Tag Archives: Spirituality

Worshiping with wounds, scars and warts

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While I was reading through our daily through-the-Bible chapters recently, Susan and I came to the passage where Hezekiah led the people of Israel and Judah to the Passover celebration (2 Chronicles 30).

  • He invited everyone, no matter where they lived, how they lived, or how far away they were from the Father.
  • He changed the date, something that was completely out of the norm, because He knew the people of God needed to worship.
  • He invited the personnel who normally led the worship to return first because so many of the priests had not followed through with their own responsibilities to worship and walk in purity.
  • He invited the weak and those “not yet prepared” – no matter where they were with God, they were invited to come clean and celebrate.
  • Even the internationals and outsiders were invited to worship. And they did.
  • The people discarded and turned away from other gods, from false faith, and trusted in God’s mercy and His Word.

The account says that worship lasted twice as long as expected and the crowds were bigger, the given more generous, and the repentance as seen in turning away from what had the people in bondage was transformative.  Hezekiah saw the messy mix of people and prayed, saying, “May the Lord, who is good, pardon everyone 19 who sets their heart on seeking God—the Lord, the God of their ancestors—even if they are not clean according to the rules of the sanctuary.” 20 And the Lord heard Hezekiah and healed the people.

As I was reading these verses, I envisioned how God invites us to worship Him and repentance often follows. We come to the Father with the faith in His mercy to make us right, and we lay our guilt, flaws, scars, sins in His hands of grace, and with humility bring our:

  • Time
  • Wallets
  • Songs
  • Gifts
  • Brokenness
  • Relationships

To the worship. Yes, you and I, wounds, scars, warts and all, are invited to worship.

Acts 3:1-11 Pastor Rick’s Study Notes and Group Questions

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North Beach Vineyard Church – Sunday, April 23, 2023

Pastor Rick’s Study Notes:

(PRT)

v. 1 Now Peter and John were going up to the Temple for the three o’clock time of prayer. v. 2 And this specific man known to be lame from birth was being carried, like every day, to sit at the Temple gate called Beautiful so he could ask for alms from those going into the Temple. v. 3 When he saw Peter and John about to enter the Temple, he begged to receive alms. v. 4 Peter then, along with John, watched him closely, and said: “Look up at us.” v. 5 That got his attention! He looked forward to what he might receive. v. 6 Peter, instead, said: “I don’t have silver or gold; but this is what I have to give you. In the Name of Jesus Christ of Nazareth, rise up and walk!” v.7 And he gripped him by his right hand, raise him up, and at once his feet and ankles became strong. v. 8 Then, leaping up, he stood, then walked around. He went into the Temple with them, walking and leaping and praising God. v. 9 And all the people saw him walking around, praising God. v. 10 Even more so, they recognized him. He was the man who sat at the Temple Gate Beautiful to beg alms. They were filled with wonder and amazement over what was coming together for him. v. 11 The man was still clinging to Peter and John and all the people were greatly astonished and ran together to join them at the Solomon’s Porch.

v. 1 Now Peter and John were going up to the Temple for the three o’clock time of prayer.

Peter and John, and the rest are Jews. They continue to pray in the Temple even while investing most of their time leading the church in homes. They were Jewish followers of Jesus. And Temple had morning, noon, and afternoon prayer times.

Up to the Temple is the common way to say it. The Temple Mount dominated the skyline.

v. 2 And this specific man known to be lame from birth was being carried, like every day, to sit at the Temple gate called Beautiful so he could ask for alms from those going into the Temple.

Some translations have “there was a man.” It’s more like “there was this man.” This is important to us because, though we may be anonymous to the vastness of people, we are significant and our story is woven into the grand redemptive story. This man, it was this man.

Notice Dr. Luke asking the right questions: lame from birth (not from an accident), they propped him up at an important piece of real estate, excellent to receive alms.

This was his life; he held no illusions of walking today. He was collecting what he could for the day’s bread. And here, Peter and  John give him “tomorrow’s bread, today” from the stores of heaven.

This man, is known. Peter and John had seen him multiple times. Jesus had walked by him on the way into the Temple.

v. 3 When he saw Peter and John about to enter the Temple, he begged to receive alms.

The most natural thing for one who is outcast or marginalized in most of the world is to find a way to beg. We saw this in Europe, South America, Mexico, and I hear in Asia it’s even more prominent. We don’t see much here (the street corner sign carriers, perhaps.)

This man had a pitch, a line he would ask: mercy, have mercy, or something like this. In fact, the verb indicates he “began to ask” as in repeated his pitch. He has a short window to get the attention.

v. 4 Peter then, along with John, watched him closely, and said: “Look up at us.”

