Thursday, February 27, 2020

Paul's Letter to Brother Philemon Volume 8

Paul Concludes his Letter and Bids Farewell to Philemon Part 1

Philemon 1:19-20 I Paul have written it with mine own hand, I will repay it: albeit I do not say to thee how thou owest unto me even thine own self besides. Yea, brother, let me have joy of thee in the Lord: refresh my bowels in the Lord. KJV Note: MKJV = Modern King James Version

Paul makes it clear here to Philemon that he will repay whatever Onesimus had stolen from him, yet Paul does not expect him to require him to do so, but he wants him to know how much he cares for Onesimus and how much he has seen the change in him after he heard the Gospel of our Lord, Master, and Savior Jesus Christ and truly became a believer. Paul wanted to remind Philemon how he had been the instrument of God the Father in bringing the Gospel of Christ to him and God the Holy Spirit baptizing him into the Body of Christ (1 Corinthians 12:13), so he declares these words to him, "I Paul have written it with mine own hand, I will repay it: albeit I do not say to thee how thou owest unto me even thine own self besides." (Philemon 1:19) (KJV). Paul wanted to let Brother Philemon know how personal this letter was to him, so he declares here that he had written it with his own hand. Paul may have had poor eye sight as it is written by him to the Galatians with these words, "But you know that through infirmity of the flesh I preached the Gospel to you before, and you did not despise my temptation in my flesh, nor did you spurn it. But you received me as an angel of God, as Christ Jesus. What then was your blessedness? For I bear you record that, if you were able, plucking out your eyes, you would have given them to me." (Galatians 4:13-15) (MKJV), however, despite this he did not use a stenographer or transcriber to write this letter for him because it was too personal to him, so he wanted to pen every word with his own hand no matter the difficulty or length of time it took. Here is what Albert Barnes had to say about this verse, "It has been inferred from this, that Paul wrote this entire Epistle with his own hand, though this was contrary to his usual practice. He undoubtedly meant to refer to this as a mark of special favor toward Philemon, and as furnishing security that he would certainly be bound for what he had promised. I will be security for it. It is not probable that Paul supposed that Philemon would rigidly exact it from him, but if he did, he would feel himself bound to pay it. Paul had doubtless been the means of the conversion of Philemon, and whatever hope he cherished of eternal life, was to be traced to his instrumentality. Paul says that this was equivalent to his owing himself to him. His very life - his eternal welfare - was to be traced to his labors. What he asked now of him was a small matter compared with this, and he seems to have supposed - what was probably true - that for this consideration, Philemon would not think of exacting of him what he had voluntarily obligated himself to obey."

Paul desires that Philemon would gratify him in his inner man by graciously accepting Philemon back with these next words here, "Yea, brother, let me have joy of thee in the Lord: refresh my bowels in the Lord." (Philemon 1:20) (KJV). The joy Paul sought was the reestablishing of contact between Philemon and Onesimus, but that their reconciliation would be different now that Onesimus has also become a Christian and that their reunion would now be that (not of a slave returning to his master), but that of a newly adopted brother becoming a part of his family. This would bring to the Apostle Paul's inner man much joy in the Lord. Here is what Alexander MacLaren had to say of this verse, "The request for the sake of which the whole letter is written is here put as a kindness to Paul himself, and thus an entirely different motive is appealed to. 'Surely you would be glad to give me pleasure. Then do this thing which I ask you.' It is permissible to seek to draw to virtuous acts by such a motive, and to reinforce higher reasons by the desire to please dear ones, or to win the approbation of the wise and good. It must be rigidly kept as a subsidiary motive, and distinguished from the mere love of applause. Most men have some one whose opinion of their acts is a kind of embodied conscience, and whose satisfaction is reward. But pleasing the dearest and purest among men can never be more than at most a crutch to help lameness or a spur to stimulate. If however this motive be lifted to the higher level, and these words thought of as Paul's echo of Christ's appeal to those who love Him, they beautifully express the peculiar blessedness of Christian ethics. The strongest motive, the very mainspring and pulsing heart of Christian duty, is to please Christ. His language to His followers is not, 'Do this because it is right,' but, 'Do this because it pleaseth Me,' They have a living Person to gratify, not a mere law of duty to obey. The help which is given to weakness by the hope of winning golden opinions from, or giving pleasure to, those whom men love is transferred in the Christian relation to Jesus. So the cold thought of duty is warmed, and the weight of obedience to a stony, impersonal law is lightened, and a new power is enlisted on the side of goodness, which sways more mightily than all the abstractions of duty. The Christ Himself makes His appeal to men in the same tender fashion as Paul to Philemon. He will move to holy obedience by the thought - wonderful as it is - that it gladdens Him. Many a weak heart has been braced and made capable of heroisms of endurance and effort, and of angel deeds of mercy, all beyond its own strength, by that great thought, 'We labour that, whether present or absent, we may be well-pleasing to Him.'"

