Totally Reformed

2012-10-01T06:28:00.001-07:00

Here is Part Eight of the Philemon Commentary Series

Verses 17 - 19

17 – “So if you consider me your partner,”

On reading this the first thing that came to my mind was, ‘how could he say no.’ Paul’s use of words is quite brilliant in appealing to past ministry and friendship together with Philemon and that he remembers the work they have done together and still continue to do in Christ in the furthering of the kingdom. Of course Philemon considers him his partner in Christ. We see partnerships made all throughout our lives such as marriage, business, hire purchase agreements etc. A partnership is simply an agreement or in biblical terms a covenant to do something together either for life like a marriage or a shorter agreement until a task is completed. Paul reminds Philemon that they are partners ‘in Christ’ or should we say ‘because of Christ’.

What we learn about partnership is revealed to us in fullness first by the model of the partnership between the Father, Son and Holy Spirit. I remember first hearing of this partnership and trying to get it into my head ‘three = one’. I was so confused as a young Christian growing up with that and then over the years as I have grown as a Christian I have learned so much about all three and how they work together as one God. Their unity is unmatched because each is totally consumed with the other. The Greek word used to describe their oneness is the word ‘perichoresis’ which in simple terms means the inter-penetration or indwelling of the three as one God. They are consumed with one another to the place that although they co-exist as individuals they are but amazingly so at one that they are also ‘one God’. Now try translating that to a partnership today that you have made with someone else such as in a marriage. Have we become so one as a couple that we are literally consumed by one another in love and in the serving of Christ that when others look at us they see one unit? What about an agreement made with another individual in doing a project or what about an agreement with a company to purchase a product?

Do we throw our whole selves into our partnerships so much that we are literally filled with the desire to make it work for the other person? If people treated partnerships in this manner the divorce rates across the globe would suddenly be almost wiped out, Defaults and repossessions of products would be a very rare thing, cheating and betrayal in business would come to a halt. Partnership demands that we put our whole being and effort into it to work with and serve the other partner. It is not an agreement to satisfy ourselves. If we did all of this by first consuming ourselves in the love that God has shed so abundantly for us and dealing with that partnership first and foremost before making anymore then we will have a greater success in life.

Paul knows about partnership and his desire here is to call upon that strong spiritual bond with his brother to do the right thing in making sure nothing is between them. Paul is protecting his covenant partner’s relationship together by firstly sending Onesimus back to Philemon and then secondly calling on Philemon to hold no grudges but to walk and remember ‘covenant’ because of what God has done in them both before they were saved.

“receive him as you would receive me.”

Paul leads this verse with a deliberately placed ‘if’ and then delivers a resounding statement with a thud, ‘receive him as you receive me’. It leaves Philemon and the church in his house with a serious choice to make, do we release this once disobedient runaway slave from his punishment showing him true grace and compassion and love him as a fellow Christian or do we reject the apostles words and proceed with punishment causing damage to the cause of the Gospel and the relationship with Paul?

I have no doubt the decision would have been an easy one, wherein they would be so filled with joy that they would be desperate to love on Onesimus and here all about his salvation story and how the divine providence of God led him to the household of the Apostle Paul. If I may elaborate a little although there is no further testimony of this, I believe they would have treated him like the returning prodigal and thrown a banquet to celebrate and rejoice as if it was Paul himself. I also believe he would have been given a beautiful guest room instead of the slave’s quarters he was previously in. Again I am just playing around with a beautiful ending to a fantastic work of God’s hand on a life.

18 - “If he has wronged you at all, or owes you anything,”

There are here found a couple of diverse arguments from scholars on what the apostle is referring to here. Some would use unsubstantiated guess work (like how I ended the last verse) and claim that after speaking with Paul, somewhere in the conversation Onesimus confesses to him that he had run away after stealing from Philemon’s household. Now whether or not (and it is quite probable) this is a true thought process or whether or not Paul is speaking of his running away being classed as the wronging of Philemon or the cost involved in replacing his servant was more his appeal, we should not be too caught up with information we don’t have but rather look to the actual message Paul is putting across. That is to say that if Onesimus has hurt you, or offended you or put you out financially or in any other way to lay it aside and think of him now as a free man, but only a slave to Christ. The word, ‘if’ also casts doubt on the issues at hand such is if he hurt you or if he stole form you or if he betrayed you. It could be as thought the apostle is saying, if any of this stuff has gone on let’s settle it right now.

“charge that to my account.”

Paul advising that when he returns to visit that he would settle any debts at that time. I do not in my own opinion feel that Philemon would be seeking financial gain from this incident but Paul is correct in including this in his letter showing that he has put careful thought into all of Philemon’s household and the churches feelings. Sometimes we cry for justice and in receiving it we feel dirty for taking it. Would money or gain really have healed the rift or excused the wrong. No repentance and true forgiveness would only suffice in such situations. Do not be so desirous in seeking out compensation or recompense for the times you have been wronged but seek out healing and restoration first and then make a decision on the rest.

When you received forgiveness and healing from the Lord and became a Christian because of what He did for you on the cross, I bet like a lot of us you have used the phrase, ‘well I just owe it to Jesus to serve Him now because of what He did for me’. Let me be clear and say that you have nothing that could ever come close to satisfying the debt you owe to Him for it is a debt that is free. What I mean by that is that His death was sufficient cover for all things, and although you feel you want to pay Him back you can’t because you are not in debt to Him you are simply freed from sin and death and whilst you are never in debt to Him with a burdensome debt repayment plan, the reason you are not in debt is because He now has ownership of your life. You cannot give payment back for something you don’t actually own. It’s now simply us serving and following in obedience and love in response to what He has done for us and out of that great love we lovingly want to and desire to truly serve Him with all fullness.

19 - “I, Paul, write this with my own hand: “I will repay it”

This again is an affirmation from the apostle to say, ‘if its money you require to satisfy for whatever is owed to you, I will guarantee payment, although I know that you will satisfy instead with forgiveness. Also Paul here is assuring Philemon that it is actually written as a personal letter from his own hands and not an oration to someone else scribing for him. This also carries with it a weighty authority from the Apostles mouth in a way, stating that “I, Paul,” do write to you as a leader and an authority in the church of our Lord and Saviour Jesus Christ. This would also satisfy any doubts as to whether he wrote it from his heart or whether it was a ploy by Onesimus or by someone else writing on his behalf. So often our minds in times of suffering or pain allow our hearts to become damaged goods, we think up the most awful thoughts towards others. Could this have been the case that Paul being aware in the spirit that he had to emphasise this to make sure that no doubt was cast on authorship and that it was him who wrote it in person and not likened to a man sharing with someone and then someone else writing a letter with a few quoting simply a few phrases from the apostle. No the complete letter was truly his and he expresses this also giving peace and assurance to all within Philemon’s own household that all is well and will be made right.

—“to say nothing of your owing me even your own self.”

This is an interesting line to drop into the letter at this point, Paul first has appealed to Philemon’s loving heart and reminds him of the saving grace shown to him. Now after offering to settle the account of a now ‘fellow brother’, he then almost lambasts him stating that he led him to Christ and that he should be thankful for his own salvation and accept that as full payment for all wrongs, (Philemon) owes Paul a great debt of gratitude and thereby is exhorted to accept that as payment from his account i.e. payment in thanks already stored up. We can learn so much here from this type of statement as so often is our case where we are wronged and we long to sue someone for it, or grab money back from others who have borrowed because of their needs. Instead of lending we should just be giving and if they can pay it back then great, that way it be used to help someone else, if not then fine keep it. (Matthew 5:40-41). What is important here is that Paul is playing to all of common reason here, he is not looking for actual repayment of anything physical and is also encouraging all involved of the same thing. He is simply showing a more excellent way in that forgiveness should win here every time. When true forgiveness is abounding then everybody wins.

2012-08-30T03:30:00.000-07:00

Here is part seven of the Philemon Commentary Series

Verses 12 - 16

12 – “I am sending him back to you,”

The challenge is on.....Philemon will have received this letter from the hands of Tychus with Onesimus by his side. A point to note here is that whether or not Tychus approached Philemon with the letter first before bringing up Onesimus is unknown. However it may have been a possibility. We know this from other instances in the Bible such as the story of Jacob and Esau where Jacob sent flocks and herdsmen ahead of him to pave the way for peace with his brother whom he had previously offended. We cannot for any certainty prove or deny this taking place and will leave it to your own discretion although I personally would favour that approach as even today we employ similar tactics by possibly sending a letter in advance of our coming after a contentious issue has taken place or in our modernistic society would probably be a text message or email. I am always in favour of advance notice rather than the shock factor approach. Now Onesimus has been sent back and after reading the letter I am positive that Philemon would act on Paul’s appeal and ask for Onesimus, probably embracing him emotionally as healing and restoration would almost certainly have taken place.

Onesimus would also be able to now be accepted and forgiven by the whole household. I am reminded of the story of the prodigal son and his return. Would a possible celebration and feast have occurred? We can only envisage such glorious tears of joy in the salvation of this slave and the restoration of relationships.

“sending my very heart.”

