Reach Central America

Friday, October 17, 2014

Demas the Traitor and Other Fellows (Philemon 1:19-25)

19 I, Paul, write this with my own hand: I will repay it (not to mention to you that you owe to me even your own self besides).

A. Paul here takes yet again the same route at Jesus, taking the debt of another with nothing to gain but friendship with a former slave. He is bartering for the freedom of his friend in a more practical way now, and in a more self sacrificial form. Not just asking a favor, but offering to pay the price for it.

20 Yes, brother, let me have joy from you in the Lord. Refresh my heart in the Lord.

A. Paul begins to appeal to the man who owes him his very being for joy and refreshing. He found these things in the work of the Gospel rather than worldly sources.

21 Having confidence in your obedience, I write to you, knowing that you will do even beyond what I say.

A. Paul is confident because of his knowledge of Philemon. Knowing that it wouldn't be a guilt trip for him to ask such a favor, but that Philemon would most likely see it as an honor to bless the apostle who had sacrificed so much for the Gospel. He goes beyond simple obedience to suggest that Philemon would do even more than what he asked. What exactly he means by this remains a mystery.

22 Also, prepare a guest room for me, for I hope that through your prayers I will be restored to you.

A. Here we see the faith of Paul in action. He was in prison as he wrote this, and even though he did not know the exact amount of time he would be confined there, he believed that because of the prayers of Philemon and others he would be released. This releasing did not depend on the officials of those who held him in prison, but on the will of God and His response to the prayers of His people. To prepare a place to stay with no guarantee of freedom was an act of prophetic faith, an example to believers everywhere on how to act in that same faith.

23 Epaphras, my fellow prisoner in Christ Jesus, greets you,

A. We know little about Epaphras aside from the mention of him in Colossians 4:12 in which Paul says he was a Colossians as well. Aside from that we know that he was also imprisoned for the Gospel, possibly at the same time as Paul though we do not know for sure.

24 as do Mark, Aristarchus, Demas, and Luke, my fellow workers.

A. These men were all known by Philemon, as this was not written to a church body. It is also possible that Paul's mention of them to Philemon was a suggestion that they agreed with Paul's request for the freedom of Onesimus.
B. Aristarchus is most likely the same man recorded to be with Paul in Acts 19:29 and other places.
C. The only other mention of Demas is in 2 Timothy 4:10, in which Paul says he abandoned because of his love for the world and went to Thessalonica.

D. Luke is most likely the same Luke of the Gospel of Luke and Acts. As he often traveled with Paul we can reason this to be the probable case.

25 The grace of our Lord Jesus Christ be with your spirit. Amen.

A. According to Adam Clark, the word "your" in the verse is plural, meaning the blessing to go to all who were in the church at his house.

Thursday, October 16, 2014

No Longer a Slave (Philemon 1:13-17)

13 whom I desired to keep with me, that on your behalf he might serve me in my chains for the Good News.

A. Onesimus was such a blessing to Paul that he wanted to continue in their fellowship together. Paul however, even as the powerful apostle chose to ask permission from Philemon, showing a respect most leaders in the church today do not show. Paul had a greater position and right, but he chose the humble road. Most ministers today take the position of power to mean they now have full right to command and demand whatever they want from those under them. This is a fleshly viewpoint that Jesus spoke against when he said his disciples are not to Lord over one another.

B. Ministering in behalf of Philemon is yet another blessing Paul wanted to allow, and wanted for Philemon. Allowing Onesimus to minister on his behalf would have been a credit to him, and is another nod toward how the slave would have been profitable in a spiritual way to both of them.

14 But I was willing to do nothing without your consent, that your goodness would not be as of necessity, but of free will.

A. Paul clarifies that he wanted the permission of Philemon, and that he wanted Philemon to be a cheerful giver. This is the same principal taught in anther place that not only are we expected to give, but that God loves a cheerful giver.

15 For perhaps he was therefore separated from you for a while, that you would have him forever,

A. The word purpose is a highlight word which Paul uses to express the sovereignty of the Holy Spirit. What at have appeared to be an act of rebellion by Onesimus was perhaps orchestrated by the Holy Spirit to bring the slave to His feet.

