MAX KLEIN BIBLE MINISTRIES
The Seven Baptisms
Written by: Max Klein
Baptism means identification or association:
Introduction:
1. This meaning began in Homer's time. Homer wrote of the one-eyed giant, Cyclops who had trapped Ulysses and his men in a cave and was eating them one at a time. The ingenious Ulysses devised a plan. He had his men sharpen a large log and together they rammed this log into the eye of the one-eyed Cyclops rendering him blind. They identified (baptized) the sharpened log with Cyclops’ eye which changed Cyclops from a seeing giant to a blind giant. Having blinded the Cyclops, they were able to maneuver their way out of the cave. Another example by Homer: Homer's Odyssey, book 9, used baptism for hot metal identified (baptized) with water when a smith dipped a piece of hot iron into water. This is how a blacksmith would temper swords in the ancient world. After this identification, the sword was made stronger and so less likely to bend.
2. Xenophon said that the Spartan military recruits after finishing infantry training would identify (baptize) their spears with pig’s blood. They would run by a barrel of pig’s blood and thrust their spears into this blood. This ritual, identified their spears with killing and the soldier’s readiness for combat with the enemy.
3. Euripides used the word for a ship identified with the bottom of the sea when it sank. Before sinking, the ship was valuable; after sinking it had no value at all.
4. So "baptize" in the classical Greek meant to identify one thing with another so that the characteristics of the original thing were altered. Therefore, the interpretation of the word "baptism" is identification with something that brings about a change.
5. There are a number of cognates related to this Greek word such as bapto, baptizo, baptisma, baptismos, baptistes, and embapto. A few examples follow:
6. John 13:26, “Jesus then answered, ‘That is the one for whom, I shall dip [the future of the Greek word bapto] the morsel and give it to him. So, when he had dipped [the aorist participle of bapto; the sop now takes on a new meaning that of honor] the sop [the morsel], He took and gave it to Judas, the son of Simon Iscariot.”
To give someone a sop [a special bit of food usually a piece of bread or meat with a tasty sauce] was the highest honor of a banquet. At a banquet a special piece of bread or meat was prepared along with a special sauce for the guest of honor who would then honor someone by giving it to that person. Jesus as the guest of honor took this sop and dipped it into a special sauce and gave it to Judas. In this way, the Lord Jesus Christ honored Judas as a member of the family of God, and for his ministry as an apostle to the Lost Sheep of Israel. This honor should have given Judas second thoughts regarding his plan to betray Jesus to the Sanhedrin.
7. Matthew 3:7, “but when he [John the Baptizer] saw many of the Pharisees and Sadducees coming for baptism [identification: the Greek word baptisma], he said to them, “You brood of vipers [poisonous snakes], who warned you to flee from the wrath to come [Baptism of Fire: identification with the fire of Torments and then the Lake of Fire]?”
8. Hebrews 6:1-2, “Therefore, leaving behind the elementary teaching about Christ, let us advance to maturity, not laying again the foundation [of the basics such as]: a change of thinking about dead works [just as an unbeliever must have a change of mind about Christ to obtain salvation, so the believer must have a change of mind about legalism (dead works) in order to obtain the spiritual life], and of faith toward God [Faith-Rest Drill], (2) doctrine of baptisms [the Greek word baptismos; a reference to the seven types of baptism as found in Scripture] as well as the laying on of hands [ritual rebound in the age of Israel], and of resurrection from the dead, and of eternal judgment [the Great White Throne Judgment].
9. Matthew 3:1, “In those days John the Baptizer [the Greek word baptistes; when John baptized someone into the Jordan River, the converts were identified with the plan of God and his kingdom.] came proclaiming [as a herald] in the desert of Judea.”
There are two categories of identification in Scripture namely an actual identification or a real baptism and a representative identification or a ritual baptism which uses water.
The four real or actual identifications with something that has significance.
1. The Baptism of Moses: 1 Corinthians 10:1-2 presents the baptism of Moses, "For I do not want you to be unaware, brethren, that our fathers were all under the cloud and all passed through the sea; (2) and all were baptized [the Greek word baptizo] into Moses in the cloud [the Lord] and in the sea." This was a real identification in which Moses was identified with the Lord and the open path through the Red Sea and the Jews were identified with Moses. By the way, none of the Jews got wet, only Egyptian unbelievers who were immersed in the water as a means of death.
2. The Baptism of the Cross is found in Matthew 20:22, “But Jesus answered [Salome by addressing her sons] and said, “You [plural: a reference to James and John] do not know what you [James and John] ask. Are you [James and John] able to drink of the cup [bear the punishment of all the sins of the world] that I am about to drink of, and to be baptized with the baptism [the sins of the world identified with Christ followed by the Father judging them] that I am baptized with [identified with]?” They [James and John] said to Him, “We are able. [the dumbest statement that James and John ever made]” [I selected the longer text as did Jerome.]
3. The Baptism of the Holy Spirit (Retroactive Positional Truth and Current Positional Truth) occurs at salvation for Church Age believers only.
Colossians 2:12. Having been buried [aorist participle] with Him [Jesus Christ] by means of the baptism [God the Holy Spirit identified us with the burial of Jesus Christ as part of our salvation] by means of which [Baptism] you have been raised up [main verb] with Him [in union with Jesus Christ seated at the right hand of the Father] through faith [at the point of salvation] in the operational power from the source of God who has raised Him [the humanity of Christ was given a resurrection body] out from the dead [physical death].
Romans 6:3-9:
Romans 6:3: Or do you not know that all of us who [a correlative] have been baptized into [identified with] Christ Jesus [Current Positional Sanctification: we are in union with Christ in his life in heaven], have been baptized into His death [Retroactive Positional Truth and so identified with his substitutionary spiritual death on the cross]?
Positionally, (in union with Christ) we share His righteousness, heirship, priesthood, destiny, election, eternal life, royalty, sonship etc. All these making us a new spiritual species in Christ Jesus. The plural correlative hosoi (ὅσοι) means that if we were identified with Christ in heaven and we were, then also we have been identified with Christ in his substitutionary spiritual death in which he removed the power of sin nature. Thus, the sin nature should not have power over our lives.
A few more points will be noted:
1. Note that the baptism of the Holy Spirit at salvation enters the believer into union with Christ at the right hand of God the Father which union is called current positional truth.
2. This verse also mentions identification with Christ in His spiritual death on the cross which identification theologians call retroactive positional truth. Retroactive positional truth also includes identification with Christ in His physical death and burial as well.
3. Identification with Christ in His death, then, has a two-fold connotation namely all personal sins were judged at the cross and since that is the case, God the Father is free to provide in grace, the Recovery Procedure. The second connotation is that good and evil were rejected by Jesus on the cross since good and evil are a part of Satan’s policy and plan. On the cross, Jesus relied on the proto-type spiritual life which operated under the two power options namely God’s power system.
4. So, the old sin nature’s ruling power over the Christian has been broken since all sins were judged on the cross and the Recovery Procedure has been provided. So, Retroactive Positional Truth has destroyed the sovereignty of the old sin nature over the life of the Christian.
5. Also, since Jesus rejected the good and evil policy of Satan so should the believer reject Satan’s policy of good and evil as the believer applies Retroactive Positional Truth.
Romans 6:4: Therefore, we have been buried together with Him through the identification [Baptism of the Spirit] into His death [physical], in order that just as Christ has been raised up from the dead [on Resurrection Sunday], through the glory of the Father [through the Father’s power], [So also we, the dead in Christ, will be raised from the dead by the power of the Father, and those alive at the Rapture, by the power of the Holy Spirit.] in this manner we also might walk in newness of life [Experiential sanctification should reflect our future ultimate sanctification.].
Christ had to die physically “and Jesus having shouted clearly with a loud voice said, Father, into your hands I deposit my [human] spirit, and having said this, he exhaled” (Luke 23:46). This last exhale caused His soul and spirit to depart from his mortal body resulting in physical death. Just as Christ had to die physically in order to obtain his resurrection body, so we must depart from our body of corruption, or mortality in order to receive our eternal body called our resurrection body.
The Newness of Life:
1. The newness of life provided through the baptism of the Spirit includes positional freedom from producing good and evil. Not only are we free from the tyranny of good and evil but we are also free from having to produce good and evil.
2. The believer has no obligation to improve the devil’s world through social action, socialism, welfare state, communism, environmentalism, or any social gospel, social action, getting involved, etc.
3. The human race is protected from Satan’s policy of good and evil through the laws of divine establishment which promote freedom instead of improvement at the cost of freedom.
4. In addition to the Laws of Divine Establishment the believer is insulated from good and evil positionally through the baptism of the Spirit.
5. Divorced from the Old Sin Nature positionally and its useless activity of human good and the function of evil, the life of the believer can be devoted to glorifying the Lord Jesus Christ through maximum knowledge and application of Bible doctrine.
Romans 6:5: For if we have become united with Him [Christ, the new husband] in the likeness of His death [the substitutionary spiritual death of Christ on the cross], and we have, and not only this, but also, we shall be [united in the likeness] of His resurrection [Current Positional Truth: in union with the resurrected Christ].
Romans 6:6: Be knowing this [through Retroactive Positional Truth], that our old man [our former husband, the sin nature dates back to the Garden] has been crucified together [with Him], in order that the [human] body, with reference to its sin nature, [the sin nature located in the body] might be rendered powerless [when we use Recovery Procedure and the two power options], that we should no longer be slaves to the sin nature.
“Our old man has been crucified with Him” meaning that the power of the sin nature has been broken on the cross. Since the power of the sin nature was broken by the work of the cross, we as believers have no excuse for not executing the spiritual life. We will not be able to say to Christ at our evaluation that our sin nature was too powerful for us to execute the spiritual life.