How important Onesimus is to the apostle is seen in this phrase, to state that you are sending someone is one thing but to send your very heart shows Paul’s deep affection for this slave that Philemon whom he also loves greatly would see this and act upon Pauls words. He no longer wants there to be anything between these two brothers but his heart is to see a glorious healing take place that would again, ‘refresh his heart.’ To send someone your heart is to send them your plea, your emotions, the part of you that laughs, cries, shouts etc. Paul’s heart for restoration and his compassion for both brothers are being laid before Philemon. In some ways a very dangerous thing to do as it would be so easy to trample all over the apostle’s heart and not take his own desires and feelings into consideration. So often this can be the case where we pour out our heart to someone or into something but we do not get the desired response for various reasons such as maybe we have broken trust with someone and they cannot accept our heartfelt apologies yet. Maybe we are interfering in a situation we shouldn’t be touching. Maybe the recipient has hardened their heart and cannot see what the benefit is of restoration etc. Whatever the reason, it is always a nerve wracking thing to do because when you have put your feelings out there you never know what you will get back. This is why it is important to make sure that before we open up our mouths and hearts that we check in with the Lord as to whether it would be an appropriate thing to do. Paul sat on this issue for a prolonged period of time as he worked in sorting out Onesimus before sending him back again. Sorting issues out first to where there is clearly an evidence of change will help restore others faith in you and regain their trust. Quickly jumping in and apologising is not always the best approach due to the fact that a lot of the time we are only apologising because we got caught or to make peace. We must learnt to look at what we have done and let it hit us until we see that our wrong doing is abhorrent to a Holy God and we must get a full realisation of our sinful state. Only upon doing that can we understand what it is to be truly repentant.

13 – “I would have been glad to keep him with me,”

Of course Paul’s preference would have been to keep Onesimus with him to continue his growth in the Lord as from the words he has used thus far we suspect that the apostle was fond of Onesimus and the relationship brought him great joy. Paul would have enjoyed mentoring him and seeing him develop as a young Christian.

“in order that he might serve me on your behalf during my imprisonment for the gospel,”

The purpose of Paul seeking him to stay is evident here and as we saw earlier a once useless slave had become very useful to Paul during his imprisonment. But Paul as we see here always sees the relationship as service from Onesimus on Philemon’s behalf as this was his slave. So although Onesimus has now for a time left and run away from his master Philemon, Philemon still owns him. Paul knows this and tells Philemon here that although he is now with Paul, whatever Paul has him doing, Paul sees it as being done on behalf of Philemon as a debt of gratitude. Paul makes the effort to mention that any debt that has been accrued will be settled when he gets out of prison and goes there (v18).

14 – “but I preferred to do nothing without your consent”

The Apostle could have held Onesimus back and continued to use him there but knew that this would not have been the right thing to do and would eventually lead to possible relational issues between himself and Philemon and possibly strife within the church there. So Paul seeks out a further part to his message of restoration in that now Philemon would release Onesimus back to Paul with his blessing to aid him whilst still in his chains. However this would be solely Philemon’s choice.

“in order that your goodness might not be by compulsion”

Pauls request is not to appeal to Philemon by way of stating that he is keeping Onesimus and forcing him to release him but by sending him back he is saying, ‘May I receive Onesimus out of your own love for me and by your own hand and with your very blessing displaying Philemon’s goodness towards his fellow saints.

'True healing only takes place when hearts are in the right place to receive it.'

If by compulsion then the offer would not have been heartfelt and would still have left unresolved feelings to fester. How true this is, that our kindness or goodness should never be because we are pressured into something. Firstly we must recognise that we only have such abilities because of what Christ has done in us and thereby we have received the Spirit. The more time we spend in prayer and the Word with the Lord the more of the fruit of these things will become evident. Rather than by compulsion it should be natural to do good things not because we want anything in return but simply because we love Christ and want what is best for all people and all situations.

“but of your own accord.”

Again we see this request to return Onesimus to Paul asking that it be of Philemon’s own doing. To do things according to how he himself sees them acting out. One thing that stands out here is that Paul by appealing to Philemon’s goodness is laying down foundation stones for Philemon to use and build upon. Philemon could use the chance here to forgive and restore a brother and work with Him. Or he could forgive, restore and then send him on his way with blessings. Onesimus although would most likely be forgiven and restored, may have to have been sent back to Paul anyway.

The reason I believe this to be probable is that when someone wrongs a group of people and disappears for a while then returns to the fold repentant, the people never quite have the same opinion of them. Only God keeps no record of wrongs! Maybe it was best for Onesimus future life to go away so as to not cause’ any of the flock to falter and develop sin in their hearts. However this may have been right for Onesimus but is certainly not always the right thing to do. You see as brothers and sisters in Christ we must learn to forgive and move on as a family. We must learn to love one another and accept that we will be hurt by people in this life, but we all have our failings and need to be forgiven by our loved ones over and over again. When we realise that we have no power to actually blot out sin, we then understand that we will always keep records of wrongdoing against us. We are not God, but we are to try to be like him. That is why we get so guilt ridden in our lives because we ask for forgiveness from the Lord, then we make it right with our brothers and sisters but rather than accepting God’s total forgiveness (who has removed it from His memory), suddenly along comes the enemy who reminds us of our wrong doing and we forget to resist him and take authority over our minds. We should be saying 'flee from me devil for God has forgiven me and removed all of my transgressions from me.' 'I am not under condemnation but I walk in the Spirit of life and am no longer under the law of sin and death (Romans 8:1). Learn to sit and accept the Lord’s forgiveness,.'

“The present moment dies every moment to become the past, is then reborn every moment into the future. All experience is now. Now never ends.”

· Deepak Chopra

We must accept that our failings are past and that we cannot get those things back again, they are gone so now restoration needs to take place through repentance and moving on.

'Repentance is one thing but we must learn that forgiveness is its spiritual twin'.

The moment you are truly repentant is the moment God removes it from His mind. Then it is up to us to go and make it right with those whom we have offended. Now look at how this is playing out in the life of Onesimus, he offends his master then does a runner into hiding (sounds like Adam and Eve to me), he then because of God’s providence finds Paul. Paul preaches the Gospel and because of God’s finger on his life, Onesimus makes his life right with God. Then after working with Paul, the penny drops and he realises he has to return and make it right with his master but also now his brother in Christ. In doing so he makes things right. He does not receive full forgiveness from Philemon, because he was fully forgiven by God when he repented. The forgiveness he receives here is an additional brotherly forgiveness that is part of the process of healing to make things right with one another. Should Onesimus have said no to going back to his master he would be disobeying the scriptures and thereby walking in sin again. We must strive to make things right with one another and accept each other’s failings. The moment you ask for forgiveness from God, then all is forgiven, however we must strive to bring freedom to those whom we have offended by making it right with them. However should they not wish to accept your apologies then if you have been tireless of your efforts for restoration you must move on knowing that in the eyes of God you are completely free of any sin. The one you have offended then must dela with their hearts before the Almighty Holy God.

15 – “For this perhaps is why he was parted from you for a while,”

This is an amazing statement from Paul to Philemon from Paul. Paul recognizes and hopes for Onesimus to be returned but out of his selfless wants and love for his brother he prefers to offer an explanation for the providence of our Great God that although for a period of time it seemed that the offence and loss of this slave would have been forever. God had a plan for his salvation. Paul saw it through the eyes of God in that the removal was a temporary one to allow Onesimus to find the apostle Paul and hear the Gospel message leading ultimately to his salvation. It is true that Onesimus would have probably heard this message over and over at the church meetings in Philemon’s house, but and why he had not turned to the Lord is only explained by the Lord Himself. The journey he took shows us that our God turns all things together for the good of those who love Him and are called according to His purpose and will. I would not be too far off in suggesting also that after Onesimus fled and although disappointed at his offence that Philemon and the church in his home would have prayed for this runaway on a regular basis although we find this theory nowhere in scripture it is a normal practice amongst Christians to pray for the lost who have left us and pray even more for those who have offended us. Or de we?

“that you might have him back forever,”

Although Paul wants him to return back to aid him in his work, he is making the point to Philemon that his slave was gone for a season but has now returned much greater than a slave or servant but now a fellow brother who can if he wishes be with him physically forever to work there or if he wishes to return him to Paul he will still have him eternally as a fellow brother in the Lord. This I believe is the apostle’s main desire but he is leaving that correctly up to Philemon and the church there to decide.

16 – “no longer as a bondservant but more than a bondservant,”

To grasp the full meaning of this verse it would serve us well to ask the question, what does the word bondservant actually mean? The word here mentioned, ‘bondservant’, has the root word ‘deō’ meaning....

1. To bind tie, fasten

a) To bind, fasten with chains, to throw into chains

b) Metaph.

2) Satan is said to bind a woman bent together by means of a demon, as his messenger, taking possession of the woman and preventing her from standing upright

3) To bind, put under obligation, of the law, duty etc. a) to be bound to one, a wife, a husband.

4) To forbid, prohibit, declare to be illicit.

This then leads us to the meaning of the word in the context of this verse which comes from the Greek word, ‘doulos,’ meaning.....

1) A slave, bondman, man of servile condition

a) A slave

b) metaph., one who gives himself up to another's will those whose service is used by Christ in extending and advancing his cause among men

c) Devoted to another to the disregard of one's own interests

2) A servant, attendant

This sheds a greater light to the situation and positioning in this life story of both Philemon and Onesimus. Paul reminding Philemon that he is well aware that Onesimus is his slave or servant who was under obligation to serve his master and not his own desires, yet Paul now advises that Onesimus is more than that now to Philemon, he is more than a slave, he is more than a servant or a runaway, he is more than a probable petty thief, he is now a man devoted to serving God with no regard for himself. Acknowledging that to complete his mission he must make it right with Philemon and receive his blessing as well as the blessing of the whole household. Paul stating here that now Onesimus is a slave to Christ and should be allowed to follow and be treated in the same manner as both he and Philemon were from the grace they received through salvation.

