1 2 Theme: This letter was written as the result of Pauls deep - - PDF document

Theme: Philemon is a personal letter from Paul requesting forgiveness and restoration for a runaway slave. Talking Points:

• Paul’s letter to Philemon is a supplement to his epistle to the Colossians.
• The letter was written on behalf of Onesimus, the runaway slave, whom the Apostle Paul terms his spiritual

son.

• This Prison Epistle was a personal letter addressed to Philemon and therefore bears his name.
• The Apostle Paul was in prison in Rome when he wrote this letter.
• He sent it by the hands of Tychicus and Onesimus, while he sent the Epistle to Colossae.
• The Apostle Paul spent more than two years during his third missionary trip ministering among the people in

the surrounding area of Ephesus with many converts though he never went personally to the Church in

• Colossae. One of those converts was Philemon, who lived in a city near Colossae.
• Philemon was an influential Christian man. His name signifies, “one that kisses.” The Church at Colossae met

in his house.

• We reach in verse two that, Apphia, the woman mentioned in connection with him, was probably his wife.

Her name means, “a dear one” or “one that produces.” She was a fruitful, useful saint of that assembly.

• Archippus, the third character mentioned there, was probably the pastor of the assembly gathered in

Philemon’s house – at least in the absence of Epaphras – Colossians 4:12. We would infer this from the meaning of Archippus’ name, “governor of the horses, or racers;” also, from the fact that Paul warns him to “take heed to the ministry which thou hast received in the Lord, that thou fulfil it” – Colossians 4:17.

• Paul referred to Philemon as a “fellowlabourer” as this was generally the title given to those who served

alongside Paul. Teaching Options: Review Colossians 4:7-9. Verses introducing Onesimus.

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Theme: This letter was written as the result of Paul’s deep interest in Onesimus, a slave who had fled Colossae to Rome to escape from Philemon his master who was a rich and influential man of that city. Talking Points:

• We say that was the reason, but only on the surface. The greater spiritual reason for this letter lies hidden.
• It is claimed that the Phrygian slave was the lowest and most debased of all types to be found in heathendom.

They displayed the very worst traits of character which their servile condition developed.

• Onesimus probably was no exception. We would infer from Paul’s words that he helped himself to his

master’s goods when he ran away.

• Somehow, he reached Rome, the great center of the empire of that time, with a youthful yearning, to see the

greatest city in splendor and vice that the world had to offer.

• He came in touch with Paul, a slave of Jesus Christ, a prisoner in Rome, for the sake of the gospel, as he
• declared. Onesimus was cast into the same prison, probably for some crime which he had committed.
• He received the due reward for his sins; while it may be written of Paul and his imprisonment, even as was

said of Jesus on the Cross, “This Man hath done nothing amiss” (Luke 23:41).

• But God was in all those circumstances. They worked good for Paul and for the repentant Onesimus.
• The runaway slave of Philemon, no doubt, bosomed himself to his fellow prisoner, the slave of Jehovah, who

could not run away from his Master and would not if he could. He was persuaded to accept the gospel which he had so often heard in his master’s house, and he was saved.

• It is not stated how long Onesimus remained with Paul in prison, but, this much is clear: it was long enough for

the Apostle Paul to realize that Onesimus was no ordinary criminal regardless of the fact of his former record.

• He made himself almost indispensable to Paul, as we are able to read between the lines. He learned to love

and appreciate him as a brother in the Lord, but he did not feel that he could conscientiously keep him without Philemon's consent. Hence, he sent him back to his former master.

• It should be noted that Onesimus was returning of his own volition, seeking to make amends for his wrong-

doing toward his former owner. He also desired his friend to see and appreciate the great change that had been made in his erstwhile slave by his acceptance of Christ. Therefore, he wrote this letter and gave it to Onesimus to deliver to Philemon. That was another strategic stroke on Paul’s part.

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Theme: The Letter to Philemon is a beautiful example of Christian brotherly “phileo” love emanating from the “agape” love God has for us. Talking Points:

• Scholars claim that this little letter is a masterpiece of dictation, as well as of diplomacy.
• Politeness is here combined with a naturalness which is truly captivating.
• There remains somewhat of a mystery as to why the Epistle of Philemon should be considered among the

esteemed “Prison Epistles” (Ephesians, Philippians and Colossians) authored by the Apostle Paul.

• Therefore, the spiritual lesson set forth in this epistle exceeds a personal request by Paul, a prisoner of the

Lord, seeking clemency for a former slave.

• Clearly, the Apostle is typically filling the roll of our “Great High Priest, the Lord Jesus Christ” in requesting

mercy and grace to be extended to an offending brother, for his sake, and ultimately, for Christ’s sake, based upon His Person and Work. Christ’s “agape” love is the source, and the product of that love is “phileo” love (brotherly love).

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Theme: The love through Saints that emanates out of Christ’s “agape” love often reaches the threshold of “agape” love and is considered the “bond of perfection.” Talking Points:

• Therefore, we must view this epistle through the “prism” of Christ’s “agape” love for his saints and in turn

their “agape” love for Him based in His Person and Work.

• This is always the leverage in extending grace and mercy in the form of “phileo” love or “brotherly love”

toward even an offending brother in need of spiritual restoration.

• The divine source is always the “agape” love of Christ, first for His saints, and, in response, “agape” love for

Him that has been worked in their lives.

• The Person and Work of Christ Set Apart – This sets apart the Person and Work of our Lord Jesus Christ in

providing redemption through “agape,” i.e., sacrificial love toward us while we were yet sinners and after becoming saints. While saints are admonished by the Lord to extend “agape” love toward sinners and saints extending even to an offending brother, very often this love falls into “phileo,” i.e., affection for Christ’s sake.

• There are examples of Individual overcoming saints, both in the Old and New Testaments who were able to

extend “agape” love, i.e., sacrificial love, to both sinners and saints, only in making the gospel known.

