BIG IDEA:
THE GRACE OF JESUS CHRIST PROVIDES THE MOTIVATION FOR CHRISTIAN RECONCILIATION
INTRODUCTION:
Before we can fully grasp the process of Christian reconciliation between two parties where some wrong has occurred – where there has been a rift created by some undeserved injury – we must understand how Jesus Christ has graciously reconciled us to God the Father.
John MacArthur: Forgiveness, we have noted, is the most God-like and the most Christ-like act a Christian can do. Never are you more like God or Christ than when you forgive because that is what God does, that is what Christ does. Forgiveness is a magnificent virtue.
William Klein: Paul never directly assaults the social and economic institutions of his day. Yet he clearly perceives in Christianity an ethic that reaches beyond human social institutions. Paul nowhere states that slaves should be set free, but he pleads for fair and gracious treatment of them on the basis of the love of Christ in the hearts of their owners.
Alan Thompson: Having reached the culmination of his general appeal in verses 15–16 with the grand vision of Onesimus’ return to Philemon as a ‘beloved brother’, Paul will now identify his specific request for Philemon. Whereas the previous section had no imperatives, there is a noticeable shift in verse 17 with Paul’s first imperative of the letter, and with imperatives to follow in 18, 20 and 22. Having said that Paul is ‘sending back’ Onesimus (12) and that Philemon, in God’s providence, will ‘have back’ Onesimus as a ‘beloved brother’, Paul now specifies the main aim of his letter with an imperative for Philemon to ‘welcome back’ Onesimus (17). . .
Underlining all of this section, even if not apparent on the surface, is the significance of the gospel. Allusions to ‘debt’ and ‘forgiveness’ are present throughout, including verse 22. If the penalty for the ‘wrongdoer’ has been removed through Christ (Col. 2:13–14; 3:25), what might this look like in the context of the wrong done against us by one who has since become a ‘brother or sister in the Lord’? The implication is that Onesimus has ‘wronged’ Philemon. It is in this context that the significance of Philemon’s own conversion is alluded to in verse 19b. On the one hand the application of the gospel means that, knowing what it means to be forgiven and to receive grace, believers too are people who forgive, extend grace and ‘accept one another’ just as the Lord accepted us. Yet consequences for our actions still exist, financial wrongs cannot just be waived. In these verses Paul demonstrates what Christ has done for us, and he takes on board the debt himself and pays for it in the place of Onesimus who is unable to pay.
4 REMINDERS FROM THE GRACE OF JESUS CHRIST THAT MOTIVATE FORGIVENESS AND RECONCILIATION
I. (:17-19) GRACE OF JESUS CHRIST REMINDS US OF GREATER DEBTS WE WERE UNABLE TO PAY –
VICARIOUS PAYMENT OF ALL WRONGS THAT PAVED THE WAY FOR RECONCILIATION
Daniel Akin: Main Idea: As followers of Jesus, we must bring the gospel to bear on every aspect of life and anticipate its transforming power in the lives of other believers.
Practice the Basics of the Gospel (17-20).
- Remember the principle of substitution (17).
- Remember the principle of satisfaction (18-19).
- Remember the principle of reconciliation (20).
A. (:17) Reconciliation Requires Gracious Acceptance
“If then you regard me a partner, accept him as you would me.”
G.K. Beale: In particular, on the ground that Onesimus is an “eternal . . . beloved brother” to Philemon “in the flesh and in the Lord” (vv. 15–16), and on the basis that Philemon is a “partner” with Paul (v. 17a), then Philemon should “receive” the slave as he would receive Paul (v. 17b). The more Philemon values his “in-Christ” shared relationship with Paul, “the more Paul’s relationship with Onesimus was bound to be a factor in Philemon’s attitude to Onesimus” (Dunn 1996: 336) because Paul so highly values his “in-Christ” shared relationship with Onesimus.
B. (:18-19) Reconciliation Requires Gracious Restitution
- Responsibility for the Wrong
“But if he has wronged you in any way or owes you anything, charge that to my account;”
William Barclay: It is of interest to note that Paul was able to pay Onesimus’ debts. Every now and again, we get glimpses which show that he was not without financial resources. Felix kept him prisoner, for he had hopes of a bribe to let him go (Acts 24:26); Paul was able to rent a house during his imprisonment in Rome (Acts 28:30). It may well be that, if he had not chosen to live the life of a missionary of Christ, he might have lived a settled life of reasonable ease and comfort on his own resources. This may well have been another of the things which he gave up for Christ.
