Daily Writing

Thursday, 19 July 2018

But without your consent I wanted to do nothing, that your good deed might not be by compulsion, as it were, but voluntary. Philemon 1:14

Paul’s words of the previous verse said that he “wished to keep” Onesimus with him. He then said that this was so that he could minister to Paul on Philemon’s behalf. He was writing as if Philemon’s help was to be conducted through Onesimus. He now says, “But without your consent.”

Obviously, Philemon would not be helping Paul if he didn’t consent to help him. Therefore, he couldn’t claim Philemon’s help without consent. And so without this consent, he says, “I wanted to do nothing.” In the previous verse, the tense of the verb “I wished” was imperfect. That now changes to “I wanted” in the aorist tense. In essence, he was first saying, “I was wishing.” Now he is saying, “I am finally determined.” One could think of him saying, “I had really hoped to keep him with me, but I firmly decide that he must be sent back.” There is a subtle plea for mercy, and then there is the acknowledgment that he must do what is right in order to allow the plea to be granted.

Imagine someone (Mark) having $50.00 that belonged to someone else (Gordon). Mark may need $20.00 for lunch. He could say, “Gordon wouldn’t mind me spending $20.00 for lunch.” Further, Gordon owes Mark a giant debt of another kind. What an incentive to help himself to the small amount of $20.00!

As noted in the previous verse, it may be true that Gordon wouldn’t mind Mark taking the money, but there may be more involved than just whether Gordon minded or not. He may need all $50.00 to pay his car registration. To go spending that money, without specific approval, would be wrong. Further, even if Gordon didn’t mind, Mark’s spending the money without Gordon’s approving it in advance would then deprive Gordon of his right to bless his not-so-clearly thinking friend.

This is akin to what Paul is saying now. “I know that you would be willing to minister to me, and that you would be willing to do so through Onesimus, but I also know that without your consent, it would be inappropriate for me to keep him.” Paul next relays to Philemon exactly what should be relayed from Mark to Gordon, by saying, “that your good deed might not be by compulsion, as it were, but voluntary.”

Paul is doing what is right in all ways with this matter, and yet he is doing it in such a way that it would be the epitome of ingratitude for Philemon to take any other course of action than to respond favorably to Paul’s request. It is a masterful way of having the matter settled in his favor, or showing the true nature of Philemon in the process. Paul is allowing Philemon to be gracious to Paul while still directing him to do the right thing. This is actually similar to how he handled the matter of collection from the church in Corinth for the saints in Jerusalem in 2 Corinthians 9:1-5.

Life application: Using tact is always a good way of leading people to make the right decisions while allowing them the dignity of not looking bad in the process. It is a skill which must be developed, and it should be carefully applied in sensitive matters. Paul was a master at it, and his example will serve us well in related matters, if we will simply take advantage of it.

Lord God, grant us the wisdom to be tactful in how we conduct our affairs with others. Feelings can easily be hurt over what we might think of as minor issues. And so be with us as we interact with others, knowing that we also desire the same respect and care from them over matters which concern us. And because Your word shows us examples of how to conduct ourselves in such ways, grant us the wisdom to read that precious gift daily. To Your glory. Amen.

Wednesday, 18 July 2018

…whom I wished to keep with me, that on your behalf he might minister to me in my chains for the gospel. Philemon 1:13

The words, “whom I wished to keep,” refer to Onesimus who was Paul’s “own heart.” He had a great desire that he would keep him there with him. However, the verb is in the imperfect tense. As Vincent’s Word Studies notes, “The imperfect tense denotes the desire awakened but arrested.”

In other words, the desire in Paul was stirred to keep Onesimus (as he says) “with me,” but he knew that it would be inappropriate to do so, and so he quieted his desire. It could be translated more understandably as “whom I was wishing to keep with me.” He then explains the reason for it by saying, “that on your behalf he might minister to me.”

