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The Extraordinary Ordinary - Part 2 David VanAcker Grace Church July 20th, 2008 Philemon 8-21
Introduction If you remember from last week, we are working our way through the book of Philemon. Again, Philemon is most likely a letter principally from Paul to a fellow Christian named Philemon, regarding Onesimus, a runaway slave belonging to Philemon and a recent convert to Christianity (through the ministry of Paul). The reasons for the letter seem to be threefold: First, vs.3-7 and 22-25 (which we looked at last week) are meant to be an encouragement to Philemon and “the church in [his] house” (v.1). Second, vs.8-16 are meant to inform Philemon about the current condition of his runaway slave, Onesimus. And third, vs.17-21 are meant to instruct Philemon as to how he can glorify God in this situation. The book of Philemon is primarily about how the faith of these three men (Paul, Philemon, and Onesimus) influenced their relationship with one another. My aim has been, and continues to be today, to answer five questions regarding Paul’s letter to Philemon: 1. What is Philemon all about (which we spent some time on last week)? 2. Why is Philemon in the Bible (mainly, I believe, to give us a glimpse of what it looks like to live a life of obedience for the glory of God in our regular lives)? 3. What does Philemon say (we’re going to finish up Philemon by focusing on vs.8-21 today)? 4. What are the important theological themes in Philemon 8 last week and 9 more today)? 5. What application(s) might we come away with from Philemon (again, I hope to be used by God as an instrument of challenge and encouragement to the body here at grace)?
Read Philemon “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 free will. 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 slave but more than a slave, 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” (Philemon 1:8-21).
Prayer
important theological themes in philemon 1. God ordained leadership in the Church (v.8 - Accordingly, though I am bold enough in Christ to command you to do what is required…[treat Onesimus well and accept him as a brother in Christ]). Paul clearly understands himself to be in a position of authority over Philemon. Because of our culture and sinful hearts many of us struggle with the idea of someone, some person, being in authority over us. As citizens we struggle with the idea of submitting to the secular authority that God has put over us (Romans 13:1-7). Many wives struggle with the idea of submitting to the husband that God has put in authority over them (Ephesians 5:22-24). Many children struggle with the idea of submitting to the parents that God has put in authority over them (Ephesians 6:1-3). And many members of local congregations struggle with the idea of submitting to the elders that God has put in authority over us (Hebrews 13:17). Nevertheless, despite any abuses of authority that we may have witnessed, and despite our sinful tendency to be uncomfortable with the idea of any person being in authority over us, God reminds us through Paul in Philemon of four truths regarding leadership and authority: a. There must be leaders. There are four primary earthly offices of authority (husbands, parents, government, and elders). Each of these offices was instituted by God, for our good and His glory. To neglect them, then, would be to disobey the Word and will of God. b. Leaders must lead. Hebrews 13:17 speaks directly to this, “Obey your leaders and submit to them, for they are keeping watch over your souls, as those who will have to give an account. Let them do this with joy and not with groaning, for that would be of no advantage to you.” The act of exercising authority or leadership is not an option for those in positions of authority or leadership. Within the church, the result of no leadership or poor leadership in the area of keeping watch over the souls of the flock is to give an account before God. Keeping watch over a flock requires diligence, discipline, and decisiveness—it is active. Leaders must lead. Indeed, those called by God to lead are leading, even if they are leading others toward sin or apathy by abdication or indifference. c. Those under authority must submit. It is not an abuse of the gift of leadership to call someone under authority to submit to something (that does not clearly violate the Word of God). It is, however, an abuse of the gift of submission not to obey those in authority (in something that does not clearly violate the Word of God). d. Positions of authority and submission reflect our relationship with God. Whether we have been given the gift of authority or submission (we have all been given both in different contexts) we must use that gift with the understanding that in using it (or not using it) we are speaking to the nature of God and our relationship with God. Good leadership displays well the righteous authority of God over all. Good submission displays well the subjection of all creation to God’s righteous authority. Grace, may we be the kind of church that delightfully submits to the authority over us, not because our leaders are necessarily worthy of our submission, but because God has called them to their role and because it ultimately reflects our submission to God. 2. Humility in church leaders (v.9, 14 – Yet for love's sake I prefer to appeal to you… 14 but I