B. To receive him back forever not as a slave but as a brother. Not just for their time on earth but for the citizenship of heaven as well.

16 no longer as a slave, but more than a slave, a beloved brother, especially to me, but how much rather to you, both in the flesh and in the Lord.

A. No longer as a slave. Freedom is always God's ultimate goal for His people, both spiritually and physically.

B. One wonders why this relationship between Paul and Onesimus was so profound. Very little is known about the runaway, but clearly he meant a great deal to the apostle. It must have been a sacrifice for both of them to write Philemon and ask for the freedom of his friend, knowing that Philemon could have said no, a fact we don't actually know.
The humility of Paul is very impressive. He could have kept Onesimus a secret from Philemon. Without technology it could have been quite easy to hide him and avoid Philemon. Instead the apostle chooses the right move and shows his righteous character.

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

A. A partner, not simply a close acquaintance or fellow church member, but some Philemon has toiled with.

Wednesday, October 15, 2014

Paul the Aged (At 56) (Philemon 1:9-12)

This study was done using the Amplified Bible, which I don't have permission to publish, so I will replace the verses here with the World English Bible (a modernized version of the ASV). Because of that some of the comments may not totally make sense because the AMP has expanded explanations. I would highly recommend going to a site like BibleGateway.com where you can read the AMP version for free.

9 yet for love’s sake I rather beg, being such a one as Paul, the aged, but also a prisoner of Jesus Christ.

A. Paul though he has the authority to make commands chooses a more powerful force to make his case, just as God did when he chose to send Jesus to die on the cross rather than force the human race to worship him. In this way Paul gives a choice, which is love's way. Domination may bring the desired order, it will not be a willing one.
B. Paul the aged. This letter was written about 62 a.d.. Taking this into account would mean that Paul was in his mid-fifties when he wrote it, and since he was beheaded about four years after writing Philemon, a type of death he knew was coming, one could see why he would consider himself to be aged. More so when one considers the technology and life span of the day. The average life span of a Roman was only 25 years old (this being the average because 50% of children died before turning 10). Those reaching 40 considered elders who often retired about that age.

Sources: http://www.brlsi.org/events-proceedings/proceedings/25020
http://www.innominatesociety.com/Articles/Death%20and%20Disease%20in%20Ancient%20Rome.htm

10 I beg you for my child, whom I have become the father of in my chains, Onesimus,

A. Onesimus, whose name seems to be more of second name rather than his birth name in the fashion of Simon being renamed Peter. The name has been debated, as most scholars are confident that his name means "Useful", while others have claimed it a slaves number, such as "Number One".

B. Paul most likely converted him because Onesimus was in chains himself for a petty crime. As he was a runaway slave it comes to reason to think he had stolen food or clothing for survival and ended up in the same area as Paul who saw every encounter with someone new as an opportunity to share the Gospel. This is conjecture of course, but interesting to think on nonetheless.

11 who once was useless to you, but now is useful to you and to me.

A. Unprofitable not only because he ran away and ceased to generate income for Philemon, but also because Paul did not consider financial income to be profit. He considered the economy of souls to be profit. Onesimus becoming a believer not only brought spiritual profit to Philemon and Paul, but also an opportunity for Philemon to extend grace and mercy toward a man he in the flesh, before Jesus, would have most likely beaten within an inch of his life.

12 I am sending him back. Therefore receive him, that is, my own heart,

A. Calling Onesimus his own heart was an intense statement by Paul, considering the terminology he used to describe each of the others addressed in his letter. It does put Philemon in an awkward position, knowing that if he mistreats the runaway slave he is in fact openly insulting Paul. Saying that Onesimus was Paul's heart could be construed as manipulation by Paul, which may have been the case to a certain degree, but it is most likely a sincere compliment by the apostle to show how important the issue was to him. This way there was no mis-communication and Philemon understood full well how Paul felt.

Tuesday, October 14, 2014

Effective Through Encouragement (Philemon 1:5-8)

5 hearing of your love, and of the faith which you have toward the Lord Jesus, and toward all the saints;

A. How exactly Paul heard of the love and faith of Philemon and Apphia is unspoken. It could have been a letter, or messenger, from his own time with them, or from heaven itself, but wherever it came from we see that Paul was pleased enough by the report to not only bless them, but commend them in this way. One may think that Paul could be trying to butter Philemon up with this, but seeing the uncompromising character of Paul in many other places in Scripture would quickly and definitively refute that.