When one would beg, eye contact was not the goal. No eye contact is safer. Just money in the cup. Peter and John broke the rule. They established social connection. They valued him and invited him into this moment of miracle. And asked this man to reciprocate. Were the followers looking for faith in this man? Were they looking for God’s timing to be present? In the NT, healing took place because of the faith of the person praying, the person bringing, and the person in need.

v. 5 That got his attention! He looked forward to what he might receive.

With just a look, expectation rose. What kind of gift would he receive?

v. 6 Peter, instead, said: “I don’t have silver or gold; but this is what I have to give you. In the Name of Jesus Christ of Nazareth, rise up and walk!”

Two things to note here: 1) this miracle is happening on the heels of a great outpouring of generosity, and 2) this miracle is happening “on the way.” Not in the Temple. Not within the established power structure. It happened on the way. This is the pattern for evangelism, for healing, for spotting God’s timing on lives.

Money was no longer the most important thing. The power of God to heal, to save, to care for the hurting, to demonstrate the Kingdom by acts of kindness.

The statement “in the name of Jesus Christ of Nazareth” isn’t a formula. It is the acknowledgement that the power to heal and the authority to bring healing comes at the Name.

The word for “rise up” carries the connotation of “get up out of your sleepiness” or “leave the sleep behind.” Peter invites him to stand up on his own and shake off the sleepiness. When he sees he needs the faithful grip of one who knows Jesus is healing him, he reaches down and pulls him up (same word for rise up and raise up here.)

v.7 And he gripped him by his right hand, raise him up, and at once his feet and ankles became strong.

This is Dr. Luke again – strength immediately when to the place it was needed, all the bones in the feet and ankles. And, the one who’d never walked, began walking around while others marveled. This man feels the strength in places he’s never felt. And his only response is to jump up at the tug of Peter’s right hand.

v. 8 Then, leaping up, he stood, then walked around. He went into the Temple with them, walking and leaping and praising God.

The power to heal and strengthen was so present that this man didn’t just stand up, he popped up. Why stop there? He’s up. And he cannot, simply, get enough of this new thing God has given him. He hops and leaps, and praise is on his lips. Here’s a question? Does he acknowledge Jesus the Nazarene as the source of his miracle?

He gave up his real estate and heading to the Temple. Each step was a new test. Each hop, a new hop.

v. 9 And all the people saw him walking around, praising God.

He is causing quite the stir. Anyone acting like this man would attract attention. But they recognized him, and all the more, the scene was focused on what God had done. Just the previous chapter, note that many miracles and signs and wonders were already happening. Just because a miracle touches a life, doesn’t mean the word will spread. But here, everyone at the prayer meeting and beyond heard it. Each time they walked by the spot at the Gate Beautiful, someone could say, that’s where the cripple sat forty years every day.

v. 10 Even moreso, they recognized him. He was the man who sat at the Temple Gate Beautiful to beg alms. They were filled with wonder and amazement over what was coming together for him.

The word could mean what was happening to him; but there is the sense that this was all coming together for a reason. This was the most public miracle thus far (except the obvious pouring out of the Spirit.) It rocked the power structure. Just when they thought they had gotten rid of the troublemaker Jesus, they discover this power in Jesus’ name.

v. 11 The man was still clinging to Peter and John and all the people were greatly astonished and ran together to join them at the Solomon’s Porch.

Remember why they came to the Temple – to pray and when they got to the place for prayer, they realized it was more about the Name and how God had done this miracle for this man.

v. 16 For by faith in the name of Jesus, this man you can inspect and you know has been made strong; His name and the faith given to him has made him complete and whole before  you all.

It’s the Name. Faith given – this is a gift this man received. And he was fully restored.

Small Group Questions:

Acts 3:1-11

  1. Have you ever had an experience with, given to, or talked with a beggar?
  2. As you read these verses, “normal” things are going on. What are the “normal” things happening in vv. 1-5?
  3. Things went beyond “normal” in v. 6-7. What became the catalyst for this change?
  4. What do you do when God’s miracle, or His voice, or the timing of His provision shows up in the middle of your normal things?
  5. Words like “wonder,” “amazement,” and “astonished” are used here. What about Jesus amazes you? How can we pray tonight for God to do something that amazes?

