LAND OF THE FREE, CHURCH OF THE BRAVE (PHILEMON 1)
One of the most fascinating slave stories known lately is that of Oney (also known as Ona) Judge. Judge was one of George Washington's slaves until she managed to escape. Judge was born into slavery at Mount Vernon, and she traveled with the first couple first to New York and then to Philadelphia when Washington became president.
It was in Philadelphia that Judge learned she was to be given to Martha Washington's granddaughter and re-shipped south. Instead, she slipped away from the presidential mansion with the help of free blacks and made it to New Hampshire. The president took this as a personal affront—he huffed at her "ingratitude"—and tried to recapture her for years, right up until his death. Washington famously freed his slaves in his will, but Judge technically belonged to Martha Washington and thus wouldn't have been affected.
Judge would marry and have three children, and though she lived in near poverty, she expressed no regrets in two interviews before her death in 1848, at around age 75. Washington, for his part, tried to skirt federal rules on the recapture of slaves and enlisted a customs employee to get her back, but Judge, however, evaded all attempts at recapture. (A kids' book on Washington's slaves didn't go over well.)
http://www.usatoday.com/story/news/nation/2017/02/08/she-george-washingtons-slave-until-shed-had-enough/97637378/
Paul usually introduces himself as Paul a servant of Jesus Christ/God (Rom 1:1, Phil 1:1, Titus 1:1) or Paul, an apostle of Jesus Christ (2 Cor 1:1, Gal 1:1,
Col 1:1, 1 Tim 1:1, 2 Tim 1:1), but breaks precedent and identifying himself as Paul a “prisoner,” not once but twice (vv 1, 9). Yet he softens the tone by calling Philemon “dear friend/dearly beloved,” a designation reserved only for Philemon and Timothy (2 Tim 1:2). The letter is unique because it is a prison epistle and a pastoral epistle because it is addressed to Philemon as well as the church (v 2).
What is the strongest motivation in encouraging others to act or change? How are believers to treat one another as members of God’s household? Why is experiencing Gods glory and grace indispensable to overcome life’s grievances?
Attend to All Passionately
1 Paul, a prisoner of Christ Jesus, and Timothy our brother, To Philemon our dear friend and fellow worker— 2 also to Apphia our sister and Archippus our fellow soldier—and to the church that meets in your home: 3 Grace and peace to you from God our Father and the Lord Jesus Christ. 4 I always thank my God as I remember you in my prayers, 5 because I hear about your love for all his holy people and your faith in the Lord Jesus. 6 I pray that your partnership with us in the faith may be effective in deepening your understanding of every good thing we share for the sake of Christ. 7 Your love has given me great joy and encouragement, because you, brother, have refreshed the hearts of the Lord’s people.
There are lots of ways to practice gratitude, from keeping a journal of things you're grateful for, sharing three good things that happen each day with a friend or your partner, and going out of your way to show gratitude when others help you. In an experiment where participants took note of things they were grateful for each day, their moods were improved just from this simple practice:
The gratitude-outlook groups exhibited heightened well-being across several, though not all, of the outcome measures across the three studies, relative to the comparison groups. The effect on positive affect appeared to be the most robust finding. Results suggest that a conscious focus on blessings may have emotional and interpersonal benefits.
The Journal of Happiness studies published a study that used letters of gratitude to test how being grateful can affect our levels of happiness:
Participants included 219 men and women who wrote three letters of gratitude over a 3 week period. Results indicated that writing letters of gratitude increased participants' happiness and life satisfaction while decreasing depressive symptoms.
https://www.inc.com/jeff-haden/10-scientifically-proven-ways-to-be-incredibly-happy-wed.html
Like other epistles addressed to churches but not to individuals such as Timothy and Titus, Paul began with a thanksgiving to God. Even though Paul mentioned his imprisonment four times (vv 1, 9, 10, 13), the first verb Paul used to describe himself was “I thank” (v 4). Paul heard of Philemon’s love and faith to the Lord and the saints – both love and faith to God and people alike, unlike NIV’s compartmentalization of both. The outcome of the partnership (v 6, koinonia), fellowship and sharing of his faith was effectiveness/energy (energes) added to the knowledge of the good, the beneficiary could be both.