• However, these saints and all saints will be short of Christ’s glory in filling a sacrificial role for sinners and

saints because of their identity with the fallen creation of Adam.

• Therefore, our Lord and savior, as the God/Man, was the only one able to make reconciliation for sin on the

behalf of sinners and saints. This makes Him found worthy to “open the book” in Revelation. Teaching Options: Who is worthy to open the book? Therefore, our Lord Jesus Christ is the only one found worthy to open the book and loose the seven seals in Revelation. Review next slide “Covenant Week.”

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Who is worthy to open the book? Only our Lord Jesus Christ is found worthy! (Rev 5:2-5) “And I saw a strong angel proclaiming with a loud voice, Who is worthy to open the book, and to loose the seals thereof? And I wept much, because no man was found worthy to open and to read the book, neither to look thereon. And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof.”

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Theme: A Conversation between Peter and Christ defining “agape” love vs “phileo” love, i.e., “brotherly love.” Talking Points:

• (John 21:15) “So when they had dined, Jesus saith to Simon Peter, Simon, son of Jonas, lovest thou me

more than these? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my lambs.”

• Lovest: (G)25 and 26 agape love, affection or benevolence; a love-feast: (feast of) charity, dear, love

(sacrificial love).

• Love: (G)5368 and 5384 phileo; to be a friend to (fond of [an individual or an object]), have affection

(brotherly affection).

• Therefore, the Epistle of Philemon is an expose of “phileo,” i.e., “brotherly love” extended for Christ’s sake
• ut of His “agape” love for them and in response to their love for Him.
• Clearly Peter at this juncture in his life acknowledges that he only possessed “phileo,” i.e., affectionate love

for Christ. However, Peter will grow in grace and knowledge of Christ and will be able to express “agape” love for Christ, i.e., sacrificial love needed to feed His lambs and sheep.

• Peter will also strive to extend “agape” love to both sinners and saints as the “bond of perfectness.” Peter

finally sealed his testimony with the ultimate sacrifice of martyrdom.

• (Col 3:14) “And above all these things put on charity, which is the bond of perfectness.”

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Theme: The Link Between Philemon and Colossians Talking Points:

• The Apostle Paul was composing a Letter to the Colossians saints from his prison cell in Rome and included

this Letter to Philemon.

• In it he was pleading for Philemon to show grace and mercy to Onesimus, a former slave, who was returning

to him on his own volition.

• Onesimus was also seeking to make amends for his wrong-doing toward his former owner.
• Likewise, the Epistle to Colossians defines Divine Chastening, as emanating out of the "agape" love of the

Heavenly Father toward His children, with the motive of increasing their fruitfulness.

• The primary correction in the Epistle to the Colossians addresses the apostasy in the absolute necessity of

the Church giving the Lord Jesus Christ preeminence in all things. Provisionally, He is head of all principalities and power and the one and only Head of the Church that He might be all and in all. Otherwise, the house of God will have succumbed to giving Christ’s place to other men. Eventually, the headships and organization of men have replaced the headship of Christ over the Church as a living and breathing organism. Therefore, the Church in its latter end has sadly become a many-headed monstrosity in the sight of God and will pass through judgment that must begin at the house of God, as reflected in Revelation 1, 2, and 3.

• Perhaps, the Apostle Paul's motive was akin to the divine chastening of Philemon, with the intent
• f increasing his spiritual capacity to forgive and restore his runaway slave.
• Full-overcomers sharing the Bridal Message to the Church and the world will have an “agape” love for Christ

and His word and will need to deliver the Lord’s distinct call and judgement in “agape” love.

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Theme: Students may review questions and answers in groups or work in or out of class independently. Talking Points: Questions and Answers

• 1. What was Paul’s purpose in writing the letter?

This letter was written as the result of Paul’s deep interest in Onesimus, a slave who had fled Colossae to Rome to escape from Philemon, his master, who was a rich and influential man of that city.

• 2. What spiritual change did Paul see in Onesimus, the runaway slave?

Onesimus bosomed himself to Paul as his fellow prisoner, the slave of Jehovah, who could not run away from his Master and would not if he could. Onesimus remained with Paul in prison long enough for the Apostle Paul to realize that Onesimus was no ordinary criminal, regardless of his former record. He made himself almost indispensable to Paul as he learned to love and appreciate him as a brother in the Lord.

• 3. What was Paul’s request of Philemon in the letter?

Paul was composing a Letter to the Colossian saints from his prison cell in Rome and included this Letter to Philemon pleading for him to show grace and mercy to Onesimus who was returning to him. It should be noted that Onesimus was returning of his own volition seeking to make amends for his wrong-doing toward his former

• wner.
• 4. Which Prison Epistle is Philemon linked to and why?

The Apostle Paul was composing a Letter to the Colossian saints from his prison cell in Rome and included this letter to Philemon. In it he was pleading for Philemon to show grace and mercy to Onesimus, a former slave, who was returning to him on his own volition. Onesimus was also seeking to make amends for his wrong-doing toward his former owner. Likewise, the Epistle to Colossian defines divine chastening, as emanating out of the "agape" love of the Heavenly Father toward His children, with the motive of increasing their fruitfulness. Perhaps, the Apostle Paul's motive was akin to the divine chastening of Philemon, with the intent of increasing his spiritual capacity to forgive and restore his runaway slave.

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Questions and Answers continued:

• 5. Explain the spiritual mystery of the letter to Philemon.

There remains somewhat of a mystery as to why the Epistle of Philemon should be considered among the esteemed “Prison Epistles” (Ephesians, Philippians and Colossians) authored by the Apostle Paul. Therefore, the spiritual lesson set forth in this epistle exceeds a personal request by Paul, a prisoner of the Lord, seeking clemency for a former slave. Clearly the Apostle is typically filling the roll of our Great High Priest, the Lord Jesus Christ in requesting mercy and grace to be extended to an offending brother for his sake and ultimately for Christ’s sake based upon His Person and Work. Christ’s “agape” love is the source and “phileo” love is brotherly love.