- Repayment of the Wrong
“I, Paul, am writing this with my own hand, I will repay it”
Douglas Moo: Elsewhere Paul appends his signature to guarantee that the letter is, in fact, from him. Here, however, he uses it to underscore his commitment to repay Philemon anything that Onesimus might owe. And this is also why the signature comes here at the end of the body of the letter rather than at the beginning of the letter closing. In any case, Paul is writing this verse in his own hand in order to underscore his promise in verse 18. As he repeats it here: I will pay it back. “Pay it back,” like “charge it” in verse 18, is a technical term drawn from the realm of commerce. Paul is promising to “pay any damages.”
- Reassessment of the Wrong (in light of former gracious compensation)
“(not to mention to you that you owe to me even your own self as well).”
Reminds me of the movie White Christmas where the one soldier saves the famous singer from the falling wall and then uses that to obligate the singer
G.K. Beale: Indeed, Philemon owes Paul much more than Onesimus owes Philemon. Likely the allusion is to Philemon’s conversion to Christ through Paul’s own ministry. He owes Paul his very existence as a Christian. Just as Onesimus was birthed through Paul’s gospel ministry (v. 10), so was Philemon. Paul abruptly shifts from speaking of Philemon as a creditor to a debtor, who owes Paul his very life, which he cannot repay (Garland 1998: 338).
II. (:20) GRACE OF JESUS CHRIST REMINDS US OF THE GREAT BLESSINGS OF RECONCILIATION
“Yes, brother, let me benefit from you in the Lord; refresh my heart in Christ.”
John MacArthur: The forgiveness of Onesimus by Philemon will bring spiritual joy and refreshment because Paul loves both those men. Paul wants them to be one. Paul loves the unity of the church. Paul wants Colossae as a church to see that forgiveness as a great example, an object lesson. If Philemon refuses to forgive Onesimus, it will burden the heart of Paul, it will sadden the heart of Paul, it will trouble the heart of Paul because he loves both those men and he loves that church and he loves the unity of the church. Any failure to forgive will injure that relationship, it will injure that church. It will mar its ministry and its effectiveness and it will misrepresent the power of the gospel to the unconverted world that’s watching. So he simply says you’ve been willing to do so much refreshing for other people, would you just do this for me? Would you forgive this man and refresh me and bless me and give me joy? Two good motives to forgive. You owe more than you can ever pay and if you forgive you’ll bless the saints because you’ll pursue unity.
G.K. Beale: Since Philemon already has the reputation for “refreshing the inward parts [σπλάγχνα, splanchna] of the saints” (v. 7) and Paul considers Onesimus his “very inward parts [σπλάγχνα]” (v. 12), whom he is sending back to the master, then for Philemon to accept the slave back by unconditional grace will “refresh Paul’s inward parts [σπλάγχνα].” The word “inward parts” in distinction to “heart” (καρδία, kardia) expresses much more emotion, so that Paul is laying bare his intense feelings about Onesimus, since Onesimus is his very “inward parts” (v. 12). That Paul especially has in mind “refreshing the heart” in verse 7 is apparent since he even includes the vocative address “brother” (ἀδελφέ, adelphe) to Philemon, which also occurs in verse 7. This fact should provide further motivation for Philemon to identify with Paul’s feelings and willingly to accept back his slave without any punitive consequences.
III. (:21) GRACE OF JESUS CHRIST REMINDS US OF HOW WE SHOULD GO THE EXTRA MILE (BEYOND OBEDIENCE)
A. Encouragement of Faithfulness
“Having confidence in your obedience,”
William Hendriksen: It is exactly the gospel as proclaimed by Christ that demands that those who have been greatly benefited shall also show kindness to others. Matt. 18:21-35 proves this point in a striking manner.
B. Expression of Obligation
“I write to you,”
C. Expectation of Grace
“since I know that you will do even more than what I say.”
G.K. Beale: The context of the epistle shows that the perfect tense indicates a settled condition of trust resulting from Paul’s previous experience of knowing Philemon “as one in whom confidence could be placed” (Dunn 1996: 344; similarly Fitzmyer 2000: 12). Then in the last part of the verse, Paul escalates his confidence in Philemon’s positive response, which has further inspired him “to write”: “because I know [εἰδώς, eidōs, another adverbial participle of cause] that even beyond what things I say you will do.”