Acts 2:1-13 Pastor Rick’s Study Notes and Small Group Questions

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Pastor Rick’s Study Notes:

(PRT)

v. 1 And when the Day of Pentecost arrived, everyone was together in the same place.

v. 2 Then suddenly the roar of a rushing, forceful wind came from heaven and it filled the whole house where they were staying.

v. 3 And tongues of fire appeared and spread among them and stayed on every person there.

v. 4 Then everyone was filled with the Holy Spirit and they began to speak with different tongues as the Spirit empowered them to speak.

v. 5 Now there were godly Jews from every nation under heaven staying in Jerusalem.

v. 6 And with this noisy happening, the throngs merged together and they were bewildered because each person heard them speaking in their own language.

vv. 7-8 They were beside themselves and stood in awe and said: “Look at this! All these who are speaking are Galileans! And we hear what they say in our own native language!”

vv. 9-10 Parthians, Medes, Elamites and those living in Mesopotamia; Judea, Cappadocia, Pontus, Asia, both Phrygia and Pamphylia; Egypt and  areas of Libya around Cyrene; also those visiting from Rome;

v. 11 These were both Jews and newcomers to the Jewish faith, along with Cretans and Arabians, and they said: “We hear them declaring the  mighty works God has done, but in our own language!”

v. 12 They were beside themselves totally at a loss for explanation, saying to each other: “What does it mean?”

v. 13 Others, though, mocked in derision: “They are drunk on new, sweet wine!”

Study Notes:

v. 1 And when the Day of Pentecost arrived, everyone was together in the same place.

This is fifty days after the Passover Sabbath. This is the First Fruits harvest feast and one of the three Great Feasts. One celebration element is two loaves baked from the first wheat harvested (perhaps thanks for the Law and the Mercy?) and was a thanks for provision in the past and expectation for the future. This was the party feast and attracted a wide range of international Jews and God-fearers. If they were in the upper story of Mark’s home beside the Temple mount, their street would have already been busy with pilgrims.

v. 2 Then suddenly the roar of a rushing, forceful wind came from heaven and it filled the whole house where they were staying.

It’s the sound that drowns out all others for those who have been in a hurricane. This “sound” or roar is used in other places when the Father speaks from heaven. It was the sound coming from heaven’s wind. The sound of the Spirit moving in power. No one could escape this sound inside this home. And that was the main sound that those in the streets were drawn to – a ready-made congregation for the first Spirit-filled message to the church.

The word for wind here is not the usual one that could be either wind or spirit. This is the wind that comes forcefully like a hurricane.

v. 3 And tongues of fire appeared and spread among them and stayed on every person there.

If the tongues of fire separated (spread), then a fire came and then separated. The Holy Spirit physically appeared and spread through the room to everyone. Not just apostles. Not just those “voted in.” Not just leaders. Not just men. Everyone. This is one of the big declarations at the first that God has not discarded or limited anyone from His gift and His calling because of race, gender, class, or heritage. All of these were the grid by which relationships happened. No more. The Spirit has come and all were filled.  And He stayed or rested on each person.

The tongues of fire distributed itself (just like the Holy Spirit is given and distributed.) John the Baptist reminded us of this – that Jesus would baptize us with the Holy Spirit and with fire.

These are the proofs of the giving of the promise of the Father. The wind, the fire, the words of the Good News in every language.

v. 4 Then everyone was filled with the Holy Spirit and they began to speak with different tongues as the Spirit empowered them to speak.

Mark calls this “new tongues.” The word can mean different or other. Note that the Spirit enabled them or empowered them to speak in different tongues or languages; he did not “disable” their intellect like what happened to Saul and the prophets in their wild ecstatic experience in the OT. He did not “disable” their awareness around them or their ability to reason. He enabled them spiritually to speak in other tongues.

v. 5 Now there were godly Jews from every nation under heaven staying in Jerusalem.

The word can mean both staying and living. It would be common that many Jews from all over would want to live in this city. But additionally, there were many here and staying for the festival. These who live and these who were staying would be out in the streets for this festival. And they heard the noise (demonstration) and then the message (proclamation). That they were devout and godly meant they were looking for the Kingdom expression that the prophecies declared.

v. 6 And with this noisy happening, the throngs merged together and they were bewildered because each person heard them speaking in their own language.

Anyone who has visited ancient cities know that the streets are often narrow and crowded but typically spill out into a plaza or square that serves as a sort of “round-about” for all the traffic, foot and otherwise. These different streets were jammed. And they spilled out to the place the noise happened. And when they got there, the Jesus-followers (remember, it was 120 just a week and a half ago) were out in the square speaking in new languages. Each drew a crowd who understood the language they spoke. I can imagine that Philip attracted a crowd of Arabs because he was speaking Arabic. Or perhaps Mary was speaking Latin and the Romans were surrounding her.

vv. 7-8 They were beside themselves and stood in awe and said: “Look at this! All these who are speaking are Galileans! And we hear what they say in our own native language!”