If you do not know the Lord Jesus Christ and His amazing healing power, pray this from your heart to the Lord Jesus Christ (you speaking directly to Him), Dear Lord Jesus, I confess to You that I am a sinner and I need Your forgiveness. I believe You shed Your Blood and died for my sins. I believe that You rose from the dead proving that You alone are God. I repent of my sins. I want to turn from my sins. I ask You Dear Lord Jesus to come into my heart and take control of my life. I want You to be my Lord, Savior, and my God. Amen...

Sincerely in Christ,

Clifford D. Tate, Sr.

Author of “Silent Assassins of the Soul - Are you Broken by Pornography and Masturbation? You can be Restored by the Lord Jesus Christ and brought into Deliverance, Freedom, and Victory! A Guide for Men and Women in the Enemy’s Crosshairs” e-book available now @ Amazon Kindle, @ Apple I Bookstore for IPod, Barnes and Noble for Nook, Reader Store for Sony Reade, Kobo, Copia, Gardners, Baker and Taylor, and eBookPie…





Thursday, February 20, 2020

Paul's Letter to Brother Philemon Volume 7

Paul makes a Humble Request to Philemon for Onesimus Part 4

Philemon 1:16-18 Not now as a servant, but above a servant, a brother beloved, specially to me, but how much more unto thee, both in the flesh, and in the Lord? If thou count me therefore a partner, receive him as myself. If he hath wronged thee, or oweth thee ought, put that on mine account; KJV Note: MKJV = Modern King James Version

Paul now spells out exactly what he wants to see Philemon do in this matter of receiving back his slave Onesimus and why he wants to see this be the determined, defined, and the decided mind of Brother Philemon by these very next words here in verse 16, "Not now as a servant, but above a servant, a brother beloved, specially to me, but how much more unto thee, both in the flesh, and in the Lord?" (Philemon 1:16) (KJV). Paul no longer sees the old Onesimus, but only the new creation (2 Corinthians 5:17) in our Lord, Master, and Savior Jesus Christ and he wants so much that Philemon do likewise. Paul no longer sees the thieving runaway slave, but now he sees another fellow Christian who is beloved by our Lord Jesus Christ. Even though this man is still technically owned as a slave by Philemon, Paul wants him to disavow, disclaim, and even deny his slave status and receive him back as a brother 'in Christ' for the remainder of their time here as pilgrims and sojourners on the earth who are destined to be together in heaven for all eternity.

With this thought in mind, Onesimus would be freely forgiven by Philemon, even as Christ has forgiven him all his sins as it is written again by this same Apostle to the Church @ Colosse with these words, "Therefore, as the elect of God, holy and beloved, put on tender feelings of mercy, kindness, humbleness of mind, meekness, long-suffering, forbearing one another and forgiving yourselves, if anyone has a complaint against any. As Christ forgave you, so also you do." (Colossians 3:12-13) (MKJV). Here is what Adam Clarke had to say of this verse, "Do not receive him merely as thy slave, nor treat him according to that condition; but as a brother - as a genuine Christian, and particularly dear to me. There is no reason to believe that Onesimus was of the kindred of Philemon; and we must take the term flesh, here, as referring to the right which Philemon had in him. He was a part of his property and of his family; as a slave, this was his condition; but he now stood in a twofold relation to Philemon: 1. According to the flesh, as above explained, he was one of his family. 2. In the Lord; he was now also a member of the heavenly family, and of the Church at Philemon's house. Philemon's interest in him was now doubled, in consequence of his conversion to Christianity."