• 6. Describe the difference between “agape” and “phileo” love.

Therefore, we must view this epistle through the “prism” of Christ’s “agape” love for His saints, and, in turn, their “agape” love for Him, based in His Person and Work. This is always the leverage in extending grace and mercy in the form of “phileo” love, or brotherly love, toward even an offending brother in need

• f spiritual restoration. The divine source is always the “agape” love of Christ first for His saints and in

response “agape” love for Him that has been worked in their lives. This source of divine love enables saints to extend “phileo” love or affection for the brethren.

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Questions and Answers continued:

• 7. What is the “agape” love of Christ’s Person and Work on the cross?

The Lord Jesus Christ sets apart His Person and Work by providing redemption through “agape,” i.e., sacrificial love toward us, while we were yet sinners and after becoming saints. While saints are admonished by the Lord to extend “agape” love toward sinners and saints, extending even to an offending brother, very often this love falls into “phileo,” i.e., affection for Christ’s sake. The Love through Saints that emanates out of Christ’s “agape” love

• ften reaches the threshold of “agape” love and is considered the “bond of perfection.”
• 8. Explain the importance of “who is worthy to open the book.”

All saints will be short of Christ’s glory in filling a sacrificial role for sinners and saints because of their identity with the fallen creation of Adam. Therefore, our Lord and Savior as the God/Man was the only one able to make reconciliation for sin on the behalf of sinners and saints. Therefore, our Lord Jesus Christ is the only one found worthy to open the book and loose the seals in Revelation.

• 9. Describe the conversation between Jesus and Peter concerning “agape” and “phileo” love.

Clearly, Peter, at this juncture in his life, acknowledges that he only possessed “phileo,” i.e., affectionate love for

• Christ. However, Peter will grow in grace and knowledge of Christ and will be able to express “agape” love for

Christ, i.e., sacrificial love needed to feed His lambs and sheep. Peter will also strive to extend “agape” love to both sinners and saints as the “bond of perfectness.” Peter finally sealed his testimony with the ultimate sacrifice through martyrdom.

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Theme: Paul addresses his fellow labors with grace and peace. Talking Points:

• Vs. 1-3
• As was a custom of the apostle, he pronounced grace and peace from God the Father and the Lord Jesus

Christ upon those to whom he wrote; for Apphia and Archippus were also mentioned at the open of the letter.

• Timothy was associated with Paul in writing this letter, as was the case in several of his epistles. Timothy was

“likeminded” with Paul, as the later declares.

• Paul was always profuse in his thanksgiving to God for the grace shown to him, as well as His blessings upon
• thers, as is the case here.
• Apphia, means “fruitful.” She demonstrated the great truth emphasized in the Prison Epistle to the

Colossians of “Christ in you.”

• Archippus, means “master of horses,” He demonstrated the great truth emphasized in the prison to the

Philippians of running to win Christ.

• The meaning of these two names, as stated above, are proof of their laying hold of the great spiritual truths

set forth in the other “prison epistles” (Ephesians, Philippians and Colossians).

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Theme: The Apostle Paul commended Philemon for his “agape” love. Talking Points:

• Vs. 4 and 5
• Paul was also a man of prayer, mentioning the saints always before the throne of grace, especially when he

heard of their “love and faith” which they had “toward the Lord Jesus, and toward all saints.”

• He knew the wiles of Satan, experiencing his fiery darts himself, and prayer is necessary.
• Paul realized that Satan’s power is exerted, and his devilish hate manifested in great measure against those

that are going in the way of victory; hence, he prayed for all saints at all times.

• Paul also wanted to see victory in this situation, as God’s love covers the forgiveness and restitution of a

runaway slave.

• The Apostle commended Philemon for his “agape” love for Christ but only requested an extension of

“phileo,” i.e., brotherly love toward Onesimus for his sake, and, ultimately, for Christ’s sake.

• To forgive someone of unjust behavior towards you takes a special grace that can only originate from “agape”

love of Christ.

• Philemon had done nothing wrong and is being asked to forgive and restore one who caused an offense

towards him. Teaching Options:

• Review verses about love. (I Corinthians Chapter 13 John 13:34-35, John 14:15, John 15:13, John 3:16, I John,

4: 18-19, I John 4:7, I Peter 4:8) Review next slide “Old Testament Example of Agape Love.” Review next slide “Candlestick and Seven Churches of Revelation.”

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Theme: Joseph and the Prodigal Son are Old Testament examples of “agape” and brotherly love. Talking Points:

• The Apostle Paul commended Philemon for his “agape” love toward Christ in response to Christ’s “agape” love for him.
• Please note the Paul only requested an extension of “phileo,” i.e., “brotherly love,” toward Onesimus for Paul’s sake and

ultimately for Christ’s sake.

• The forgiveness of unjust behavior towards us often takes a special grace for Christ’s sake.
• Philemon had done nothing wrong and is being asked to forgive and restore one who offended him causing him pain and

suffering.

• Consider Joseph in forgiving his brothers after they plotted his murder in their hearts, cast him into a pit to die, and then

sold him into Egyptian slavery.

• Joseph’s love and forgiveness towards his brothers certainly excelled “phileo” love, reaching the “bond of perfection” of

“agape” love.

• The Prodigal Son, found in Luke 15, which displays for us the “agape love” of the Father.
• This parable gives the foundation of redemption and not just the initial faith of a repentant sinner.
• The young man is a picture of some believers today who are blessed abundantly in Christ but seek only for natural wealth

and blessing.

• They become self-sufficient and independent of God, thus taking their journey into a far country, away from His presence

and fellowship.

• Such blessings, even naturally, are promised to be a never-ending supply to the one who takes care of them.
• The prodigal son’s lack and failure was what literally set him on the road home. This is true of sinners, but it is also true of

carnal believers.