A few points for further clarification:
1. Retroactive positional truth is that phase of the baptism of the Holy Spirit at salvation which identifies the believer with Christ in His spiritual death, physical death and his burial.
2. In the substitutionary spiritual death of Christ on the cross all the personal sins in human history were imputed to Christ, but at the same time the other two trends of the old sin nature were not imputed for judgment.
3. Good and evil is the policy of Satan as the ruler of this world and the function of the old sin nature as the sovereign of human life. In fact, the sin nature functions as the agent of Satan.
4. Good and evil were not imputed for judgment on the cross. Hence, in the spiritual death of Christ on the cross they were rejected to remain an issue in the angelic conflict, rejected to be perpetuated in human history as an issue every believer must face, and either overcome through the intake of doctrine or be entrapped by ignorance of doctrine and therefore lose out in glorifying God in time.
5. We are identified with Christ in His spiritual death, which means that we must understand that our sins have been judged and that good and evil has been rejected.
6. It all adds up to the fact that the sovereignty of the old sin nature over human life has been made powerless through retroactive positional truth.
7. The imputation of all personal sins of the human race to Christ on the cross means that the believer through the rebound technique is instantly forgiven sins, cleansed from all wrong doing which includes Satanic good and evil, restored to fellowship and filled with the Spirit.
Romans 6:7: For we who have died [the Christian is identified with the substitutionary spiritual death of Christ: theologically called Retroactive Positional Truth] have been acquitted [positional deliverance] from [the power of] the sin nature.
A few points for further clarification:
1. A dead person is discharged from the obligations of his former sphere of life. This is why the word “death” is used in this context. It is not a literal, physical death we are discussing but identification with Christ in His death.
2. As unbelievers we were under the authority of Satan as the ruler of this world, and under the authority of the old sin nature as the sovereign of human life.
3. Both the power of Satan and the old sin nature have been abrogated through the baptism of the Holy Spirit at salvation.
4. This passage, then, emphasizes the annulling of the power and the authority of the old sin nature as the sovereign of human life.
5. Positionally, the power of the sin nature has been broken. Experientially, the old sin nature controls to the extent that we fail to understand and utilize the provision and support of logistical grace.
Romans 6:8: Now if we have died with Christ, and we have [retroactive positional truth], we also believe that we shall live in association with Him [the instrumental of association; a reference to Current Positional Truth].
In this verse, the 1st Class conditional sentence shows the relationship between Retroactive Positional Truth with Current Positional Truth. The protasis, the ‘if’ clause states the reality of Retroactive Positional Truth and the apodosis, the concluding clause states the doctrinal inference and the reality of Current Positional Truth. While Retroactive Positional Truth presents positional rejection and separation from good and evil as the policy of Satan and the function of the old sin nature, Current Positional Truth relates the believer to the function of the royal family of God. In other words, they have separate functions.
Romans 6:9: Knowing that because Christ has been raised from the dead [He received a resurrection body], no longer can He die; [physical] death is no longer a master over Him.
Analysis:
1. Retroactive positional truth destroys the sovereign authority of the old sin nature over human life. Current positional truth, on the other hand, destroys the limited authority of physical death in human life.
2. Instead of being ruled by the old sin nature located in the cells of the human body and influencing our souls toward sin, good and evil, we now have a new sovereign, the Lord Jesus Christ. We are identified with Him in His deaths, in His burial, resurrection, ascension and session.
3. Before salvation and the baptism of the Holy Spirit our lives were under the absolute rule of Satan who is the ruler of this world and under the rule of the old sin nature which is the ruler of life, and under the limited rule of physical death. All of that, of course, has been changed since salvation.
4. Now both retroactive and current positional truth have abrogated the authority and power of these former rulers. The power of Satan over our lives has been broken through identification with the rejection of good and evil namely Satan’s policy and plan and through our position in union with Christ. The power of the old sin nature is broken through retroactive positional truth and the power of physical death is broken through current positional truth.
5. Therefore, having studied these things by principle and by implication we are now ready for application, verses 12 & 13 specifically.
6. Having been positionally liberated from the sovereignty of the old sin nature as an absolute ruler, and the authority of physical death, we must recognise and apply doctrine for the experiential victory commanded in verses 11-13.
Galatians 3:25-28, “But now that faith has come, we are no longer under the authority of [have need of] a school bus. (26) For you are all children of God through faith in Christ Jesus. (27) For all of you who were baptized into Christ [identified with Christ through union with Him] have clothed yourselves with Christ. (28) There is neither Jew nor Greek [no racial distinction], there is neither slave nor free man [no social or economic distinction], there is neither male nor female [no gender distinction]; for you are all one in Christ Jesus. [All Christians have the same privileges and opportunities to execute the spiritual life.]”
Current Positional Truth, Elaborated:
In the Church Age, Current Positional Truth establishes our relationship with Christ as opposed to religion. It refers to the Church Age believer in union with Christ and is the key to understanding the Church Age and how the royal family came into being. Therefore, it is the basis for distinguishing between Christianity and religion. Christianity is a relationship with God without merit whereas religion is a system of works to gain the approbation of God. Never shall the twain meet!
The mechanics of Current Positional Truth is the Baptism of the Holy Spirit, whereby the Spirit enters us into union with Christ. 1 Corinthians 12:13, “For also by agency of the one Spirit we are all baptized [identification resulting in becoming a new spiritual species] into one body [in union with Christ], whether Jews or Greeks [racial distinctions are removed], whether slave or free [class and economic distinctions are removed], even all were made to drink [the aorist passive, the voice of grace] the one Spirit [The Holy Spirit did not ask us whether we wanted to be put into union with Christ or not.].” Ephesians 4:5, “One Lord [becomes our Lord positionally at Salvation]), one faith [faith alone in Christ alone; Acts 16:31], one baptism [Baptism of the Holy Spirit takes place at salvation].”
Current Positional truth guarantees that there will be no judgment for believers in eternity, Romans 8:1, “Therefore, there is now no condemnation for those who are in Christ Jesus.” Thus, the condemnation which occurred at the first birth was removed at the 2nd birth. As a result of being born with the sin nature and the imputation of Adam’s Original Sin, we were condemned to the Lake of Fire for all eternity, but now that has been removed. Romans 5:12, “For this reason just as through one man [Adam] the sin [nature] entered into the world [procreation], and so spiritual death through the sin [the imputation of Adam’s Original Sin to the sin nature], and so spiritual death spread to all mankind, because all sinned when Adam sinned [since we were all genetically in Adam when he sinned, we will receive Adam’s Original Sin].” However, at our spiritual birth, the 2nd birth, our pre-salvation sins were all forgiven including Adam’s Original Sin. After which, the Spirit entered us into union with Christ where there is now no condemnation (Romans 8:1).
Current Positional truth qualifies the believer to live with God forever. To live with God forever, the believer must have eternal life and God’s perfect righteousness, 1 John 5:11-12, “And this is the deposition [testimony] that the God [the Father] has given to us, eternal life, and this life is in his son [Since we are in union with Christ, we share this life.]. (12) and he who has the son [a relationship with the Son] has the life [eternal life] and the one who does not have the son of God [relationship with the Son] does not have the life [eternal life].” 2 Corinthians 5:21, “And He [the Father] made Him who knew no sin [perfection] to be a sin offering [imputation of sins on the cross] as a substitute for us so that we might become the righteousness of God in Him [current positional truth].” To live with God forever means you must have His life, and you must be as righteous as He is.
Positional truth guarantees the believer’s eternal security, Romans 8:38-39, “For I am persuaded that neither death [nothing in death] nor life [nothing in life] nor angels nor principalities [ruling angels] nor powers [human organizations] nor things present nor things to come (39) nor height [nothing in heaven] nor depth [nothing in Hades] nor any other creature shall be able to separate us from the love of God which is in Christ Jesus our Lord.” Eternal life in Christ is for all eternity!
Positional truth belongs to all categories of believers whether they be apostate, mature, immature, spiritually adult, or carnal. Since Current Positional Truth occurs at the point of salvation before experience in the Christian life begins, it doesn’t depend on that experience. 1 Corinthians 1:2, “to the church of God which is in Corinth, to those who have been sanctified in Christ Jesus [at salvation], called saints together with all who call upon the person of Our Lord Jesus Christ, their [Lord] and ours.” So, even though you may be carnal or in reversionism, you still have positional truth. Being in union with Christ has nothing to do with what you do [experiential righteousness], or don’t do [failure to execute God’s plan]. Current Positional sanctification is completely the work of God the Holy Spirit and so is not based upon our volition, but on the sovereign decision of God. We make the decision to believe in the Lord Jesus Christ, but we don’t make the decision to enter into union with Christ “all were made to drink the one Spirit” as per 1 Corinthians 12:13. God the Holy Spirit graciously did that for us and so it cannot be undone.
Current Positional truth creates a new spiritual species in Christ as per 2 Corinthians 5:17, “Therefore, if anyone is in Christ and he is, he is a new spiritual species. The old things have lost their power; behold, new things have come to pass.” You become a new spiritual species at salvation by being put into union with Christ. It is what God does for you, and therefore it is grace. It is not what you do after salvation, such as the self-righteous works of legalism. The “old things” have to do with spiritual death and those things related to that death; the “new things” refer to things you receive at salvation such as the 40 assets and the unique spiritual life.
Positional truth should motivate the production of divine good and a pattern of life compatible with royalty as per Ephesians 2:10, “For we are his creation, having been created in Christ Jesus [a new spiritual species with many assets] for the purpose of divine good production [via experiential sanctification] which the God [the Father] has prepared in advance [in eternity past, God the Father provided election and predestination as part of our Portfolio of Invisible Assets], that we in the sphere of them [election and predestination] may pattern our lives.”