Next, the Apostle Paul appeals to Brother Philemon's trust and confidence in him as he declares so with these very next words in verse 17, "If thou count me therefore a partner, receive him as myself." (Philemon 1:17) (KJV). Paul's plea for Philemon to receive back Onesimus as if it were Paul himself returning to him having done or committed the same galling, glaring, and gross sins against him. Here is what Albert Barnes had to say of this verse, "The word rendered 'partner' koinōnos, means 'a partaker, a companion.' The idea in the word is that of having something in common with any one - as common principles; common attachments; a common interest in an enterprise; common hopes. It may be applied to those who hold the same principles of religion, and who have the same hope of heaven, the same views of things, etc. Here the meaning is, that if Philemon regarded Paul as sharing with him in the principles and hopes of religion, or as a brother in the Gospel so that he would receive him, he ought to receive Onesimus in the same way. He was actuated by the same principles, and had the same hopes, and had a claim to be received as a Christian brother. His receiving Onesimus would be interpreted by Paul as proof that he regarded him as a partaker of the hopes of the Gospel, and as a companion and friend."

Paul declares to Brother Philemon that he would be responsible for any money or other resources that Onesimus had stolen from him with these next words in verse 18, "If he hath wronged thee, or oweth thee ought, put that on mine account;" (Philemon 1:18) (KJV). Paul is willing to reimburse Philemon for any money or other resources Onesimus stole from him in order that it would not be a hardship to Philemon and also so that he would be more willing to receive him back into his home. Paul made this statement because he was willing to do just as he says here, however, he probably did not expect that Philemon would require him to do so. Here is what Alexander MacLaren had to say of this verse, "The verb used here for put to the account of is, according to the commentators, a very rare word; and perhaps the singular phrase may be chosen to let another great Christian truth shine through. Was Paul's love the only one that we know of which took the slave's debts on itself? Did anybody else ever say, 'Put that on mine account'? We have been taught to ask for the forgiveness of our sins as 'debts,' and we have been taught that there is One on whom God has made to meet the iniquities of us all. Christ takes on Himself all Paul's debt, all Philemon's, all ours. He has paid the ransom for all, and He so identifies Himself with men that He takes all their sins upon Him, and so identifies men with Himself that they are 'received as Himself.' It is His great example that Paul is trying to copy here. Forgiven all that great debt, he dare not rise from his knees to take his brother by the throat, but goes forth to show to his fellow the mercy which he has found, and to model his life after the pattern of that miracle of love in which is his trust. It is Christ's own voice which echoes in 'put that on mine account.'"

If you do not know the Lord Jesus Christ and His amazing healing power, pray this from your heart to the Lord Jesus Christ (you speaking directly to Him), Dear Lord Jesus, I confess to You that I am a sinner and I need Your forgiveness. I believe You shed Your Blood and died for my sins. I believe that You rose from the dead proving that You alone are God. I repent of my sins. I want to turn from my sins. I ask You Dear Lord Jesus to come into my heart and take control of my life. I want You to be my Lord, Savior, and my God. Amen...

Sincerely in Christ,

Clifford D. Tate, Sr.