“as a beloved brother—especially to me,”

Here we also see a somewhat deliberate phrasing in the apostles wording, he is showing firstly to Philemon that he himself now views Onesimus as a fellow worker and no longer as a slave, but even greater a ‘beloved brother’ showing a deep love for Onesimus. He also then goes on to put a little twist to the scenario by stating that Onesimus has been especially helpful as a brother (not a slave) to him.

Here the apostle is referring back to verses 13-14,

“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, but I preferred to do nothing without your consent in order that your goodness might not be by compulsion but of your own accord.”

Paul is placing the thought that once restoration has taken place in Philemon’s household and the church that meets there that it would be to the benefit of all that Onesimus be released into Paul’s care to help him in his ministry of furthering the Gospel as Paul probably saw that evangelistic ability or calling on Onesimus’ life.

“but how much more to you, both in the flesh and in the Lord.”

Knowing that even if he did not return him to Paul or send him away with him after his visit (which we will look at in a later verse), that Onesimus would also be a beloved brother to Philemon and the church there, In whatever they would have him do. If we think of the return of the prodigal son (Luke 15: 11-32), and how joyous the father was at the return of his son and how our Father rejoices when we run towards him after seeing our erroneous ways. Then I believe after reading this letter Philemon and all the people of his household and the church that met there would throw their arms around Onesimus and welcome him as a brother in Christ forgiven and all wrongs put away. The benefit of a hearing of someone we knows salvation should be enough to have us all rejoicing and laying aside their past is not only a physical in the flesh joy to our hearts as we watch them grow in the Lord but is a joy spiritually as they will be with us in the serving and worship of God as well as rejoicing with us as He takes us home.

2012-08-14T03:34:00.003-07:00

Here is part six of the Philemon Commentary Series, Blessings

Verses 8 - 11

8 – “Accordingly, though I am bold enough in Christ”

Could Paul in his position have used his weight and authority in the office he holds to demand that Philemon accept back Onesimus the slave no matter what? Would Philemon have obeyed this command? Well the answer to both of these questions is probably yes! Paul is stating here that yes he is bold enough to demand reconciliation yet he prefers to appeal to Philemon by highlighting the message and grace of the Gospel of Jesus Christ. Paul never shirked form responsibility or saying what needed to be said even if it cost him dearly. We have to be reminded however that his confidence and boldness to speak out was because he knew that he himself was ‘in Christ’. His confidence was fuelled by relationship and empowerment that came from heaven above. 2 Corinthians 5:17 tells us to be ‘in Christ’ and in realising we are in Him means we are also part of the elect of God, the save, the redeemed. This should give us great confidence to go out not in our own strength but in the way He has made us to be. You see when we get a hold of the fact that we were chosen by a God who loved us in the sinful condition we were found in, it should lift our spirits to realise that He will use us and give us the confidence we require for every situation. When feelings of extreme nerves and fear grip us before stepping out for God may I imply that maybe we are not resting in His strength but merely relying on our own strength whilst speaking with our mouths that we are relying on Him when we really are not. Let us not be found out as ones who claimed things in the name of the Lord when it was our-selves just using his name to carry some weight and give a false sense of security.

“to command you to do what is required,”

Uncertain of the answer we are delighted that the Apostle shows a greater way of convincing believers to accept those who have sinned against us in a new way. By appealing to that individuals ‘already on display everywhere’ attributes such as the love, compassion and kindness that was shown by the lifestyle of Philemon. Paul here is placing the issue before Philemon to act in a manner which displays that saving grace afforded to him-self through the Gospel. Paul is using this statement to say, ‘I could command you to do this but I prefer to rely on your own judgement because I trust that you will do the right thing.

9 - “ yet for love's sake I prefer to appeal to you”

Paul now states his intention in that he would not demand anything of Philemon but rather in appeal, have confidence that Philemon would act in the right way. What this shows is Paul’s trust in Philemon that he does not need much convincing as he already has the characteristics required to complete the restoration of relationship that is required here. The interesting difference between love and force is highlighted here when we see that Paul had the option to command but chose the love option. Paul preferred to appeal rather than demand so that love would be the main factor in all of this.

“—I, Paul, an old man and now a prisoner also for Christ Jesus”

Paul not only is referring here to his actually physical age but also his spiritual age as a follower of Christ, that he is appealing to Philemon as a seasoned believer knowing that the harbouring of anything against an individual would cause relational harm to all parties and that forgiveness must be of the utmost urgency. It is also often the case that a young man in age is full of sometimes an almost foolhardy attitude and way of doing things and thereby may be used to dealing with issues in a more harsh tone. Paul a seasoned Christian now prefers to show the more mature way of forgiveness no matter what situation you have been faced with and in this case Paul was as we have seen previously a prisoner in his own home. His prison status though is a joy to him as it is for Jesus Christ and the Gospel he has been imprisoned. Most of us alive have no concept of this experience and it would serve us well to gain an understanding of how to act to one another in difficult circumstances. We can still offer encouragement, love, grace, evangelise etc. in the most difficult of circumstances if we put ourselves in the way of Jesus Christ.

We will always suffer hardship in life and go through many trials however if our love is in Christ and we are living for Christ then we will always have our head pointed upwards when everything beneath is seemingly falling apart. May I ask the question here and that is, ‘What are you a prisoner to?’ Whatever you are held back by demands as believers in Christ that we examine whether this is of our own doing as a direct result of our selfishness and sin or whether as in Paul’s case that we be prisoners because of our faith. Not a slave to sin but a follower in chains to Christ. Being a prisoner was physical in Pauls case however although we may find that unusual as we would not necessarily be imprisoned for our faith in the west we as Christians may be placed in what would seem like a prison based state by suffering persecution, spiritual and verbal attacks, contention for the truth. Yet in all suffering we must hold firm to He who has called us out of darkness into His marvellous light.

10 – “I appeal to you for my child, Onesimus,”

Although not his own child by the flesh or child in age, we find the apostle speaking of his fond affection for this once runaway slave Onesimus. Paul is now getting into the fullness of his reason for writing. He is seeking to take Onesimus back to his place of error to bring closure to this part of both his and Philemon’s lives. For Philemon the appeal is to let go of the past by removing any due punishment which should have rightly been placed on a runaway slave relevant to the crime committed and to now see him as a fellow Christian. For Onesimus this represents an opportunity for repentance and true restoration. Onesimus has had a spiritual restoration in the fact that he has found himself chosen in Christ and through Paul’s ministry has repented of his sins to become part of the family of God. Now he must face his past troubles so that he can do what is right in the eyes of a brother. Go to thy brother if he has offended thee! Paul shows his love for Onesimus by stating, ‘my child,’ and may have after the fact been seeking for Philemon to send him back to him as we see by the words in verse eleven when he states, “but now he is indeed useful to you and to me.” Onesimus is a child also in family of God and sees in some way to have ministered even to the apostle in his imprisonment.

“whose father I became in my imprisonment.”

We learn here that the relationship through Paul’s eyes is likened as a father to one of his own dear children. As Onesimus visited with Paul during Paul’s imprisonment and then became a convert, a father would have seen it as his job to follow the words of our blessed King who commanded that we go and make disciples of all nations. Through a period of time spent this relationship would have gone from a minister of the Gospel teaching to a real friendship and bond that as the apostle is signifying here can only be likened to the relationship of Father to his son. The interesting use of the word father here by the apostle can cause some confusion here though. The reason must be explained, we find Christ stating clearly that we are to call no man father except the Father God himself. Does the apostle Paul here put himself in that position? No he is merely stating that the relationship held here is likened to the relationship of a loving mentor and not that of a loving master. We can all learn here from this that at times we need to be mentoring new believers in how to read the Bible, pray, witness etc. When was the last time you were a mentor to someone? No circumstance should hold us back from building disciples.

11 – “(Formerly he was useless to you, but now he is indeed useful to you and to me.)”

To understand this verse we only have to look at the evidence before us. We know that at some point Onesimus has not been fulfilling his role as a slave or servant to Philemon’s household and then at some point has truly offended his master whether by theft or some other means Onesimus has decided to flee from the situation. Now Paul is speaking to Philemon’s understanding by agreeing with him that, yes Onesimus was not a faithful servant and obviously has caused offence to Philemon, Apphia, Archippus and the local church there. Paul then brings what can only be described as good news to all involved in that now this runaway has met with the living God and is now a servant of the King of kings which in turn has seen him grow and change his ways. Any self respecting Christian would at this point have the harbouring of any previous grievances challenged to look at the fact that once a sinner who knew no better wronged you yet now was a believer just like us. Again this could also have been the apostle stating that he would love for restoration to take place and then for Philemon to let him return to Paul to continue being of use to him in his imprisonment.

2012-06-26T15:09:00.000-07:00

Here is part five of the Philemon Commentary Series, Blessings

Verses 4-7

Now we have closed the opening address and greetings in this letter and therefore we see the Apostle is now about to commend highly the work of Philemon in his labours of the faith here in verses 4-7 before moving on to the main subject matter of the issue surrounding the return of the slave Onesimus who is now a brother in Christ. Paul emphatically places carefully his words of thanksgiving for the life of Philemon and what he has done for the sake of the gospel and for the saints.