Still, Paul’s main assertion was that he and others (we) had great joy and encouragement (consolation) from the hearts of the Lord’s people being refreshed. Great (polus) joy occurs one other time only in the Bible, when the gospel miracles caused great joy to the Samaritans (Acts 8:8), who were not discriminate or disqualified from the gospel. Encouragement (v 7) is translated as consolation (Luke 2:25), comfort (Acts 9:31) and exhortation (Acts 13:15) and intreaty (2 Cor 8:4) (consolation (14x), exhortation (8x), comfort (6x), intreaty (1x)). Paul clarified what he meant by saying the hearts (Luke 1:78 “tender”, 2 Cor 7:15 “inward affection”) of the saints were rested (Matt 11:28) or eased (Luke 12:19). In other words, because of Philemon’s input into the church and work in peoples’ lives the believers were rejoicing, reassured and rested.
Philemon could very well be the benefactor and backer but it was not the material, financial or physical riches be contributed, but the spiritual, emotional and inspirational resources he brought. It was not the money but the morale; not the food but the fellowship; not the wealth or the house but the welcome and the hospitality. He was recognized not for his leadership but his love, not for his finance but his faith, not for his encouragement, not for his workload but his warmth.
Advocate for Others Positively
8 Therefore, although in Christ I could be bold and order you to do what you ought to do, 9 yet I prefer to appeal to you on the basis of love. It is as none other than Paul—an old man and now also a prisoner of Christ Jesus— 10 that I appeal to you for my son Onesimus, who became my son while I was in chains. 11 Formerly he was useless to you, but now he has become useful both to you and to me. 12 I am sending him—who is my very heart—back to you. 13 I would have liked to keep him with me so that he could take your place in helping me while I am in chains for the gospel. 14 But I did not want to do anything without your consent, so that any favor you do would not seem forced but would be voluntary. 15 Perhaps the reason he was separated from you for a little while was that you might have him back forever— 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 fellow man and as a brother in the Lord.
During the days of the Berlin Wall some East Berliners decided they were going to send their West Berlin adversaries a little "gift." They loaded up a dump truck with all sorts of garbage, broken bricks, old tires, building materials, and any-thing else of zero value. They drove the truck across the border, gained clearance, and dumped it all on the West Berlin side.
Needless to say, the West Berliners were incensed and were going to "get even" with them. Fortunately, a very wise man intervened giving entirely different counsel. As a result, they responded by loading a dump truck with bags of food (scarce in East Berlin), clothing (also scarce), medical supplies (even more scarce), and a host of other essential items. They drove the truck across the border, carefully unloaded it all, and left a sign that read neatly: "Each gives according to one’s ability to give." (Zig Ziglar)
Paul, however, had a grand request and a big favor from Philemon. What motivated Paul to ask for Philemon’s audience and attention? (v 9) It was the same motivation of love exhibited in Philemon (vv 5, 7), instead of ordering (v 8) Philemon, in other words commanding (Mark 1:27) or charging (Mark 9:25) him to do so. Instead of issuing top down instructions for Philemon to follow orders, Paul chose to “appeal/beseech” Philemon. To appeal or beseech (parakaleo) in KJV means to call near or beside – to invite, implore, to intreat another to one’s side. The prefix “para” is from the word parallel, to be side by side.
Paul’s bid was much difficult for anyone to comply, yet he did not want to Philemon agree out of sympathy for or submission to Paul’s seniority in age and suffering for Christ – an old man and a prisoner (v 9), because love (not your love) is unconditional, unfailing, undeserved. His request was for Philemon’s runaway slave Onesimus, whom he calls “my son,” elevating and equating him to the status of Timothy (2 Tim 2:1), and presented four redemptive characteristics of Onesimus: (1) a person he befriended in prison (v 10) who once was useless (v 11) but now useful (euchrestos), implying fit for the master’s use (2 Tim 2:21) and for ministry (2 Tim 4:11), (2) a person Paul returned to Philemon with a new status as “my very heart/own bowels” (v 12),which is translated as tenderness (Luke 1:78) and inward affection (2 Cor 7:15), and compassion (Col 3:12, RSV), (3) Paul’s need for service from Onesimus (v 13). Most important and impressive, Onesimus was willing to return to his master and forfeit his illegal freedom.
With all circumstances in mind and in writing, Paul still had reservations, because love must be consented (v 14) but not constrained, encouraged but not enforced, offered and not obligated, willing and not worrying, ready and not regretful.