Author of “Silent Assassins of the Soul - Are you Broken by Pornography and Masturbation? You can be Restored by the Lord Jesus Christ and brought into Deliverance, Freedom, and Victory! A Guide for Men and Women in the Enemy’s Crosshairs” e-book available now @ Amazon Kindle, @ Apple I Bookstore for IPod, Barnes and Noble for Nook, Reader Store for Sony Reade, Kobo, Copia, Gardners, Baker and Taylor, and eBookPie…



Thursday, February 13, 2020

Paul's Letter to Brother Philemon Volume 6

Paul makes a Humble Request to Philemon for Onesimus Part 3

Philemon 1:13-15 Whom I would have retained with me, that in thy stead he might have ministered unto me in the bonds of the Gospel: But without thy mind would I do nothing; that thy benefit should not be as it were of necessity, but willingly. For perhaps he therefore departed for a season, that thou shouldest receive him for ever; KJV Note: MKJV = Modern King James Version

It was always like the Apostle Paul to try and do things in there proper order and things that our Lord, Master, and Savior Jesus Christ would want him to do and that would please Him. Here we have a situation that maybe small or even insignificant to most people, but not to the Apostle Paul, for he knew that this man Onesimus did not belong with him any longer, yet he wanted to and was tempted to keep him there in Rome with him to minister the Gospel of Christ there as we see with these very next words in this letter, "Whom I would have retained with me, that in thy stead he might have ministered unto me in the bonds of the Gospel:" (Philemon 1:13) (KJV). Paul desired to have Onesimus remain there in Rome with him, but he knew that sending him back to Philemon would be the right thing to do, especially since now Onesimus has received Christ as Lord and Savior. Paul also knew that if Philemon himself were there in Rome, that he would help Paul in the minstering of the Gospel there, just as now Onesimus was doing instead. Onesimus had become such a beloved and faithful brother to the Apostle Paul that he wanted him to continue there that he would grow even more in the grace and knowledge of our Lord Jesus Christ (2 Peter 3:18). Here is what Adam Clarke had to say of this verse, "As Philemon was one of Paul's converts, he became thereby his spiritual father, and had a right to his services when in need. This was a strong argument, not only to induce Philemon to forgive his servant, but to send him back to the Apostle, that he might minister to him in his master's stead."

Next Paul shows his high regard and respect for Brother Philemon, even though as an Apostle he could have just commanded Philemon to receive back his slave Onesimus or commanded him to agree with Onesimus staying in Rome with Paul, but as we see with these next words Paul was courteous to Philemon for Christ sake showing his esteem and approval of such a wonderful loving saint of God, "But without thy mind would I do nothing; that thy benefit should not be as it were of necessity, but willingly." (Philemon 1:14) (KJV). Paul never wanted to command this fellow brother 'in Christ' to do that which was the right thing to do, but instead he wanted him to respond to the will of God and voluntarily do that which was right for him and for Paul as well. Here is what Adam Clarke had to say concerning this verse, "If the Apostle had kept Onesimus in his service, and written to Philemon to forgive him and permit him to stay, to this it is probable he would have agreed; but the benefit thus conceded might have lost much of its real worth by the consideration that, had he been at Colosse, Philemon would not have sent him to Rome; but, being there and in the Apostle's service, he could not with propriety order him home: thus the benefit to the Apostle would have appeared to have been of necessity. The Apostle, therefore, by sending him back again, gave Philemon the opportunity to do all as if self-moved to it. This is a very delicate touch."

Paul declares to Brother Philemon that this act of revolt, resistance, and rebellion on the part of Onesimus when he stole from Philemon and ran away was the very thing that brought him to an encounter with the Living Christ and saved him for time and eternity, "For perhaps he therefore departed for a season, that thou shouldest receive him for ever;" (Philemon 1:15) (KJV). The English word 'perhaps' is an interesting choice of words used here by the Apostle Paul and it means that he is uncertain of God's purpose or plan in Onesimus harsh rebellion, but he is certain of Onesimus present and his future here and in heaven, this word is translated by the Greek word tacha meaning by chance or peradventure or possibly or maybe. In other words, Paul knows that he cannot begin to understand the MIND of God and will only use his small human mind to wonder, as it is written by this same Apostle Paul to the Church @ Rome with these words speaking of the MIND of God, "O the depth of the riches both of the wisdom and knowledge of God! How unsearchable are His judgments, and His ways past finding out! For who has known the MIND of the Lord, or who became His counselor? Or who first gave to Him, and it will be repaid to him? For of Him and through Him and to Him are all things; to Him be glory forever! Amen." (Romans 11:33-36) (MKJV).

