Granted the historical descriptions of Paul's imprisonment in Rome indicate that he was probably under house arrest rather than confined to a dank, stinking dungeon; but he was still in "prison". He was under guard and the tremendous pressure of an impending life-or-death trial. Yet in spite of personal circumstances, he "begot" Onesimus; he gave spiritual birth to a son.
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Even the most prominent and powerful spiritual leader has his ups and downs. Just being "leader" doesn't guarantee that life will be problem-free. In fact, greater gifts are often accompanied by greater testing, greater trials. Whereas worldly leaders are often accompanied by a much higher quality of life — more money, more power, a mansion rather than an apartment, etc. — and therefore appear to have a much better life in direct proportion to their office, spiritual shepherds in the end go through the same issues and trials as the flock they tend. You can't shepherd a flock from a mansion. You really have to be out there with the flock. What happens to the flock will therefore happen to the shepherd.
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All the commentaries and scholarly material providing the historical background of Paul's letter to Philemon indicate that it was written while Paul was a prisoner in Rome. But I'm confused. Wasn't Paul a prisoner of Ceasar, of the Roman government? The account of his initial arrest and hearings in Israel — and subsequent journey to Rome — are documented in Acts, but they would indicate that Paul was a prisoner as a result of false charges brought about by Jewish authorities (Acts 21-22), a plot to kill Paul without a trial (Acts 23), a hearing before the Roman governor Felix (Acts 24), and finally a hearing before both the Roman governor Festus and Jewish king Agrippa. Yet, in spite of everything that all these individuals and groups unfairly did to Paul, he actually states he is "a prisoner of Christ Jesus"?
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Even Paul needed people. Even Paul the apostle-prophet-evangelist-preacher-worker of miracles needed people. His office and wisdom and spiritual stature did not preclude his need, even desire, for people and what they provided in Christ.
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“Partner” is not a word often used in the Bible. In fact, this particular word is only used 4 times in the entire New Testament. Besides here, Paul uses it in reference to Titus in 2 Corinthians 8:23a, “As for Titus, he is my partner and fellow worker among you..” and twice in Luke 5:7 and 10 in describing the relationship of James and John to Peter, “…James and John, sons of Zebedee, who were partners with Simon…” In other words, it’s not a term lightly used. When Jesus uses it in Matthew 23:30-31, it describes a very strong theological bond: “and say, ‘If we had been living in the days of our fathers, we would not have been partners with them in shedding the blood of the prophets.’ So you testify against yourselves, that you are the sons of those who murdered the prophets.”
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Here we have a real-world example of the Prodigal Son. Onesimus rebelled against Philemon his master. In fact, he committed crimes in the course of his rebellion and ran away, never intending to return. Granted, restitution for said crimes may have been warranted, but Paul is reminding us that there are greater things at work than merely the actions between men — men’s actions according to God’s love and grace.
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Why is it that 98.7% of my personal prayer lists are either for the needs of others or for my own needs? (The remaining percentage is an embarrassingly minimal scattering of praise and acknowledgment of God.) I’m guessing that those without pressing needs, those who appear to already have solid walks in Christ, don’t make my prayer list because I don’t think they need prayer. But Paul provides an insight into how the body of Christ is strengthened, how fellowship extends beyond just physical contact: Prayer and praise for the strength, faith and effectiveness of the spiritually strong and mature.
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