Paul & His Two Spiritual Children

 

The Epistle from Paul the Apostle to the Church Elder Philemon revolves around Philemon’s reconciliation with his runaway slave Onesimus. These are the three main characters of this Early Church drama: Paul, Philemon, Onesimus.

Philemon was a rich and well-known citizen of Colossae. According to the text of the epistle itself Philemon was converted by Paul (v 19), probably in Colossae or Ephesus during Paul’s extended time of ministry in that region (Acts 18:23-20:38). Philemon would become a model of love and faithfulness toward the Lord Jesus and toward all the saints (v 5). Philemon’s house hosted one of the Colossian churches. It was a place where the hearts of the saints were refreshed (v 7). Philemon’s two closest helpers in life and ministry were Apphia (believed to be Philemon’s wife), and Archippus (most likely their son). Paul’s epistle is primarily directed to Philemon, but is, secondarily written to Philemon’s family and “the church in (his) house” (v 2).

Philemon as a Roman citizen owned slaves, one of which was Onesimus. The text does not reveal why, but Onesimus determined to run away. And he evidently stole what he needed to aid himself on his journey (v 17-18). Apparently Onesimus ran away so that he could seek out the Apostle Paul (who at that time was imprisoned, most likely in Ephesus). Once connected, Onesimus was converted by Paul. Paul describes Onesimus’s conversion, saying, “…my son Onesimus, whom I have begotten while in my chains (in prison)” (v 10). Onesimus grows into such a useful helper for Paul in the ministry of the Gospel (v 13b), that he wants to keep Onesimus for himself rather than send him back to Philemon. But Paul knows that the situation between Philemon and Onesimus (as well as Philemon’s family and the church in his house) must be resolved. There must be a reconciliation of master and slave so that all can move forward for the sake of the Gospel.

After Paul’s opening greeting, he breaks into a prayer (v 4-7), praising Philemon for his love and faithfulness to Jesus and to all the saints, and praying that the communion/sharing/fellowship (koinonia) of their faith would be energized by the knowledge that comes upon them from above (epignosei) of every good thing they experience through their union with Christ Jesus (v 6 MT).

The point of Paul’s prayer is that all faithful followers of Jesus are equal partners, they are in communion, they share all the good things that are in Christ. This prayer is the basis of Paul’s request on behalf of Onesimus. That all who are in Christ share equally in the communion of all the good things that are in Christ. Paul is preparing Philemon to show this same kind of communion with Onesimus that Philemon shares with Paul (v 17).

Paul then launches into his detailed and artful request of Philemon on behalf of Onesimus (v 8-20). Rather than exercising apostolic authority to command Philemon (v 8), Paul appeals to the love possessed by Philemon (v 9a). Paul paints a picture of himself; aged and imprisoned (v 9b), knowing the love in Philemon’s heart, for Jesus and all the saints, will guide him (v 5).

 Paul finally reveals to Philemon the purpose for his epistle – Onesimus! (v10). And Paul is expecting Philemon to love Onesimus with the same love he has for the aged apostle in prison, even though he is a thieving runaway slave. But Onesimus is no longer just a thieving runaway slave, he is now a brother in Christ and a fellow worker in the Gospel.

Paul crafts his letter to Philemon in such a way as to allow Philemon to think Christianly for himself, to make the right choices of his own volition. What Pastoral good would it do for Paul to command Philemon, when Paul knew that the love of Christ in Philemon’s heart would guide him to do what was right (v 14).

Paul sees the providence of God in the estrangement of master and slave, for it was Onesimus’s running away that led to his encounter with Paul and his subsequent conversion (v 15). Onesimus’s temporary escape as a slave, results in Philemon receiving back a brother in Christ, and even more, a fellow worker in the Gospel (v 16). Paul ends his request of Philemon appealing to their partnership, their fellowship, their communion in Christ, “receive Onesimus as you would receive me” (v17). Paul, as it were, puts one arm around Philemon, and the other around Onesimus, saying to Philemon, “If he has wronged you, or owes you anything, put that on my account” (v 18). Paul assures Philemon he will repay Onesimus’s debt, but then reminds him, “don’t forget Philemon, you owe me your very life in Christ” (v 18-19).

Paul wraps up his request praising Philemon’s obedience in advance (v21a). Knowing of a certainty that Philemon’s relationship with Jesus will inform his actions as they relate to Onesimus. Paul knew that Philemon would do much more than he had requested (v21b). (Paul may have been hinting for Philemon to grant freedom to his slave Onesimus so that he could fulfil his ministry in the Gospel.) According to tradition, Philemon freed Onesimus and sent him back to Paul. Afterward, Onesimus became bishop of Berea in Macedonia and was martyred in Rome during the reign of Trajan.

