SUNDAY SCHOOL LESSON PLAN - 10-17-2021 - Philemon 1-21 - FOR LOVE'S SAKE
LAST WEEK: In Phil. 4:1-9, we heard Paul's concluding remarks to the Philippians as he encouraged them to stand firm in unity for the sake of the gospel. He instructed them on how church members should reconcile their differences by "agreeing in the Lord"-committing themselves to work together for the sake of the gospel. He exhorted them to "Rejoice in the Lord always," explaining that true Christian joy isn't based on present circumstances but an abiding trust in God. He told them not to be "anxious" (worry) but to submit all their concerns to God in prayer, knowing that He already understood their needs and had a plan to meet them. He also counseled them on how they should "think," giving eight examples of virtues they should put into practice. Paul ended the letter with an appeal that they would apply all the things that they had "learned and received and heard' from him about the example of Christ and the example of Paul's own faith journey.
THIS WEEK: We will cover Paul's letter to Philemon, a Christian leader in the church at Colossae, about the fate of Onesimus, a runaway slave from Philemon's household. Onesimus, who fled to Rome where Paul is still incarcerated and awaiting trial, came to know Paul there and was converted to Christianity, and since that time, has been rendering voluntary services to Paul. Now, Paul has encouraged Onesimus to return to Philemon, his former master, in Colossae, an action that we might find hard to understand in the context of our times, i.e., why would Paul even suggest such a thing? First, we must understand that slavery was an accepted institution in virtually all of the known world at that time, even in the predominantly Jewish regions of Judea and Galilee. In Rome, nearly 40% of the population were slaves, and many were educated and prosperous people in positions of influence despite their status. Written about the same time as his letter to the Colossian church in 60 A.D., this letter isn't a pastoral letter but a personal appeal from one Christian to another. While Paul doesn't challenge the validity of slavery, he does request that Philemon will receive Onesimus on his return as a fellow brother in Christ. In the Bible, no one ever asked for fewer favors than the apostle Paul, but in this extraordinary letter, we see him asking for a favor, not really for himself, but for Onesimus, as a Christian brother who had made a wrong turn and needed help to find his way back.
Read Philemon 1-3 - TO OUR BELOVED BROTHER AND FELLOW WORKER
1 Paul, a prisoner of Christ Jesus, and Timothy our brother, To Philemon our beloved brother and fellow worker, 2 and to Apphia our sister, and to Archippus our fellow soldier, and to the church in your house: 3 Grace to you and peace from God our Father and the Lord Jesus Christ.
v. 1a: "Paul, a prisoner of Christ Jesus, and Timothy our brother" - This salutation is unusual. Rather than assert his apostolic authority as was customary in his letters, Paul simply identifies himself as a "prisoner of Christ Jesus," making it clear that his request is based only on love and compassion. His reference to himself as a "prisoner" emphasizes his Christ-centered service to the cause of the gospel and he names "Timothy" as his faithful co-worker and Christian brother.
v. 1b: "To Philemon our beloved brother and fellow worker" - Philemon is thought to have been converted by Paul (time and place unknown), and by this time, he was hosting a church in his home in Colossae, a city that Paul is not known to have visited.
v. 2: "and to Apphia our sister, and to Archippus our fellow soldier, and to the church in your house:" - We aren't sure of the identities of Apphia and Archippus but presume they were the wife and son of Philemon, and Archippus had certainly seen service with Paul, as he speaks of him as his "fellow soldier," a common title for co-workers in the gospel.
v. 3: "Grace to you and peace from God our Father and the Lord Jesus Christ" - Paul typically linked "grace" and "peace" as a special form of blessing in the opening of his letters.
Read Philemon 4-7 - THE HEARTS OF THE SAINTS HAVE BEEN REFRESHED THROUGH YOU
4 I thank my God always, making mention of you in my prayers, 5 because I hear of your love and of the faith which you have toward the Lord Jesus and toward all the saints; 6 and I pray that the fellowship of your faith may become effective through the knowledge of every good thing which is in you for the sake of Christ. 7 For I have had great joy and comfort in your love, because the hearts of the saints have been refreshed through you, brother.
v. 4: "I thank my God always, making mention of you in my prayers" - Before Paul makes his request on behalf of Onesimus, he graciously and tactfully expresses his thanksgiving for Philemon.