preferred to do nothing without your consent in order that your goodness might not be by compulsion but of your own free will). Although Paul, as a leader in the Church, had the authority and the right to command Philemon to obey, “for love’s sake” he chose to appeal rather than command. This humility is a mark of a godly leader. How to exercise authority is a question that everyone in authority regularly faces. To exercise authority by giving a command or to exercise authority by giving freedom is a decision that takes a good deal of wisdom and discernment. In Philemon Paul chooses to exercise authority by giving Philemon the freedom to choose for himself whether or not to do right…”But I preferred to do nothing without your consent in order that your goodness might not be by compulsion but of your own free will.” Choosing to lead by giving freedom rather than commands often requires great humility on the part of the leader. Paul leaves us with such an example. Grace, may we pray for those in authority over us that they would follow Paul’s example of humble leadership for the glory of God. May we pray for those in authority over us that God would grant them the wisdom and discernment necessary for exercising their authority in a way that brings the most glory to God. 3. Evangelistically minded and oriented (v.10, 19 – 10 I appeal to you for my child, Onesimus, whose father I became in my imprisonment. 19 I, Paul, write this with my own hand: I will repay it- to say nothing of your owing me even your own self). Being a Christian means following Jesus: first to the cross (where our sins are forgiven by grace through faith) and then to a life of love and obedience (during which we are sanctified by grace through faith). One aspect of our love for, and obedience to, Jesus is bringing the good news to others that they too can follow Jesus by grace through faith (Matthew 28:1-20; Romans 10:13-15, etc.). This is called evangelism. So, being a Christian means following Jesus and one aspect of following Jesus is evangelizing or sharing the gospel with or making grace payments to non-Christians. Paul demonstrates this for us in that, while in imprisoned, Paul shared the Gospel with Onesimus, who responded in repentance and belief (v.10), and, apparently, at some previous time Paul shared the Gospel with Philemon, who also responded in repentance and belief (v.19). Paul calls us to put into practice the things that he does (Philippians 4:9) and to follow him as he follows Christ (1 Corinthians 11:1). In this case to do so would mean being evangelistically minded and oriented. Grace, may we plead with God to make us evangelical not only in the name of our church, but also in the cry of our hearts and the living of our lives. May we, as a result of our love for God and His lost sheep, be radically, unashamedly, and at times recklessly evangelistically minded and oriented. May we pursue, vigilantly, the souls of the lost for the good of the lost, the gladness of our hearts, and the glory of God. 4. Justice (v.11-14 – (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 free will). Justice is one of the most significant themes in Christianity. Apart from justice there would be no sin, no need to punish our sins, and no need for Jesus’ death on the cross to pay for our sins. But, as Deuteronomy 32:4 reminds us (“The Rock, his work is perfect, for all his ways are justice. A God of faithfulness and without iniquity, just and upright is he”), God is just, and therefore we must pursue justice also. In the Bible “justice” and “righteousness” are virtually synonymous. In the human sense they generally mean, “Giving to each what he deserves”. True justice—God’s justice—is a bit bigger. True justice has more of a moral uprightness to its essence. It’s not only “giving to each what he deserves”, but also “giving to each what he deserves for the right reasons and from the right heart”. Paul leaves us with this kind of example in Philemon. It’s likely that Philemon would never have known that Onesimus remained with Paul had Paul decided to keep Onesimus with him. Nevertheless Paul acts justly (fairly and with moral uprightness) in sending Onesimus back to Philemon. Grace, may we be a church of justice. May we do what is difficult, but right, rather than what is easy but wrong (in our homes, offices, family, recreation, and church). May we be people of honesty and integrity and truthfulness and fairness in all our dealings. That is, may we give to each what he is owed for the right reasons and with the right heart; by the power and for the glory of God. 5. Sovereign providence (v.15 – For this perhaps is why he was parted from you for a while, that you might have him back forever). In regards to God’s providence, Wayne Grudem, in his Systematic Theology, reminds us: from Psalm139:16 that God plans our days before we are born, from Proverbs 21:1 that God influences rulers in their decisions, from Psalm 75:6-7 that successes and failure come from God, from 1 Corinthians 4:7 that all our talents and abilities are from the Lord, and from Acts17:28 that all our actions are under God’s providential care. Paul understands the sovereignty of God and thus writes to Philemon, “this perhaps is why he [Onesimus] was parted from you for a while, that you might have him back forever” (v.15). That is, Paul suggests that God might have revealed (to Paul and Philemon) the