The Greek more literally reads, “in your behalf.” In other words, he is hinting that if Philemon were there in person, he would want to tend to Paul in the manner that Onesimus also would have tended to him. As Onesimus was Philemon’s slave, even if he didn’t minister to Paul directly, he would have been happy to appoint Onesimus to fill that role.

Paul is tactfully saying that in returning Onesimus to Philemon, he was doing it out of what was appropriate, even though having him stay would have been something Philemon would have agreed to anyway. He is making it more and more impossible for Philemon to turn down the request which he will make in the verses ahead. And this is especially true because the ministering on Philemon’s behalf for Paul was because he was in “chains for the gospel.”

Paul was a prisoner because of his proclamation of the gospel. It is the gospel which Paul preached to Philemon, and to which Philemon responded. How could he then turn down the request Paul will make when it is exactly the same need that he once had, and which was filled in Paul’s sharing with him the good news? Every single word, including its tense, is being used to relay to Philemon the importance of the matter to Paul, and each word is given to convince him that no other option would be acceptable than the granting of the request which Paul will eventually make.

Life application: There are things that we may desire, but which we are not permitted to have. Paul’s words show us that even though he knew that Philemon would certainly grant what he wished, he could not act on that knowledge without going through the proper process of allowing Philemon to actually make the final decision. In other words, the end does not justify the means. We cannot say, “I knew what the outcome would be, and so I skipped to the end and avoided all the unnecessary steps to save time.” In the end, we are not God, and we may actually have not thought of every possible option. We must do what is right each step of the way.

Lord God, the Bible shows us time and time again that the end does not justify the means. We must follow the proper path in whatever thing we do in order to get to the end of the matter. This can be especially hard when following that path may not get us to the end we feel is best. But this is life, and it is You who have set the moments of our existence. Help us then to live in Your will always, no matter where the proper path takes us. Amen.

Tuesday, 17 July 2018

I am sending him back. You therefore receive him, that is, my own heart, Philemon 1:12

The Greek verb of the first sentence is what as known as an epistolary aorist. It literally reads, “I did send.” The letter assumes the arrival of Onesimus at the time it is received, even though he is with Paul at the time it is written. Paul has either asked Onesimus to return to Philemon, or Onesimus desired to return and Paul agreed that it was right to do so. Being a runaway slave, Philemon then has the right to do with him as he wished. He could even have him executed. But the return of Onesimus now almost required leniency by Philemon. And this for several reasons.

First, the tense of the verb assumes that Onesimus is standing there with Philemon. If Onesimus had desired to take the letter and run away in the opposite direction, Philemon would not be reading the letter. Thus, Onesimus voluntarily returned to his master.

Secondly, Paul then says, “You therefore receive him.” Though this is a recommendation, it is based upon everything he has written up to this point. All of the heartfelt words which preceded this note concerning the return of Onesimus would have to be rejected. Philemon’s state as a Christian in Paul’s eyes was on trial.

Would he prove to be a merciful brother, a faithful friend, and a loving follower of Christ? Or, would he throw all such thoughts to the wind and come down on Onesimus with a heavy hand? Had Philemon understood the infinite display of mercy that was extended toward him in Christ? The offense by Onesimus was actually trivial in comparison to it. How would he respond to the heartfelt pleas of his aged, imprisoned friend?

A variation in source texts arises here. Some leave out the words, “You therefore receive.” The difference is noted between the following two translations:

I am sending him back to you, sending my very heart. (ESV)
I am sending him back. You therefore receive him, that is, my own heart, (NKJV)

This difference is not as great as it seems. The word “receive” is found in verse 17, and so a copyist’s eyes may have seen it there and then looked back down and added into the text. Or, it was a part of the original. However, either way, the intent is the same because of it being included in verse 17.