4 – “I thank my God always,”

After his opening address and greetings, the Apostle moves on in the letter to stating how much he is truly thankful to God. Paul states this frequently in all of his letters,

(Eph 1:16, Col. 1:3) noting that He is thankful to the Father for the salvation given to Him to which he is now so much indebted as to throw his entire life to follow the calling God has for him. Paul stating that to give God thanks is to put Him first in all things even the simplest of prayers. This was the teaching of Jesus when He Himself taught us to pray when He said, “Our Father, who art in heaven, hallowed (to be worshipped, to pay homage to, to thank. Emphasis mine) is your name.” Matthew 6:9-10. However it is also important to remain in context for what exactly he is thankful for in this particular letter.

1. He is thankful to God – for Philemon’s salvation and of their friendship which he seems to have built over the period he had already spent there with him.

2. He is thankful to God – for the work of love that Philemon has continued in that has in some way become renowned. (verse 5)

3. He is thankful to God – for Philemon’s continuation in the faith in Christ and that he has not departed but continued and also hosts a church group in his home. (verse 5)

4. He is thankful to God – for his hospitality to the saints who pass through there which in turn is being hospitable as if it was to Christ himself. (verses 5,7)

5. He is thankful to God – for Philemon’s ability to see the wisdom in resolving conflict and walking in forgiveness. (verse 9 – 21)

6. He is thankful to God – for Philemon’s partnership with himself in refreshing Paul’s heart through his love and faith as well as continuing in the Gospel. (verse 17)

Paul’s thankfulness of course is to God who is the architect of the aforementioned attributes and character that Philemon displays. It is very easy for us to look upon individuals and stand amazed at their abilities and forget that it was the creator God Himself who gifted them with such power and wisdom and authority yet even as wise as an individual seems their own thoughts are futile when matched up against our Almighty God.

“when I remember you in my prayers,”

What a powerful statement Paul issues here in the letter. Other translations put this verse to say, ‘Making mention of thee always in my prayers.’ (KJV, NASB, ASB, ERV, WEB,) I would tend to hold to that view rather than the ESV translation here which seems to pose a little doubt on the regularity of how often Paul prays for Philemon. Proposing the word ‘when,’ shows that only when Paul remembers does he actually pray. Yet we know that this was not the case as so many other translations correctly put it. Paul was in a place of daily prayer in his life and seemed to mention all those in his prayers that he had met and the churches in each place. Distance should never dictate how far our prayers can reach. Out of sight should never mean out of mind. Paul’s heart was for what he saw as his fellow workers, brothers, sisters and even spoke of some with great affection as if they were his own siblings. (Col. 1:9, 4:2, Rom. 1:9-11, Phil. 1:3,4, 1 Thess. 1:2, 3:10, 2 Thess. 1:11. If us fellow Christians would only keep little journals or the more modern thing today would be your mobile devices and take note of those we come across and add them to our daily times with the Lord bringing these people before Him in prayer.

The most poignant words on prayer from the Apostles lips I believe are found in

Romans 12:11-13, “Do not be slothful in zeal, be fervent in spirit, serve the Lord. Rejoice in hope, be patient in tribulation, be constant in prayer. Contribute to the needs of the saints and seek to show hospitality.” This was his way, continually in prayer again we see the example of that in Ephesians 6:18, “praying at all times in the Spirit, with all prayer and supplication. To that end keep alert with all perseverance, making supplication for all the saints, and also for me, that words may be given to me in opening my mouth boldly to proclaim the mystery of the gospel,”

This act of continual prayer must be the focus of any true believer to not only run to their knees as and when they are in trouble as is so often the case. No we are to never be away from a place of prayer, always remembering those in the faith. (Paul here lays waste to the argument of some who would say, ‘I just have no idea what to pray about’. We have so many to pray for and so many needs are out there and so many issues need God’s favour and wisdom. (See also 1 Thess. 5:17).

Prayer is the focus of this book that we not only grasp the concepts of why this letter was written and to whom and also finding what it means to us today, but also to use God’s Word in praying into situations. We cannot use God’s Word in prayer without first understanding what it actually means. Jesus displayed this when He was being tempted in the wilderness when approached by the devil, Jesus retorted back the scriptures that were appropriate to the situation. He didn’t say, ‘How good and pleasant it is when the brothers dwell in harmony,’ (Ps. 133:1). This would have been ridiculous in that situation. He rebuked the devil, He resisted his advances and promises of wealth with the appropriate scriptures. (Matthew 4: 1-11.) Here is the relevant Old Testament quotation’s that Jesus used against the devil in Matthews account.

Matthew 4:4 Deut. 8:3;

Matthew 4:6 Psalm 91:11,12;

Matthew 4:7 Deut. 6:16;

Matthew 4:10 Deut. 6:13

We will look into this subject more at the end of this study on the Chapter entitled How to pray through the Holy Scriptures.

5 – “because I hear of your love,”

If someone were to ask me what I would love to have someone say about me as a mark of my character it would have been this little phrase, ‘I hear of your love.’ Not only was the apostle remarking on Philemon’s love for Christ here which he already was aware of, but he continues this by making mention of his love to all the saints. Imagine finding out that your acts of love for others, hosting them, caring for them, feeding them (spiritually and physically), were being discussed far and wide in the land. Philemon would have been greatly unaware that his localized work was so far reaching in its testimony to the Christian community abroad. It is noted that Paul mentions love towards Christ first before love towards the saints as true love comes to, in and through Christ himself. Love being one of the fruit of the Spirit is truly that, a fruit ‘of the Spirit’ and not of man.

True love is a heavenly gift and before we could learn to truly love, we had to experience it through the forgiveness and love extended to us so powerfully displayed in the selfless act of the death and resurrection of Jesus Christ our blessed Lord and Saviour. In turn we as we walk in it are able to display that love and character as we keep in step with the Holy Spirit who so graciously fills us and lives within our very being. Let us be known as ones who would display like Philemon our love for Christ to others through our continual thanks, service and tireless work for the sake of the Gospel, whether it be cleaning, witnessing or preaching. Whatever He wants you to do, do it with love!

We are reminded of the power of love and what a lack of it can be like in “If I speak in the tongues of men and of angels, but have not love, I am a noisy gong or a clanging cymbal.” 1 Corinthians 13:1.

“Many words in conversations are said with no real emotion or thought behind them, many arguments are argued without thinking through what is being said rashly, His words are pure, filled with love and Holy.”

o Gary Beggan

“and of the faith that you have,”

Paul highlights here another shining example of Philemon’s character – his continual faith in Christ Jesus. This also has become known far and wide and would most likely have been told of to the apostle by visitors to Philemon’s house to whom he most certainly put up as guests whilst maintaining a church within the confides of his own home. His love for Christ went beyond the scope of just serving the lord by loving others but by giving up his very home to the work was in doing so displaying his zeal for true submission to the Gospel message.

‘Never has a man truly surrendered his possessions until he gives up his own home for the sake of the Gospel.’

Now to put into context it would not be good speech to state ‘faith in the saints’ as an appropriate translation but by the order of words it should read more like the NIV puts it, “because I hear about your faith in the Lord Jesus and your love for all the saints.” This would be a clearer explanation of the verse as faith towards Christ would come first, which out of that would come a love for others. The more we draw closer in our lives to Christ the more His Spirit works within us changing us and moulding us into the image of the Maker.

“toward the Lord Jesus and for all the saints,”

Seeing the rightful order of faith and love as we have mentioned, faith in Christ gives us the Spiritual Gifting of love for others, the Agape type of love which is our human response. It is fitting that the apostle however listed in this verse God’s way of Love and then faith as love always comes first when it comes to God giving out something. Love was given to us by Christ and his selfless act and now as my dear fellow minister in the faith is always reminding us that

“There is a great difference in saying, ‘I love Christ’ than actually being in love ‘with Christ.”

o Colin MacIlvenna

The consideration here is that Philemon is not just a follower but also a compassionate individual who opens his home to believers across the board in the bonds of love and fellowship. Using the term here, ‘all saints’ Paul tells us of Philemon’s wonderful ability to remain unbiased towards any individuals and as we shall see further on in this letter Paul asks him to show that same love now to Onesimus by receiving him now as a fellow believer.

6 – “and I pray that the sharing of your faith

Paul is here reminding Philemon that he prays for him not just generally but praying specific things over his life. Paul’s desire as I am sure would be all of our desires to see that faith in Christ in sharing the testimony of the Gospel salvation message grow in a deeper way. This requires a sense of total dependency on God and strength of ‘Spiritual boldness’ in Character to go out and spread the good news of Jesus Christ. So often we rely on our own strength to build up some courage before we take the plunge to witness. May I say that there is never a time that goes by where we should be silent and finished with witnessing. The sharing of our faith should be done out of a place or prayer and obedience to proclaim. If you are waiting for the right timing to share the Gospel, you missed it! If it gets you in trouble, you did it right!

Witness – Our own living out of the faith being a public example to our neighbours, families, friends, work colleagues, church members etc. Your outward appearance and actions display to others the Gospel of Jesus Christ. “Walk in wisdom toward outsiders, making the best use of the time.” Colossians 4:5.

Our job is not to judge those on the outside of the walls of our churches but to judge the sin in our lives and those on the inside of the church to bring it to a place of repentance. “For what have I to do with judging outsiders? Is it not those inside the church whom you are to judge? God judges those outside. “Purge the evil person from among you.”

1 Corinthians 5:12-13.

“So that you may walk properly before outsiders and be dependent on no one.”