v. 5: "because I hear of your love and of the faith which you have toward the Lord Jesus and toward all the saints" - Here, Paul reveals why he's thankful for Philemon. Paul doesn't explain how he learned of Philemon's love and faith but was most likely informed of it by Epaphras, a disciple of Paul from Ephesus who founded the Colossian church (see Col. 1:1-8). The word Paul uses for "love" (Gk. agápē), expresses self-sacrificial love that expects nothing in return. "Saints" (Gk. Hagios, lit. holy ones) referred to any Christian believer, not those later canonized by the Roman church.
v. 6: "and I pray that the fellowship of your faith may become effective through the knowledge of every good thing which is in you for the sake of Christ" - Now Paul informs Philemon of the content of his prayers. The word Paul uses for "fellowship" (Gk. koinonia) literally means sharing in common, and in this instance, his sharing of his faith. Although Philemon is apparently a man of means, Paul emphasizes his sharing of faith rather than money, which, in turn, leads to a greater understanding of the "good things" in us for the sake of Christ.
v. 7: "For I have had great joy and comfort in your love, because the hearts of the saints have been refreshed through you, brother" - Here, Paul praises Philemon for showing love that goes the extra mile. It's very likely that the small Colossian congregation experienced a lot of harassment on many fronts and Philemon, using his own house, provided them with a place to be "refreshed" (Gk. anapsuchó, lit. to cause someone to recover cheerfulness). And this is still important today.
Read Philemon 8-11 - FOR LOVE'S SAKE
8 Therefore, though I have enough confidence in Christ to order you to do what is proper, 9 yet for love's sake I rather appeal to you-since I am such a person as Paul, an old man, and now also a prisoner of Christ Jesus-10 I appeal to you for my son Onesimus, whom I fathered in my imprisonment, 11 who previously was useless to you, but now is useful both to you and to me.
v. 8: "Therefore, though I have enough confidence in Christ to order you to do what is proper" - Notice that Paul begins his appeal for Onesimus based his own authority as the one who brought Onesimus to Christ, rather than Philemon's authority as a his owner. He could have directly commanded Philemon to forgive and release Onesimus but does not. Instead, he expresses confidence that Philemon will do "what is proper."
v. 9: "yet for love's sake I rather appeal to you-since I am such a person as Paul, an old man, and now also a prisoner of Christ Jesus" - Here, Paul shifts from his own authority to a plea ("beg" in some translations) which is based purely on his love for Onesimus in the role of a spiritual father. He exposes his own vulnerability by referring to himself as an "old man" (probably in his mid-50s in a time when avg. life expectancy was 30-35). So, we see Paul pulling out all the stops, using all of his influence-short of groveling-to get Philemon to honor his plea for Onesimus.
v. 10: "I appeal to you for my son Onesimus, whom I fathered in my imprisonment" - Just as Paul is Philemon's spiritual father, he is likewise Onesimus' spiritual father.
v. 11: "who previously was useless to you, but now is useful both to you and to me" Here, Paul employs a play on words between "useless" and "useful." The name Onesimus means "useful" in Greek and was a common name for slave. Though Onesimus became useless to Philemon when he ran away, he has since proved useful to Paul in his imprisonment. Moreover, he also claims that because Onesimus has received Christ, he is once again useful "to you," that is, to Philemon.
Read Philemon 12-16 -I HAVE SENT HIM BACK TO YOU
12 I have sent him back to you in person, that is, sending my very heart, 13 whom I wanted to keep with me, so that in your behalf he might be at my service in my imprisonment for the gospel; 14 but I did not want to do anything without your consent, so that your goodness would not be, in effect, by compulsion, but of your own free will. 15 For perhaps it was for this reason that he was separated from you for a while, that you would have him back forever, 16 no longer as a slave, but more than a slave, a beloved brother, especially to me, but how much more to you, both in the flesh and in the Lord.
v. 12: "I have sent him back to you in person, that is, sending my very heart" - Modern translators say this means that Onesimus hasn't arrived yet ("sent" isn't a completed action). This was a huge risk since a runaway slave can be executed. That Paul is "sending my very heart" (i.e., his own life) tells us how emotionally invested he was toward the fate of Onesimus. Literally heart-rending.