B. Love toward all the saints is not something many Christians possess. Much of the time, as much as love is talked about it is limited to friends.

6. That the communication of thy faith may become effectual by the acknowledging of every good thing which is in you in Christ Jesus. (KJV)

A. What a powerful statement and deep spiritual truth. The effectiveness of the sharing of their faith is directly linked to the acknowledgment of the good things God has given them. Christians so often talk about all the bad things within them in an attempt to appear humble, but this actually destroys their effectiveness in the Gospel. Unfortunately, on the other hand, when there is a believer who takes this verse seriously and does declare the good things of Christ within themselves, they are usually accused of pride and self-righteousness. But righteousness ("right-eousness" AKA: doing what is right) in Christ isn't self-righteousness, is Christness, which is our call and we should be open about it.

B. This acknowledgment isn't just the good things of God in Philemon, but just as much Paul's acknowledgment of the goodness of Christ in himself. This is also known as encouragement. To tell someone they are doing a good job or are gifted at something builds them up, and makes them more effective for the Kingdom.

7 For we have much joy and comfort in your love, because the hearts of the saints have been refreshed through you, brother.

A. We have great joy. Paul continues not only by maintaining the effective-making encouragement, but shows how invested he is personally in the church. The consolation is a reminder that Paul is writing this while in chains. The knowledge that they have such great love for the church eases the pain of Paul's incarceration. While being in prison it is likely, as is often the case in modern stories of persecution, that Paul may have had doubts about the effectiveness of his ministry. Learning of the state of the lives and church of Philemon and his associates reassured him that he was not running in vain.

8 Therefore though I have all boldness in Christ to command you that which is appropriate,

A. The encouragement and greeting is now over. Paul goes straight into his reason for writing. The tone in turn also shifts to a more serious shade.

B. The apostle knew that he had the authority to command Philemon to do the right thing. There was no doubt on this subject and he knew the recipients of this letter would not refute this fact. His personality was a bold and fearless one, but it was also measured and controlled. He knew when to speak boldly and when to take a softer approach.

Monday, October 13, 2014

A Heart in Chains (Philemon 1:1-4)

Philemon 1:1-4

1 Paul, a prisoner of Christ Jesus, and Timothy our brother, to Philemon, our beloved fellow worker,

A. Paul the prisoner of Christ. His common greeting in his letters not only because he writes from a literal prison, but also a prisoner of heart to the brother in Colosse. Similar to one full of new love who can't keep his mind from wandering to his beloved. This is the heart of Paul, unable to escape the love of Jesus, day and night longing to be with His King.

B. Here says "Timothy, our brother" expressing not the brother of Paul and Philemon (though it could be interpreted in that way), but the brother of Paul and Jesus, another endearing view of Paul toward Christ. He is so in love, and knows Him so well that he even refers to to the letter he writes as being from himself, Timothy, and Jesus. Like the fourth person in the burning furnace of the three young men in Daniel's book.

C. Adam Clarke notes, "...Paul was a prisoner at Rome when he wrote this epistle, and those to the Colossians and Philippians. But some think that the term prisoner does not sufficiently point out the apostle’s state, and that the original word δεσμιος should be translated bound with a chain: this is certainly its meaning; and it shows us in some measure his circumstances - one arm was bound with a chain to the arm of the soldier to whose custody he had been delivered."

2 to the beloved Apphia, to Archippus, our fellow soldier, and to the assembly in your house:

A. Apphia: In certain translations, such as the Alexandrian copy and Latin Vulgate, this is written, "sister Apphia", and it has been suggested that she was the wife of Philemon.

B. We know from Colossians 4:17 that Archippus was a minister, and almost certainly one of the leaders of the church in Philemon's home.

C. Paul in this simple statement obliterates the idea that the church is a building. He clearly refers to the church as the people who go to the building, which in this case the house of Philemon.