Even though a Christian may die the Sin on to Death, he will not lose his position in union with Christ (1 John 5:18-20), and so cannot lose his salvation. In order for a believer to lose his position in Christ, he would have to sin in that status, but since the believer cannot sin in union with Christ, he cannot lose his position in Christ and so cannot lose his salvation. Thus, it is comforting and reassuring to a believer to know that even though a loved one may have died the ‘sin on to death’, he has not lost his salvation.
Because we are in union with Christ, we share His:
1. Eternal life, 1 John 5:11, “And this is the deposition [testimony] that the God [the Father] has given to us, eternal life [At salvation, God the Father imputes this life to the human spirit], and this life is in his son [The Christian also shares the life of Christ through union with Him]. (12) and he who has the son [a relationship with the Son] has the life [eternal life] and the one who does not have the son of God [relationship with the Son] does not have the life [eternal life].”
John 14:6, “Jesus said to him [Thomas], ‘I am the way, the truth and the life [eternal life]; no person [in human history] comes face to face with the Father [having an eternal relationship with the Father] except through Me.’”
2. Perfect righteousness, 2 Corinthians 5:21, “And he (God the Father) made him [Jesus] who knew no sin (perfection) to be a sin offering as a substitute for us so that we might become the righteousness of God in him [positional truth]. Sharing the righteousness of Christ, we become the objects of God the Father’s love as per Romans 8:39.
3. Election, Ephesians 1:4, “just as He [the Father] has elected us for Himself in Him [Jesus Christ] before the creation of the world [in eternity past], that we may be set apart [experiential sanctification] and blameless [ultimate sanctification] in the presence of Him [Father].”
4. Destiny, Ephesians 1:5, “By means of love, He has predestined us for the purpose of adoption as adult sons to Himself through Christ Jesus our Lord according to the grace purpose of His will.”
5. Sonship, Galatians 3:26, “For you are all sons of God through faith in Christ Jesus.”
6. Heirship, Romans 8:16-17, “The Spirit Himself testifies together [bears witness] with our [human] spirit, that we are the children of God. (17) Now, if we are children and we are, also heirs, on the one hand heirs of God [the Father], and joint heirs with Christ. If indeed [if it is true that], we suffer with Him [pass all three stages of undeserved suffering], that also we might be glorified with Christ.”
7. Sanctification, 1 Corinthians 1:2, “to the church of God which is in Corinth, to those who have been sanctified in Christ Jesus, called saints together with all who call upon the person of Our Lord Jesus Christ, their [Lord] and ours.”
8. Priesthood, Hebrews 7:12-19, “For when the priesthood is changed, of necessity there takes place a change in the Law also. (13) For the One [the Lord Jesus Christ] concerning whom these things are spoken belongs to another tribe [the tribe of Judah] from which no one has officiated at the altar. (14) For it is evident that our Lord has descended from Judah, a tribe with reference to which Moses spoke nothing concerning priests, (15) and this is clearer still, if another priest arises similar to Melchizedek, and there has, (16) who has become a priest not on the basis of physical requirement [a reference to the Levitical Priesthood] but on the basis of indestructible life [the Lord’s priesthood is forever]. (17) For this reason, it is witnessed, ‘You are a priest forever similar to the order of Melchizedek.’” [We are in union with Christ. Therefore, we are royalty and priests forever. We represent ourselves before God as royal priests.] (18) For, on the one hand, there is a rescinding of the former commandment [the Mosaic Law that authorized the Levitical priesthood] because of its weakness and uselessness (19) (for the Law brought nothing to completion), but on the other hand, there is the bringing in of a better hope [the second door of hope for the Church Age believer—a personal sense of destiny—by which we enter the adult spiritual life] through which we draw near to God.”
Hebrews 7:26-28, “For it is fitting that we should have such a high priest, impeccable integrity, the One who cannot do evil, undefiled, separated from sinners and exalted above the heavens; (27) Who does not need daily, like those Levitical priests, to offer up sacrifices, first for their own sins, and then for the sins of the people, because this He did once for all when He [Jesus] offered up Himself. (28) For the Law appoints men as high priests who are weak, but the word of His [God the Father’s] oath, which came after the Law, appoints a Son, who has become perfect forever [Jesus Christ is a perfect high priest].”
9. Royalty, 1 Peter 2:9, “ But you and only you are an elect [elect by God the Father] race [as a new spiritual species], a royal priesthood [since Jesus is a king-priest], a holy nation [God’s entity: a nation of priests: every Christian is a priest], a people for God’s own possession [a protected people], so that you may proclaim the excellencies of Him [Christ] who has called [in eternity past] you out of darkness [spiritual death and the Cosmic Systems] into His amazing light [his plan];”
10. New Spiritual Species, 2 Corinthians 5:17, “Therefore, if anyone is in Christ and he is, he is a new spiritual species. The old things have lost their power [Old Covenant]; behold, new things have come to pass [This would include the New Covenant to the Church.].”
Current Positional Truth changes our relationship with Angels.
1. Through current positional truth the believer is higher than angels positionally.
2. Christ is seated at the right hand of the Father, and so superior to all angels. By virtue of being in union with Christ, every believer is now positionally superior to angels.
3. Positional truth has fulfilled the believer’s triumph with Christ in the angelic conflict. We are victorious with Him already.
4. Furthermore, positional truth demands compatibility with experiential righteousness. Therefore, the believer’s walk on this earth must be compatible with positional truth since we have perfect security in Christ, we have the freedom to choose for Jesus Christ, to love Jesus Christ, to respond to His love, and to fulfill our purpose on this earth.
What positional truth is not?
1. It is not an experience, emotions or ecstasies.
2. It is not progressive; it cannot be improved in time or eternity.
3. It is not related to human merit or ability.
4. It cannot be changed by God, man or angels. It is eternal in nature.
5. It is not obtained gradually as you grow in grace, but in toto at salvation.
6. It is not known apart from the metabolization of doctrine.
7. From understanding the doctrine of positional truth, we progress in our spiritual life, but we cannot improve it since it is perfect at salvation.
8. We are not in Christ because of what we do (execution of the spiritual life) or fail to do (fail to execute the spiritual life), but because of what God has done.
A few points of explanation:
1. The conclusion from positional truth, whether retroactive or current, is that the Christian must apply these doctrines to his spiritual life.
2. In Romans 7:1-4 where we have an illustration of a woman whose first husband has died freeing her to marry another. This is what actually happens to us as believers at salvation. The old sin nature is the husband up to the point of salvation, but at the moment we believe in Jesus Christ positionally the sin nature is dead, as it were, the first husband has died and we have a new husband through union with Christ. Retroactive Positional Truth removes our first husband, the sin nature whereas Current Positional Truth enters us into union with Christ, our new husband.
3. The old sin nature-husband is still around, still seeking to regain his control over his former wife, the believer. But union with the second husband, the Lord Jesus Christ, has broken the first husband’s authority over the former wife.
4. The Baptism of Fire:
Matthew 3:11, “On the one hand I [John the Baptizer] baptize you [believers] by means of water because of a change of thinking [about Christ], but the one coming after me is mightier than I whose sandals I am not worthy to lace [loosen, remove]. He himself will baptize by means of the Holy Spirit [a reference to the Baptism of the Holy Spirit in the Church Age] and by means of fire [a reference to the Baptism of Fire at the 2nd Advent].”
Baptism of Fire: The baptism of fire (identification with fire) is defined as the judgment of unbelievers both Jew and gentile at the Second Advent. They will be removed from the earth and placed in fire for 1000 years until the Last Judgment, Luke 3:16-17; Mathew 25:31, 33. The analogy to the Baptism of Fire is found in Matthew 24:36-41. The one left in the field is the mature believer; the one taken is the unbeliever.
Parables of the Baptism of Fire:
1. The wheat and the tares (the unbelievers), Matthew 13:24-30, 36-40.
2. The good and bad fish (unbelievers), Matthew 13:47-50.
3. The ten virgins: five wise, five foolish (the unbelievers), Matthew 25:1-13.
4. The sheep and the goats (the unbelievers), Mathew 25:31-46.
5. The talent test, Matthew 25:14-30. The one talent man represents the unbeliever.
If Jesus Christ had not been rejected by the Jewish people, then the age of Israel would have continued until its completion (the Tribulation completes the age of Israel). (However, they did reject Jesus Christ as Savior and Messiah and so the client nation was destroyed, and the Church age was intercalated that is inserted before the age of Israel was complete.) After the completion of the age of Israel at the end of the Tribulation, comes the wrath of God namely the Baptism of Fire when the Lord removes both Jewish and gentile unbelievers from the earth and identifies them with fire forever. After which, the Millennial reign begins.
The Three Ritual Baptisms. None are extant at the present time. They are representative identifications in which water is used as a training aid to represent some principle of doctrine.
1. The Baptism of John is found in Matthew 3:2-6, “Saying, ‘Change your thinking [regarding Christ] for the kingdom of heaven is near.’ [The future king was already on the earth] (3) For this is what was communicated through Isaiah, the prophet saying, ‘The voice of one [John the Baptizer] proclaiming loudly in the desert [of Judea]. Prepare [the aorist tense is a one time-decision] the way of the Lord [an idiomatic expression for salvation]. Keep on making upright [the use of the Recovery Procedure followed by the development of experiential righteousness] His paths!’ (Isaiah 40:3) (4) Now, John himself kept on having a garment of camel’s hair [very uncomfortable] and a leather belt around his waist, and his food was locusts and wild honey. (5) Then [after John went where God wanted him to be] Jerusalem kept on going out to him [face to face] and all Judea and all the districts around the Jordan. (6) and they were being baptized [identified with the kingdom] by him [under John’s authority] in the Jordan River [where Israel crossed when they entered the land], and they kept on confessing their sins [post-salvation confession of sins].”