Thirdly, Paul then says of Onesimus, “that is, my own heart.” Speaking of Onesimus, he now shows the extent of love he has developed for Onesimus. He had become Paul’s son (verse 10), and he was profitable to him (verse 11). And yet, he was willing to send him back to Philemon to face whatever might happen because of his certainty that it was the right thing to do. Onesimus, despite being his very heart, was still the property of Philemon. To not send him back would make Paul a possessor of another’s property. To send him anywhere else would make him guilty of agreeing to wrongdoing. This is explicitly stated in Ephesians 6:5-8 –

“Bondservants, be obedient to those who are your masters according to the flesh, with fear and trembling, in sincerity of heart, as to Christ; ⁶ not with eyeservice, as men-pleasers, but as bondservants of Christ, doing the will of God from the heart, ⁷ with goodwill doing service, as to the Lord, and not to men, ⁸ knowing that whatever good anyone does, he will receive the same from the Lord, whether he is a slave or free.”

To write these words in Ephesians, and then to not expect them to be followed through with because Onesimus had become “my own heart” to him, would make Paul (and Onesimus) guilty of violating the very prescriptive words that he had penned elsewhere. Such could not be considered acceptable. A duty to Philemon existed, and it needed to be accomplished.

Now in this verse is seen the reason for all of Paul’s carefully penned words which preceded it.

Life application: Commentaries on this verse, and the verses to come, follow along with the personal views of the commentators on the issue of slavery. Some justify slavery based on Paul’s needing to send Onesimus back to Philemon. Thus, it is argued that slavery is wholly condoned by the Bible. Others argue the exact opposite, claiming that Paul’s words appeal to ending Onesimus’ slavery (as seen in the coming verse) despite the issue of property which needs to be settled first. Neither view is acceptable concerning the issue. The Bible makes no statement either way. It simply accepts slavery as a part of the human condition and leaves it up to the ruling powers to choose how they will handle the matter. It is wholly inappropriate to use the Bible as a tool to promote one’s personal agenda by taking select verses out of their intended context.

Lord God, Your word is far too precious for us to use it for justifying personal views on issues which we find offensive or that we favor, if those verses are taken out of context in the process. Help us to keep your word in its intended context at all times. From there, we can make our own decisions concerning moral issues and work to have them realized in the land (and in the government) in which we live. Help us to never misuse Scripture in the process. Amen.

Monday, 16 July 2018

…who once was unprofitable to you, but now is profitable to you and to me. Philemon 1:11

Paul now makes a pun based on the meaning of the name of Onesimus. As noted previously, his name means “Useful,” as in “profitable,” or in “advantage.” Now, using a different Greek word, euchréstos, which carries the same basic meaning, he notes that Onesimus was once “unprofitable to you.”

Philemon had a slave named “Useful,” and his slave was apparently of no value to him. He may have been lazy, a thief, or whatever else; but at some point, he even went so far as to run away from him. The name he bore was an unbecoming epithet. However, Paul shows that a change has taken place by saying, “but now is profitable.”

Useless Onesimus had become useful Onesimus. There was profit to be found in him, but it was not in the way which he had previously been considered in terms of value. Paul will explain how he hopes value can be derived from him in verse 16. For now, all he notes is that he who once was unprofitable now has value “to you.”

In the conversion of Onesimus to faith in Christ, there could possibly now be a new and wonderful dynamic, if Philemon would simply avail himself of it. Paul is asking for him to consider this, and to act on it for the sake of love. He then finishes this verse with, “and to me.” This is a creative type of afterthought that Paul uses from time to time in order to include himself in something that others will also benefit from. For example, he does it Philippines 2:27 when saying, “For indeed he was sick almost unto death; but God had mercy on him, and not only on him but on me also, lest I should have sorrow upon sorrow.”

The inclusion of himself now is the key to all of his words which built up Philemon, and which showed Paul’s own difficult condition. He has a need, and that need can be met in Onesimus. However, in meeting this need for Paul, Onesimus will also be profitable to Philemon.