Next Paul sensationally argued that Onesimus’ departure was perhaps for the grand purpose (hina) that Philemon the master should receive his slave back for good, in its fullest sense, not as a lowly slave but as a beloved brother, which was a tall order because it would require Philemon to treat Onesimus better than even Paul treated Timothy (v 1) and Philemon (vv 7, 20), whom Paul merely called “brother,” and the way Peter affectionately called Paul (2 Peter 3:15) and the way Paul called faithful minister and fellowservant Tychicus (Eph 6:21, Col 4:7) “beloved brother.” The term “brother” is surprisingly more precious, prized and personal than “my son” (v 10) and “my very heart” (v 12) because now it is “to me and to you” (v 16), not just to Paul alone. What’s the difference between a servant and a brother? A servant is stripped of freedom, starved of friendship and short of fellowship with his master. A brother on the other hand strived on relationship, respect, reassurance and reciprocity, not restitution, retribution, or rules.
Accept One Another Patiently
17 So if you consider me a partner, welcome him as you would welcome me. 18 If he has done you any wrong or owes you anything, charge it to me. 19 I, Paul, am writing this with my own hand. I will pay it back—not to mention that you owe me your very self. 20 I do wish, brother, that I may have some benefit from you in the Lord; refresh my heart in Christ. 21 Confident of your obedience, I write to you, knowing that you will do even more than I ask. 22 And one thing more: Prepare a guest room for me, because I hope to be restored to you in answer to your prayers. 23 Epaphras, my fellow prisoner in Christ Jesus, sends you greetings. 24 And so do Mark, Aristarchus, Demas and Luke, my fellow workers. 25 The grace of the Lord Jesus Christ be with your spirit.
Here are some quotes on accepting others:
“Not everyone thinks the way you think, knows the things you know, believes the things you believe, nor acts the way you would act.” Arthur Forman
“If you meet someone and they have 20 of the 25 things you want in a person, then you’re pretty lucky.”
“If everyone was the same, it would be torture.”
“It’s better to start accepting and stop expecting.”
“Accept what is, let go of what was, and have faith in what will be.”
“Remember, anyone can love a rose, but it takes a great heart to include the thorns.”
“No one is perfect, that’s why pencils have erasers.”
Finally, Paul revealed his command in the imperative mood – “receive” him as he would Paul. This verb “receive” is not the regular “receive” that occurs 258 times in the Bible, but only 12 times, with the prefix “pros” in Greek or “to” in English. It is to receive to move a person or an object, to step forward to receive, to take the initiative, to start the process, to make the call.
The verb was carefully and specially chosen for its rich history and unexpected turnout. It was used for Aquila and Priscilla’s task to “take” the single Apollos in, and expounded unto him the way of God more perfectly (Acts 18:26), the unexpected way the barbarous people “received” Paul with kindness in kindling a fire for him to fight the rain and the cold (Acts 28:2), and Paul’s admonishment for meat eaters and the vegans in the church to “receive” (Rom 14:1) the person who is weak in the faith: for God hath received him (Rom 14:3) and to receive ye one another, as Christ also received us to the glory of God (Rom 15:7).
Paul put himself into the equation in three ways. First, Philemon is to receive Onesimus as he would Paul the aged and a prisoner of Jesus Christ (v 9), and a brother (vv 7, 20) to Philemon. Second, Paul was willing to pay for the wrongs of Onesismus – “pay back” (v 19) is in the imperative mood. Third, he used the third imperative mood “refresh” to give Philemon no chance and little leeway to turn him down – “refresh” means to give Paul “rest” in spirit (Matt 11:28) and “ease” of mind (Luke 12:19). Paul wisely said little of forgiveness, because acceptance of others would eventually lead to that.
Conclusion: It is hard to accept and receive one another on our own strength and with our own understanding, but it is possible because Christ also has received us to the glory of God (Rom 15:7). People are not changed by coercion but by compassion, not from animosity but acceptance, not in loathing but in love. Let us learn to be frank, forbearing and forgiving. May all of us be fellowlabourers (v 1), fellowsoldier (v 2) and partners (v 17) in God’s family.
Victor Yap
Bible.ryl.hk (Grammar Bible)
Preachchrist.com (sermons)