reason behind His sovereign will regarding Onesimus’s running away; namely, that through the running away of Onesimus, Onesimus might encounter Paul and the gospel through Paul in order that Onesimus might be saved, Philemon might be better served, and God might be more fully glorified. Grace, may we recognize and delight in and find peace in the sovereignty of God. May the facts that God “accomplishes all things according to the counsel of his will” (Ephesians 1:11) and that God “does according to his will in the host of heaven and among the inhabitants of earth; and none can stay his hand or say to him, ‘what are you doing?’” (Daniel 4:35) cause us, not frustration at a presumed infringement on our freedom, but thankfulness that through his sovereignty alone can he promise us that he will, “cause all things to work together for good to those who love [Him], to those who are called according to His purpose” (Romans 8:28). 6. Equality in value in Christ (v.15-16 – 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 slave but more than a slave, as a beloved brother- especially to me, but how much more to you, both in the flesh and in the Lord). Another Biblical theme that we get to see in Philemon is one that Paul taught more explicitly in Galatians 3:26-28, Ephesians 6:9, Romans 2:9-11: Galatians 3:26-29 - “For you are all sons of God through faith in Christ Jesus. For all of you who were baptized into Christ have clothed yourselves with Christ. There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Christ Jesus. Ephesians 6:9 – “And masters, treat your slaves in the same way. Do not threaten them, since you know that he who is both their Master and yours is in heaven, and there is no favoritism with him.” Romans 2:9-11 – “There will be trouble and distress for every human being who does evil: first for the Jew, then for the Gentile; but glory, honor and peace for everyone who does good: first for the Jew, then for the Gentile. For God does not show favoritism (lit. God does not “receive face”)”. Paul models for us, in vs.15-16, the Biblical principle of equality in value in Christ. That is, Paul, in calling Philemon to view Onesimus first as a brother in Christ, models for us the fact that in Christ our identity is not in any external thing, but in the fact that we are children of the King. All people, no matter what their nationality or socio-economic status or place of employment or appearance will be accepted by God through faith in Jesus Christ. Grace, may we look at one another and others without “receiving face” or showing partiality or displaying favoritism or looking at irrelevant externals. Again, may we be more concerned with the souls of others than we are with the appearance of others. Specifically, may we pray against any racism (judging people based on race) or economicism (judging people based on economic status) or vocationism (judging people based on their job) or any other externalism. And may we pray for the ability to see first the redeemed hearts of others. 7. Familial affections among those in Christ (v.15-16 – 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 slave but more than a slave, as a beloved brother- especially to me, but how much more to you, both in the flesh and in the Lord). Jesus says in John 13:34-35, "A new command I give you: Love one another. As I have loved you, so you must love one another. By this all men will know that you are my disciples, if you love one another." In Philemon 16 Paul calls Philemon (to do as he does; namely,) to view Onesimus not just as a brother in Christ, but as a beloved brother in Christ—to develop a familial affection for Onesimus as a brother in Christ. Some of you came from difficult homes. The idea of familial affection may not sit well with you. When some of you think of familial affection you think of bitterness and anger and hurt, not love and acceptance and tenderness. Please recognize, however, that this is not the picture that God intended to display through family. The family is meant to give us a of the fellowship of the saints in heaven. There, in heaven, will be true community and fellowship. There will not be envy or strife or pain or competition or abuse. Grace, may we pursue (in prayer and action) heavenly familial affection for one another (and all who are in Christ). May we echo Jesus words, “"Who is my mother, and who are my brothers?...Whoever does the will of my Father in heaven is my brother and sister and mother” (Matthew 12:48-50). 8. Forgiveness (v.17 – So if you consider me your partner, receive him as you would receive me). I said above that justice was an extremely important concept in Christianity. Equally important is forgiveness. In Matthew 6:12 Jesus teaches us to pray that God would, “Forgive us our debts, as we also have forgiven our debtors.” I am humbled and challenged by Martin Luther’s words in this regard. This petition has to do with our poor, miserable life. Although we have God’s Word [the Bible] and believe [we are Christians], although we obey and submit to his will and are supported by God’s gift and blessing, nevertheless we are not without sin. We still stumble daily and transgress [sin] because we live in the world among people who sorely vex [upset] us and give us occasion for impatience, wrath, vengeance, etc. Besides, Satan is at our backs, besieging us on every side…so that it is not possible