1 Thessalonians 4:12.

Proclamation – What comes out of our mouths should not be that of coarse jesting or vulgarity but let our words be seasoned with salt as the apostle reminds us in his letter to the Colossians.

“Let your speech always be gracious, seasoned with salt, so that you may know how you ought to answer each person.” Colossians 4:6.

Paul makes clear also in his letter to the Ephesians what our conduct must be towards others in lifestyle and speech.

“Let the thief no longer steal, but rather let him labour, doing honest work with his own hands, so that he may have something to share with anyone in need. Let no corrupting talk come out of your mouths, but only such as is good for building up, as fits the occasion, that it may give grace to those who hear. And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption. Let all bitterness and wrath and anger and clamour and slander be put away from you, along with all malice. Be kind to one another, tender-hearted, forgiving one another, as God in Christ forgave you.” Ephesians 4:29-32.

may become effective,”

Paul is stating here what he expects to be the outcome of his prayer and Philemon’s continual sharing of the faith, that it would be effective. This word effective or (effectual) is the Greek word ἐνεργής pronounced energēs. This is an active word in the sense of working out in a manifest way, the message of the Gospel.

It also carries with it the same meaning as the word powerful in the context of Hebrews 4:12. Not only when we speak the Gospel in boldness do people hear it with their ears but to the those who the Spirit has removed the scales form their own eyes, this Gospel will have a powerful life changing effect on them in an active way.

“for the full knowledge of every good thing that is in us,”

What is meant here by this phrase? John Calvin states this as “of every good thing that is in you: for everything in us that is good makes known our faith” – John Calvin (commentary of Timothy, Titus & Philemon).

This is referring to the kindness of Philemon’s character by the fact that he was continually doing good to others by hosting them and serving them in the love of Christ. Paul prays that Philemon would also gain a greater knowledge of these attributes and the power of Christ within Him that others would also see them come to fruition more than they have before.

“for the sake of Christ.”

For the ‘sake of Christ’ or for the ‘cause of Christ’ or ‘in Christ’ would all be appropriate here as his faith and the working out of it through active works and the displaying of his true quality of character are all owed to the power of Christ that saves the soul.

We could reword this verse although I do so with care to say,

“Philemon, I am praying for you that the works and faith that you have shown would reveal themselves even more to you and to others that they would cause an even more powerful outward and far reaching expression of faith in Christ Jesus so that they would have a direct impact on bringing the unsaved to repentance and refresh the souls of the saved.” (Emphasis mine)

Now in the context of this letter and his appeal to Philemon, Paul is telling Philemon that he is praying for him directly to see beyond the past issues he had with Onesimus and look to this extension of an even greater active faith which consists of good works and love. Remember, witness and proclamation, Philemon is to now display even more so by his actions and his words a kindness towards his previously held slave. If we also take into consideration what we previously read, “For what have I to do with judging outsiders? Is it not those inside the church whom you are to judge? God judges those outside. “Purge the evil person from among you.” 1 Corinthians 5:12-13.

For before his return here, Onesimus was should we say, ‘on the outside’. He was unsaved and full of sin yet now he is presented as a brother in Christ after his conversion so Paul is also reminding Philemon to not judge him as he did before but now as a brother.

7 – “For I have derived much joy and comfort from your love, my brother,”

Although in his opening address, Paul writes to Philemon and others, this statement is aimed directly at Philemon. Paul is referring to Philemon’s work and ministry which in turn is bringing great joy to the Apostle’s heart. Again testifying of that wonderful love that Philemon has is refreshing and being hospitable to all saints. Paul has taken great joy in the reports he has heard. Also we see once again the closeness of relationship with Philemon as is the reference we find here, ‘my brother’.

“because the hearts of the saints have been refreshed through you.”

The joy received is because of testimony received testifying of Philemon’s great work. A lesson to us all in that we must always be striving to be hospitable to ‘all saints’, refreshing them in prayer, helps, washing them in the Word (Titus 3:5-6). This surely is a laying of the foundation of Paul’s letter to speak of the great work Philemon has done in service and love before he makes his appeal for receiving Onesimus back in brotherly love. As Christians we face what sometimes seems to be endless battles against the enemy and therefore when we hear of a refreshing testimony or ministry happening we should rejoice in it and share it to keep up the heads and hearts of our fellow brothers and sister in the work.

2012-06-02T10:50:00.000-07:00

Here is part four of the Philemon Commentary Series, Blessings

Verses 2 & 3

2 – “and Apphia our sister”

The one noteworthy point about this letter is that although it was a personal letter dealing with a more personal issue it is also universally addressed to a wider audience. Here we see the phrase – ‘and Apphia our sister’ used. This was not the biological sister of the Apostle Paul like we would today assume with the word sister but more in the term we would find in our local churches where we would refer to one another as brothers and sisters in Christ. Now it is not fully known who Apphia was and some have suggested it was probably Philemon’s wife which would have explained that in the later part of this verse that the letter is addressed to Philemon, Apphia, Archippus and the church in their house suggesting that she was either his wife or a close relative who lived there.

As John Gill in his commentary puts the inclusion of her name in this letter down to an assisted plea by the Apostle to aid him in allowing the servant Onesimus to return he addresses Philemon’s wife, his son and the church which met in their home.

“And to our beloved Apphia, - The Alexandrian copy reads, "to sister Apphia"; and the Vulgate Latin version, "to the beloved sister Apphia"; for this is a woman's name; and it is thought that she was the wife of Philemon, since she is placed next to him, and before Archippus, a minister of the word; and very prudently is she wrote to, and justly commended, in order to engage her to use her interest with her husband to receive his servant again, who otherwise might have stood against it, and been a very great hindrance to a reconciliation:”

o John Gill’s exposition of the entire Bible

“and Archippus our fellow soldier,”

What do we know about Archippus? It is firmly held to that he was a minister in the faith as the Apostle Paul’s use of the term, ‘fellow soldier’. We are first introduced to him in

Colossians 4:17, “And say to Archippus, “See that you fulfil the ministry that you have received in the Lord.” Noting clearly that Archippus had a ministry and was being encouraged to continue the work and fulfil his calling. Most universally agree that Archippus was most likely the son of Philemon explaining the reason for his name being mentioned in the letter as one of the addressees. His position in the church is not really contested at all as we see the reference to his work in Col 4:17.

“Possibly the son of Philemon and Apphia. From Colossians 4:17 he would appear to have held some important office in the church, either at Colossae or at Laodicaea, which lay very near. In Colossians his name occurs immediately after the salutation to the Laodicaeans.”

o Vincent Word Studies

The term fellow soldier is used in describing Archippus and some have ventured various meanings to the term. John Gill likened it to the difference between the lay person who is encouraged to dress for battle as in Ephesians where we are encouraged into spiritual warfare and to put on the whole armour of God but Archippus’ position was a more hardened role as taking the role of a minister of the Gospel and a true soldier in the faith. Others such as Adam Clarke’s commentary had suggested that an alternative meaning for the phrase was because the Apostle knew what the name Archippus meant. It was a Greek name the word ‘ark- hip-os’ meaning one who looked after or ruled horses.

“Archippus, Αρχιππος. The ruler or master of the horse; from αρχων, a chief, and ἱππος, a horse. Heroes of old were, both among the Greeks and Trojans, celebrated for their skill in managing and taming the horse, and employing him in war; this frequently occurs in Homer. The import of the name of Archippus might suggest this idea to the apostle's mind, and lead him to say: Archippus our Fellow Soldier.”

o Adam Clarkes Commentary on the Bible

There is no real explanation anywhere else in scripture as to why the Apostle calls Philemon his fellow worker or fellow labourer yet calls Archippus his fellow soldier. The term fellow normally would relate to the calling of minister but the term soldier is also used in describing the role of all Christians to take up arms (Eph 6). The same term is used in describing fellow soldier Epaphrodites in Philippians 2:25.

Albert Barnes states:

“And Archippus our fellow-soldier - On the term "fellow-soldier," see Barnes notes on Philippians 2:25. “It is applied here to one who was a minister of the gospel, and who is spoken of in connection with Paul as enlisted under the banners of the Captain of salvation, and waging a warfare with the wickedness of the world; compare also Barnes notes at 2 Timothy 2:3-4. That Archippus was a minister of the Gospel is clear from Colossians 4:17.”

o Albert Barnes notes on the Bible

“and the church in your house:”

This is the final mention of those to whom the letter is addressed and as Tyndale puts it:

“If Onesimus is to be welcomed back, it must be by the entire household.”

o Tyndale New Testament Commentaries

This would offer a reasonable explanation for Apphia and Archippus’ names being included in the address. However why address it to the church?

Tyndale again states:

“The letter is personal, but nobody is an Island: and to the church that meets in your home. Philemon’s life is set in a corporate Christian context. The early church, having no ‘special buildings’ of its own, met in private houses. Philemon’s house-church may have comprised the entire Colossian Christian Community, though there may well have been others, perhaps including that of Nympha(s) (see Col. 4:15). The church in Rome probably consisted of several such groups (see Rom 16:5, 10, 11, 14, 15), and part of the reason for Paul’s appeals for unity may stem from the risk of fragmentation thus created. Here his main concern is for the internal unity of Philemon’s house-church as its members contemplate the return, as a brother in Christ, of a slave about whom they had at the very least mixed feelings”

o Tyndale New Testament Commentaries (Colossians & Philemon)

The early church was formed within house churches as we see in Romans 16 where several homes are mentioned as having churches within them. It brings to our remembrance that it is the people of God who are the church and not a building.