Concerning the conversion of Onesimus, the scholar Maclaren says, “Christianity knows nothing of hopeless cases. It professes its ability to take the most crooked stick and bring it straight, to flash a new power into the blackest carbon, which will turn it into a diamond” (Expositor’s Bible).

Life application: Our willingness to put aside past differences, or past wrongs, can become the basis for amazing friendships or partnerships. The person who is forgiven will often feel a continuing debt is owed for such kindness. The wrongs of the past become overshadowed by an attitude of thankfulness and gratitude which can lead to wonderful things for both concerned, if we are willing to make that first move of reconciliation. Let us carefully consider this, especially in light of what we have been forgiven in Christ Jesus.

Lord God, in Christ we have been forgiven a debt we could never repay. Help us to always consider that in regards to wrongs which have been brought against us. There are times we can withhold forgiving others, as Your word indicates; but when a person is repentant over their conduct towards us, we are to forgive, even as we have been forgiven. Help us in this Lord, it can often be difficult. Amen.

Sunday, 15 July 2018

…I appeal to you for my son Onesimus, whom I have begotten while in my chains, Philemon 1:10

The structure of the Greek is much different than it is laid out here. It more literally reads, “I beg you for my child whom I have begotten in the chains, Onesimus.” Placing his name last is Paul’s way of emphasizing the entire thought. “I have a child; I begot him while I was in chains; he is Onesimus.”

Everything written thus far by Paul has been penned for this particular individual, Onesimus. It is apparent that Philemon knows who Paul is speaking about, and there is something that he desires of Philemon concerning him. It is also obvious that there is a problem which exists between Philemon and Onesimus. It is one which would otherwise be an insurmountable problem, but because of Paul’s careful wording, even including the way he has structured the words in this verse, a resolution is possible. It will be one not based on the relationship of Philemon to Onesimus, but on the relationship between Philemon and Paul, and because of Paul’s new relationship with Onesimus.

The reason for his heartfelt plea is at least partially understood now with the words, “my son.” Paul has become a father to him. He has used the word when speaking of the Galatians –

“My little children, for whom I labor in birth again until Christ is formed in you…” Galatians 4:19

He then spoke of Timothy as his own son in Philippians, 1 Timothy (twice), 2 Timothy (twice), and of Titus in his letter to him. It is a term of endearment based on having led someone to Christ, or having adopted him through instruction about Christ. In the case of Onesimus, Paul further says, “whom I have begotten while in my chains.” In other words, while Paul was still in prison, he had met with and converted Onesimus to the faith. From there, it is obvious that he continued to tutor him as a father would tutor his own son.

The name Onésimos essentially means “Useful,” as in “profitable,” or in “advantage.” In order to understand the situation, it is necessary to go forward in the letter to determine what had happened. Onesimus was Philemon’s slave, but he ran away from Philemon. This would obviously be hugely problematic, and this is why Paul has so tenderly arranged his thoughts about Philemon first, and then about Onesimus. Because he is now Paul’s son, there is a new dynamic which must be considered.

Life application: When a person becomes a Christian, a new set of possibilities arises in how we can and should treat that person. We may have been enemies, but that should now change. There may be debts owed, but those should be forgiven. And so on. This is the attitude we should have toward those who come to Christ. Understanding this, Christians should endeavor to maintain those feelings of forgiveness to those who have been brothers and sisters all along. This is a tough challenge, because some never mature in Christ. They fail to grow in wisdom and knowledge, they continue to act immaturely, and they are real sore spots within the fellowship. Paul gives advice on how to handle fellow believers like that elsewhere in his letters. Be well brushed up on those things so that you are ready to properly handle difficult people who are believers.

Lord God, help us to do our best to be forgiving of our fellow believers, but help us to be wise in Your word and what it says, concerning those who fail to mature in You, and who continue to act in a way which is unsound. In knowing what Your instruction says about these things, we don’t have to feel guilty when we cut off fellowship – even from believers. Help us in this, O God. Amen.