Philemon 9 "Yet for love's sake I rather beseech thee, ..."

As Christ's messenger Paul's authority was beyond dispute.

Philemon 8 "Therefore, though I might be very bold in Christ to command you what is fitting,"

As Christ's messengers it is never right to lord it over those entrusted to us (1 Peter 5:3 ). Never let it be our condemnation that

Ezekiel 34:4 "... with force and with cruelty have ye ruled them."

As those with spiritual "authority", that is, 'exousia' meaning freedom of action, we are to use our spiritual authority to build up, not for destruction - or tearing down ( 2 Corinthians 10:8 ). When Christ's spokesmen have to speak into a sinful situation and there is no repentance, he speaks for Jesus and it will be Jesus who in His power punishes (2 Corinthians 13:1-4 ). Paul could have commanded the Christlike action that Philemon needed to take in regard to Onesimus. He chose to "beseech " "for love's sake" (Philemon 9 KJV). As a number of commentators point out Paul is not referring to the love of Philemon for him, nor Paul's for Philemon.

Lightfoot says, the reference is to "love absolutely, love regarded as a principle which demands a deferential respect." J.B. Lightfoot - Colossians and to Philemon - Zondervan

Motivated by that love that does not seek its own (1 Corinthians 13:5 ). Philemon would do what was fitting (Philemon 8 ), and so will we. Paul strengthened his appeal - "for love's sake" with reference to his personal condition.

Philemon 9 "... being such an one as Paul the aged, and now also a prisoner of Jesus Christ."

By appealing as PAUL he was bringing attention to his success in the gospel. As "the aged" he was bringing attention to being a serving veteran in the gospel. As "a prisoner" he was bringing attention to his sufferings in the gospel. Such was Paul's condition he had the right to speak and expect Philemon to receive what he said with respect, and willingness of mind to comply.

Philemon 10 "... for my son Onesimus, whom I have begotten in my bonds:"

Paul again appeals, and now makes his purpose and request in a direct manner. Onesimus was special to Paul in that he had begotten him through the gospel (1 Corinthians 4:15 ).He is therefore Paul's son in the gospel. There is no hint here that Paul had any power of his own to regenerate anyone. What is magnified is the power of the gospel unto salvation (Romans 1:16 ). Such that believe the good news and receive Jesus are born again of the Spirit (John 1:12-13; 3:6-8 ). Paul's imprisonment linked with Onesimus's new birth made their relationship all the more precious - and reference to the circumstances would touch Philemon with tenderness and praise to God for a number of things that were highlighted:

	Paul was bound but the gospel was not.
	Paul was in chains but his spirit was sweet.
	Paul was confined but made the most of opportunities to witness.
	Paul was in privation but was bountiful towards others.
	Paul was in affliction but was experiencing God's blessing.
	Paul was not free but wanted his son's full freedom.
	Paul was disadvantaged but sought fairness for another.

Like Philemon we should be deeply affected by the manifestation of the Spirit of Jesus in the Lord's prisoner.

Philemon 11 "who once was unprofitable to you, but now is profitable to you and to me."

"Paul also used a play on words which first century readers would have found very humorous. "Onesimus" means "profitable", as does 'chrestos'. In this verse Paul says the runaway has been achrestos (useless), but now will prove euchrestos (useful)." L.O. Richards - Bible Readers Companion - Victor Books

It would appear that Philemon was a successful businessman, and as such would not be interested in an unprofitable deal. Paul in this positive way assures him of the profitability of receiving Onesimus back. Paul is also emphasising the positive change that takes place when Christ is received into the life.

"Christianity knows nothing of hopeless cases. It professes its ability to take the most crooked stick and bring it straight, toflash a new power into the blackest carbon, which will turn it into a diamond." Alexander Maclaren - Colossians and Philemon - Hodder and Stoughton, 1888

Proof of the positive change in Onesimus, lay in the testimony that Paul now found him profitable. Onesimus was not a reformed, rehabilitated, nor re-educated man - he was recreated, a new creation living in vital union with Christ Jesus (2 Corinthians 5:17; Colossians 2:6-7 ). Paul had come to love changed Onesimus so much it was a great struggle to send him away, possibly not to see him again. Paul's heart went with him. One so regarded needed to be treated tenderly.

