Philemon 8-21 THE ACTS OF THE INTERCESSOR There was a sense in which Paul had a problem because he was dealing with a sensitive matter that required tact and wisdom. Sometimes to gain the result we want in a matter without leaving hurt and broken relationships behind, we have to get personally involved. Paul wanted to save Onesimus from punishment, and at the same time he wanted to conciliate Philemon without humiliating Onesimus. The process of reconciliation needs to be considered as to how best to bring it about. God had a plan for our reconciliation to Him and it came at a very high cost. Paul's strategy was to secure a mediator in Tychicus to go with Onesimus to Colossae and at the same time he carried a letter to the assembly. Tychicus could pave the way when he would present this personal letter to Philemon. Paul wrote this personal letter with such tact and courtesy, that it made it difficult for Philemon not to pardon and restore Onesimus and then commend him to the whole church. Colossians 4:9 indicates this letter was probably sent with the epistle of Colossians.
The ministry of reconciliation is one that requires knowledge of the problem and the people involved. It also affects us because we are going "to receive the things done in (the) body, according to that he hath done, whether it be good or bad." The "fear of the Lord" makes us realize how important this ministry is and should be done in a reverential, unselfish way consistent with "the love of Christ" that constrains us and the new birth that makes it normal for us to engage in this ministry. Reconciliation takes time and occasionally, suffering of some kind to bring it about. The paragraph in the middle of this letter is the heart of the letter where Paul comes to grips with the task of bringing restoration, restitution and reconciliation about. Skill and wisdom go well together when delicate issues have to be dealt with.
Paul wanted Philemon not to just obey his request, but to do so with a glad and open heart. Obedience only would make the master-slave relationship strained at best and merely a formal acquiescence. This letter reads as a friend would write, not an apostle; with earnest entreaty (refers to Onesimus as "my son," and assumes Philemon would do as he asked); frank acknowledgement of wrong done and a promise to make good the loss. Paul vouches of a thorough change and could guarantee ("unprofitable, but now profitable.") a change had taken place consistent with the new birth. On occasion he makes a congenial play on words and touches upon the divine aspect of God doing a sovereign work in them all. He makes a careful choice of words ("depart for a season."); mentioning the hope he had of being liberated and seeing Philemon.
The appeal Paul made was to the love Philemon had for him, and for his sake he wanted him to take Onesimus back. Private and domestic problems should be kept as close as possible to those who are directly involved. To bring things into the home that belong in the church creates confusion. In the same way to bring into the church things that belong at home is to expand something that should and could be kept small. Paul made his appeal based on him as an aged brother in Christ, and the fact that he was a prisoner of Christ Jesus. By the time Philemon read this far in the letter he may have been moved to tears for this man he loved in Christ, who had been used to lead his to the Lord for salvation. Now to his surprise he learns about another "son in the faith" with whom he was acquainted - Onesimus. God has His own way of working in different places with different people to bring about results that are way beyond coincidence.
In this paragraph of the letter, Paul refers to himself the one making the appeal, as a mediator and his qualifications for this role are the fact that he is "Paul the aged, and now a prisoner of Jesus Christ." Second, he gives a description of the one for whom his request is being made - in this case, Onesimus. Third, he explains his actions by giving an overview of the matter at hand and describing the solution. Last, he gives and overview of how God has guided in the matter. We learn from him that his attitude was to persuade people rather than use his authority. He knew the character of Philemon to whom he was writing the letter. He knew Philemon's love and acceptance of him. He also knew his authority as an apostle gave him the right to speak to him with "boldness" - frankness, and no hesitation for fear of offending him. But he knew in this case "boldness" in Christ was the basis of his appeal, and "for love's sake" he appealed to Philemon's love and grace.
His appeal as an intercessor, "Paul the aged," would have reached Philemon's heart as he remembered the man who had been shipwrecked, beaten, and lived with a "thorn in the flesh." He wasn't looking for sympathy but for appropriate Christian action from Philemon. As a prisoner of Christ Jesus, the One who had saved all three of those men, he makes plain the weakness of his age and the helplessness imposed by his bonds. Now he introduces a person as "my son," "my child" - a beloved one who needs care because his father is in chains. His name, "Onesimus," comes at the end of the sentence where as intercessor he makes his urgent appeal as one does for a suffering child, a fugitive slave, who is hopeless against the claims of Roman law. Other people need to know the extent of my interest in them is not just superficial and self- centered. There is something very appealing about a person who I know has my best interests at heart because I can see the evidence of this in his interest in others. It may be in his attitude, his words, or his actions but there is something that appeals when love for others is obvious.
There is power in gentleness and grace that comes with the experiences of life. Courtesy and politeness go along with the approach of an effective intercessor who has the best interests of others at heart. Even in a meeting of elders or workers where there are differences of opinions, consideration must be given to those who have a right to express their mind regarding a matter. That does not mean that one is ignored by his brothers but there has been a respectful hearing given to his point of view even if it is not acted upon.