Here is what Alexander MacLaren had to say of this verse (Philemon 1:15), "Not only so, but the word suggests that behind the slave's mutiny and flight there was another Will working, of which, in some sense, Onesimus was but the instrument He 'was parted' - not that he was not responsible for his flight, but that, through his act, which in the eyes of all concerned was wrong, Paul discerns as dimly visible a great Divine purpose. But he puts that as only a possibility: 'Perhaps he departed from thee.' He will not be too sure of what God means by such and such a thing, as some of us are wont to be, as if we had been sworn of God's privy council. 'Perhaps' is one of the hardest words for minds of a certain class to say; but in regard to all such subjects, and to many more, it is the motto of the wise man, and the shibboleth which sifts out the patient, modest lovers of truth from rash theorists and precipitate dogmatizers. Impatience of uncertainty is a moral fault which mars many an intellectual process; and its evil effects are nowhere more visible than in the field of theology. A humble 'perhaps' often grows into a 'verily, verily' - and a hasty, over-confident 'verily, verily,' often dwindles to a hesitating 'perhaps.' Let us not be in too great a hurry to make sure that we have the key of the cabinet where God keeps His purposes, but content ourselves with 'perhaps' when we are interpreting the often questionable ways of His providences, each of which has many meanings and many ends."

If you do not know the Lord Jesus Christ and His amazing healing power, pray this from your heart to the Lord Jesus Christ (you speaking directly to Him), Dear Lord Jesus, I confess to You that I am a sinner and I need Your forgiveness. I believe You shed Your Blood and died for my sins. I believe that You rose from the dead proving that You alone are God. I repent of my sins. I want to turn from my sins. I ask You Dear Lord Jesus to come into my heart and take control of my life. I want You to be my Lord, Savior, and my God. Amen...

Sincerely in Christ,

Clifford D. Tate, Sr.

Author of “Silent Assassins of the Soul - Are you Broken by Pornography and Masturbation? You can be Restored by the Lord Jesus Christ and brought into Deliverance, Freedom, and Victory! A Guide for Men and Women in the Enemy’s Crosshairs” e-book available now @ Amazon Kindle, @ Apple I Bookstore for IPod, Barnes and Noble for Nook, Reader Store for Sony Reade, Kobo, Copia, Gardners, Baker and Taylor, and eBookPie…



Monday, February 10, 2020

Paul's Letter to Brother Philemon Volume 5

Paul makes a Humble Request to Philemon for Onesimus Part 2

Philemon 1:11-12 Which in time past was to thee unprofitable, but now profitable to thee and to me: Whom I have sent again: thou therefore receive him, that is, mine own bowels: KJV

Paul had now requested that Philemon receive back to himself his runaway slave Onesimus, not just as his slave once again, but now also as his very brother in our Lord, Master, and Savior Jesus Christ. Philemon loved our Lord Jesus, but he was wronged very severely by Onesimus, so it is Paul's desire now to remove any doubt or reservation from his mind, therefore, he continues his plea or humble request with these next words, "Which in time past was to thee unprofitable, but now profitable to thee and to me:" (Philemon 1:11) (KJV). Onesimus was a thief who stole from his master Philemon and then ran away from him with his things. The English word Paul uses here 'unprofitable' is translated by the Greek word achrēstos (used this one time only in the New Testament) meaning (as a negative particle) inefficient, that is, (by implication) detrimental: - unprofitable. In other words, before Onesimus's conversion to Christ he was of no benefit spiritually to Brother Philemon, he was then a hurt to him who caused him damage and loss, but now that he has received the Lord Jesus Christ, Paul wants him to know and understand that he (Onesimus) has become (by the power of the Holy Spirit) a profit or benefit spiritually to the Apostle Paul in Rome and will likewise be the same to Philemon upon his return to him.

