the original audience and ourselves; (3) What are the theme or themes contained in the text; and (4) How may the text be applied in our own lives?

The Epistle of Philemon provides valuable historical insights into the early church’s relationship to the institution of slavery.

One author writes, “Slavery was widespread in the Roman Empire (according to some estimates, slaves constituted one third, perhaps more, of the population) and an accepted part of life. In Paul’s day, slavery had virtually eclipsed free labor. Slaves could be doctors, musicians, teachers, artists, librarians, or accountants; in short, almost all jobs could be and were filled by slaves.”

Slaves were not legally considered persons, but were the tools of their masters. As such, they could be bought, sold, inherited, exchanged, or seized to pay their master’s debt. Their masters had virtually unlimited power to punish them, and sometimes severely did so for the slightest infractions.

By the time of Christ and the apostles, slavery was beginning to change. Realizing that contented slaves were more productive, masters tended to treat them more gently. It was not uncommon for a master to teach a slave his own trade, and some masters and slaves became close friends.

One commentator explains, “While still not recognizing them as persons under the law, the Roman Senate in A.D. 20 granted slaves accused of crimes the right to a trial. It also became more common for slaves to be granted (or to purchase) their freedom. Some slaves enjoyed very favorable and profitable service under their masters and were better off than many freemen because they were assured of care and provision. Many freemen struggled in poverty.”

The New Testament nowhere directly attacks slavery. Had it done so, the resulting first century slave insurrections would have been brutally suppressed and the message of the gospel hopelessly confused with that of social reform. Instead, Christianity undermined the evils of slavery by changing the hearts of slaves and masters. By stressing the spiritual equality of master and slave (v. 16; Gal. 3:28; Eph. 6:9; Col. 4:1; 1 Tim. 6:1–2), the Bible did away with slavery’s abuses.

The predominant theological theme in this letter is forgiveness. Forgiveness is a featured theme throughout NT Scripture (cf. Matt. 6:12–15; 18:21–35; Eph. 4:32; Col. 3:13). Paul’s instruction here provides the biblical definition of forgiveness, without ever using the word.

May each of us become more forgiving of others because of our study of the Epistle to Philemon. Have a blessed day in the Lord.

Soli deo Gloria!