Two words that mean perplexed, astounded, awe-struck are used here. They heard their own native languages in a redneck Galilean backwater accent. They understood that they “weren’t from around here.”

This passage would affirm that the miracle was in the speaking and not the hearing. The pouring out of the Spirit was on those who spoke, not yet on those who were in the audience.

vv. 9-10 Parthians, Medes, Elamites and those living in Mesopotamia; Judea, Cappadocia, Pontus, Asia, both Phrygia and Pamphylia; Egypt and  areas of Libya around Cyrene; also those visiting from Rome;

Each of these cities and regions had larger populations of Jews and God-fearers. In addition, many of these areas had people who for the past three-plus years visited Judea and Galilee and heard Jesus and experienced His miracles. Some perhaps (like the Cyrenean who helped Jesus carry his cross) even saw the crucifixion and heard the stories of the resurrection.

v. 11 These were both Jews and newcomers to the Jewish faith, along with Cretans and Arabians, and they said: “We hear them declaring the  mighty works God has done, but in our own language!”

This list is not exhaustive but an indication of the wide sweep of people and languages God had called together this day through the Feast of Pentecost. It was virtually the full Mediterranean and beyond. The Parthians, for instance, stretched all the way to India. Many were hungry for the things of God and were eagerly awaiting news of the Messiah’s coming.  And the powerful works of Jesus pointed them to faith in Him.

v. 12 They were beside themselves totally at a loss for explanation, saying to each other: “What could this possibly be? And what does it mean?”

Yes, they saw and heard what was happening but couldn’t connect the dots until Peter declared the Good News of the Kingdom. It’s like that today. Our lives, our peace, our generosity, our kindness, and the miracles of answered prayers all need the words of the Gospel to connect people to eternity. That’s the answer to “What could this possibly be?”

v. 13 Others, though, mocked in derision: “They are drunk on new, sweet wine!”

New wine was sweet and powerfully intoxicating, like the Holy Spirit. The scoffers didn’t miss it by much.

Small Group Questions – Acts 2:1-4

  1. How are you at waiting? What is something that you had to wait a long time (or at least it seemed like a long time?
  2. What do you think it would be like to be one of the Acts Jesus-followers in v. 1 after waiting ten days for the Promise of the Father?
  3. How does “wind” represent God?
  4. How does “fire” represent God?
  5. Read vv. 4-5. When the Spirit filled everyone and not just the leaders, what do you think God was indicating?
  6. Is different tongues in this passage different from what you expected? How does this point to God’s plan in Acts 1:8
  7. How can we pray for you tonight?

Small Group Questions – Acts 2:5-13

  1. What is the noisiest party or celebration you’ve ever been in? Was it inside or outside? Was it scary or did it draw you in?
  2. The noisy of the wind and the noise of the worship in different tongues at Pentecost drew people in and they asked questions. What do you think the Father says when so many different nations were involved in this “street party?”
  3. When you became a Christ-follower how did your identity change? What became different? (If you are still searching, what about your identity do you value that God is involved in?)
  4. If you were there in the streets of Jerusalem, in the shadows of the Temple Mount, would you be one of the 120 or one of the throng? How would you answer the question in v. 12? How would you answer the comment in v. 13?
  5. What would you like to ask the Father for today?

3 John 1:1-14 Pastor Rick’s Study Notes and Small Group Questions

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Pastor Rick’s Study Notes:

3 John 1:1-14

(PRT)

v. 1 The elder writes to the beloved Gaius, whom I genuinely love, too. v. 2 Beloved, I pray that you’ll prosper in everything you do and stay healthy, just as you prosper in your soul. v. 3 For I am incredibly glad to hear from those brothers and sisters who travel and declare the Truth that you continue to walk in the Truth. v. 4 I have no greater joy than to hear my children are living in the Truth. vv. 5-6 Beloved, you are faithful in working and serving those brothers and sisters who are traveling and they tell the story of your love in action in the presence of the church gathered. You will have done a beautiful work that is in line with God’s character as you send them on. v. 7 For in fact, they travel all about  to make known the Name and take nothing from those among the Gentiles when they do. v. 8 That means we, then, should hold up our end for brothers and sisters like this; in doing so, we work together for the Truth. vv. 9-10 I have written of this to the church, but Diotrephes, the one who longs to be first among all, does not even recognize us. Because of this, in the event that I come, I will remind the church of what he is doing. He says hurtful words. He accuses us. Additionally, he is not satisfied with just these things; he doesn’t welcome the brothers and sisters and stands in the way of those who want to do so and drives them away from of the church. v. 11 Beloved, don’t mimic what is evil and hurtful; instead imitate what is good. The one doing good is aligned with God; the one doing evil has missed God completely. v. 12 A good testimony about Demetrius has been reported by everyone as well as by the Truth; and we also can testify, and you know we can vouch for him and our witness is true. vv. 13-14 I had more things to write you but I don’t want to say it with ink and pen. Instead, I hope to see you soon. Then we can speak person-to-person! Peace to you and greetings from your friends. Say hello to our friends by name.