• God’s “agape love” never changes for His children.
• We grow from “phileo love” to “agape love” for Christ and other believers as we read the word, grow in the Lord, and

become thankful for all He has done for us. (Psalm 51:17 KJV) “The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise.” Teaching Options: Other Examples in the Bible of “agape” and brotherly love. Job – becomes an intercessor for his three friends – Job 42. Moses – willing to be accursed for his brethren’s sake – Exodus 32:32. Samuel – willing to “stand in the gap” for Shiloh – I Samuel 5. Jonah – becomes willing to return to Nineveh – Jonah 4. Apostle Paul – willing to be accursed for his brethren – Romans 9:3.

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Theme: The letter written to the Church in Philadelphia, “brotherly love,” proves the intent of the Epistle to Philemon. Talking Points:

• They will possess “agape” love for Christ in response to His “agape” love for them, but their commendation,

as an assembly, is revealed out in the name Philadelphia.

• While they were being commended for “phileo,” i.e., brotherly love, for the saints, this assembly was still

reaching forth to lay hold of the “agape” love of Christ, toward both saint and sinner as a “bond of perfectness.”

• Philadelphia: (G)5361, 5384, and 80 fond of brethren, i.e., fraternal: love as brethren.
• The Apostle Paul becomes our example of striving for the “bond of perfectness,” i.e., reaching to express

“agape” love for the saints and sinners in response to Christ’s great love.

• However, no man will ever attain unto our Savior’s “agape” sacrificial love expressed through His great

condescension from the heavens to give His life for all of humanity.

• Therefore, Paul emphasizes his constant apprehension of Christ yet never attaining.
• (Phil 3:12) “Not as though I had already attained, either were already perfect: but I follow after, if that I may

apprehend that for which also I am apprehended of Christ Jesus.” Teaching Options: The Church in Philadelphia furnishes a type of saints who will be ready to be caught up through the open door.

• Review next slide Special Study “Order of the Resurrection.”

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The Order of Resurrection and Translation Paul described the order of the resurrection in I Cor 15:20-23. “But now is Christ risen from the dead and become the first fruits of the them that slept. For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive. But every man in his own order (tagma, Greek): Christ the first fruits; afterward they that are Christ’s at his coming (Parousia).” The two important words here are “order – tagma, Greek” and “coming – parousia, Greek.” “Tagma” is a military term and means “something orderly in arrangement (a troop), i.e., (fig.) a series or succession” – Strong’s Greek dictionary. So, the Parousia of the Lord is the time period during which He will raise each “company” in a sequence or in a series, one after the other. Various companies arriving into the parousia, or “presence,” of the Lord at different times are clearly seen in Revelation, chapters 4, 7, and 12. They are the (full-overcomers, the Bride), (the great multitude, the church), and the (144,000, the Jews), respectively the Order of the Resurrection. This Mystery has spanned nearly 2000 years as the Church Age. The Church, in contrast to the Nation of Israel, has a heavenly calling to make up a Heavenly Kingdom by filling up the Mystical Body and Bride of Christ with primarily Gentile believers. Therefore, the “sleeping believers” during this age will be partakers in a “better resurrection.” The Living Church that remains and continues to “look up” for their redemption will not see death but will be changed. They both will be “caught up” to meet the Lord in the air (heavens). 16

Theme: Paul emphasized faith and love should not be in word only, but also in deed. Talking Points: Vs. 6

• “That the communication (fellowship) of thy faith may become effectual (workable).”
• It was Paul’s deep-seated desire, the absorbing passion of his life, to do good to others. He insisted that he was a

debtor to all men, and he desired to pay all the he owed (Romans 1:14).

• He also wanted all saints to realize their obligation in this direction. It is good to have faith and love in us, but that is

not enough. Paul desired it to be fruitful, or communicated, to others.

• Thus, their faith and love would not be in word only, but also in deed. The Christian life must make progress, so the

apostle always taught.

• This comes by the way of knowledge of God’s purposes for us, this being accepted and made practical in our life as is

here stated, by the acknowledgment, or “acknowledging of every good thing,” which is in us as well as in you.

• Vs. 7
• The mutual joy and consolation experienced upon this Christian pathway is wonderful. The depths of our being are

refreshed, when we hear of the uplifting and blessing of the Gospel in the lives of others.

• The saints comfort one another by their progress, thus growing up into Christ in all things.
• Paul was strengthened and comforted through the love manifested by Philemon and the other overcomers at
• Colossae. There remains the fact that the “agape” love of Christ, for His saints, and, in return their “agape” love for

Him becomes the source of even “phileo” love.

• “The saints are refreshed by thee,” Saints are admonished to extend “tender grace and mercy” even to those, saint
• r sinner, who have offended them for Christ’s sake.
• In the meantime, these saints should seek to lay hold of the greater “agape” love of Christ for both sinners and

saints.

• The lessons abound in this epistle. Overcoming saints should strive to lay hold of the greater “agape” love of Christ

for both saints and sinners.

• The Apostle Paul’s sufferings of afflictions, persecutions and death profoundly displays his “agape” love for Christ

and toward the saints in making the gospel known.

• Full-overcomers sharing the Bridal Message to the Church and the world will have an “agape” love for Christ and His

word and will need to deliver the Lord’s distinct call and judgement in “agape” love.

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Theme: Paul was beseeching Philemon for favor to be shown to Onesimus, a former slave. Talking Points:

• Vs. 8-10
• “Be much bold in Christ” Paul declared that he had authority to command the obedience of Philemon and
• ther saints, but he did not use the power. He relinquished the authority he might have insisted upon and

asked Philemon’s obedience as a favor to himself.

• “Paul the aged,” Paul refers to himself as the aged only in the letter to Philemon. He was most likely in his

early sixties currently. Part of his being aged was a result of the physical toll on his body through the many afflictions he endured during his ministry.

