Effectual Communication of Thy Faith - Part 760

Over the last week or so, I have been thinking about faith and what it means to be a believing disciple in Christ Jesus. The one verse that has captured my attention is Philemon 1:6. It states: "That the communication of thy faith may become effectual by the acknowledging of every good thing which is in you in Christ Jesus."

If you have not read the Epistle of Paul the Apostle to Philemon, it is relatively short -- a total of 25 verses in all. Therein Paul, initially describes himself as a "prisoner" of Jesus Christ. His message is written specifically to Philemon. As he continues writing, he describes Timothy as a "brother" and Philemon as "dearly beloved" and a "fellow labourer." (Philemon 1:1) Paul then includes Apphia and Archippus in his greeting, who are similarly described as both "beloved" and "fellow soldiers." (Philemon 1:2)

Paul writes that he has heard -- even from prison -- of their "love and faith, which thou hast toward the Lord Jesus, and toward all the saints ... for we have great joy and consolation in thy love, because the bowels of the saints are refreshed by thee, brother." (Philemon 1:5-7)

In other words, the work that Philemon was doing was already a worthy kingdom endeavour. But Paul wanted Philemon to do more. He wanted Philemon to engage Onesimus too -- an individual who in the past was unprofitable but had since become profitable to both "thee and me." (Philemon 1:11) 

This renewal -- an inward transformation in Onesimus, explains Paul, is the reason why Paul is sending Onesimus to Philemon. Note that Paul does so with considerable hesitation. Paul states, "Whom I would have retained with me, that in thy stead, he might have ministered unto me in the bonds of the gospel." (Philemon 1:14)

At the same time, Paul doesn't want Philemon to engage Onesimus as a slave (as in the former owner-slave relationship). Neither does Paul want Philemon to consider taking Onesimus as an obligation to Paul or out of necessity. Rather, Paul desires that Philemon would willingly embrace Onesimus as a "beloved brother" in the faith. "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 forever."

Paul does not explain here the reason for Onesimus departure "for a season." (Philemon 1:15) We can only surmise. What we do know is that Paul no longer recognizes Onesimus as a "servant" or "slave" but as a "brother beloved" in both the flesh and in the Lord. A change has taken place in Onesimus. So much so, that Paul writes, "If thou count me therefore a "partner", receive him as myself. If he hath wronged thee, or owes thee ought, put that on mine account. I Paul have written it with mine own hand -- I will repay it." (Philemon 1:18-19)

Paul finishes the epistle by saluting Epaphras, his "fellow prisoner in Christ Jesus", and acknowledging his "fellow labourers" Marcus, Aristarchus, Demas, and Lucas. "The grace of our Lord Jesus Christ be with your spirit -- Amen." (Philemon 1:25)

On the surface, the Biblical encouragement of Paul to Philemon appears to be simple and straightforward. Paul's desire is for Philemon to include Onesimus in preaching the gospel. But I believe there are more take-away messages than just this. 

First, consider the language that Paul uses in Philemon. The language throughout is inclusionary. "Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ is all, and in all." (Colossian 3:11) In Philemon, Paul describes his own situation as a "prisoner for Jesus" but then uses "dearly beloved" and "beloved", "brother", "fellow labourers", and "fellow soldiers" when he refers by name to other believers. 

Jesus said, "Henceforth, I call you not servants, for the servant knows not what his lord doeth, but I have called you friends, for all things that I have heard of my Father, I have made known unto you." (John 15:15)

Second, if we take the idea of believers as "dearly beloved" and "friends" further, we begin to see that the message Paul is presenting to readers is that there is no hierarchy in Christ Jesus. One believer does not lord over another. One believer is not enslaved to another. Indeed, our status in Jesus means that we are all equal members in the body of Christ because of Jesus. 