Study Notes:

v. 1 The elder writes to the beloved Gaius, whom I genuinely love, too.

Gaius (at least as a name) has a marvelous history with the church and has gained much respect. There are four Gaius’s in the New Testament. This one may be one of the three from Corinth, Macedonia, or Derbe. Here, John acknowledges this status of beloved and affirms his own love for this man, too.  The phrase “in truth” is a part of this verse; truthfully, genuinely.

v. 2 Beloved, I pray that you’ll prosper in everything you do and stay healthy, just as you prosper in your soul.

That the journey of your life will be characterized by success and good health, and beyond to a prosperous soul in the spiritual journey, too.

While Paul commits to “pray” in  his letters all the time, this is John’s only time in his three letters. John clearly considers Gaius the best of friends.

The word for prosper means to have a good journey, a prosperous journey. He covers it all here: health physically, relationships in the journey, spiritually. John is trusting that Gaius’s soul is in good hands.

John prays for this “above all things.” Prosper means to succeed.

v. 3 For I am incredibly glad to hear from those brothers and sisters who travel and declare the Truth that you continue to walk in the Truth.

The “adelphie” – the brothers (and sisters) who love one another, and they are traveling preachers and teachers who “martureo” – give witness – to the Truth. By now, late in the first century, the Good News of the Kingdom was also called the Truth. Gaius steadfastly walks in this Truth. John is a keen wordsmith. These brothers and sisters travel and witness to the Good News; and they bear witness to Gaius’s goodness.

This Truth is John’s word for the overarching word from God that gives Kingdom wholeness to a person.

v. 4 I have no greater joy than to hear my children are living in the Truth.

John’s joy is knowing that those whom He was given the privilege of leading to the Truth are still in the Truth. Children – teknon – reminds me of John’s earlier letter (1 John 2 – “beloved children, who have been forgiven and who know the Father.”) Living the truth is literally “walking around” in Truth.

Gaius may be one of John’s converts and most certainly one he has poured his life into in discipleship.

vv. 5-6 Beloved, you are faithful in working and serving those brothers and sisters who are traveling and they tell the story of your love in action in the presence of the church gathered. You will have done a beautiful work that is in line with God’s character as you send them on.

These two verses are difficult to translate word-for-word. John commend Gaius for both working with and serving those who are traveling and this story has made it to the church. It’s a beautiful work, a worthy work, worthy of God’s praise and reflecting His character. He loved people; Gaius loves people.

The work is worthily of God.

v. 7 For in fact, they travel all about  to make known the Name and take nothing from those among the Gentiles when they do.

They go out and come in on behalf of the Name and get no payment from the Gentiles. That makes it a good thing, a beautiful work, when Gaius hosts them and sends them off with food and help. Until now, the world was divided into two groups from the Jewish mindset: Jews and Gentiles.  Is there a shifting here in defining people groups? The Gentiles who don’t know Christ yet are not asked to support these who travel and preach; but the Gentiles who do know Christ are commended, as are the Jews who know Christ as encouraged in their giving. A new family around the globe forms around the Name.

The Name of Jesus is worth giving one’s journey to.

v. 8 That means we, then, should hold up our end for brothers and sisters like this; in doing so, we work together for the Truth.

Hold up our end could be receive this charge or obligation. We should and they did. By doing so they became co-laborers in taking the Truth. It’s a fair thing to say that, when we help by giving, surrendering our time or resources, hosting, or praying for those who go in and out with the Truth proclaimed, we co-labor. It is our work together.

vv. 9-10 I have written of this to the church, but Diotrephes, the one who longs to be first among all, does not even recognize us. Because of this, in the event that I come, I will remind the church of what he is doing. He says hurtful words. He accuses us. Additionally, he is not satisfied with just these things; he doesn’t welcome the brothers and sisters and stands in the way of those who want to do so and drives them away from of the church.