• He called attention not so much to his age, as it would appear from the text, but to his dignity as an elder of

the Church and an ambassador of Christ (though at the time of writing he says he was His prisoner).

• The Apostle, a prisoner of Jesus Christ by the will of God, having done nothing to deserve imprisonment.
• Onesimus, as a former slave deserved prison for his wrong doing to Philemon, his master.
• Onesimus, he said, was the fruit of his labor while he was in bonds. That is, he was saved in Rome while Paul

was in prison there.

• The Apostle becomes our example of extending the “agape” love of Christ in his willingness to “stand in the

gap” and “make up the hedge” in bearing Onesimus’ wrong doing to make restitution. This becomes an example of the greater “agape” love of Christ, extended to Philemon and all saints.

• Philemon, having been extended tender grace and mercy out of the “agape” love of Christ should be willing

to at least extend “phileo,” i.e., brotherly love to Onesimus who has been reconciled to God through the gospel. Teaching Options:

• Review next slide “Old Testament Examples of Agape Love and Standing in the Gap.”
• Review next slide Special Study “The Afflictions of Paul.”
• Review next slide “Christ Standing in the Gap.”

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Theme: Old Testament example of standing in the gap. Talking Points:

• Moses became an example of this “agape” love for the Children of Israel as he stood in the gap of the sin of

the people and the Holy God.

• (Ex 32:32) “Yet, now, if thou wilt forgive their sin--; and if not, blot me, I pray thee, out of thy book which

though hast written.”

• Samuel also stands as an Old Testament example of “agape” love as he remained in Shiloh when the Ark of

the Covenant that was taken by the Philistines – (I Samuel 5).

• “Paul the aged” Paul refers to himself as the aged only in this Letter to Philemon. He was most likely in his

early sixties currently. Part of his being aged was a result of the physical toll on his body through the many afflictions he endured during his ministry.

• Paul had become a “broken vessel” standing in the gap on behalf of the Church to lay hold of the Pauline

Revelation.

• (Col 1:24) “Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ

in my flesh for his body's sake, which is the church:”

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II Corinthians 11:23-25 Paul’s Afflictions for the Gospel Labours- Greek means weariness, toil resulting in weariness, intense labor united with trouble and toil, to make work for someone in the thought of beating the breast with grief and sorrow (I Thess. 2:9, I Thess. 3:5, II Thess. 3:8). In stripes- “above measure” from the Jews 5 times received forty stripes save one. Roman stripes received in Philippi. In prisons- First imprisonment was in Philippi. Most of his later years were in a Roman prison. Deaths oft- In life threatening situations most of the time. “took council to kill him” or “went about to slay him.” Once I was stoned- Stoning (Acts 14) was usually a onetime experience resulting in death. II Cor. 1-4 possibly explains Paul’s near death out of body experience after being stoned and the Lord bringing him back to life. Thrice I suffered shipwreck- “a night and a day in the deep” These 3 shipwrecks were prior to the Acts 27 storm. A night and a day may have been in a small boat or on a plank. The sun burned his skin during the day and suffered cold and blackness in the night. II Corinthians 11:26 Eight Perils of Paul “in journeys often” – Missionary trips Perils of water- means perils of crossing rivers. Journeys on foot required crossing ragging rivers. Perils of robbers- Actual bandits who took all you have. Perils of mine own countrymen- Jews who were wicked in their plans, stirring up others and wanting to murder Paul. Perils of heathen- Gentiles who sought to kill him. Sentenced to prison by Roman authorities. Perils in the City- Suffered angry mobs. Perils in the wilderness- Suffered not only robbers but wild animals and lack of shelter, food and water. Perils in the sea- Suffering in the sea with fear of life, cold, and extreme exposure to the sun. Perils of false brethren- Fake brothers in Christ. Posing to be Christians and were not. A type of Judas Iscariot. II Corinthians 11:27 External Physical Sufferings Weariness and painfulness– These words express “Labour” (see above) along with hardship and distress. Watchings– means sleeplessness caused by intently mediating or praying. He loved and grieved for the people. Hunger and thirst– involuntarily lacking food and water. Fastings– Voluntary withholding food combined with prayer with an effort to seek an answer from God. Cold and nakedness– This falls under painfulness. His prior injuries of being whipped and beaten ached in the cold. Nakedness was involuntary suffering. Paul possible lost garments after being robbed, crossing rivers, shipwrecks, and beatings. II Corinthians 11: 28 Internal Sufferings– Daily care of the churches– This was the greatest mental strain for Paul. He labored, grieved, and worried about the churches holding the doctrine that was first delivered by the Apostle.

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Theme: The Reconciling Work of Christ Talking Points:

• The reconciling work of God, through Christ, is herein a scriptural definition of the “agape” love of God

revealed through the Person and Work of Christ.

• God was reconciling the world to Himself, even before they desired reconciliation. Reconciliation was a

sovereign act of God, whereby He has judicially done away with the enmity and hostility of the old creation with its sins through accepting the death of His Son on their behalf.

• (2 Cor 5:19-20 KJV) “To wit, that God was in Christ, reconciling the world unto himself, not imputing their

trespasses unto them; and hath committed unto us the word of reconciliation. Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ's stead, be ye reconciled to God.”

• Reconciliation is on the part of God and is an act of God whereby He does away with the enmity and hostility

between the believer and Himself and thereby establishes peace.

• Simply, we now have the peace of God in our lives, peace with God and peace with our fellow believers.
• There is a need for reconciliation with God. This need is manifested by the hostility between God and the

unregenerate person because of their sins.

• God reconciled Adam and Eve in the garden by shedding blood and sewing coats of skin as a future type of

Christ shedding blood on the cross and offering eternal life to all who will believe.

• Christ is now standing in the gap for the church due to their falling into apostasy and away from their first love

towards Christ and the doctrine once delivered to the Early Church.