The use of the words "unprofitable" and "profitable" is a play on the name Onesimus that means, "profitable or helpful." The point the apostle is making is that he was a changed person since God saved him. He is a different man than he was before salvation. No longer is he an unprofitable runaway slave who may have stolen money or goods from his master. He was profitable to Philemon previously and now he was a profitable minister to Paul. Therefore, Paul's action was to send him back to his master in accordance to the law of the Romans. Conversion is genuine when we see changed attitudes and actions. Tychicus had probably presented the letter to Philemon and opened the way for the action Paul wanted Philemon to take. When a divisive issue arises in a business, assembly or family, we need to look for ways to bring about reconciliation, restitution and restore fellowship as gracefully as possible.
When God's people appreciate each other as those we love in Christ, when we lose them by death or for some other reason, it really affects us. Paul's strong word about Onesimus who had been helping him was, "mine own bowels," or in our words today it would be similar to the lose of "tearing my heart out." These two men greatly appreciated each other. Onesimus had served Paul on behalf of Philemon as far as Paul was concerned. But he could no longer use Philemon's servant without him knowing, otherwise it would have been stealing that which belong to another person. Consideration for the property of others as well as other people, is a principle to be practiced among God's people today. This example is a good one to follow. He was not going to violate Roman law. He was not going to create a legitimate complaint against Christians and he was going to make sure restitution was made.
There are new principles we live under as believers and one of the most significant ones is "the bonds of the Gospel." In this service there are lasting eternal benefits that are far more satisfying and freeing than independence. Paul would have liked to have kept Onesimus with him as an assistant in the work he was doing but was not at liberty to do that because of Roman law. To be forced to act in kindness or do some work of kindness is not morally right because it is not true nor is it liberty. Kindness that is not freely and willingly given is not beautiful. The Gospel method of social reform, like bringing an end to slavery was not a project in which Paul was involved. The influence of the Gospel seeks to gain its end by persuasion rather than compulsion; by godliness rather than dynamite. To see the hand of God working in a matter is a blessing to all who are involved. Even in adverse circumstances God is working in divine sovereignty.
In this case God is comforting an aged prisoner, saving a bitter slave, giving back property to a Christian businessman in a far better condition then when it was lost. Paul suggested ("perhaps") there is a divine work going on among them all that would fulfill a higher purpose than any of them could expect. the providential dealing of God in our lives should not really surprise us, nor should it be overlooked or diminished in any way. No longer is the temporary bond of master and slave the only consideration in a matter. Now it is brothers and sisters in God's family forever. Philemon was "dearly beloved," and Onesimus was a "brother beloved" by "our beloved brother Paul." The new relationship of master and slave has an added dimension. Now it was brother and brother in the Lord. A whole new motive for living and serving has replaced the old life.
Who are these people who seem bound together in this Christian relationship? There seems to be a love that binds them together that's more than companionship Authority is there, but it is not strongly imposed with a heavy-handed force And in their lives together, though each is different, they confidently stay the same course.
What do they have in common to maintain such close Christian partnership? One labors in the harvest field enduring persecution and serious hardship Another is profitable in the business field, and others labor at lowly tasks Yet they have mutual trust in each other, and serve together without being asked.
How do they keep the continuity of on-going Christian fellowship? There is love and grace demonstrated well, and solid faith that doesn't slip Christ is the common attraction, and each one knows Him personally And their communication is not based on worldly ways, but in view of eternity.
Those who though different, are the same and have experienced grace and love The new nature they have been given by God is nourished by help from on high Their hope is "built on nothing less than Jesus' blood and righteousness" Their commitment to each other and their Lord, is that each knows God's forgiveness.
"Father in heaven, these personal thoughts that come from reading this epistle warm my soul towards those who are different, yet the same. I thank Thee for the good fellowship the have with brothers and sisters from different countries, races and cultures. In the name of the Lord Jesus Christ. Amen."
When a person becomes a child of God there is a fundamental change so that he becomes more devoted and committed to labor "as unto the Lord." We have fellowship with others on the grounds of a "common faith." Paul used a bold approach when he said, "Receive him as myself." The Lord used similar words when He said, "He that receiveth Me receiveth Him that sent Me." We have been "Accepted in the Beloved" and should accept each other. Partnership doesn't mean that one is a guest, but one of equal standing before God. When Paul identified himself as a partner with Philemon, that was a powerful formal statement. Some simple statements we make about a matter are of greater value than a whole speech. Common fellowship, common interests, common feelings, common work and common faith bring us together and joins us in a meaningful way. For Philemon to refuse Onesimus after Paul interceded for him would be inconsistent within a partnership. To receive people as you would receive a loved one has great weight and meaning.