MAX KLEIN BIBLE MINISTRIES
The Book of Philemon
A verse-by-verse commentary by Max Klein
2 Chronicles 7:14, “And if my people [a client nation] who are called by My name will humble themselves and pray and seek My face and turn from their evil ways, then I will hear from heaven; will forgive their sin and will heal their land.” We need to pray for our president, our military and civilian leaders every day.
Matthew 6:34: Therefore, do not worry about tomorrow for tomorrow will care for itself [Don’t concern yourself with the problems which may occur tomorrow.]. Each day has enough evil [trouble] of its own.
Philemon
Introduction
The epistle to Philemon is one of the four prison epistles, written during Paul’s imprisonment in Rome which lasted two years from the spring of 60 to the spring of 62 A. D. During that time, he wrote Ephesians, Colossians, Philemon and Philippians, in that order.
Philemon was a slave owner, not uncommon for a businessman since there were millions of slaves in the Roman Empire at that time. Many slave owners and slaves became Christians and advanced spiritually under the teaching of the apostles and other teachers of the Word.
One of Philemon’s slaves was Onesimus; lazy and poorly motivated for Paul mentions that “he was formerly useless” (verse 11). He was not only useless, but also entered into crime when he stole a lot of money from his master. Then with that money, Onesimus made the long journey from Asia Minor to Rome where he probably squandered it on high living and licentious behavior. Totally broke and desperate, he remembered what Philemon had said about his good friend Paul and so decided to contact him in house-arrest. The Scripture does not give us all the details, but with a little common sense and a practical understanding of human nature we can still make an accurate deduction of what actually took place. Under normal circumstances, the last person Onesimus would want to meet would be a close friend of his master - but being broke and hungry, and remembering the many kind things that Philemon had said about the great apostle Paul, Onesimus decided to seek him out.
God knew about Onesimus’ situation billions and billions of years ago in eternity past, and knew that Onesimus desired the truth. If an unbeliever wants to know the truth, God will always provide him with Gospel information. Therefore, God had decided in eternity past to use Paul as His agent to communicate the gospel to Onesimus, who responded by believing in Jesus Christ (verses 10, 16). After his salvation, Paul taught him the spiritual life, perhaps for a year or two. It is quite probable that Paul supplied Onesimus with some funds while Onesimus provided administrative services for Paul in return (verse 13). Eventually, as Onesimus grew spiritually, he realized the need to return to Philemon since he legally belonged to Philemon under the Roman law, and as a runaway slave could be punished severely under that law.
Even though slavery is a social evil, Paul neither condemned nor condoned slavery. Paul knew better than anyone else that slavery was totally wrong because it violates the function of man’s free will. However, Paul also realized that to live one’s own spiritual life is much more important than trying to solve the social problems in one’s country or the world. Paul never became involved in any political demonstration or activity in order to solve social evils. For example, he never demanded that the government pass laws to emancipate the slaves. To protest against slavery would have been tantamount to teaching social reform. Social reform is not necessary for evangelism and spiritual growth, as proven by the fact many hundreds of thousands of slaves had believed in the Lord Jesus Christ and were growing spiritually. Paul realized that to become involved in social action is to become involved in the things of this world. With this in mind, Paul explained divine policy regarding slavery in the epistle to the Corinthians: Each one should remain in the situation in which he was when God called him [through the understanding of the Gospel]. Were you a slave when you were called? Don’t worry about it. Although if you can gain your freedom, do so. For he who was a slave when he was called by the Lord is the Lord’s freedman; similarly, he who was a free man when he was called is Christ’s slave. (1 Corinthians 7:20-22)
Apparently, some of the believers in the Ephesian Church were telling their Christian friends who were slaves to reject the authority of their masters. At that time Timothy was the pastor of the church in Ephesus, but didn’t know how to instruct the many slaves that were attending. Therefore, Paul had to explain a few things to him:
Let all who are under the yoke of slavery regard their own masters as worthy of all honor in order that the name of God and doctrine not be maligned. Let those slaves who have believers as their masters not be disrespectful to them [a lot of people take advantage of having a Christian boss] because they are brethren, but let them serve them [Christian masters] all the more because those who benefit by their service are believers and beloved. Teach and encourage these principles. (1Timothy 6:1-2)
In the Roman Empire of the early Christian era, slaves were permitted religious freedom and the right to attend Bible classes taught by the apostles, prophets, pastors and others. In this way hundreds of thousands of slaves grew spiritually, many of these becoming mature believers. As the Word of God permeated the Roman Empire, it affected not only the thinking of the believers, but also the unbelievers. This thinking formed truth in the souls of the Romans so that many slave owners, both Christian and non-Christian, made the decision to free their slaves voluntarily.
Paul not only mentioned Onesimus in his letter to Philemon, but also in his epistle to the Colossian Church, since the Colossian Church gathered in Philemon’s house. Onesimus traveled back to Colossi with Tychicus, a minister who was also with Paul in Rome. When they arrived, both Tychicus and Onesimus gave a report about Paul and his situation in Rome. After which, Tychicus taught the epistles Paul had written in prison:
Tychicus will tell you all the news about me. He is a faithful minister and a fellow servant in the Lord. I am sending him to you for the express purpose that you may know about our circumstances and that he may encourage your hearts [hold a Bible conference]. He is coming with Onesimus, our faithful and beloved fellow believer who is one of you. They will tell you everything that is happening here. (Colossians 4:7-9)
Philemon 1
Paul, a prisoner of Christ Jesus, and Timothy, our brother, to Philemon, our beloved and fellow worker,
Παῦλος δέσµιος Χριστοῦ Ἰησοῦ καὶ Τιµόθεος ὁ ἀδελφὸς Φιλήµονι τῷ ἀγαπητῷ καὶ συνεργῷ ἡµῶν
In the ancient world a person didn’t sign at the end of the letter like we do now but put his name at the beginning of the letter as Paul did. After signing, Paul does not call himself the prisoner of Nero, despite being imprisoned under the authority of the Roman emperor because Paul understood that Jesus Christ controls history, and so controlled his destiny as well. Paul realized that everything which happened to him had a divine purpose, and that “God causes all things to work together for good, for those who love Him” (Romans 8:28). Realizing these important principles he didn’t complain about the unfair treatment of his imprisonment, first in Caesarea (58-60 AD), and then in Rome.
Besides Philemon, Timothy is also mentioned in the salutations of 1 and 2 Thessalonians, 2 Corinthians, Colossians and Philippians.
Paul refers to Philemon as a “beloved and fellow worker,” a title which recognizes Philemon’s proper execution of the spiritual life. Paul did not call every believer a beloved and fellow worker. A worker produces; only Christians with much spiritual growth have sufficient understanding and correct motivation to produce effectively (1 Corinthians 13). Since Philemon was a mature believer, he addresses him in this way.
Philemon 2
Also to Apphia [Philemon’s wife] our sister, and to Archippus [Philemon's son] our fellow-soldier, and to the church in your home [the Colossian church]
καὶ Ἀπφίᾳ τῇ ἀδελφῇ καὶ Ἀρχίππῳ τῷ συστρατιώτῃ ἡµῶν καὶ τῇ κατ’ οἶκόν σου ἐκκλησίᾳ·
Courteously, Paul mentioned Philemon’s wife, Apphia and his son, Archippus. His son was the pastor of the Laodicean Church and is addressed as a fellow soldier. A pastor must function like a soldier. Just as a soldier dedicates his life for the purpose of preserving the freedom of his nation, so a pastor must dedicate his life to study and teach that he may provide spiritual food for his congregation. This truth, when metabolized and applied, provides freedom in the soul of the believer. John 8:31-32 states, So Jesus was saying to those Jews who had believed Him, “If you continue in My word, then you are truly disciples of Mine; and you will know the truth, and the truth will make you free.” Therefore, both the soldier and the pastor must live a life of sacrifice. One fights for freedom; the other studies and teaches for freedom (Paul reminds Archippus of this principle when he reprimands him for not teaching doctrine adequately. Colossians 4:17, Say to Archippus [the master of the horse], “Pay attention to your ministry which you took charge of because of the Lord [the Lord calls and assigns pastors], that you may fulfill it [your ministry].”
Paul also addressed his epistle to the Colossian Church because the content of this epistle was beneficial to them as well and indeed to all believers of every generation. However, this letter is first intended for Philemon’s consideration since he was the one facing the grace test. After he had read it and had made his decision regarding the pardoning of Onesimus, then it would be read and explained to all the members of the Church for their edification.
Philemon 3
Grace to you [the congregation] and tranquility [εἰρήνη / eirene] from God our Father and the Lord Jesus Christ.
χάρις ὑµῖν καὶ εἰρήνη ἀπὸ θεοῦ πατρὸς ἡµῶν καὶ κυρίου Ἰησοῦ Χριστοῦ.
God’s plan for mankind is based on God’s policy of grace. Grace is all that God is free to do for mankind without compromising His divine essence. Grace is free, freely given and undeserved. Grace means that all things, including salvation, are received from God as a free gift, and totally apart from any type or system of human works. Grace is unmerited blessing and divine provision for mankind before, during, and after salvation.
Grace is a part of God’s love which is inseparably related to his righteousness, justice, and omniscience. This is why even though God knew all the horrible things you would do before and after salvation, he still permitted you to be born. God’s grace makes the love of God generous, merciful and forgiving.
The Greek noun eirene denotes a state of peace and tranquility. Between nations, it refers to the absence of hostilities; in Scripture it refers either to the prosperity and tranquility of the soul or to the believer’s reconciliation with God. In this verse, eirene refers to the prosperity and tranquility of the soul which comes through spiritual growth which takes the believer to the point of loving God the Father and the Lord Jesus Christ and possessing maximum happiness in his soul.