• God’s “agape” love will be shown through the pouring out of His Holy Spirit in these last days preparing

those in the church who “have an ear to hear” for translation. Teaching Options:

• Review next slide Special Study “Seven Steps to Glorification.”
• Review next slide Special Study “Seven Good Years.”

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The seven words, or steps to glorification are God’s provisions to help us on our pathway to Glory. Step One – Redemption - As sinners we must be redeemed since we were sold out to Satan in the garden and all

• f humanity became the property of Satan. Unbelievers are slaves to Satan and are in his kingdom, in bondage to

him, and will continue to be so until the unbeliever accepts God’s way out of that bondage. He provided redemption as a free gift. It means to be “ransomed.” Step Two – Justification - Justification is often defined as “just if we had not sinned.” This is true but justification encompasses more than that. Justification is a judicial act on the part of God where He acquits the believer of the divine verdict of condemnation and declares him to be righteous. Step Three – Reconciliation - Reconciliation is on the part of God and is an act of God whereby He does away with the enmity and hostility between the believer and Himself and thereby establishes peace. Simply, we now have the peace of God in our lives, peace with God and peace with our fellow believers. There is a need for reconciliation with God. This need is manifested by the hostility between God and the unregenerate person because of their sins. Step Four – Regeneration - Regeneration means “born ones.” Step Five – Adoption - Adoption means “placing as a son.” Immediately following regeneration, the new birth, believers are given the position of an adult son. Therefore, all believers are sons of God. This provision of “adoption” is especially important so that we know we are more than a creation of God, we have been born of His

• substance. This provision declares that. It solidifies our eternal relationship with God.

Step Six – Sanctification - Sanctification means “to set apart” so that we can be “brought near to God.” We as believers are “set apart” through the Person and Work of the Lord Jesus Christ from the “world, the flesh and the devil” and brought near unto God. So Sanctification is an act of God that brings us “near to him” so that we can have communion with Him. Step Seven – Glorification - The purpose of God in all that He has done and is yet to do is to “bring many sons into glory.” He has “many sons” by His grace but these sons will have a clothing of varying degrees of Glory when they receive their new bodies. God is going to share His Glory with His people. There are different companies with different degrees of glory in the resurrection, and it is implied that the different companies with be resurrected at different times.

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Warning to the Living Church! The Final Crossing of Jordan. (Jer 12:5) “If thou hast run with the footmen, and they have wearied thee, then how canst thou contend with horses? and if in the land of peace, wherein thou trustedst, they wearied thee, then how wilt thou do in the swelling of Jordan?” Praying in the Spirit

• The Living Church and Israel are beset by “A great Famine and Great Drought!” Will there yet be a “Great Rain of

the Holy Spirit” in these very “Last Days?”

• The answer is yes! There will be a special “Geshem” shower, wherein the Lord Himself will be in His coming, i.e.,

“Parousia,” or presence in the heavens to receive His Church. This rain follows the Early Rain that fell on the Early Church and the Latter Rain that fell on the Latter Church at the turn of the last Century. Please review James 5:7-9. The Dream is One – Genesis 41:26

• However, considering the original account from Genesis 41, we note the “Seven Good Years” preceded the “Seven

Evil Years,” and, as clearly stated by Joseph to Pharaoh, the “dream is one,” or inseparable.

• Therefore, we contend that the “Seven Good Years” are prophetic and will usher in the “times of restoration” for

the Church.

• We also agree the “Seven Evil Years” will usher in the “times of restoration” for Israel. Many of the prophecy

scholars readily acknowledge that Israel stands in need of these “times of restoration.”

• However, we believe the Church, perhaps by rank and order, will finally acknowledge their need of restoration and

be thankful to the Lord for His grace and mercy in sending this final visitation of the Holy Spirit.

• This rain occurs in Scripture as synonymous with the Lord’s coming, i.e., "Parousia,” to receive His Church.
• We believe this final rain, “Geshem” rain, will be poured out upon the Living Church, to restore and revive the

doctrines of the Church and the “blessed hope” of being “caught up” to meet the Bridegroom in the air.

• These “Seven Good Years” will constitute the “short work” to be fulfilled on the Seventh Day of the Lord, according

to Rev 1, 2, and 3.

• This “Geshem” rain will enable the Living Church, if they have “an ear to hear,” to lay hold on where they are

standing, i.e., the “Day of the Lord” breaking in the heavens, giving them understanding into the “times and seasons” that have faithfully heralded in the coming “Parousia” of the Lord. For a more in-depth review of the “Seven Good Years,” please see Special Studies Library. Also review Special Studies “Progressive Coming of the Lord,” “Rainfall Holy Spirit,” and “Spirit Storm.”

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Theme: Onesimus is now profitable to Paul, and in the future, for Philemon. Talking Points:

• Paul further stated that Onesimus was not profitable before, but is now so changed that he is profitable – not
• nly to Paul, but will be so, in the future, to Philemon.
• "Onesimus” means “profitable.” The Apostle Paul apparently makes a play upon words here.
• He said that Onesimus had not lived up to his name heretofore, but now he will be profitable, or useful, in

the fullest degree.

• In self-reflection, if the power of the gospel can change someone such as ourselves who were worthless and

unprofitable in the old creation, into a new creation in Christ Jesus, we ought to strive to receive others on the same basis.

• The faith and obedience Onesimus showed toward Paul by following his direction to return to his former

master, he did without knowing the outcome.

• Onesimus witnessed Paul’s “agape” love towards Christ in a prison cell and his “phileo” love toward a

runaway slave.

• Paul was truly an imitator of Christ.

(2 Cor 5:17-18) “Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new.” And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation;”

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Theme: Paul makes the case for Onesimus forgiveness and acceptance. Talking Points:

• Vs. 12-16
• Paul besought Philemon to receive him, even as he Paul.
• For, though he desired to keep Onesimus with him, he would not do so without Philemon’s permission.
• He did not desire, as he said formerly, to insist on his authority, but wanted Philemon voluntarily to yield and

receive Onesimus.