John has commended this practice of hospitality to those who are traveling preachers, but the commendation has been diverted by a person in the church who is either jealous or power hungry. He doesn’t even receive the efforts to promote this practice. This person, Diotrephes, has a trust issue with John and has rejected his thoughts. That someone would stand in the way of the last living original Apostle is unthinkable.  Even more so, he has rejected and drive off from church those who want to give space and help to the traveling ministers. John’s concern isn’t his feelings, even though this man threw shade on him; he is concerned that people are not being helped, others are leaving the church.

Don’t miss the point that John wrote about this earlier; that means he sent a First John, a Second John, and a Second John 2.0, before this Third John. The leaders had letters going back and forth in greater evidence than just what we have preserved by the Holy Spirit for the Bible. So, in this case, John wrote to the church Diotrephes was a leader in and to Gaius also about this person’s intentional flaw.

v. 11 Beloved, don’t mimic what is evil and hurtful; instead imitate what is good. The one doing good is aligned with God; the one doing evil has missed God completely.

This juxtaposition of good and evil is strong in Scripture. Here John is clear: if you continue to oppose the good that God is doing, you will have taken your eyes from God and you don’t see Him anymore. John is using what he wrote earlier in his first letter: obedience shows that we know God; evil doing demonstrates we have not even seen God.

v. 12 A good testimony about Demetrius has been reported by everyone as well as by the Truth; and we also can testify, and you know we can vouch for him and our witness is true.

We don’t know if this is the same Demetrius that used to make idols to Artemis in Ephesus. Possibly? It would make sense that someone with authority might “vouch” for a Jesus-follower who may have had a “previous life.” Don’t we need that! Remember that Paul needed Barnabas, Ananias, and others to open the door for  acceptance.

In this case, Demetrius has a good reputation by those who know him and by John’s record. But perhaps more important, his life is measured by “the Truth” – what does this mean? My take is this is that characteristic of a life devoted to the Good News that the Spirit testified to others that, when we see that person’s bearing, it is a good life one is looking on.

vv. 13-14 I had more things to write you but I don’t want to say it with ink and pen. Instead, I hope to see you soon. Then we can speak person-to-person! Peace to you and greetings from your friends. Say hello to our friends by name.

John had a lot more on his mind, but he expected to see Gaius sooner than soon. Person-to-person is really mouth-to-mouth, but that means something entirely in English.

Small Group Study Questions:

3 John 1:1-14

  1. Letter-writing is a lost art. Do you still write letters (the one’s with stamps)? Can you remember receiving a letter from someone you loved who had been away for a while? How did it make you feel to open it and read it?
  2. Read vv. 1-4. What can you tell about John’s relationship with Gaius, the recipient of this letter?
  3. Read vv. 5-8.  What main quality does John the Apostle commend that Gaius shows? Who does he show this hospitality to according to these verses?  When we show hospitality and give to others who serve God, what does John say we are doing?
  4. Read vv. 9-12. John uses two different people as illustrations. Who is Diotrephes? What is John’s opinion of him? Who is Demetrius? What does John think of him?
  5. What one thing from these verses can you learn from and adopt into your own life?
  6. How can we pray for you?

Philemon – Pastor Rick’s Study Notes and Small Group Questions

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Pastor Rick’s Study Notes:

(PRT)

vv. 1-2 Paul, imprisoned for Christ Jesus, and Timothy our brother, to Philemon our beloved fellow servant, as well as our sister Apphia and Archippus our fellow warrior, and to the church that gathers at your home. v. 3 Grace to each of you and peace from God our Father and the Lord Jesus Christ. v. 4 I give my God thanks always as I think of you by name in my prayers. v. 5 I keep hearing about your love and the faith that you have in relation to the Lord Jesus and among all the saints,  v. 6 and pray that your faith’s partnership might become active in understanding every good thing that we have inside us because of Christ. v. 7 Yes! We have this overflowing joy and we’re encouraged by your love. Brother, you have refreshed those set apart for God inside and out. v. 8 For this reason, I can boldly call on you with my need (though I could demand it in Christ because it is right to do.) vv. 9-10 On account of our love, I, Paul, only urge you as one who’s been around a long time and even more so as one imprisoned for the sake of Christ Jesus; I appeal to you for my child in the faith. Yes, even Onesimus, whom I have lead toward the new birth while in my shackles. v. 11 He was useless to you in the past, but now is useful both to you and to me. vv. 12-13 I have sent him back to you. This one who has my deepest affection, I have a mind to employ (to take your place here) so he can help me in prison for the sake of the Good News. v. 14 I won’t, though, without your consent; though because of your usefulness and goodness, you might be willing to allow it. v. 15 For it could be that he was separated from you for a short time as a slave, so that you could have him for all time. v. 16 Now a slave no more, but more than a slave. He is a beloved brother, to me especially. But for you? How much more, both in the flesh and in the Lord! vv. 17-18 Since, then, you consider me your partner, welcome him as you would me; and if he has hurt you or owes you anything, put it on my tab. v. 19 It’s me, Paul, who wrote this in my own handwriting. I will make good on any debt owed, even though I might say you have a debt to me for your own life. v. 20 Yes, brother, let me benefit from you in the Lord. Assure my heart in Christ! v. 21 I’m certain of your consent to my request and know that you’ll go beyond what I’ve asked. v. 22 In the meantime, then, get the guest room ready. I hope to come to you in answer to your prayers. vv. 23-24 Epaphras, my fellow convict in Christ Jesus, says hello. Mark, Aristarchus, Demas and Luke and my fellow servants also send greetings. v. 25 May the grace of the Lord Jesus Christ be with your spirit. Amen.