Acts paints a picture of glorious Christianity in full swing.

Acts 20:20, “how I did not shrink from declaring to you anything that was profitable, and teaching you in public and from house to house,”

The Apostles went out publicly declaring the Gospel and teaching not only in public but as people came in they would have been added to the house-churches thereby growing the church rapidly as a house-church movement. David Yungi-Cho has achieved a similar styled movement to this in Korea, however many others have tried at repeating a house-church scenario and failed because they were not called to it or missed one of the key elements, to preach publicly as well. Sadly the use of the true meaning of a home-church has been lost as some see it only as a means to grow their own individual people as part of their own congregations or to push a particular teaching or maybe because the people are asking for them to be started. However the purpose here was to add to the church, many people daily.

Some claim that today this part of the ministry is not needed as we do have many buildings today to use for church and this would negate the use of the home being used for evangelism, teaching and worship. However it would seem shameful if the church were ‘because of denominational status and Sunday attendance figures’ becoming afraid to appoint home-churches who are led by local pastors. Maybe senior pastors are afraid of splitting the church in some way instead of realizing this is not their church but the ‘Church of God Himself’. Instead of fearing a split the view should be that of a mass launching into our communities through home churches as evangelistic outreaches with pastors in place and then regular public meetings with the rest of the body of believers.

Oh how we long for the day when ‘denominations of men’ are no longer given weight but that we all work to grow the kingdom and continue the work we have been left behind to complete. The Apostle Paul urges us to run the race well, may I tender my opinion humbly to all here in asking the question, Whose race are you running and are you sure God started that race?

3 – “Grace to you and peace from God our Father and the Lord Jesus Christ.”

‘Grace received is grace believed’. This is what dropped into my heart as I looked at this conclusion to the greeting placed carefully in this letter.

The church and people at Philemon’s house-church were shown the grace of Almighty God in salvation and Paul brings them grace reminding them that true grace and peace comes from the Father above and by the selfless act of His own dear Son, our Lord Jesus Christ. This would surely if any be a time when grace would be required towards Onesimus so that the family there did not enter into sin in their hearts but walk in peace with the returning slave who is now a brother in Christ.

Paul also uses this phrase in his greetings in his other Epistles, Rom 1:7; 1 Corinth 1:3; 2 Corinth 1:2; Gal 1:3; Eph 1:2; Phil 1:2; Col 1:2; 1 Thess 1:1; 1 Thess 1:2; 1 Tim 1:2;

2 Tim 1:2; Titus 1:4; We should never take these greetings lightly like a simple hello but understand their place within the opening address to each recipient. Before ever addressing anything we need to always be reminded of the grace afforded us by the power of the Cross. Grace is something us Christians take far too lightly at times as we get so wrapped up in our day to day routines, having fun with friends, wanting to always buy new things etc. Here is how I see God’s grace and the importance it should have in the Christian life.

Grace is the offering that makes the way for those whom God has predestined for salvation and is the only way that those whom He has predestined can enter into that salvation. We only have to simply look at a few passages from Ephesians to grasp the depth of what has been afforded to us who are called by Him and the responsibility to daily walk in that calling.

“Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places, even as he chose us in him before the foundation of the world, that we should be holy and blameless before him. In love he predestined us for adoption as sons through Jesus Christ, according to the purpose of his will, to the praise of his glorious grace, with which he has blessed us in the Beloved. In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace, which he lavished upon us, in all wisdom and insight making known to us the mystery of his will, according to his purpose, which he set forth in Christ as a plan for the fullness of time, to unite all things in him, things in heaven and things on earth. In him we have obtained an inheritance, having been predestined according to the purpose of him who works all things according to the counsel of his will, so that we who were the first to hope in Christ might be to the praise of his glory. In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit, who is the guarantee of our inheritance until we acquire possession of it, to the praise of his glory.” Ephesians 1:3-11.

“For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast.” Eph 2:8-9.

As the apostle carefully addresses the recipients here he is reminding them of the grace and peace given by God to them. The peace we so desperately seek in our lives and for those around us only comes when we enter fully into the grace that was freely given. Many people in my life have said to me when running events that I should charge a little fee for this or a little for that as people do not Value things they have not paid for.

I disagree on two counts and pray that you do also.

1. If the grace that leads us to repentance and salvation was completely free of our own self and a complete loving act of God then so we should extend that free offering when reaching out to our world.

2. The reason many leaders charge for their conferences and events is put down to ‘paying for venue hire and materials’. Let’s get one thing straight here, ‘Jesus reached thousands without even the use of a microphone. Is it because of the doubt and lack of prayer for the finances to run events from leadership that we then turn and put that heavy burden on God’s people. Maybe the focus should be on feeding the flocks of sheep God has placed in our care rather than trying to run huge events all the time.

(Apologies to those in the ministry who have been urged to re-mortgage homes and give away life savings to keep churches running. It’s ridiculous!).

The very first thing I ask anyone when an event is being proposed is how much money do we have? If the budget is small then we will work with it to keep it that way. If it requires more money then our planning time should begin with serious prayer for provision and the hand of God to move and we should not venture out into myriads of debt to put on events whilst proclaiming to our people to get out of debt and give more. There are so many who have claimed their financial stupidity was really an act of venturing out into faith. Let that not be said of us as we seek to walk in that peace that comes from FREE GRACE! The focus of grace is Jesus Christ a gift freely given should never be charged for.

garybeggan2012(c)

2012-05-17T02:14:00.005-07:00

Here is Part Three of the Philemon commentary. Blessings

Praying through Philemon

By Gary Beggan

Commentary

Philemon has only twenty five verses due to it being a more personalized letter it is important that you read these verses a few times before going any further, to familiarize yourself with the text, gaining an understanding of your own. Pray before reading and allow the Spirit to enlighten any verses that would speak to your heart.

Philemon (ESV)

1. Paul, a prisoner for Christ Jesus, and Timothy our brother, to Philemon our beloved fellow worker 2. and Apphia our sister and Archippus our fellow soldier, and the church in your house: 3. Grace to you and peace from God our Father and the Lord Jesus Christ.

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,

6. 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. 7. For I have derived much joy and comfort from your love, my brother, because the hearts of the saints have been refreshed through you.

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—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.) 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. 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.

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. 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.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. 23. Epaphras, my fellow prisoner in Christ Jesus, sends greetings to you, 24. and so do Mark, Aristarchus, Demas, and Luke, my fellow workers. 25. The grace of the Lord Jesus Christ be with your spirit.

1 – “Paul a prisoner for Christ Jesus,”

- We see here in this verse what could be looked upon in two different ways in that we know that Paul was in a physical imprisoned state (vv. 9, 10, 13 & 23). And had somehow met with Onesimus which led to the latter’s salvation and the writing of this letter. Yet these opening words may also as some suggest act as a similar introduction to many of Paul’s letters where he would state that he was an ‘apostle of Jesus Christ’, or a ‘minister in Christ’. However it is most probable that Paul is speaking here of his physical imprisonment as we see by the mention of the use of chains and speaking of his imprisonment. Paul mentions he was in chains and it is probable that he was chained to a guard with one hand as was customary in those days and not necessarily in a cell. We believe this to be at the time when the Apostle had rented a house (Acts 28:30) and was under house arrest. This would explain how he was able to receive guests and the most probable reason for being able to meet Onesimus. Paul rented this home for approximately two years and paid all his own expenses. This was a common factor in his life that he would not be a burden to local churches instead seeking out part time employment to aid his income.

This causes some to think that all ministers should live like this, however what must be explained is that Paul was an itinerate preacher, (a travelling minister) whose own income would be to self sustain or possibly through the love offerings given by churches he visited or homes who hosted him. It states quite clearly that he did not want to be a burden to the churches which is different from those who work for the church as he was only travelling in and out in seasons of his life. We must look at how the setting for a local church and its employees who work there all the time to gain a better understanding of salaried positions. We know that a labourer is worth their hire (1 Tim. 5:8; Luke 10:7). Look at the house of the Lord in the Old Testament (the tabernacle). The Levite priests were there to serve and make offerings for the people and look after and maintain the tabernacle. They had to be fed and clothed and looked after, so God established that each region at their yearly offerings would bring their tithe to their local priest who would then take a tenth of everything brought to him and take it to the tabernacle to sustain the Levite Priests working there. The rest was distributed equally amongst the poor, widows and orphans. However we even see an incident when this was not happening and the Lord speaks to these local priests rebuking them for robbing His house for they had stopped bringing up a tenth for the tabernacle priests.

Malachi 3:8 – 10: “Will man rob God? Yet you are robbing me. But you say, ‘How have we robbed you?’ In your tithes and contributions. You are cursed with a curse, for you are robbing me, the whole nation of you. Bring the full tithe into the storehouse, that there may be food in my house. And thereby put me to the test, says the LORD of hosts, if I will not open the windows of heaven for you and pour down for you a blessing until there is no more need.”

Three valuable lessons are learned here:

1. Churches should wholeheartedly support financially and accommodate and clothe and feed it’s itinerate preachers unless they specifically feel that they are being a burden to that church. (Acts 28:30 – even under house arrest Paul received guests. Philemon received guests and refreshed them and allowed them to stay whilst travelling through.) We MUST be fully hospitable and not hold back from using what the church people have given to fulfil a scriptural requirement. In fact may I go as far as to say that after we have researched our travelling preacher’s integrity and doctrine that we then ask to see their suitcase on arrival and where appropriate purchase and replace all things that have become worn out.