Note what Paul writes. "Wherefore though I might be much bold in Christ ... yet for love's sake, I rather beseech thee" (Philemon 1:9-10) Paul expands upon this point in Ephesians. There Paul writes:

"That at that time ye were without Christ, being aliens from the commonwealth of Israel and strangers from the covenants of promise, having no hope, and without God in the world; but now in Christ Jesus, ye who sometimes were afar off are made nigh by the blood of Christ -- for He is our peace, who hath made both one, and hath broken down the middle wall of partition between us. Having abolished in His flesh the enmity, even the law of commandments contained in ordinances; for to make in Himself of twain one new man, so making peace; and that He might reconcile both unto God in one body by the cross, having slain the enmity thereby: and came and preached peace to you which were afar off, and to them that were nigh. For through Him we both have access by one Spirit unto the Father. Now therefore ye are no more strangers and foreigners, but fellow citizens with the saints, and of the household of God; and are built upon the foundation of the apostles and prophets, Jesus Christ Himself being the chief corner stone ..." (Ephesians 2:11-20)

Third, Paul was essentially putting Onesimus forward as his substitute, worthy of preaching and teaching in the same capacity as Paul. "I beseech thee for my son Onesimus, whom I have begotten in my bonds." (Philemon 1:10) "With Onesimus, a faithful and beloved brother, who is one of you. They shall make known unto you all things which are done here." (Colossians 4:9)

Paul recognized that Philemon's preconceived principles might hinder him from accepting Onesimus as a dearly beloved brother so he wrote, "whom I would have retained with me .." (Philemon 1:13) Paul was saying, Onesimus is no longer unprofitable (as he once was as a slave). He has changed and therefore, can be a useful help to Philemon in preaching the gospel.

Fourth, Paul is sharing the message that the grace of Jesus dismantles all supposed inequities in the body of Christ. Because of His empowering grace, each and every one of us have been set free. That includes those initially enslaved by the traditions of men. "The Spirit you received does not make you slaves so that you live in fear again. Rather, the Spirit you received brought about your adoption to sonship. And by Him we cry, Abba Father." (Romans 8:15) 

Moreover, as we read in Acts 15:10, why would Philemon (or us for that matter) "try to test God by putting on the necks of the Gentiles a yoke that neither we nor our ancestors have been able to bear?" (Acts 15:10) Good question, particularly since our Lord God became our Saviour to set us free. He alone rearranged the series of conventions and hierarchies that order our current society's status quo when He ripped the veil from top to bottom. 

Fifth, there is a dual perspective that is often missed in Philemon. That is, the public witness of our faith and testimony. That the social fabric and longstanding institutional traditions that are of this earth should be transformed because of our faith convictions and standing in Christ Jesus, and not the other way around. Often, believers attempt to conform to this world rather than becoming world changers because of the Word. Similarly, if Philemon trusted that God purposes good ends for His people, Paul similarly trusted that Philemon would make the right decision about his relationship with Onesimus -- one that wholly embodies his personal faith and testimony in Jesus. 

"And be not conformed to this world, but be ye transformed by the renewing of your mind, that you may prove what is good and acceptable and perfect -- will of God. (Romans 12:2)

Sixth, Paul was willing to take any debts owing and put them on his own account. "If he hath wronged thee, or oweth thee ought, put that on mine account ... I will repay it." (Philemon 1:19-20) When our faith is in Jesus, the old is done away. We are renewed in Christ. Renewed in the spirit of our mind.(Ephesians 4:23)

And finally, the point that I initially began with. Philemon 1:6 states: "That the communication of thy faith may become effectual by the acknowledging of every good thing which is in you in Christ Jesus." We are to continually testify in our communications of all the good things that we have in -- and because of Christ Jesus -- so that we become effectual in communication our faith. Giving thanksgiving in all that we do. Publicly declaring our faith which is within.

"And all things are of God, who hath reconciled us to Himself by Jesus Christ, and hath given to us the ministry of reconciliation. To wit, that God was in Christ, reconciling the world unto Himself, not imputing their trespasses unto them; and hath committed unto us the Word of reconciliation. Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ's stead, be ye reconciled to God. (II Corinthians 5:18-20)

"Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage." (Galatians 5:1) The grace of our Lord Jesus Christ be with your spirit. Amen. Stand in the offering plate.