Study Notes:

vv. 1-2 Paul, imprisoned for Christ Jesus, and Timothy our brother, to Philemon our beloved fellow servant, as well as our sister Apphia and Archippus our fellow warrior, and to the church that gathers at your home.

Archippus is Paul’s fellow soldier in the field, battling the enemy’s work. The church is the gathered believers and they met in Philemon’s home. Any one of these three mentioned could be the shepherd of this flock that calls his home his church family.

Until the third century, there were no “church buildings.” They met in homes and businesses and used public spaces. For Colossae, there were likely multiple “churches” that made up the church in Colossae, all meeting in homes.

Three things about this letter. 1) God’s work of moving his children to Kingdom values is clear. 2) The needs of the individual believer matter. 3) Each life is meant to be the redemptive story.

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

Second person single as Paul considers how much each person in this house church needs God’s abiding peace and overflowing grace.

v. 4 I give my God thanks always as I think of you by name in my prayers.

Giving thanks always as well as remembering, recalling, making mention of those Paul has named earlier. Literally, it is “at all times making remembrances of you upon my prayers.”  He recalls them as he prays.

v. 5 I keep hearing about your love and the faith that you have in relation to the Lord Jesus and among all the saints, 

Multiple people have told Paul about Philemon; certainly Archippus, Onesimus, Timothy, and others.

v. 6 And pray that your faith’s partnership might become active in understanding every good thing that we have inside us because of Christ.

This phrase, partnership, is the fellowship we have together in making the things of Christ a part of our experience.

v. 7 Yes! We have this overflowing joy and we’re encouraged by your love. Brother, you have refreshed those set apart for God inside and out.

Paul had experienced this refreshing personally; who doesn’t need refreshing from the Lord inside and out.

v. 8 For this reason, I can boldly call on you with my need (though I could demand it in Christ because it is right to do.)

This verse is a bit difficult to nail down. The verse looks back on what’s already been said, therefore: Paul has great or ample confidence or boldness in Christ at his command to ask for a solution to a problem, and he could demand it as this is befitting his relationship with the church. 

vv. 9-10 On account of our love, I, Paul, only urge you as one who’s been around a long time and even more so as one imprisoned for the sake of Christ Jesus; I appeal to you for my child in the faith. Yes, even Onesimus, whom I have lead toward the new birth while in my shackles.

Paul’s appeal is based on the wisdom of his many years and his restricted life in prison as well as the fact that Onesimus, who was dead in the spirit, has come alive in Christ through Paul’s witness. He looks back to v. 5 and Philemon’s love shown practical, and he makes his case for this man’s slave.

The word for old man here can also be ambassador. Could it be that he is writing as both?

This letter is a juxtaposition of slave and prisoner/free, useless/useful, and alone/in partnership.

Luther says we are “all the Lord’s Onesimi.”

v. 11 He was useless to you in the past, but now is useful both to you and to me.

This slave’s name says he is useful but in running away, he has been useless to Philemon. This play on the name carries throughout the letter. Onesimus is useful and worth something to his owner.

vv. 12-13 I have sent him back to you. This one who has my deepest affection, I have a mind to employ (to take your place here) so he can help me in prison for the sake of the Good News.

Paul’s chains are the result of preaching the Good News; he needs help in prison and want to retain, keep from returning to his owner, and employs as his helper, his minister. A little phrase “for you me” hints to Philemon that Paul has the right to call on him to come and serve him in prison; but Onesimus will take his place.

v. 14 I won’t, though, without your consent; though because of your usefulness and goodness, you might be willing to allow it.