v. 13: "whom I wanted to keep with me, so that in your behalf he might be at my service in my imprisonment for the gospel" - Paul admits that he really wanted Onesimus to stay in Rome with him. We aren't sure what services Onesimus provided to Paul, but they were clearly very useful. He had initially thought of doing just that (with Philemon's consent) but changed his mind.
v. 14: "but I did not want to do anything without your consent, so that your goodness would not be, in effect, by compulsion, but of your own free will" - In the legal world, we call this an act of "good faith,"-making a extra effort to ensure that everything is authentic and justifiable. Thus, if Philemon did in fact send Onesimus back to Paul, it could not be seen as consent under duress.
v. 15: "For perhaps it was for this reason that he was separated from you for a while, that you would have him back forever - Here, Paul is saying, in effect, that a bad event-Onesimus running away-has resulted in a positive outcome-his return as a believer in Christ. The phrase, "that you would have him back forever," most likely means that Onesimus is returning as a brother in Christ.
v. 16: "no longer as a slave, but more than a slave, a beloved brother, especially to me, but how much more to you, both in the flesh and in the Lord - This confirms the meaning of "forever" in v. 15. While Paul does not expressly ask Philemon to emancipate Onesimus from slavery, he stresses the fact that he is now a Christian, and therefore Philemon's brother in Christ. The implied question is how can Philemon require someone who is his Christian brother to also serve as his slave?
Read Philemon 17-21 - ACCEPT HIM AS YOU WOULD ME
17 If then you regard me as a partner, accept him as you would me. 18 But if he has wronged you in any way or owes you anything, charge that to my account; 19 I, Paul, have written this with my own hand, I will repay it (not to mention to you that you owe to me even your own self as well). 20 Yes, brother, let me benefit from you in the Lord; refresh my heart in Christ. 21 Having confidence in your obedience, I write to you, since I know that you will do even more than what I say.
v. 17: "If then you regard me as a partner, accept him as you would me" - The key word here is "accept." Paul isn't asking Philemon to accept Onesimus as a "partner" but as someone who is now worthy to be accepted as a Christian brother, like Paul. Implied in this is the principle: "be kind to one another, compassionate, forgiving each other, just as God in Christ also has forgiven you" (Eph. 4:32). So, if Onesimus trusting enough to show up and face whatever may come, Philemon should be duty-bound to accept him as a Christian brother.
v. 18-19: "But if he has wronged you in any way or owes you anything, charge that to my account; 19 I, Paul, have written this with my own hand, I will repay it (not to mention to you that you owe to me even your own self as well)" - What Paul adds here, agreeing to repay Philemon anything that Onesimus stole from him when he ran away, can be seen as "upping the ante," and by writing it "in my own hand," in effect, makes it into a legally enforceable financial obligation. If Philemon demanded payment, Paul would do everything in his power to make it good. But then, in further consideration of this debt, he adds the parenthetical statement "(not to mention to you that you owe to me even your own self as well)," reminding Philemon that he came to know Christ as Savior through Paul's ministry, something so valuable that it would be impossible to repay it at any price.
v. 20: "Yes, brother, let me benefit from you in the Lord; refresh my heart in Christ" - The key word here is "benefit" (Gk. oninemi) also mean profit, which, read with v. 19, Paul is asking Philemon to give him a benefit or payback in return for his spiritual debt-salvation-to Paul.
v. 21: "Having confidence in your obedience, I write to you, since I know that you will do even more than what I say" - In vv. 12-20, Paul hasn't ordered Philemon to do anything, but has only pled the case that he should accept Onesimus, both as a Christian brother and as a beloved friend of Paul. And in making this final appeal for Onesimus, Paul expresses confidence that Philemon will "do even more" than what Paul has asked him to do. In the final analysis, Paul allowed Philemon to decide.
APPLICATION: According to the world, Onesimus belonged to Philemon as a slave; but according to Christ, they belonged to one another as brothers. The question that Philemon had to face upon Onesimus' return was how could he require someone who was his Christian brother to also serve as his slave? While slavery no longer exists in this nation, there are still Christian business owners, corporate executives, and public officials who exercise master-servant (i.e., employer-employee) authority over Christian employees. Paul's teaching in Philemon tells us that Christian employers today are spiritually obligated to treat their Christian employees with fairness, kindness, respect, and consideration; and by extension, they should give their non-Christian employees the same level of treatment as part of their witness for Jesus Christ.