3 Grace to you and peace from God our Father and the Lord Jesus Christ.

A. Grace and peace, two of the preeminent and over abounding forces in the Kingdom of God.

B. Here also we can remember the command of Jesus to let our peace rest on homes that are worthy. Though Paul was not present physically at the home of Philemon he supersedes the physical with spiritual and declares peace over he and Apphia. In the same statement he also declares them worthy to have it declared over them; quite a powerful statement when taken into consideration.

4 I thank my God always, making mention of you in my prayers,

A. I thank my God, yet another personal and possessive statement from the apostle. What an intense love he had for his God and brother.
B. Paul says he always makes mention of them in his prayers. Imagine knowing that the apostle Paul was regularly praying for you! Scripture tells us that Jesus, who is far beyond Paul, is interceding with the the Father for us (Romans 8:34). That should be a very encouraging thought for us.

C. Also shown here is the love that Paul had for Philemon and this house church which he, Paul, most likely started. His disciples constantly were on his mind. He was a focused person, not allowing distractions of frivolous prayers weigh him down. He prayed what was on the Father's heart, and that eventually became what was on his own heart.

Saturday, October 11, 2014

Broken Threads of Power (Nahum 3:14-19

14 Draw thee water for the siege; strengthen thy fortresses; go into the clay, and tread the mortar; make strong the brickkiln.

A. Nahum warns ahead of time that the Assyrians should begin preparations for the siege even though God has decreed its destruction. The reason for this being that it is human nature, even with the Word of God so blatantly declared, to rely on man-made solutions to spiritual problems. If Nineveh had repented at Nahum's prophecy the way they did to Jonah's (because the declarations of Jonah were just as bleak), God surely would have turned away His wrath and give them another chance.

15 There shall the fire devour thee; the sword shall cut thee off; it shall devour thee like the canker-worm: make thyself many as the canker-worm; make thyself many as the locust.

A. It does not matter how many or how strong the preparations, the fire of God's wrath will tear them down with ease.

B. Locusts come in overwhelming numbers. They are an unstoppable force that devastate every habitat they enter. This is similar to the way sin works in our lives. One or two small issues may not show up on the radar or do any real damage, but when our lives becomes plagued with them we are quickly overcome by them.

C. Nahum yet again tells the Ninevites to prepare further by multiplying themselves like locusts. Yet again he is pointing out that man made solutions will have no effect on the declared plans of God. They can build stronger fortifications, and they can raise up great armies and multiply, but God's fire will still accomplish what it comes to do.

16 Thou hast multiplied thy merchants above the stars of heaven: the canker-worm ravageth, and fleeth away.

A. Nahum is added a third thread to the supposed strength of Nineveh. First the strength of walls, then the strength of armies, and now the strength of the massive amount of finances the lubricated the engine of war. Every aspect of the city would be swallowed into darkness.

B. The Jamieson, Fausset, and Brown commentary says the following, "Nineveh, by large canals, had easy access to Babylon; and it was one of the great routes for the people of the west and northwest to that city; lying on the Tigris it had access to the sea. The Phoenicians carried its wares everywhere. Hence its merchandise is so much spoken of."

17 Thy princes are as the locusts, and thy marshals as the swarms of grasshoppers, which encamp in the hedges in the cold day, but when the sun ariseth they flee away, and their place is not known where they are.

A. "Princes" in the Amplified Version is also frequently translated "crowned ones". This is because during the time of Assyria it wasn't just the King or princes who wore crowns, but in fact many governing leaders and officials wore different types of crowns to designate rank.

These crowned princes put on quite a show of strength when the nation seemed strong, but fled like locusts when the enemy came.

18 Thy shepherds slumber, O king of Assyria; thy nobles are at rest; thy people are scattered upon the mountains, and there is none to gather them.

A. The shepherds, those who of all the Ninevites should have known to see the times and repent to God for their sin. The blood of that nation is on them more than anyone else. They had the history of the days of Jonah not far behind and surely saw their nation quickly abandoning what had been instilled by the Word of God, but they chose instead of embrace Dagon their other false gods. It was because of their heathen and selfish choices that their people were scattered on the mountains, that no one came to save them.

19 There is no assuaging of thy hurt: thy wound is grievous: all that hear the report of thee clap their hands over thee; for upon whom hath not thy wickedness passed continually?