Here Paul combines two interesting dynamics. First, after so artfully and subtly appealing to Philemon’s own personal resolve to release Onesimus in verses 8–20, in verse 21a he returns to urging Philemon by his apostolic authority “to obey” (as in vv. 8b–9a). This means that Philemon’s obedience is ultimately to Christ and not merely to Paul, who represents Christ’s authority (cf. Garland 1998: 339–40). Then Paul turns around once more, reveals his belief that Philemon’s own Christian motivation will result in his “doing even more than what” he commands, and lovingly appeals to that motivation. By concluding with this, he shows continuation of the emphasis on the letter’s appeal to Philemon’s own personal determination.
IV. (:22) GRACE OF JESUS CHRIST REMINDS US THAT ACCOUNTABILITY IS IMMINENT
A. Be Prepared for the Arrival of Spiritual Authority
“At the same time also prepare me a lodging,”
B. Be Praying for the Arrival of Spiritual Authority
“for I hope that through your prayers I will be given to you.”
Are we truly looking forward to the coming of the Lord Jesus Christ in terms of the accountability and judgment that He will bring?
Lightfoot: There is a gentle compulsion in this mention of a personal visit to Colossae. The apostle would thus be able to see for himself that Philemon had not disappointed his expectations.
John MacArthur: So, Paul literally paints him into a corner. I’m coming and I’m expecting that what will free me is your prayers. That’s a heavy burden. Now Philemon is saying to himself…I don’t pray, he doesn’t get out of prison…I don’t want to be responsible for him being in prison, I’ve got to pray for his release, I’m praying for his release, I know where his first stop is…here, I’ve got to forgive him. That’s spiritual accountability.
Paul believed in the power of prayer
(:23-24) CLOSING GREETINGS: (see Col. 4:10-14)
A. Fellow Prisoner
“Epaphras, my fellow prisoner in Christ Jesus, greets you,”
B. Fellow Workers
“as do Mark, Aristarchus, Demas, Luke, my fellow workers.”
Mark = case where Paul became estranged from Barnabas; but now Paul reflects back and sees the value of Mark in the ministry (2 Tim. 4:11)
Demas = one who will subsequently fall away from the faith; acting now as a hypocrite
(2 Tim. 4:10)
Warren Wiersbe: Luke, of course, was the beloved physician (Col. 4:14) who accompanied Paul, ministered to him, and eventually wrote the gospel of Luke and the book of Acts.
(:25) BENEDICTION: IT’S ALL ABOUT THE GRACE OF THE LORD JESUS CHRIST
“The grace of the Lord Jesus Christ be with your spirit.”
Back to the beginning: this epistle shows faith in action with the results being the demonstration of practical Christian love in the gracious reconciliation between Philemon and Onesimus
G.K. Beale: While Paul alludes to “grace” at the very end of every one of his epistles, the word is not a superficial polite term but seems to carry theological freight. The only way one can ever have “grace” is if one is “in Christ Jesus” (vv. 16, 20). While in verses 1–2 “grace and peace” appeared to be the broad goal of the letter, now “peace” is omitted here at the end and only “grace” is mentioned.” Perhaps this highlights “grace” as the broad goal because it is the necessary means for Philemon and those in the Colossian church to respond positively to his exhortations and instructions. It is the inner “spirit” from which people act, and to act in a manner pleasing to God demands that “grace” be given to one’s inner “spirit” or heart. Indeed, because Philemon is among those who are recipients of God’s grace, he should be empowered to show grace to Onesimus (Davids 2008b: 436).
Alan Thompson: The concluding verses highlight both the significance of the Lord Jesus as well as the partnership in ministry and commitment to the gospel that belonging to Jesus involves. The emphatic full title, Lord Jesus Christ, highlights Jesus as the sovereign Lord and in this context the source of grace. Thus it is only because of him that Paul, Philemon, Onesimus and all those at Colossae know God. Furthermore, it is his sacrifice for sin that gives shape to the way Paul appeals to Philemon to extend grace and love to Onesimus. The list of names, therefore, conclude the letter as those who belong to the Lord Jesus, are committed to his gospel and who serve together: a fitting conclusion that highlights for Philemon how the gospel of the Lord Jesus is the framework for life.