• Many criticize the Apostle Paul in condoning the practice of slavery by returning Onesimus to Philemon, his

former owner.

• This simply reflected the culture of that day.
• It should be noted that the Apostle Paul wishes Onesimus to be received, not as a servant, but as a beloved

brother.

• This most likely suggests that the Apostle Paul was requesting Onesimus’ freedom so that he could return and

continue to be profitable.

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Theme: Onesimus returns with the seal of Paul’s name and reputation. Talking Points:

• Christ has sealed His Church with His own blood.
• Restitution, or restoration, in the Old Testament was covered under the Mosaic Law by restoring estimated

damages and by adding a “fifth part.”

• Adam trespassed against God’s commandment not to eat of the Tree of Knowledge of Good and Evil, which

resulted in the fall of the First Adamic order.

• We rarely contemplate the great loss, harm, and damages suffered to God’s government that resulted from

Adam’s trespass in the garden when the first creation rebelled against God’s authority.

• We should also ask ourselves who paid for these trespasses and damages committed by humanity against

God’s government and kingdom.

• The answer is our Lord Jesus Christ as the Great Trespass Offering described in the Book of Leviticus.
• Christ is the Trespass Offering set forth in the Book of Matthew.
• He also added a fifth part, meaning that He more than compensated for the loss suffered by God’s

government by freely providing redemption and restoration for everyone in Adam’s race.

• They have been reconciled to God through Christ’s Person and Work but now must receive that

reconciliation.

• (2 Cor 5:19) “To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses

unto them; and hath committed unto us the word of reconciliation.” Teaching Options:

• Review next slide Special Study “Old and New Testament Offerings.”

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Theme: Old Testament Levitical Offerings Talking Points: Christ fulfilled all of the Old Testament offerings. (1) The Trespass Offering was portrayed in the Gospel of Matthew. – Non Savory (2) The Sin Offering was portrayed in the Gospel of Mark. – Non Savory (3) The Peace Offering was portrayed in the Gospel of Luke. – Savory (4) The Burnt Offering was portrayed in the Gospel of John. – Savory Unleavened Bread Offering – before the cross (34 years- prepared through the Life of Christ on earth) Drink – Offering pouring out the Holy Spirit

• The Unleavened Bread- Christ’s holy sinless life of 34 years makes Him an acceptable sacrifice by God to finish

the work on the cross.

• The Drink Offering- (wine or water) is a type of the Holy Spirit that was poured out as the Water from the

Smitten Rock, to carry the provisions of the Person and Work of Christ and make them known through the

• gospel. The Church becomes responsible to make the gospel known (the sword) through the enabling of the

Holy Spirit constituting the "Sword of the Spirit.” (Ex 17:6) “Behold, I will stand before thee there upon the rock in Horeb; and thou shalt smite the rock, and there shall come water out of it, that the people may drink. And Moses did so in the sight of the elders of Israel.” Example from the Book of Leviticus: (Lev 27:27) “And if it be of an unclean beast, then he shall redeem it according to thine estimation, and shall add a fifth part of it thereto: or if it be not redeemed, then it shall be sold according to thy estimation.” Teaching Options: Review next slide Special Study “Fourfold Portrait of Christ.”

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Theme: Paul shows God’s grace in repairing this relationship. Talking Points:

• Vs. 18 and 19
• Paul further stated, “If he hath wronged thee, or oweth thee ought, put that on mine account.” He affirmed

emphatically with his own hand in writing, “I will repay it.”

• That was truly grace shown out in a wonderful degree.
• Paul put Philemon under obligation to obey him, not by authority, but by the constraint of love. “Albeit I do

not say to thee how thou owest unto me even thine own self besides.”

• “Put that on mine account;” This statement expresses the Great Trespass Offering set forth in the Book of

Matthew which is emphasized in the Lord’s prayer. The Lord’s Prayer (Mat 6:9-15) “After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done in earth, as it is in heaven. Give us this day our daily bread. And forgive us our debts, as we forgive our debtors. And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen. For if ye forgive men their trespasses, your heavenly Father will also forgive you: But if ye forgive not men their trespasses, neither will your Father forgive your trespasses.” A Messianic Psalm Christ set forth as the Trespass Offering. (Psa 69:4) “They that hate me without a cause are more than the hairs of mine head: they that would destroy me, being mine enemies wrongfully, are mighty: then I restored that which I took not away.” Note: There may be an interesting parallel between the account in Philemon and the Parable of the Good

• Samaritan. The Samaritan, not only, ministered to the man that went down to Jericho and fell among thieves,

but left "two pence" at the Inn promising to pay his full debt upon return (Luke 10:30-35).

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Theme: Paul courteously entreats Philemon to do what is asked. Talking Points:

• Vs. 20 and 21
• “Yea, brother, let me have joy of thee in the Lord: refresh my bowels in the Lord” he added. It is always in
• rder to be courteous.
• Some people imagine that, to be true to God and the Word, we should be rough and ready.
• They think that politeness is not a necessary asset in the Christian life, but Paul did not so think.
• He said in another letter, “If meat make my brother to offend” – that is, be disturbed or hindered on the

Christian racecourse – “I will eat no flesh while the world standeth, lest I make my brother to offend” (I Corinthians 8:13).

• He might have added, “If kindness or praise or courtesy make my brother happier or more victorious, I will

not spare my words on this line.” Paul made himself “all things to all men,” that he “might by all means save some” (I Corinthians 9:22).

• He labored at his own expense for the welfare of others; hence he could exhort with the authority that comes

from the throne above.

• He courteously entreated Philemon. We may often cause people to disobey the admonitions of the Scriptures

by our manner of exhortation. The lack of spiritual diplomacy is often keenly felt. Holy Spirit tact is a wonderful mollifier, as Paul learned. It is like the ointment that was poured upon Aaron’s head and ran “down to the skirts of his garments.” It often heals friction and causes the “brethren to dwell together in unity” (Psalms 133:2).