Paul plays on the word useful again as he hope Philemon might reconsider out of goodness (this word can mean usefulness.) I imagine that, when Philemon read this letter out loud to his gathering, they laughed at Paul’s puns and wordplay as much as they rejoiced to hear Onesimus is one of the family now. Paul’s humor is here, but his need is, too. He’s in shackles and still preaching, discipling, doing the work of the Kingdom. He needs help.

v. 15 For it could be that he was separated from you for a short time as a slave, so that you could have him for all time.

This servant was a part of the economy of slavery and was missed in the household, not just because he was not present but because his tasks were left to others. He was lost to his owner for a short time when he ran away; but he is now found to him as a brother who is willing to return and face the consequences. The relationship changed radically between slaveholder and slave because of Jesus. Both got upgrades. One is now free to serve at his work for the other who loves him like a brother.

v. 16 Now a slave no more, but more than a slave. He is a beloved brother, to me especially. But for you? How much more, both in the flesh and in the Lord!

The little phrase “how much more” is an old way for exclaiming in a great way, it’s a huge difference!

What about slavery? Scripture acknowledges that slavery is a part of the culture, but there is a progressive revelation through both words and actions that slavery is not a Kingdom value. In the OT, the people of God used slaves. In the NT, slave owners became Christians and are challenged to embrace the slave as brother. The declaration is this: neither Jew nor Gentile, slave nor free, man nor woman – you all are one in Christ Jesus.” Slavery was universal throughout this time. But the seeds of heaven’s values were firmly planted into redeemed hearts and slavery’s days for the Christian were numbered. The communion table is the perfect symbol of this: the rich take with the poor, the male with the female, the slave with the free, the conquered with the conqueror.

vv. 17-18 Since, then, you consider me your partner, welcome him as you would me; and if he has hurt you or owes you anything, put it on my tab.

Paul may be adding this because, even though Philemon is a Christian and a leader, he may have been hurt or put out by this action, and he may have had to hire someone to take his place. Paul  is going to bat for this new Jesus-follower.

v. 19 It’s me, Paul, who wrote this in my own handwriting. I will make good on any debt owed, even though I might say you have a debt to me for your own life.

Just in case Philemon might think Onesimus conned someone into writing this, Paul assures him it’s his handwriting and he is good for the debt owed. Just a reminder, though, that Philemon is indebted to Paul for his own life in Christ. In the end, we owe much more than we can claim we are owed; we might be offended or feel the pain of what we thought we were due, but it’s all small potatoes compared to the riches we have in Jesus.

v. 20 Yes, brother, let me benefit from you in the Lord. Assure my heart in Christ!

Paul continues his play on “useful” with another word that means this and “benefit.”  The former slave’s name, Onesimus, is the word used here and elsewhere for wordplay. Another chuckle from the crowd. Assure can mean refresh; but the previous sentences as asking for assurance that he will be kind in response to his slave’s return.

v. 21 I’m certain of your consent to my request and know that you’ll go beyond what I’ve asked.

He knows his friend but still wants assurance that he will do what he’s asked and beyond. In fact, Paul uses a word that also means “obey me.”

v. 22 In the meantime, then, get the guest room ready. I hope to come to you in answer to your prayers.

“to come to you” really means that I hope that I will be delivered and presented to you as a present, that God will carry me along to show up on your doorstep because you have asked him to. Maybe this is additional pressure (as in, “don’t make me come there”) but more likely, it’s a promise to come to renew their friendship (and, with the wordplay, enjoy an inside joke with his gathering.

vv. 23-24 Epaphras, my fellow convict in Christ Jesus, says hello. Mark, Aristarchus, Demas and Luke and my fellow servants also send greetings.

Paul ends where he starts, with relationships.

v. 25 May the grace of the Lord Jesus Christ be with your spirit. Amen.

This is the most personal that Paul gets in his letters. It may be his shortest, but there is such an intimacy that shows what kind of friend he is to those he disciples.

Small Group Study Questions:

Philemon 1

  1. Have you ever “lost” a friend and he or she returned (maybe they moved away or your relationship was restored?) How did you respond to this “return?”
  2. Read vv. 1-6. The first churches were in homes (in fact, the first church buildings didn’t show up until 300 years later!) How did this benefit the church in these early years? What do these verses say church in Philemon’s home was like?
  3. What does it mean to be  generous (v. 6)? What does generosity have in common with “all good things” we have in our walk with Christ Jesus?
  4. When you hear the story of Philemon (the slave owner) and Onesimus (the slave) in this chapter, what is your main “take-away?”
  5. Philemon’s name means compassionate kindness and Onesimus means useful servant. Did they both live up to their names?
  6. Since you have become a Christ-followers, how do you live up to the name of the Savior you carry? How can we pray for you this week to help you do so?