always to stand firm in such ceaseless conflict. Here again, there is great need to call upon God and pray, “Dear Father, forgive us our debts.” Not that he does not forgive sin even without and before our prayer…But the point here is for us to recognize and accept this forgiveness. For the flesh in which we daily live is of such a nature that it does not trust and believe God and is constantly aroused by evil desires and devices, so that we sin daily in word and deed, in acts of commission and omission. Thus our conscience becomes restless; it fears God’s wrath and displeasure, and so it loses the comfort and confidence of the Gospel. Therefore it is necessary constantly to turn to this petition for the comfort that will restore our conscience. This should serve God’s purpose to break our pride and keep us humble…and [we must] be glad that [we] can attain forgiveness. Let no one think that he will ever in this life reach the point where he does not need this forgiveness. In short, unless God constantly forgives, we are lost. Thus this petition is really an appeal to God not to reward our sins and punish us as we daily deserve, but to deal graciously with us, forgive as he has promised, and thus grant us a happy and cheerful conscience to stand before him in prayer. Where the heart is not right with God and cannot achieve such confidence, it will never dare to pray. But such a confident and joyful heart can only come from the knowledge that our sins are forgiven. Meanwhile, a necessary but comforting clause is added, “as we forgive our debtors.” God has promised us assurance that everything is forgiven and pardoned, yet on the condition that we also forgive our neighbor. Inasmuch as we sin greatly against God everyday and yet he forgives it all through grace, we must always forgive our neighbor who does us harm, violence, and injustice, bears malice toward us, etc. If you do not forgive, do not think that God forgives you. But if you forgive, you have the comfort and assurance that you are forgiven in heaven. Not on account of your forgiving for God does it altogether freely, out of pure grace, because he has promised it, as the Gospel teaches. But he has set up this condition for our strengthening and assurance as a sign along with the promise which is in agreement with this petition, Luke 6:37, “Forgive, and you will be forgiven.” Therefore Christ repeats it immediately after the Lord’s Prayer in Matthew 6:14, saying, “If you forgive men their trespasses, your heavenly Father also will forgive you,” etc. This sign is attached to the petition, therefore, that when we pray we may recall the promise and think, “Dear Father, I come to Thee praying for forgiveness, not because I can make satisfaction or merit anything by my works, but because Thou hast given the promise and hast set thy seal to it, making it as certain as an absolution and pronounced by thyself.” … And it has been especially instated for us to use and practice every hour, keeping it with us at all times. (Book of Concord, Large Catechism p. 432-433) Grace, may we be a church of forgivers. May we be as quick to forgive the offences of others as God is to forgive ours. 9. Generosity (v.18, 21 – 18 If he has wronged you at all, or owes you anything, charge that to my account…21 Confident of your obedience, I write to you, knowing that you will do even more than I say). The last major theme that I want to look at in Philemon is that of generosity (or giving liberally). In this passage Paul displays generosity, by offering to pay any debt (monetary or otherwise) that Onesimus might have incurred, and calls Philemon to be generous, by expecting that he will do even more than Paul asks. I want to say two things about Biblical generosity: First, Biblical generosity finds its source in the recognition of fact that none of our stuff is our stuff anyway. That is, everything that we have and are is a gift from God. Recognizing this, and the fact that God gives as a tool of blessing, must make lavish givers out of us. I’m not just talking about money, but all that we have and all that we are. Second, Biblical generosity has as its aim the glory of God and the good of others. That is, the point of giving liberally is not giving liberally. Instead, the point is to reflect the goodness, kindness, and generosity of God by meeting real needs in others. Grace, may we be a generous people. May we constantly look to lavishly bless others as an expression of our satisfaction in God, dependence on God, and love for others. Conclusion None of this, Grace, is possible without the hand of God on our lives. And the hand of God on our lives comes through repentance, belief, and love (the mingling of which the Bible calls “faith”). Repenting means turning from sin and towards God. Believing means trusting and placing our faith in the promises of God rather than the promises of sin. Loving means realigning our affections to delight in the Delightful One. That is, through faith in Jesus alone do we have any hope of doing and being what is required of us. This is not merely a one-time faith that, at some point in the past, asked Jesus for forgiveness (though we must do that), but an active faith that continually seeks after Jesus. Cry out to Jesus today. Cry out to him for forgiveness. And cry out to him that you might live extraordinarily even in the ordinary, by his grace and for his glory! |