God the Holy Spirit the one who inspired the writers excluded himself in this salutation as well as in other salutations since it was his purpose to glorify God the Father and the Lord Jesus Christ, and not himself John 16:14b, ‘He (the Holy Spirit) will glorify Me (the Lord Jesus Christ),’ In Philippians 2:11, Paul states, regarding the Rapture, “and that every tongue will confess that Jesus Christ is Lord to the glory of God the Father.” Also, in Philippians 4:20, “Now, to our God and Father be the glory forever and ever, Amen.”
Philemon 4
I thank my God always when making mention of you [Philemon] at the time of my prayers,
Εὐχαριστῶ τῷ θεῷ µου πάντοτε µνείαν σου ποιούµενος ἐπὶ τῶν προσευχῶν µου,
Paul wasn’t thankful for all Christians. He certainly wasn’t thankful for Hymenaeus and Alexander (1 Tim.1:20). He was however thankful for Philemon and respected and loved him very much. If a great Christian respects another Christian, he will pray for that Christian. So, it was with Paul. Paul prayed for Philemon on a consistent basis, and when he prayed for him, he always thanked God regarding him.
Paul respected and loved Philemon because as a mature believer with divine viewpoint he (Paul) had respect and love for Philemon’s virtue. The greatest Christian virtue is to love God the Father, the Lord Jesus Christ, and the Holy Spirit. Both Paul and Philemon had accomplished this in their spiritual lives. Therefore, Paul respected Philemon for his virtue and vice versa.
Philemon 5
After hearing of your [Philemon’s personal] love and doctrine which [the singular relative has a collective force] you [Philemon] have toward [προς / pros] the Lord Jesus and [your unconditional love and doctrine which you have] toward [εἰς / eis] all the saints.
ἀκούων σου τὴν ἀγάπην καὶ τὴν πίστιν ἣν ἔχεις πρὸς τὸν κύριον Ἰησοῦν καὶ εἰς πάντας τοὺς ἁγίους,
Generally, the relative must agree in number with the antecedent, that is to say, if the antecedent is plural the relative must also be plural. However, if the plural antecedents (in this case “love” and “doctrine”) are in some way seen as a necessary unit, they may be collected into a single idea. Herbert Weir Smyth of Harvard University writes on page 563 in his book A Greek Grammar, “a relative in the singular having a collective force may have its antecedent in the plural.” So, when Paul used a singular relative, he was saying in effect that the doctrinal column and the love column are co-dependent on each other.
The spiritual life advances by means of a double column, namely doctrine metabolized in the soul and love directed toward God. These two columns must advance together. The Christian must learn the Word of God (doctrines or subjects in Scripture) if he is ever going to love God. Learning the Word of God and having a love for God provide fuel for each other. As we learn about God, we develop an appreciation, then a respect and finally a love for him. The appreciation, respect and love in turn motivate the believer to learn more and more about the one whom he loves. In this way the believer develops and maintains his spiritual momentum which if continued will one day propel him all the way to spiritual maturity and to maximum glorification of God.
It is also true that there is a relationship between unconditional love and metabolized doctrine in the soul. If there is no metabolized doctrine in the soul, there will be no application of unconditional love toward the members of the human race. If there is no application of unconditional love toward the members of the human race, there is no metabolized doctrine in the soul.
In this verse there are two different prepositions, “pros” and “eis”, both translated towards. The Greek word pros means closeness or intimacy since it has a literal meaning of being face to face with somebody or something. Though the preposition ‘eis’ also means towards, there is no intimacy implied. By using pros Paul is emphasizing Philemon’s personal love for the Lord Jesus Christ. The preposition eis on the other hand does not connote a close relationship and so refers to the unconditional love which Philemon has applied to believers in the past.
Philemon 6
[And I pray: elaborating on the phrase, ‘making mention of you’ in verse 4] that the fellowship [κοινωνία koinonia] of your [singular: Philemon’s] doctrine might become effective [energy] by means of the metabolized knowledge [ἐπιγνώσις epignosis] of every good [doctrine] which is in us [plural: in the souls of Philemon & Paul; good manuscript support, also the context: verses 1, 4, 5] directed toward Christ [occupation with Christ].
ὅπως ἡ κοινωνία τῆς πίστεώς σου ἐνεργὴς γένηται ἐν ἐπιγνώσει παντὸς ἀγαθοῦ τοῦ ἐν ἡµῖν εἰς Χριστόν·
The Greek word koinonia has the following meanings: fellowship, partnership, participation, sharing, association etc. The Greek phrase “η κοινωνια της πιστεως / he koinonia tes pisteos” can be translated as a genitive of description, fellowship of doctrine or as an ablative of source, fellowship from doctrine.
Fellowship based on God’s word is our relationship with the three members of the Godhead. When the new believer is first filled with the Holy Spirit, he has a relationship with the Spirit and begins to learn God’s plan under the mentorship of the Spirit. However, this fellowship is not going to be much until the believer begins to appreciate and love his mentor. The same is true for God the Father. As we learn about the Father’s plan and his eternal love for us, the quality of our relationship with him, our fellowship increases. So, it is with the Lord Jesus Christ. Eventually, as we mature our fellowship with the Lord becomes so dynamic that we do everything to please him (Colossians 3:17, “Whatever you do in word or deed, do all in the person of the Lord Jesus, giving thanks through Him to God the Father.”), and we can say along with the great apostle, “As far as I am concerned living is Christ; dying is gain” (Philippians 1:21).
All true fellowship in the spiritual life in related to Bible doctrine. John defines two stages of fellowship: the first stage occurs during the time when a pastor is teaching his congregation the Word of God. As the pastor teaches his congregation, they have fellowship with one another through their concentration on the Word. After much time is spent in learning and applying the Word, the second stage of fellowship becomes a reality, namely fellowship with God the Father, God the Holy Spirit and the Lord Jesus Christ. Without doctrine in the soul, there is no genuine fellowship.
That which we have seen and have heard, we [the apostles] report even to you [the congregation] that you might have fellowship [from learning and metabolizing doctrine] with us [communicators of God’s Word], and also our fellowship [from spiritual growth] is with the Father and with his son, Jesus Christ (1 John 1:3).
ὃ ἑωράκαµεν καὶ ἀκηκόαµεν ἀπαγγέλλοµεν καὶ ὑµῖν, ἵνα καὶ ὑµεῖς κοινωνίαν ἔχητε µεθ’ ἡµῶν. καὶ ἡ κοινωνία δὲ ἡ ἡµετέρα µετὰ τοῦ πατρὸς καὶ µετὰ τοῦ υἱοῦ αὐτοῦ Ἰησοῦ Χριστοῦ.
The following order should be observed:
1. Fellowship occurs between the pastor and his congregation during the teaching of the Word.
2. The Biblical principles and doctrines learned must be metabolized into spiritual energy.
3. Ultimately, this spiritual energy must produce fellowship with God, namely love for God the Father and the Holy Spirit and occupation with the Lord Jesus Christ.
Philemon is facing a grace-test. If he gets his eyes on Onesimus, he will react and be motivated to punish him. However, if he remains in fellowship with the Lord Jesus Christ, he will follow the advice which Paul gives him in this epistle.
Philemon 7
For I have come to have much happiness [from you] and encouragement because of your [Philemon’s] love, because the tender affections [emotions responding to the doctrine in the believer’s soul] of the saints have been refreshed through you, brother [Philemon treated Christians with unconditional love].
χαρὰν γὰρ πολλὴν ἔσχον καὶ παράκλησιν ἐπὶ τῇ ἀγάπῃ σου, ὅτι τὰ σπλάγχνα τῶν ἁγίων ἀναπέπαυται διὰ σοῦ, ἀδελφέ.
Paul and all other mature believers share the happiness of God, the same happiness which the humanity of Christ possessed in his soul. “I [Jesus Christ] have taught you these things that my happiness might be in you, and that your happiness might be completed” (John 15:11). This happiness comes from learning and applying the word of God, and from developing a love for the Lord (1 Peter 1:8). Sharing the happiness of God doesn’t depend upon people, money or material things, success, pleasurable experiences, public approbation, or good health. It is not related to any temporary stimulation, excitement or enjoyment in life. Sharing the happiness of God is divine thought in the believer’s stream of consciousness.
Paul possessed happiness from the virtue in his soul, from fulfilling his destiny, from his love for and glorification of God the Father, God the Holy Spirit and the Lord Jesus Christ. Being a mature believer, he also receives happiness from the spiritual lives of other mature believers. When Paul heard of the love that Philemon had for the Lord, it made him happy as well. This explains the sentence, “For I have come to have [echo] much happiness [from you].” The ingressive aorist of echo contemplates the beginning of an action; the happiness Paul received in regard to Philemon’s love for the Lord began with the reports of Philemon’s spiritual growth, and would be completed when Philemon handled this situation correctly.
It is a great encouragement to any teacher when a student succeeds. Many Christians fail in their spiritual lives and this fact tends to be discouraging for those who faithfully teach God’s word. However, when the Christians of a church learn and apply God’s word well, it encourages the communicator in his teaching ministry.
While refreshment usually connotes restoring physical strength with food and drink, in the Bible it refers to the restoration of the spiritual strength of a person, to revive divine viewpoint and capacity for life. The ministry of refreshment is not only the ministry of the pastor-teacher who refreshes the souls of believers through his teaching, but also the ministry of all mature believers providing refreshment through their generosity, kindness, unconditional love, divine viewpoint and wisdom.
In the New Testament two different Greek words are used to reveal the doctrine of refreshment. When Paul mentions refreshment both in this verse and verse 20, (see also 1 Corinthians 16:18 and 2 Corinthians 7:13) he uses the verb αναπαυω (anapauo). Anapauo is a compound verb meaning to cease, for example to cease work or take a break from strenuous activity. Christ brings this into the spiritual context when he says “Come unto me all that are heavy and laden [with the burden of trying to work for salvation], and I will give you rest [anapauo]” (Matthew 11:28). In terms of refreshment for the believer, this occurs when he is given a break from tiring human viewpoint, and regains new strength in the divine viewpoint expressed by the mature believer.