2. Churches should always look after their staff through an income to provide for their own families as we saw earlier in Malachi. They should be viewed upon as those who are fulfilling the calling of God to the Church and not as employees. Their contract is that of Grace, Mercy and Love. They in turn must be always working hard in their field of calling going beyond the work ethics of any other individual workplace. The calling is to set an example day and night not as an employee but as a servant to the work of the ministry of Christ.

Those employed in ministry must examine their purpose and ask themselves.

a. Is there a true calling on my life for the Job?

b. Am I truly passionate about it?

c. Do I love the people I am serving?

d. Do I have a passion or craving for teaching the Word of God?

e. Before taking my post have others commented on a calling they see on my life?

f. Have others commented on my character, gifts and skills for ministry?

g. Do I have my family’s total support for the work ahead?

h. Am I sure this is the ministry where I am supposed to fulfil this calling?

i. Am I truly teachable?

j. Do I have a valuable personal relationship with God?

3. Churches should make sure also that those in charge of governing its finance are carrying the full weight of the responsibility of handling the money given by God’s people and be prayerfully considerate of never robbing God in its support for its ministers, travelling speakers, missionaries etc. Although many churches once bills are paid tend to hold cash to maintain a reserve and this may be a prudent idea. It is important to note that the way the Bible portrays this is that the excess left over was distributed between the people in poverty or the orphans or the widows. Therefore the challenge is laid before the church to ask the question,

“Where is our faith in God when we always have money in the bank?”

Paul the Apostle never held it in the bank and would have been stunned at the idea, he lived by using the skills he had learned to provide for his income or by complete faith.

The Character of Paul was so incredible that even in imprisonment he was helping others and showing that true compassion of a man who walked fully in his calling. He displayed great love to others showing that he knew that he had received great love and compassion. We can follow the example that even in our own imprisonment such as debt, stray family members, work issues, illness etc. we must continue on in this temporal life being gracious, loving and kind in the face of adversary which in turn will keep the adversary far from getting a foothold in our own lives.

“and Timothy our brother.”

What does Paul mean here? Well earlier in 2 Timothy 4:9, we read a note from Paul to Timothy to come to him urgently. He says to him, “Do your best to come to me soon.”

This would have most likely been the reason for Timothy being with Paul at the time of this writing. However this is not an uncommon way for Paul to introduce a letter as he does this in other letters stating who is with him at that time. Look at these four instances.

2 Corinthians 1:1 – “Paul, an apostle of Christ Jesus by the will of God, and Timothy our brother, to the church of God that is at Corinth, with all the saints who are in the whole of Achaia:”

Philippians 1:1 – “Paul and Timothy, servants of Christ Jesus, to all the saints in Christ Jesus who are at Philippi, with the overseers and deacons:”

Colossians 1:1 – “Paul, an apostle of Christ Jesus by the will of God, and Timothy our brother,” (written at the same time as Philemon it makes sense that both are addressed in this way)

1 Thessalonians 1:1 – “Paul, Silvanus, and Timothy, to the church of the Thessalonians in God the Father and the Lord Jesus Christ: Grace to you and peace.”

2 Thessalonians 1:1 – “Paul, Silvanus, and Timothy, to the church of the Thessalonians in God our Father and the Lord Jesus Christ:

(Silvanus is also known as Silas)

For Timothy to have come to him and Onesimus who heard him preach would confirm that Paul was most likely bound to a guard under house arrest in his rented accommodation (Acts 28:16, 23 & 30.) Although Timothy had come to him, there is no evidence here however that Timothy had anything to do with what was said in this letter and it is most certainly a personal one from Paul (Philemon 19).

“To Philemon our beloved fellow worker”

Paul is showing here of his personal love of Philemon reaching out to him as a friend who he has previously known and ultimately led to Christ. (Paul alludes to this in verse 19.) By calling him ‘our beloved’ this speaks of a true love for Philemon and as many other translations interpret the word friend, this would also be an appropriate statement of calling upon his friendship in dealing with the matter at hand.

After declaring first of their friendship, Paul also highlights his joining together with Philemon as workers together for the Gospel. Now this could be interpreted in such a way that suggests he is referring to Philemon as a fellow worker because Philemon was a minister of the church in his house or over a larger ministry in Colossae. Or it may just be stating that he was a fellow worker in their pursuit of Christ and as they were brothers in Christ. However if we look at the attributes that Philemon is reported by Paul as having we can see it is most likely that he was a co-worker and minister of the Gospel.

5 - “Because I hear of your love and of the faith that you have toward the Lord Jesus and for all the saints.”

Philemon shows love and faith in Christ and love for the saints (many people).

6 - “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.”

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

20 – “Yes, brother, I want some benefit from you in the Lord. Refresh my heart in Christ.”

Philemon shares his faith and in doing so brings great joy to Paul as one who refreshes the saints even referring to Philemon as one who would refresh him.

17 - “So if you consider me your partner, receive him as you would receive me.”

Paul calls him his partner in the work signifying a working ethic and relationship as well as a friendship.

21 – “Confident of your obedience, I write to you, knowing that you will do even more than I say.”

Philemon is one who was obedient another key quality of a leader.

These are all key elements further adding to the claim the Paul was referring to Philemon’s status as a minister of the Gospel. However if per say Philemon is simply a host and one who refreshes the saints by hospitality, we should all still learn from his attitude towards Christ in the fact that he would then seem to be one who fulfils the role of the ministry of helps. (1 Corinthians 12:28) and so would certainly be classed as one who works in the ministry who we should use as a prime example to educate those called to such a ministry.

2012-04-01T06:57:00.001-07:00

Here is part two of the Praying through Philemon series as we look at the basic introduction to the book enjoy.

Praying through Philemon

By Gary Beggan

Introduction

The Book of Philemon was written around A.D 60 or A.D 61 and was sent out around the same time as the letters to the Philippians church and the church in Colossae . It is classed as one of four ‘prison Epistles’ along with Ephesians, Philippians and Colossians. The Apostle Paul wrote these letters during his first time in Roman imprisonment we find the evidence of imprisonment in verses (1, 9, 10, 13, 23).

1 – “Paul a prisoner of Christ Jesus, and Timothy our brother.”

9 – “Yet for love’s sake I rather appeal to you – being such a one as Paul, the aged, and now also a prisoner of Jesus Christ.”

10 – “I appeal to you for my son Onesimus, whom I have begotten while in my chains.”

13 – “Whom I wished to keep with me, that on your behalf he might minister to me in my chains for the Gospel.”

23 – “Epaphras, my fellow prisoner in Christ Jesus, greets you.”

In Philemon 22 we see how the Apostle was confidently awaiting his release from his prison like state when he says, ‘But, meanwhile also prepare a guest room for me, for I trust that through your prayers I shall be granted to you’. The apostle Paul is charged with writing this letter to Philemon whom he classed as a son. There is a close connection with this book and the book of Colossians. We note this by the links of the apostle speaking of the same individuals in both letters.

Colossians

4:9 – “With Onesimus, a faithful and beloved brother, who is one of you. They will make known to you all things which are happening here.”

4:10 – “Aristarchus my fellow prisoner greets you, with Mark the cousin of Barnabas (about whom you received instructions: if he comes to you, welcome him).

4:12 – “Epaphras, who is one of you, a servant of Christ, greets you, always labouring fervently for you in prayers, that you may stand perfect and complete in all the will of God.”

4:14 – “Luke the beloved physician and Demas greet you.”

We see the link in the following verse in Philemon.

Philemon

10 – “I appeal to you for my son Onesimus, whom I have begotten while in my chains.”

23 – “Epaphras, my fellow prisoner in Christ Jesus, greets you.”

24 – “As do Mark, Aristarchus, Demas, Luke, my fellow labourers.”

The apostle Paul’s name itself is also mentioned in three of the 25 verses of Philemon.

Philemon

1 – “Paul, a prisoner of Christ Jesus, and Timothy our brother.”

9 – “Yet for love’s sake I rather appeal to you – being such a one as Paul, the aged, and now also a prisoner of Jesus Christ.”

19 – “I, Paul, am writing with my own hand. I will repay – not to mention to you that you owe me even your own self besides.”

This really should put to rest any real serious issues with authorship and authenticity. However I am aware of those who constantly try to punch holes in the Holy Scriptures to attack authenticity or criticise the authorship in vain attempts to make a serious name for them-selves. May God grant us eyes to see what the verses actually say about each individual and let us trust God that these words are truly His. This book was sent out around the same time as Philippians and Colossians and its links with Colossians through the named fellow workers being mentioned is where the similarities cease. Colossians is most certainly a book filled with great doctrinal understanding and benefit whereas Philemon is more of a personal plea to a fellow brother and to a wider church family (v2). Paul was asking for Philemon to take back a runaway slave who had either offended him greatly or had stolen or damaged some property of belongings. There is no gain in trying to reach a conclusion as to what he had done to Philemon and no scriptural evidence to support any such conclusions. Paul’s letter here was written to Philemon in a very gentle and loving manner seeking restoration and is a lesson stated for the whole church. There was a belief that the letter was addressed to Philemon who was believed to be a man over several churches so that he would pass the letter onto the actual persons it was intended for who Goodspeed & Knox believed to be Archippus (v2). However there are some issues coming up with that viewpoint and due to the fragile nature balancing together that unsteady ship we will continue with the belief that this letter was written as a personal letter to Philemon. However we will look in a later chapter at the end of this commentary at Knox and Goodspeed introduction as it is a worthy adversary which in no way challenges the meaning of the letter.