Philemon 12 "I am sending him back. You therefore receive him, that is, my own heart,"

How revealing this is of Paul's commitment to another's rights! Philemon had priority to the service of Onesimus, Paul's desires were secondary (Philemon 13 ). We are to do what is right in our dealings with others (1 John 2:29; 3:7 ), even if doing what is right is to our own hurt.

Philemon 14 "But without your consent I wanted to do nothing, ..."

Though Paul could argue a good case for retaining Onesimus, he would not without obtaining proper consent. How careful leadership must be not to violate a believer's freedom to make their own decisions in matters where their rights are concerned. Beware of presuming on what would be the intentions of someone. There is another good reason given by Paul for not acting without the other's consent:

Philemon 14 "... that your good deed might not be by compulsion, as it were, but voluntary."

Philemon's good deed in receiving Onesimus must not be tainted by manipulation, or forced. Rather, it had to be his own free act of generosity, then it would be an expression of the loving kindness of Christ that indwelt him. Voluntary actions of kindness are a display of the character of God (Luke 6:35; Colossians 3:12 ). Exercising constraint over fellow believers in opportunities for service and mercy, robs them of fulfilling their responsibilities, hinders their reliability in obeying God, and steals from them their reward (Revelation 3:11 ).

Philemon 15 "For perhaps he therefore departed for a season, that thou shouldest receive him for ever; "

In no way is Onesimus's misdemeanour to be excused - but neither should the overruling hand of God be ignored. Even those things in which we have been disadvantaged can by God, be turned to our advantage (Romans 8:28 ). Temporary relationship can be broken by sin, but grace can so work in its place a new relationship that is forever, an eternal relationship that is in Christ Jesus.

Philemon 16 "Not now as a servant, but above a servant, a brother beloved, ..."

Grace does not stop serving, but it changes our service to that of serving as brothers. Both the serving brother and the served master are accountable to their Lord (Colossians 3:22; 4:1 ). Relationships in the family of God are to be valued as precious - remember that in ministry to one another we minister to the Lord Himself (Matthew 25:45 ). There are special relationships. Onesimus was a beloved brother to Paul, but was more so to Philemon,

Philemon 16 "... both in the flesh, and in the Lord? "

The double relationship was that in the flesh he had a serving brother, and in the Lord he had a servant for a brother. When we value our relationship we will fulfill the responsibilities they carry (Ephesians 6:5-9; Luke 12:48 ).

Philemon 17 "If then you count me as a partner, receive him as you would me."

Paul appeals to Philemon to act as a partner. He uses the word 'koinonos' from 'koinoo' to make anything common - the idea is that of partners participating in common. In Matthew 23:30 the generation of Pharisees, during Christ's earthly ministry, claimed they would not have been partakers with their fathers in the blood of the prophets. Their assumption was false - they became partners in the shedding of the blood of Jesus. Philemon was challenged by Paul as to the reality of him being a partner with him - being so, he must accept Onesimus:

	They were partners in the blood of Christ unto salvation (1 Corinthians 10:16 ).
	They were partners in the body of Christ in unity (1 Corinthians 10:16-17 ).
	They were partners in the worship of Christ as Lord (1 Corinthians 10:18,21 ).
	They were partners in sharing suffering for Christ and comfort (2 Corinthians 1:7; 1:3-5 ).
	They were partners in the future glory of Christ, to be shared (1 Peter 5:1 ).
	They were partners in the precious promises of Christ, sharing His life (2 Peter 1:4; Romans 8:9; Galatians 2:20 ).
	They were partners in all the blessings in Christ (Philemon 17; Ephesians 1:3 ).

The challenge is clear. If Paul is counted a partner, being in Christ, so Onesimus must be counted as a partner for the same reason (Galatians 3:28 ). Participation in the Spirit should draw us together in mutual acceptance, and in a supportive fellowship.

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QUESTIONS FOR GROUP INTERACTION

1. Do you think it is ever permissible for leaders to lord it over others? (Philemon 8-9 ).
2. How did Paul show the spirit of Jesus though he was a prisoner? (Philemon 10 ).
3. What is there about Paul's direct appeal to Philemon that most deeply affects you? (Philemon 10-16 ).
4. How is your participation in the Holy Spirit affecting your partnership with others? (Philemon 17 ).