Paul also reveals the doctrine of refreshment in 2 Timothy 1:16 using the word αναψυχο (anapsucho) which has the literal meaning to revive the soul, "May the Lord grant mercy to the house of Onesiphorus, because he frequently refreshed me and was not ashamed of my chains." The more advanced a believer is in the spiritual life, the greater is his capacity for life, love and happiness, and so greater is his ministry of refreshment.
The Greek word splanchnon has as one of its meanings tender affections, an emotional response to some worthiness in another. A doctrinal believer will appreciate the doctrinal application of other believers. So, the Colossi believers were able to appreciate Philemon’s wisdom, compassion and unconditional love. This appreciation produced a good emotional response which refreshed their souls.
Philemon 8-10
Therefore, although I have much confidence [in my authority] in Christ to command you to do what is right [protocol], rather because of your love [for Jesus Christ] I encourage you, being such a one as Paul, an ambassador, and also now a prisoner of Christ Jesus. I appeal to you on behalf of my son, whom I have fathered in my chains, Onesimus,
∆ιό, πολλὴν ἐν Χριστῷ παρρησίαν ἔχων ἐπιτάσσειν σοι τὸ ἀνῆκον, 9 διὰ τὴν ἀγάπην µᾶλλον παρακαλῶ, τοιοῦτος ὢν ὡς Παῦλος πρεσβύτης, νυνὶ δὲ καὶ δέσµιος Χριστοῦ Ἰησοῦ – 10 παρακαλῶ σε περὶ τοῦ ἐµοῦ τέκνου, ὃν ἐγέννησα ἐν τοῖς δεσµοῖς Ὀνήσιµον,
Paul approached people in different ways. For example, most of the believers in the Corinthian Church were in degeneracy and had little respect for authority, so they had to be reminded of Paul’s authority. Therefore, when he wrote the epistles to the Corinthians, he approached them as “an apostle of Christ Jesus.” However, because Philemon is a mature believer and very respectful of Paul and his position as the apostle to the gentiles, Paul appeals to him from his position as an ambassador of Christ, a position which both Paul and Philemon equally share as believers in the Lord.
Paul could have asserted his authority as an apostle to command Philemon to pardon Onesimus. However, Paul knew that as a mature believer Philemon was capable of making the right decision, and so instead of commanding him, he encouraged him “to do what is right.” It was important that Philemon make his decision regarding Onesimus from his own free will, and not because he felt coerced into a course of action. The spiritual life of each believer advances or regresses depending upon the decisions he makes from his own free-will. If Philemon chooses to accept the advice of Paul, he will have passed a great test in his spiritual life. Will Philemon remain focused on the Lord, or will he bypass grace and seek to punish Onesimus? If Philemon maintains his love for the Lord, he will treat Onesimus kindly by forgiving him in grace and accepting him as a beloved member of the royal family of God.
Philemon 11
[Onesimus], the one formerly useless to you, but now highly useful both to you and to me,
τόν ποτέ σοι ἄχρηστον νυνὶ δὲ [καὶ] σοὶ καὶ ἐµοὶ εὔχρηστον,
This verse reveals Paul’s ingenious humor. Being a language genius, Paul makes a pun from the word Onesimus, which has the meaning useful or beneficial. So, if we were to translate his name rather than transliterate it, it would read as follows: “[Useful], the one formerly useless to you, but now highly useful both to you and to me.” In verse 20, Paul added to his humor by using the cognate verb, oniemi (from which we get Onesimus), “Okay brother, I wish to have usefulness [benefit] from you in the Lord.”
Philemon 12
Whom I have sent back to you, him; this one is my tender affection [σπλάγχνον splagchnon: my soul appreciates him so my emotions respond].
ὃν ἀνέπεµψά σοι, αὐτόν, τοῦτ’ ἔστιν τὰ ἐµὰ σπλάγχνα·
Onesimus affected Paul’s entire being, both his soul and his emotions. Because this believer had grown considerably and had fulfilled many of the norms and standards in Paul’s soul regarding the spiritual life, Paul had developed a great love, respect, and appreciation for Onesimus, and possessed many wonderful memories of him.
Philemon 13
Whom I was desiring to detain for myself in order that on behalf of you he might keep on administering to me in the chains of the Gospel,
ὃν ἐγὼ ἐβουλόµην πρὸς ἐµαυτὸν κατέχειν, ἵνα ὑπὲρ σοῦ µοι διακονῇ ἐν τοῖς δεσµοῖς τοῦ εὐαγγελίου,
Paul not only loved Onesimus as a great friend, but also benefited much from the service which Onesimus provided for him. So, Paul would have liked to have kept Onesimus with him as a constant companion even after his release from prison. However, since Onesimus was a fugitive-slave, he would have to return to Philemon, his legal owner under Roman law.
Paul records the phrase ‘on behalf of you’ because Philemon was obliged to provide some service to Paul, since Paul not only evangelized Philemon, but also was the one responsible for his spiritual nourishment as the apostle to the gentiles.
This phrase ‘In the chains of the gospel’ is a partitive genitive in the Greek which means that only a part of Paul’s ministry was executed in chains. The rest of his ministry was executed in freedom.
Philemon 14
But without your consent I did not want to do anything, in order that your intrinsic good-production should not be as [sets up a comparison] from [literally: on the basis of] compulsion but [completes the comparison] from your own free will.
χωρὶς δὲ τῆς σῆς γνώµης οὐδὲν ἠθέλησα ποιῆσαι, ἵνα µὴ ὡς κατὰ ἀνάγκην τὸ ἀγαθόν σου ᾖ ἀλλὰ κατὰ ἑκούσιον.
Paul wants Philemon to benefit spiritually from this situation. In order to do so, Philemon must make a free-will decision to forgive Onesimus and possibly even to emancipate him. There is no spiritual benefit gained if one is forced into doing what is right.
Philemon 15
Perhaps for this reason he was separated for an hour [though in reality 1-2 years], in order that you should have him back forever.
τάχα γὰρ διὰ τοῦτο ἐχωρίσθη πρὸς ὥραν ἵνα αἰώνιον αὐτὸν ἀπέχῃς,
Paul wanted Philemon to see this entire matter from God’s viewpoint. The Lord could have foiled Onesimus’ plan to steal a large sum of money from his master and then to escape to Rome, but he didn’t. So, Paul is suggesting that perhaps it was God’s will for Onesimus to arrive in Rome. Then, when Onesimus’ attempt at finding happiness finally led to total desperation, he sought the help of Paul, who led him to the Lord under the concept of crisis evangelism.
Philemon as a mature believer was very kind and generous to his slaves. However, under this pleasant environment, it was impossible for Onesimus to appreciate the grace gift of salvation since he apparently had too much scar tissue. Onesimus had to be desperate before he would realize his need for salvation. The same is true for many unbelievers and believers. They do not appreciate grace until they face a disastrous situation. Some unbelievers searching for the truth will only listen to the gospel and believe in Jesus Christ in times of crisis. Paul had to be blinded; Onesimus had to be in a very difficult situation before he would listen to the gospel.
Many Christian easily assert that this or that is God’s will. On the other hand, even though Paul was a mature believer, he does not state that this was certainly God’s will. However, it appeared to Paul that God permitted Onesimus’ successful escape to Rome that he might hear the gospel message from Paul and then to be taught by him.
Philemon 16
No longer as a slave [just a slave] but more than a slave, a beloved brother, most of all to me but how much more to you, both in the flesh [ referring to his status as a slave or an employee] and in the Lord [his status as a brother in Christ].
οὐκέτι ὡς δοῦλον ἀλλὰ ὑπὲρ δοῦλον, ἀδελφὸν ἀγαπητόν, µάλιστα ἐµοί, πόσῳ δὲ µᾶλλον σοὶ καὶ ἐν σαρκὶ καὶ ἐν κυρίῳ.
Even though Onesimus is now a believer in Christ, it does not change the issue of authority or his status under the laws of establishment. He is still a slave; Philemon is still the master. However, now that he has become a spiritually adult-believer, he is respected by Paul and by many other believers in Rome as well. Paul is not seeking for Onesimus’ emancipation here, but wants Philemon to share in his respect and admiration for Onesimus who is still a slave, but also in union with Christ.
Philemon 17
Therefore, if you have me as a partner, and you do, receive [imperative of entreaty; the dynamic (intensive) middle] him as [you would receive] me.
Εἰ οὖν µε ἔχεις κοινωνόν, προσλαβοῦ αὐτὸν ὡς [προσλαβῃ] ἐµέ.
Since Paul and Philemon are both mature believers, they are both fulfilling their responsibilities in the spiritual life. So even though they have different spiritual responsibilities related to their spiritual gifts, they are still spiritual partners in Christ. As partners, Paul uses the imperative of entreaty which is a subtle usage of the imperative form, used when making an urgent request.
Philemon has the greatest possible respect for Paul, and would accept him into his home as a beloved and honored guest. Paul is requesting that Philemon extend this same type of hospitality to Onesimus.
Philemon 18-19
Also, if he has wronged you in any way, and he has, or if he owes you anything, and he does, charge it all to me [emphatic]. I, Paul, have written this by my own hand, I will pay in full [the damages] so that I do not have to remind you that you owe me even yourself.
εἰ δέ τι ἠδίκησέν σε ἢ ὀφείλει, τοῦτο ἐµοὶ ἐλλόγα· ἐγὼ Παῦλος ἔγραψα τῇ ἐµῇ χειρί, ἐγὼ ἀποτίσω· ἵνα µὴ λέγω σοι ὅτι καὶ σεαυτόν µοι προσοφείλεις.