There is a significant analogy of redemption in this whole paragraph. Onesimus is a type of the sinner who runs away from God and robbed Him. The law gives no mercy but grace gives the right of appeal. He flees for refuge to Jesus whom God counts as a partner. He is begotten anew, and as a son, finds an Intercessor and a Father and is received as Christ Himself. The debt we owe has been put to Christ's account. Conversion doesn't cancel out the debts we owe other people, but rather a means of restitution should be made. Christ paid a debt for me "He did not owe." "Put that on my account" reminds us of the work of substitution Christ made for us. Paul accepts responsibility for any debts Onesimus owed which may have included stolen goods as well as stolen time while he was gone. To assume the debt of another makes one a debtor. Christ paid our debt. Paul paid Philemon's debt. Now he will pay Onesimus' debt. Reconciliation can be legally made when the cause of debt has been removed.
Paul was not making a playful, sly comment when referring to Philemon's debt to him. That would have been insincere and inappropriate for one who was an apostle. He had laid his hand to write these words himself as one who is sincere and who would pay Onesimus' debt. Philemon owed his spiritual life to Paul and Paul was not expecting payment form him. He also owed Paul for returning his slave in far better shape than when he left. Implied in Paul's words is "I know you will not demand payment for that which Onesimus owes you." If the time ever comes to us when we think we are not getting a fair deal from someone, we need to stop for a time and consider whether everyone we have dealt with got a fair deal from us. Honesty before God has a way of eliminating a lot of the problems that potentially could arise among God's people.
The address of "brother" to Philemon from the older brother Paul was an appeal to him to act in grace, receive Onesimus back, forgive him, restore him to his work and as a brother in Christ to him. Paul would be greatly refreshed in his heart and in the Lord, who does bring about reconciliation in the family of God. Reconciliation comes when we act in a Christ-like way towards others in a way appropriate to redeemed believers in Christ. He knew his friend would do above and beyond the request he made. There was likely no question about the outcome because Paul knew his friend. The fact that this letter is in the pages of the scriptures is enough to know that the result was what Paul expected. When we know a person well as a brother in Christ, and some charges are laid against him or some innuendo is raised, do not respond by condemnation but remember who he is and who he belongs to as a child of God. Do not accept every thing that others may say about your friend as being true.
Heartfelt obedience that is not grudgingly imposed, but is based on willingness, not authority. When acted upon in this way, it brings about reconciliation. There are some steps to reconciliation that we do well to remember and practice that we can learn from these men written about in the scripture. First, be willing to identify with those involved. The words used by Paul was "son" in reference to Onesimus and "brother" in reference to Philemon. Another step is to request, not order when you want some positive response. Third, when you want results, seek voluntary consent, not submission. Then, appeal with love and grace, not power and authority. Finally, be willing to take a loss yourself and to pay the cost of reconciliation. There are times when we must forgive to escape bitterness.
Three principles are taught in this personal letter from one older brother to another newer believer. Christian relationships are based on love - "I beseech:" authority - Paul was a prisoner of Jesus Christ, he was a long- time laborer in the work of the Lord, and he was an older man soon to die; and on life as in a spiritual Christian family with a "son" and a "brother." Another principle is Christian partnership based on labor. In Philemon's case the church met in his home where hospitality and prayer were practiced. It is also based on profit. A person who is unprofitable doesn't always remain that way. He is able to minister to others and mutual trust is established. A third principle is Christian fellowship based on love and faith to Christ who gave us salvation. Those who have received that grace have a desire for the word of God and want to obey our Lord. Christian fellowship is also directed to the saints when we communicate with them by exhorting, bearing burdens, and giving spiritual help. Showing confidence in our brothers and sisters and extending hospitality are both ways we demonstrate fellowship to each other.
Philemon 20. "Yea, brother, let me have joy of thee in the Lord: refresh my bowels in the Lord." BROTHERS. How does it happen – how can it be, We're from different families, yet you're a brother to me? This relationship we have is based on another – When Christ became my Savior, you became my brother.
Brothers in Christ, have a bond that is common, It really is greater than the work that we do. It is because we are all sons of our heavenly Father, And the kinship we share, by His love we can show.
Whether an older man like Paul, Timothy's spiritual father; He was the father in faith of the other men too – Yet in the reality of faith, Paul was also their brother, Their fellowship based on the Father they knew.
Brothers' relationship is based on the new life we have, When the Spirit of God, God's life did impart. Brothers' partnership is proved when full trust we can give; For brothers' in Christ are knit at the heart.
Brothers have fellowship with a foundation of faith. There is love there for Christ and all of God's saints. The bonds of the Gospel; meeting needs for Christ's sake, Make us brothers beloved in the name that we take.
Brothers may not always agree about things; There are differing opinions in our daily affairs. But one thing about brothers, when needs at us spring – Brothers will gather and a brother's burdens will bear.
I have many brothers that I've never met. Some are from far away shores on this earth. I will be so glad when in heaven we get – And there, with our Father, celebrate our new birth.
"O Father of grace, who has made us Thy sons: in the name of the Lord Jesus Christ, I want to thank Thee now for being a part of Thy family. I know there are many of my brothers and sisters I have never met, but I rejoice over the promised hope of all gathering home in the morning at the Father's house. I wait for that day with gladness and joyful anticipation. Amen."