This epistle to Philemon along with Paul’s epistle to the Colossians was hand delivered by Tychicus and Onesimus (Colossians 4:7-9). Imagine Philemon reading the epistle from Paul with Onesimus standing in front of him! They both must have smiled as they listened to the sage wisdom of their spiritual father, Paul.

What is Meant by “Put on the Whole Armor of God?

 In Ephesians 6 we encounter that portion of Scripture where Paul commands us to clothe ourselves with the “armor of God”, the same armor that the Lord Himself wore in the day of battle (read Isaiah 59). God’s will for believers is to carry out a victorious campaign of warfare against the devil, overcoming all his schemes of deception.

The imagery that Paul alludes to, of a soldier arrayed in battle gear, is the very armor of God that “the Intercessor” (Isaiah 59:16) put on when coming into the world to do battle with the enemy so that he would save us from our sins. The Lord Jesus in battle: lived a life of perfect sinlessness, defeating the devil on every front (Matthew 4:1-11; Matthew 26:36-46), then by his death on the Cross he destroyed death along with the devil’s power (Hebrews 2:9-14, 1 John 3:8, Colossians 2:14-15); then by His Resurrection he grants to us the hope of eternal life (Titus 3:7).

Ephesians 6 must be read in the light of what Paul wrote in the chapters leading up to his command for us to put on the armor of God. In Ephesians 4:17 – 5:20 Paul describes the “wrestling” we do with the “old man”, that is, the sinful fallen nature that plagues every human being. Paul explains the need to overcome the darkness of the world by becoming the light, and then unveils the necessity of defeating wickedness by bearing “the fruit of the Spirit, that is goodness, righteousness, and truth.” (Ephesians 5:8) Our victory over the world, the flesh, and the devil is experienced as we cooperate with God, obeying his commandments and acquiring his virtues.

The enemy schemes to convince us to justify our sinful behaviors – lying, anger, stealing, corrupt speech, bitterness, wrath, slander, malice, sexual sins of all kinds, covetousness and greed, foolish talking, and jesting. Often the devil works through false teachers to deceive you into accepting some of these sinful behaviors as justifiable. As it is written in 6:12, our warfare is with “the rulers of darkness, and spiritual wickedness”, this is why Paul in 5:8-20 exhorts us to overcome the rulers of darkness by walking as children of Light, and to conquer spiritual wickedness by always staying ‘Awake”, daily redeeming the time, refusing to be a sleepy soldier at their post, refusing to waste precious time on worldly vices or devices, or unnecessary amusements, avoiding the escape of alcohol or drugs. Instead, we are motivated to daily being filled with the Holy Spirit.

We are to live as Jesus lived. We are to battle as Jesus did, with the very same armor clothing us – truth worn like a belt that signifies our loyalty to King Jesus, living righteously protects our hearts and vital organs like a breastplate, our protective footwear is living the Gospel of peace, when the fiery darts of doubts and false doctrines fly our way we extinguish them with “the shield of faith”, that is the wholesome words and sound doctrine of Jesus and the Apostles (1 Timothy 6:3; Acts 2:42); our heads (our mind, will, & emotions) are encased in the protective “helmet of salvation” by which we throw down every thought, every imagination, and every habit that is contrary to Christ (2 Corinthians 10:3-5). Lastly, once clothed for battle, we are then able to take hold of the sword, the sword of the Spirit, which is the rhema of God – God’s words in our mouths and subjugate the enemies of our souls (Matthew 4:1-11, Psalm 143:12, Luke 10:19, James 4:7-10, 1 Peter 5:8-10).

Paul finally reveals in verse 18 the context of this warfare and the necessity of the armor of God. It is when we stand in prayer, communally (in church), and personally as we daily live out our lives in Christ to the glory of God the Father. We are to “continue in prayer, being watchful with thanksgiving.” (Colossians 4:2) We are to “pray without ceasing.” (1 Thessalonians 5:17) We are to “Watch and pray that we enter not into temptation.” (Matthew 26:41) Prayer is to be as our breath, constant.

Brothers and Sisters, “Put on the whole armor of God by living a godly life of truth, of righteousness, of Gospel-driven peace, of being established in the Faith, of acquiring the mind of Christ, and by filling your mouth with the words of God as you pray without ceasing.