Paul mentioned two types of debt in these verses. The first was the financial debt owed to Philemon by Onesimus; the second was the spiritual debt that Philemon owed to Paul.
Onesimus’ financial debt to Philemon was twofold. First, to make the long journey to Rome, he would have had to have stolen a substantial amount of money. Even though Onesimus was a slave, being a Greek-native meant that Onesimus probably had some form of academic training. The fact that he had the enterprise and courage to get himself to Rome, and that Paul used him in an administrative capacity is evidence that he was quite intelligent. Therefore, it is also likely that Philemon would have used him in an administrative position in his household, which would have given Onesimus access to Philemon’s money.
Secondly, Philemon had lost revenue as a result of Onesimus’ absence and would have had to invest extra money in a replacement for Onesimus. Onesimus therefore owed Philemon a substantial amount. So, how can Paul confidently claim that he would compensate Philemon for the loss?
Paul would not have made this promise to repay Philemon unless he knew he had the means to do so, and many passages in scripture reveal that Paul was a man of some wealth. For example, Paul was asked not only to pay for his own sacrifices regarding the Nazarite vow, but also the animal sacrifices of four other Jewish men who didn’t have the necessary funds to cover the cost of the expensive sacrifices involved in this religious ritual (Acts 21:23, 24). Then in his imprisonment in Caesarea, Felix the governor (knowing of Paul’s family and their wealth) was expecting a bribe from Paul (Acts 24:26). Later when he was sent to Rome while awaiting trial, he was permitted to rent his own house (Acts 28:16, 30).
Paul’s wealth came from two sources: his family and the Philippian Church. How much he received from his family we do not know. We do know that Paul’s parents were citizens of Senatus Populusque Romanus (the Senate and People of Rome) (Acts 21:39; 22:25, 28) and so were apparently quite wealthy. Roman citizenship was a sought-after privilege that very few could obtain, being a privilege that went hand in hand with high standing and financial wealth.
The Philippian Church sent large sums to Paul on a number of different occasions. Many of them had been prospered financially by the Lord because of their spiritual advance. Since Paul had provided them with the doctrine that enabled them to reach spiritual maturity, they thought it only right that they fund this greatest man of doctrine that he might be able to continue his evangelizing, teaching and writing ministries. When they heard that this great man of doctrine was making tents in Corinth, they immediately collected a large sum of money which they entrusted to Apaphraditus, their pastor to deliver to Paul in Corinth. Interestingly, even though the Corinthian Church never ever provided any financial support for Paul, they started to malign him regarding the funds which he received from the Philippians. So, Paul with the approval of the Holy Spirit answered their untruthful attacks motivated either by their envy of the money or of their jealousy of the Philippians.
Or did I commit sin in humbling myself that you might be exalted, because I preached the good news [evangelization & Bible teaching] of God to you without charge? I robbed other churches [sanctified sarcasm], taking wages from them to serve you [Bible doctrine]. And when I was present with you, and was in dire need, I was not a burden to anyone [Paul worked for a wage; he never asked anyone for money]. For when the brethren came from Macedonia [the Philippian Church] they fully supplied my needs. And in every way I have kept myself from being a burden to you, and I will continue to do so [distaining their total lack of appreciation]. (2 Corinthians 11:7-9)
You yourselves also know, Philippians, that at the beginning of my ministry with reference to the good news, when I had departed from Macedonia, not one church had contributed to me in the application of giving and receiving, except you only. (Philippians 4:15)
They sent a large contribution to Paul when he was in Corinth because Paul would not do what a lot of Pastor-beggars do today. He didn’t walk around with worn out clothes and a starving expression on his face, or tell other Christians to pray for his financial needs in the hope that they would give him some money, rather he went to work in the tent-making business until the Philippians heard about it and sent an offering.
Here is Paul the greatest man of doctrine ever and among the many Churches that were blessed by him not one of them even tried to help him even a little bit except for this one church. Paul never asked for a dime because he knew that it was the Lord’s responsibility to provide and at the right time the Lord always did. The Lord used one of the most thoughtful and gracious congregations that will ever exist to provide for Paul’s needs.
The Philippians also sent several offering while Paul was at Thessalonica. “Because even in Thessalonica you had sent an offering more than once for my needs,” (Philippians 4:16) Then when Paul went to Rome for his first Roman imprisonment, they sent another offering.
But I have received very much inner happiness by means of the Lord, because now [Paul is writing from Rome] at last you have revived your thinking concerning me, toward whom also you have been thinking [giving starts with a thought], but you had no opportunity [to give: Since Paul was in house arrest for two years in Caesarea, he didn’t need any funds.]. (Philippians 4:10)
However, when you shared by giving and became partners with me in my pressure [Roman imprisonment] you functioned honorably [giving can be honorable]. (Philippians 4:14)
Philemon had an even greater debt to Paul who not only gave the gospel message accurately to Philemon, but also was indirectly responsible for the spiritual nourishment which enabled Philemon to get a good start in the spiritual life. As a mature believer, Philemon now has great integrity in his soul, and from his integrity he should realize that he owes Paul the greatest possible debt, far greater than the financial debt owed to Philemon by Onesimus. Regarding this debt, Paul states that he will repay it in full, and then adds in humor that he made this bone fide offer so that he would not have to remind Philemon of the debt owed to him, but does remind him. Just as Philemon could never repay Paul, so Onesimus could never repay Philemon. Will Philemon react with anger and hatred, punishing Onesimus for what he did? Or will he treat Onesimus in grace, just as the Lord has treated him in grace through the apostle Paul?
Philemon 20
Okay, brother, I wish to have benefit [ὀνίνηµί / oninemi] from you in the Lord [experiential sanctification should reflect positional truth]; refresh my tender affections [emotions respond to correct application of doctrine] because of [our relationship with] Christ.
ναί, ἀδελφέ, ἐγώ σου ὀναίµην ἐν κυρίῳ· ἀνάπαυσόν µου τὰ σπλάγχνα ἐν Χριστῷ.
The Greek word oninemi is in the voluntative optative voice which expresses a wish for someone to do something, by using their volition to make a free-will decision to do so. Paul led Philemon to the Lord, and then taught him the Word of God. Now, Paul is saying to Philemon, let me have benefit from your spiritual growth. If Philemon fails this spiritual test, it could send him into reversionism and eventually the sin unto death (1 John 5:16), in which case Paul will not have received any benefit in teaching the spiritual life to Philemon. However, if Philemon passes this test and refreshes Paul’s inner being through his forgiveness of Onesimus, and continues to advance to the point of maximum glorification of God, then Paul would have received much benefit from having taught Philemon.
The Lord has perfect standards of grace. The Lord treats us in grace; we must treat others in grace. We must adjust to his standards. “Bear with each other and forgive whatever grievances you may have against one another. Forgive as the Lord forgave you” (Colossians 3:13).
Happiness is in the soul; emotions are responders. The correct use of one’s emotions under the control of correct thinking in the soul helps a person to appreciate the content of his soul. The frame of reference in the right lobe provides information for the memory center which stimulates response in the emotions. Therefore, the emotions become a stimulus to happiness. Emotions themselves are not happiness; but they make you aware that you’re happy.
My son, if your heart [soul] is wise then my heart [soul] will be happy; my reins [emotions] will rejoice when your lips speak what is right. (Proverbs 23:15, 16)
This passage in Proverbs explains how refreshment works. The father’s soul and emotions are refreshed by his wise son who communicates what is right. Happiness enters the father’s soul when his son also possesses wisdom in his soul, with the father’s emotions responding to his son’s integrity.
Philemon 21
Because I have confidence in your obedience [to God], I wrote to you knowing that you will do over and above what I say.
Πεποιθὼς τῇ ὑπακοῇ σου ἔγραψά σοι, εἰδὼς ὅτι καὶ ὑπὲρ ἃ λέγω ποιήσεις.
In writing this epistle Paul never calls slavery a social evil nor does he make an issue out of it. He only requests that Philemon cancel the debt and forgive Onesimus for the injustice caused (v. 18) while expecting that he will also make a free-will decision to emancipate Onesimus (v. 21). Even though Paul does not make an issue of slavery in this, or indeed any of his epistles, he has a mature believer’s attitude toward slavery. Starting with his acquaintance with Onesimus in Rome, Paul never treated him like a slave. Paul respected the volition of Onesimus and never forced him into a course of action. Since Paul treated Onesimus as a free person, Onesimus responded to and served him with the greatest possible loyalty. Philemon, indeed all believers, need to learn from this example.
When a believer is listening to Bible teaching, he must associate that teaching with the metabolized doctrine already in his soul. Under the teaching ministry of Paul and Epaphras, Philemon has come to understand many doctrines of Scripture. He has learnt that the free will of man coexists with the sovereignty of God; he knows that the purpose of government is to protect the freedom which God has designed for mankind. He is aware that each believer is not only an ambassador for the Lord, but also an eternal royal priest. These doctrines should motivate Philemon to free Onesimus and any other slaves that he has in his possession.
Paul does not have confidence in people as such, but has confidence in the doctrine in a person’s soul. Therefore, since Philemon possesses doctrine, Paul has confidence in him and in his decisions.
Philemon 22
At the same time also prepare for me lodging, because I have confidence that through your prayers I shall be graciously returned to you.
ἅµα δὲ καὶ ἑτοίµαζέ µοι ξενίαν, ἐλπίζω γὰρ ὅτι διὰ τῶν προσευχῶν ὑµῶν χαρισθήσοµαι ὑµῖν.
Remember that prayer is a wonderful and the most powerful ministry that an individual or a group may have, especially in a time of crisis. There were a lot of great believers in the Colossian Church and other churches throughout the Roman Empire, and through their prayers Paul was acquitted and released.