Here is what Alexander MacLaren had to say of this verse, "Paul pleads with Philemon to take back his worthless servant, and assures him that he will find Onesimus helpful now. Christ does not need to be besought to welcome His runaway good-for-nothings, however unprofitable they have been. That Divine charity of His forgives all things, and 'hopes all things' of the worst, and can fulfil its own hope in the most degraded. With bright, unfaltering confidence in His own power He fronts the most evil, sure that He can cleanse; and that, no matter what the past has been. His power can overcome all defects of character, education, or surroundings, can set free from all moral disadvantages adhering to men’s station, class, or calling, can break the entail of sin. The worst needs no intercessor to sway that tender heart of our great Master whom we may dimly see shadowed in the very name of 'Philemon,' which means one who is loving or kindly. Whoever confesses to him that he has 'been an unprofitable servant,' will be welcomed to His heart, made pure and good by the Divine Spirit breathing new life into him, will be trained by Christ for all joyful toil as His slave, and yet His freedman and friend; and at last each once fugitive and unprofitable Onesimus will hear the 'Well done, good and faithful servant."

Philemon most likely receives this letter from Onesimus as Paul had sent him back to Philemon with this plea in hand as he declares with these next words, "Whom I have sent again: thou therefore receive him, that is, mine own bowels:" (Philemon 1:12) (KJV). Paul has seen the transformation in Brother Onesimus and wants Philemon to give him a new start, a fresh start as the new creation 'in Christ' that he now is (2 Corinthians 5:17). Although Philemon loves our Lord Jesus and all those who belong to Him, he still needs to see for himself the fruit of change in the life of the man, however, Paul knowing this aims to reassure Philemon even more with these words at the end of this verse 'mine own bowels', meaning this man that I now love as much as my own soul or as much as a Mother would love the child growing in her womb.

Here is what Alexander Maclaren had to say of this verse, "Not many years ago the conscience of England was stirred because the Government of the day sent out a circular instructing captains of men-of-war, on the decks of which fugitive slaves sought asylum, to restore them to their 'owners.' Here an Apostle does the same thing - seems to side with the oppressor, and to drive the oppressed from the sole refuge left him, the horns of the very altar. More extraordinary still, here is the fugitive voluntarily going back, traveling all the weary way from Rome to Colossae in order to put his neck once more beneath the yoke. Both men were acting from Christian motives, and thought that they were doing a piece of plain Christian duty. Then does Christianity sanction slavery ? Certainly not; its principles cut it up by the roots. A Gospel, of which the starting-point is that all men stand on the same level, as loved by the one Lord, and redeemed by the One Cross, can have no place for such an institution. A religion which attaches the highest importance to man's awful prerogative of freedom, because it insists on every man's individual responsibility to God, can keep no terms with a system which turns men into chattels (property). Therefore Christianity cannot but regard slavery as sin against God, and as treason towards man. The principles of the Gospel worked into the conscience of a nation destroy slavery. Historically it is true that as Christianity has grown slavery has withered. But the New Testament never directly condemns it, and by regulating the conduct of Christian masters, and recognizing the obligations of Christian slaves, seems to contemplate its continuance, and to be deaf to the sighing of the captives."

If you do not know the Lord Jesus Christ and His amazing healing power, pray this from your heart to the Lord Jesus Christ (you speaking directly to Him), Dear Lord Jesus, I confess to You that I am a sinner and I need Your forgiveness. I believe You shed Your Blood and died for my sins. I believe that You rose from the dead proving that You alone are God. I repent of my sins. I want to turn from my sins. I ask You Dear Lord Jesus to come into my heart and take control of my life. I want You to be my Lord, Savior, and my God. Amen...

Sincerely in Christ,

Clifford D. Tate, Sr.

Author of “Silent Assassins of the Soul - Are you Broken by Pornography and Masturbation? You can be Restored by the Lord Jesus Christ and brought into Deliverance, Freedom, and Victory! A Guide for Men and Women in the Enemy’s Crosshairs” e-book available now @ Amazon Kindle, @ Apple I Bookstore for IPod, Barnes and Noble for Nook, Reader Store for Sony Reade, Kobo, Copia, Gardners, Baker and Taylor, and eBookPie…