A. If any prophecy is true it is this one. Nineveh was wounded and destroyed, and to this day has never been rebuilt. It is a mere tourist attraction with no semblance of the world dominating throne it once contained.

B. Nineveh, as is always the case with world powers, was a source of every kind of sin. They harlotry, thievery, lies, deception, murders, and other heinous sins they and their king taught and promoted spread like a sickness, and it cost them their nation.

This study was done using the Amplified Bible, which I don't have permission to publish, so I will replace the verses here with the American Standard Version. Because of that some of the comments may not totally make sense because the AMP has expanded explanations. I would highly recommend going to a site like BibleGateway.com where you can read the AMP version for free.

Friday, October 10, 2014

Cornu Amoni (Nahum 3:9-12

This study was done using the Amplified Bible, which I don't have permission to publish, so I will replace the verses here with the American Standard Version. Because of that some of the comments may not totally make sense because the AMP has expanded explanations. I would highly recommend going to a site like BibleGateway.com where you can read the AMP version for free.

9 Ethiopia and Egypt were her strength, and it was infinite; Put and Lubim were thy helpers.

A. No, as in No-Amon, is the original word, when used in conjunction with "Amon", it is a form of declaring the city of No as not only belonging to Amon, but literally in meaning to be "a portion of Amon".

B. Amon was the god of gods and the god of the wind. He also held the position as being one of the rare gods who created himself. This fact of the belief system of Thebes (No-Amon) gives us a glimpse at why Jehovah destroyed the city in such a definite fashion.

Amon (Amun)

C. The Greeks later on also began to worship Amon, however they mixed Amon with Zeus and created Ammon Zeus, a god they worshiped not as the original Zeus, but a form of him.

Ammon Zeus - Staatliche Antikensammlungen - Munich

D. According to Wikipedia, "Several words derive from Amun via the Greek form, Ammon, such as ammonia and ammonite. The Romans called the ammonium chloride they collected from deposits near the Temple of Jupiter Amun in ancient Libya sal ammoniacus (salt of Amun) because of proximity to the nearby temple.[26] Ammonia, as well as being the chemical, is a genus name in the foraminifera. Both these foraminiferans (shelled Protozoa) and ammonites (extinct shelled cephalopods) bear spiral shells resembling a ram's, and Ammon's, horns. The regions of the hippocampus in the brain are called the cornu ammonis – literally "Amun's Horns", due to the horned appearance of the dark and light bands of cellular layers."

Ammonia beccarii, a benthic foram from the North Sea. - Wikipedia

Cornu Ammonis in the Hippocampus in the brain. - Brainmaps.org

10 Yet was she carried away, she went into captivity; her young children also were dashed in pieces at the head of all the streets; and they cast lots for her honorable men, and all her great men were bound in chains.

A. The city of No was destroyed in a two-fold manner. It was ironically Sennacherib, the evil one Nahum speaks about, who originally invaded and destroyed No (Thebes). This, according to historians, took place about three years before he besieged Jerusalem. Years after Sennacherib destroyed it, Nebuchadnezzar captured the city in the 500's and took its inhabitants into captivity. In this case, Nahum is not only speaking about the first destruction, but actually prophesying of a second.

11 Thou also shalt be drunken; thou shalt be hid; thou also shalt seek a stronghold because of the enemy.

A. Now Nahum returns to the subject of Nineveh. The Ninevites shall be drunk not with wine or drink, but the wrath of God which is a far more potent force to consume. This same fate that the powerful No-Amon faced, would now be imposed upon Nineveh. The harlotry, or worship of others gods, depending on other forces for strength is what caused the destruction of these nations.

12 All thy fortresses shall be like fig-trees with the first-ripe figs: if they be shaken, they fall into the mouth of the eater.

A. Ripe figs on the branch are very easily knocked to the ground. Even with a healthy tree, the slightest shake can cause them to fall.

B. Ripe fruit is also desirable, just, as John Gill points out, would have been the fortresses of Nineveh to the invading armies. They were of strategic strength and importance, and the Babylonians, Medes, Chaldeans, and others would have certainly desired to own them for the strength they provided.