Onesimus was classed as one who was unprofitable (v11) a wrongdoer and possible thief (18). Paul is stating now however that Philemon should take him back as a brother and not a slave and reminds Philemon that he was a slave to sin until his conversion (v19). Paul is telling Philemon of Onesimus conversion and that although he was unprofitable before, would now be of a greater benefit to his master. What is of note here is that Paul is asking no small favour here as Philemon was a slave-holder living in Colossae and had notoriety. Some claim that he must have been a man of great wealth to have slaves however there is no evidence that he had money or properties and to say such would be a hazardous assumption. All we know for sure is that he hosted the church in his home (v2) and he hosted many passing Christian travellers and guests (5-7). The normal punishment for a runaway slave would have been a severe beating and imprisonment or in the case of theft, death. Onesimus finds solace in Paul who led him to Christ and Paul is now asking both men to make things right.

This also shows us the great providence of our God who directs Onesimus’ to find Paul instead of running a way and going into hiding. Onesimus has to return to make things right and make apologies. Philemon has to make things right by receiving him through forgiveness for his wrongdoing and now as a fellow brother in Christ Jesus. Both men having to remove their pride and succumb to the same tender mercy afforded to them by Christ. Paul wasn’t merely asking for a ‘let it go and get on with your life’ attitude to take place. No he was asking for them to fulfil full Christ-like restoration and full reconciliation that was given to them as was his message in

Colossians 1:19-22; “For it pleased the Father that in Him all the fullness should dwell, and by Him to reconcile all things to Himself, by Him, whether things on earth or things in heaven, having made peace through the blood of His cross. And you who once were alienated and enemies in your mind by wicked works, yet now He has reconciled in the body of His flesh through death, to present you holy, and blameless, and above reproach in His sight.”

Colossians 3:12-17. “Therefore, as the elect of God, holy and beloved, put on tender mercies, kindness, humility, meekness, longsuffering; bearing with one another, and forgiving one another, if anyone has a complaint against another; even as Christ forgave you, so you must also do. But above all these things put on love, which is the bond of perfection. And let the peace of God rule in your hearts, to which also you were called in one body; and be thankful. Let the Word of Christ dwell in you richly in all wisdom, teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord. And whatever you do in word or deed, do all in the name of the Lord Jesus, giving thanks to God the Father through Him.”

Paul sent Tychus to deliver these letters whilst also sending Onsesimus with him so that this restoration could take place. It would not have been right for the Apostle Paul to keep Onesimus with him as this was another man’s slave and could have caused issues between Paul and Philemon or the Church that met in his house. Paul reaches out to Philemon to accept Onesimus back into his household but nudging that he is not treated the same way as a slave now but as a brother we will also see that Paul would love to have Onesimus returned to him-self to aid him in his work.

General Outline

The outline of this short book would be as follows:

Greetings Verses 1-3

Prayer of thanksgiving Verses 4-7

Paul’s Petition for Onesimus Verses 8-16

Paul’s Promise to Philemon Verses 17-22

Closing salutations Verses 23-25

Throughout this study we will be reading from the ESV text to allow its interpretation in a more modern English translation, however many other versions are used and cited so as to gain a wider understanding.

(This will be the case if we find any major differences in the texts which need a more detailed explanation.)

Let us now look at each verse prayerfully and carefully.

2012-03-11T15:55:00.000-07:00

Praying through Philemon

By Gary Beggan

Foreword

Within every book of the Bible there contained within its words we find a source of deep and refreshing spiritual truths. These truths have had a life changing impact of the life of the writer, initial recipients and every generation since. We as followers of Christ, Disciples to the nations, lovers of God and true diligent students of His Word, have a responsibility to not only read His Word but to live it out. We must take the Word of God seriously and learn to interpret it in such a fashion that when we are done reading a Book of the Bible we are not only familiar with the content and the context but are thrust with the leading of the Holy Spirit into a place of surrender to Gods will to live out what He says in His Word in an active and meaningful way.

I have to come to understand that God’s Word must be looked upon with key boundaries in place so that we are never accused of taking things out of the context of what is meant by each verse. These principles simply put together will help us keep on track in our reading and living out of His Word.

1. Historical background – This is simply understanding the times and settings in which the book was written i.e. the social culture, the type of place, what were the major influences of the day etc. This in turn will help us understand where and under what pressures or circumstances each author was writing.

2. Exegesis – This is where we read the book looking only at what it meant to the recipients in there day, culture, climate and setting. We from this gain an understanding of the truths they were to glean from the book which were relevant to their particular circumstances.

3. Hermeneutics – Here is where we read the book again but understanding how it fits within the society and culture we live in today. How it affects the way in which we live our lives.

4. Lasting Truth – This stage is where we read the book again picking out what has been the lasting truth from the original recipients to our current settings. This helps us in what God is saying to every generation form each book.

5. Praying through – This final section is where we gain a deeper understanding and a committal to memory of the books of the Bible by learning how to pray God’s Word.

This final stage is where we want to focus our attention although we are in no way negating any of these other sound principles. In fact on the contrary we are seeking to incorporate them all within our learning to pray through each book. Prayer is absolutely vital to the Christian and is one of the most valuable ways to growing as a Christian along with the study of God’s Word and living the life of worship through our lifestyle. In the Book of 1^st Thessalonians 5:16-18 we read these words, “Rejoice always; pray without ceasing; in everything give thanks; for this is God's will for you in Christ Jesus.” It is the Fathers will for us to be always rejoicing, continually praying and eternally thankful. Just as we see in James 5:16 that confessing to one another our faults in how we have wronged each other leads us into prayer for our healing. The effectiveness of our prayers achieves great things. “Therefore, confess your sins to one another, and pray for one another so that you may be healed. The effective prayer of a righteous man can accomplish much.” We also know that God’s Word is a powerful weapon against the enemy and against any situation Heb 4:12. Combining both the power of a praying saint with the power of the living Word of God is an incredible combination.

I am frequently amazed by followers of Christ who say, ‘I’ve run out of things to pray for’ or ‘what to say to God’. Whilst I am dumbfounded by that statement especially in the hate filled and disastrous world that we live in, I am aware that sometimes a lack of understanding of how to pray hinders believers from experiencing the joys of prayer. Applying prayer to the Word of God unravels and brings in many great disciplines to the life of a Christian. The discipline of reading the Word of God so as to tick a box is of little use to an individual but to read it with a view to studying it using the above principles is a treasure to the Christian. There is nowhere in the Bible that it says that we are to read a one year Bible! It’s a novel idea but it has major flaws,

a) Most people who read the one year Bible forget and never complete it in one year and thereby get a feeling of condemnation that they never achieved their goal.

b) For those that use a one year Bible there is a tendency to stop reading after the daily quota. The Bible is not often picked up and studied as is the desire of God.

c) In reading the one year Bible, God may drop something into your heart, but we never get round to studying it to a completion because we take the concept, ponder on it but move on the next day without allowing it to work itself out in our lives.

Here is what the Bible says about studying and reading His Word.

Joshua 1:8, “This Book of the Law shall not depart from your mouth, but you shall meditate on it day and night, so that you may be careful to do according to all that is written in it. For then you will make your way prosperous, and then you will have good success.

2 Timothy 3:15, “Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.

Isaiah 28:9-10, “Whom will he teach knowledge? And whom will he make to understand the message? Those just weaned from milk? Those just drawn from the breasts? For precept must be upon precept, precept upon precept, Line upon line, line upon line, Here a little, there a little.”

Acts 17:11, "These were more fair-minded than those in Thessalonica, in that they received the word with all readiness, and searched the Scriptures daily to find out whether these things were so."

Hebrews 5:13-14, "For everyone who partakes only of milk is unskilled in the word of righteousness, for he is a babe. But solid food belongs to those who are of full age, that is, those who by reason of use have their senses exercised to discern both good and evil."

These are just a few of the key verses related to the importance of studying God’s incredible Word of which when we study we will find that the Bible is God’s revelation of Himself to us His people. In Studying we gain a greater understanding of who God is and what His message is to every generation. It also equips us for the fight against our adversary the devil. We will know the Word and be able to use it much like Jesus did against the devil as he was tempted.

Prayer draws us closer to God in communion and in a relationship of prayer we hear His voice speak to us and in turn we learn.

The Spirit of God speaks to us in that place and teaches us Gods Word. John 14:26, "But the Helper, the Holy Spirit, whom the Father will send in My name, He will teach you all things, and bring to your remembrance all things that I said to you." What a wonderful promise and if we were to list all the scriptures relating to the importance of prayer in the Bible I would need another book. However the purpose of this book is to help us marry both prayer and the Word of God together to show how God will move through these prayers which in turn will have a direct impact on our lives and the lives of our communities. (Due to the nature of this book it is important to point out that sitting alongside prayer and the study of God’s Word is the sacraments such as Communion and Baptism, we should never forget also these things however they are unable to be discussed in the context of this book and will be approached in further studies.)

After gaining an understanding of each Book of the Bible and its setting in history and present revelation to us today we should seek where appropriate to pray through each individual verse applying it to situations that we find ourselves in that stay within its context and lasting truth. In this book we will be walking through this smaller book of just 25 verses learning its background, setting, historical meaning, present meaning, lasting truths and ultimately how to effectively pray these scriptures over our own lives.

Let it become a way of life.