Upon completion of Romans, Paul intended to go directly to Rome and teach the believers in the Roman Church (Romans 1:10-13; 15:23, 24a), after which he would go on his 4th missionary journey to Spain (Romans 15:24b-25). However, he was distracted by his emotional desire to evangelize the Jewish unbeliever in Jerusalem and to explain the spiritual life to the pastors there, of which Paul severely failed in both these areas. The phrase “but now I am going to Jerusalem” in 15:25 reveals his switch to emotion, giving no good reason for doing so. The Roman Church is in the heart of the Roman Empire and a very important church. The believers there have been waiting for Paul to teach them for many years, and since Paul was the apostle to the gentiles, it was his responsibility to do so. On the other hand, the ministry in Israel was the responsibility of the other apostles (Galatians 2:7-9). Furthermore, the pastors in Jerusalem were not interested in Paul’s teaching which they demonstrate when they interrupted and criticized Paul upon his arrival there.
After Paul had greeted them [the pastors teaching in area in and around Jerusalem] he began to report in detail what God had done among the Gentiles through his ministry. When they heard this, they praised God [interrupted him by shouting praises to God, a hypocritically way of stopping Paul’s explanation of the spiritual life]. Then, they said to Paul, ‘You see, brother [hypocrisy], how many thousands of Jews have believed and all of them are zealous for the law [legalism in contrast to the spiritual life]. They have informed us [they were spying on Paul] that you teach all the Jews who are living among the Gentiles to turn away from Moses [Paul taught that even though the Christian could benefit from the instruction found in the Mosaic Law, the Christian's spiritual life is not learned from the Law, but from the New Testament epistles], telling them not to circumcise their children [Paul taught that circumcision was not part of salvation nor the spiritual life] or live according to our customs [Why should Paul teach Jewish customs to gentile Christians?].’ (Acts 21:19-21)
In addition to this, the unbelieving Jews in Jerusalem would not listen to his presentation of the gospel:
The crowd [unbelieving Jews in Jerusalem] listened to Paul until he said this. Then they raised their voices and shouted, ‘Rid the earth of him! He’s not fit to live!’ (Acts 22:22)
Paul was harshly disciplined by the Lord for his decision to act upon his emotions and totally disregard the will of God. Even though the Lord had warned Paul of the consequences of going to Jerusalem, Paul obstinately continued on his journey (Acts 20:23; 21:4, 11). Because of his disobedience Paul spends four years in prison: two in Caesarea and two more in Rome. Before going to Jerusalem, Paul was being blessed by God in a marvelous way. Unbelievers were responding to Paul’s evangelism wherever he went. These he would organize into churches and assign qualified men to teach them. At the same time he was constantly training other men for the ministry. Last but not least, he had embarked on a very successful writing ministry. However, all this was removed from Paul in the first two years of his imprisonment in Caesarea, with the exception of the opportunity to witness to a handful or so of VIPs. Most of whom did not even believe in Jesus Christ. It was not until his imprisonment in Rome that God permitted Paul to write again, and was able to evangelize and teach in limited capacity. (Acts 28:31)
Since he had spent four years away from many of the Churches in Greece and in Asian Minor, he apparently decided to visit them prior to going on his fourth missionary journey (Philemon 22; Philippians 2:24).
Philemon 23
Epaphras, my fellow prisoner in Christ Jesus, greets you.
Ἀσπάζεταί σε Ἐπαφρᾶς ὁ συναιχµάλωτός µου ἐν Χριστῷ Ἰησοῦ,
Epaphras was the faithful pastor of the Colossian Church in the home of Philemon before being imprisoned in Rome with Paul. Under the study and teaching ministry of Epaphras the believers in Colossi did very well. Even though he could no longer teach his congregation due to his imprisonment, he used his time to diligently pray for them. Being a great believer and a great prayer warrior, he also prayed also for the nearby Churches in Hieropolis and Laodicea. (Colossians 4:12-13).
Philemon 24
Likewise Mark, Aristarchus, Demas, Luke, my fellow workers.
Μᾶρκος, Ἀρίσταρχος, ∆ηµᾶς, Λουκᾶς, οἱ συνεργοί µου.
John Mark was the cousin of Barnabas, possibly through John Mark’s mother, Mary of Jerusalem. It was in her home that the early church in Jerusalem met (Acts 12:12, 25). John Mark was converted under the ministry of Peter (1 Peter 5:13). He accompanied Paul and Barnabas on their first missionary journey, but abandoned them as they sailed for Pamphylia, (Acts 15:38) a very dangerous area, and returned to Jerusalem (Acts 13:13). He later recovered from this spiritual failure and desired to go with Barnabas and Paul on their second missionary journey anywhere from three to five years later, but Paul would not permit it. Paul was unwilling to give Mark a second chance, a grace failure on Paul’s part whereas Barnabas realized that Mark was qualified for the missionary journey and needed to be graciously forgiven, and given a second opportunity. For this reason, a great argument arose between Paul and Barnabas. Eventually, Paul went on his second missionary journey with Silas, and Barnabas went with John Mark to Cyprus (Acts 15:36-40). Although Paul failed the grace test, later he realized his mistake and passed the word along to welcome John Mark (Colossians 4:10). Just before Paul is executed, he instructs Timothy to come to Rome and to bring this great man with him, “Get Mark and bring him with you because he is helpful to me in my ministry” (2 Timothy 4:11 b). The very fact that Paul mentioned Mark would serve as a reminder to Philemon not to make the same kind of mistake which he himself had made, i.e. the grace test regarding Mark.
Aristarchus was a Jew, “These are the only Jews [Justus, Mark & Aristarchus] among my fellow workers for the kingdom of God, and they proved a great comfort to me” (Colossians 4:11b).
It is quite unusual for a Jewish man to possess such a famous Greek name as Aristarchus (best ruler) unless he took that name upon some momentous occasion. Since he was a prominent man in Thessalonica, it is quite likely that he was knighted, a system of administrative aristocracy instituted by Julius Caesar for the purpose of maintaining stability within the provinces of the Roman empire.
He joined Paul on his 3rd missionary journey, being seized by a mob in Ephesus and nearly killed (Acts 19:29), and surviving only because God had a plan for his life. He accompanied Paul to Greece and was with him in 59 AD when Paul was taken prisoner to Rome. According to extra-Biblical tradition he was martyred in Rome by Nero.
Demas was a gentile member of the Pauline team mentioned here and in the epistle to the Colossians (4:14) because he was with Paul at that time of his first Roman imprisonment. However, during Paul’s second Roman imprisonment, he deserted Paul in Rome and went to Thessalonica circa 66 AD. “Do your best [Timothy] to come to me, for Demas, because he loved this world, has deserted me and has gone to Thessalonica . . .” (2 Timothy 4:10).
Demas is the shortened form for Demetrius. So, it is possible that the Demetrius that John writes about in circa 96 AD is the Demas that forsook Paul. If this is true, then Demas recovered from his spiritual failure to become a great believer, “Demetrius has been well spoken of by everyone, and even by the truth itself. We also speak well of him and you know that our testimony is true” (3 John 12).
There appears to be no reason for God the Holy Spirit to have John write about Demetrius unless he were the same person that had forsaken Paul. The Holy Spirit wants the believer to realize that one can fail terribly in his spiritual life, yet still recover to become a great believer. If the believer is still alive after great failure, God expects that believer to recover; resume the spiritual life and to glorify him.
Luke was a member of the Pauline team, joining them at Troas on Paul’s second missionary journey. Luke’s use of pronouns in his writing of Acts helps us to work out his personal travels: “So, they [Paul, Silas, Timothy] passed by Mysia and went to Troas . . .after Paul had seen the vision, we [Paul, Silas, Timothy, and Luke] got ready at once to leave for Macedonia …” (Acts 16:8-10). Luke accompanied Paul to Philippi, but was not part of the persecution of Paul and Silas (Acts 16:22). Luke remained in Philippi, “When they [Paul, Silas & Timothy] had passed through Amphipolis and Apollonia, they came to Thessalonica . . .” (Acts 17:1), but rejoined Paul when he passed through Philippi on his 3rd missionary journey: “...then we set sail from Philippi after the Passover and came to them at Troas . . .” (Acts 20:6). From then on it seems that Luke remained with Paul until his death in Rome: he went with Paul to Jerusalem (Acts 20:6-21; 21:1-18); he sails with Paul to Rome (Acts 27:1; 28:2, 12-16); and is last mentioned in 2 Timothy 4:11 as the only one with Paul in Rome.
Luke probably had a medical practice in Troas where he joined Paul and became his personal physician. Luke realized that it was more important to keep Paul alive and healthy than to keep 100 other people alive and healthy.
Luke was educated in Classical Greek and so used Classical Greek to write both Acts and Luke. Both Paul and Luke were very well educated and intelligent and became close companions because they respected each others spiritual life and enjoyed each other’s intellectual capacities. Unfortunately, even this great friend deserted Paul in his trial before Nero: “At my defense, no one came to my support [Luke was in Rome] but everyone deserted me. May it not be held against them” (2 Timothy 4:16).
Philemon 25
The grace of our Lord Jesus Christ [be] with your spirits [of the Colossian Christians].
Ἡ χάρις τοῦ κυρίου Ἰησοῦ Χριστοῦ µετὰ τοῦ πνεύµατος ὑµῶν.
Paul strongly encourages the Colossian believers to learn and apply the grace of God. This grace comes from the Father’s plan and the work of the Lord Jesus Christ (Philemon 3). The Christian’s relationship with God is through his human spirit, which God gives to every believer at the moment of salvation. The Christian is taught the Word of God via his human spirit: “and the soulish man [Paul’s expression for the unbeliever] cannot receive the things [spiritual truths] from the Spirit of God for they are foolishness to him, and he is not able to understand because they are spiritually discerned [the Holy Spirit teaches the human spirit]” (1 Corinthians 2:14).