• The Apostle Paul is confident that Philemon will be true to his name in extending “bowels of tender mercy,”

i.e., brotherly love, to Onesimus and that his obedience will exceed expectation.

• This is, likewise, the Lord’s expectation of every full-overcomer.
• In our estimation, this is the spiritual lesson hidden in the Epistle of Philemon that befits it a place among the

“Prison Epistles” (Ephesians, Philippians and Colossians).

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Theme: Paul may have been in bonds, but the word abounded. Talking Points:

• Vs. 22
• “Prepare me also a lodging” Paul was expecting to be set at liberty which he, no doubt, experienced later,

but he was again apprehended, as we learn from history, and died under the reign of Nero, a Roman Emperor.

• He was beheaded by the sword outside the city, even as his beloved Lord was taken and died outside the city
• f Jerusalem.
• One must conclude that the Apostle Paul’s “liberty” as a prisoner of the Lord was linked to his willingness to

make effectual intercession on behalf of Onesimus based in the far greater “agape” love of Christ.

• (James 5:16) “The effectual fervent prayer of a righteous man availeth much.”
• The Apostle Paul herein was becoming an example to Philemon, and to all overcomers, to press on into the

“bond of perfectness,” not only to Christ but to the saints.

• The Apostle Paul never placed his own needs or desires ahead of making the gospel known.
• All ministers of God willing to carry the whole counsel of God in truth while suffering affliction and reproach

are true examples of “agape,” i.e., the sacrificial love, of Christ, not only worked in them but expressed to the saints as His sheep. (John 21:16-17) “He saith to him again the second time, Simon, son of Jonas, lovest thou me? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my sheep. He saith unto him the third time, Simon, son of Jonas, lovest thou me? Peter was grieved because he said unto him the third time, Lovest thou me? And he said unto him, Lord, thou knowest all things; thou knowest that I love thee. Jesus saith unto him, Feed my sheep.”

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Theme: Paul acknowledges his fellow prisoner and fellow labors. Talking Points:

• Vs. 23 and 24
• Epaphras was with Paul in Rome when he wrote to Philemon, but not a prisoner in the same sense as Paul.
• He, perhaps, voluntarily shared the Apostle Paul’s imprisonment by taking his residence with him for a while;

hence, he saluted Philemon, as did also Marcus, Aristarchus, Demas, and Lucas.

• Those were his fellow laborers. They shared Paul’s sorrows and pain, and they will share in his reward.
• These men were eye-witnesses to Paul’s agape love for Christ, emanating the pouring out of brotherly love.
• The companions with Paul had agape love toward Christ and a sacrificial love toward Paul.
• All men mentioned in this verse were faithful to Paul in a dark season of prison, except for Demas, who was

unable to bare the reproach.

• Mark and Luke wrote the actual Word of God. Mark displayed our Lord as the Ox and Servant and Luke as the

God/Man. Both types give us a great understanding of Christ’s agape love for the world by his condescending the heights of heaven to giving his own life. See Philippians chapter 2 commentary. Marcus: (G)3138 Marcus, Mark. The Sin Offering was portrayed in the Gospel of Mark. Aristarchus: (G)08, 712 and 757; best ruling; Aristarchus, a Macedonian. His life was at risk in the riot at Ephesus

• ver the Goddess Diana, acerbated by the silversmiths, (Acts 19:29). Aristarchus escaped and continued with

Paul all the way through his imprisonment in Rome. Demas: (G)1216 Demetrius, the name of an Ephesian. (2 Tim 4:10 KJV) “For Demas hath forsaken me, having loved this present world, and is departed unto Thessalonica; to Galatia, Titus unto Dalmatia.” Lucas: Luke. The Gospel of Luke. The Peace Offering was portrayed in the Gospel of Luke.

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Theme: Paul’s benediction of grace and honoring our Lord Jesus Christ. Talking Points:

• Vs. 25
• “The grace of our Lord Jesus Christ be with your spirit. Amen.” This phrase followed the benediction which

was customary in so many of his epistles.

• The Apostle Paul’s reference to the grace of our Lord Jesus Christ refer to the ample supply of the Lord’s

provision, i.e., “my grace” and “my strength,” which are sufficient for every believer to finish their course.

• The “agape” love that can be drawn on from Christ gives grace to suffering affliction, forgiving those who
• ffend us, and faith to believe God in every circumstance.
• (2 Cor 12:9) “And he said unto me, My grace is sufficient for thee: for my strength is made perfect in
• weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest on

me.”

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Theme: Students may review questions and answers in groups or work in or out of class independently. Talking Points: Questions and Answers

• 1. What are the meanings of Apphia’s and Archippus’ names? (vs. 2)

Apphia, means “fruitful.” She demonstrated the great truth emphasized in the Prison Epistle to the Colossians of “Christ in you.” Archippus, means “master of horses.” He demonstrated the great truth emphasized in the prison to the Philippians of running to win Christ. The meaning of these two names, as stated above, are proof of their laying hold of the great spiritual truths set forth in the other “Prison Epistles” (Ephesians, Philippians and Colossians).

• 2. How is the Letter written to the Philadelphia Church in Revelation 3 relevant to the Letter to Philemon? (vs.

4&5) The Letter written to the Church in Philadelphia, “brotherly love,” likewise proves the intent of the Epistle to

• Philemon. The Church in Philadelphia furnishes a type of saints who will be ready to be caught up through the
• pen door. They will possess “agape” love for Christ in response to His “agape” love for them, but their

commendation as an assembly is revealed out in the name Philadelphia. While they were being commended for “phileo,” i.e., brotherly love for the saints this assembly was still reaching forth to lay hold of the “agape” love of Christ toward both saint and sinner as a “bond of perfectness.”

• 3. What commendations did Philemon receive from Paul? (vs. 6&7)

Philemon was commended for his faith and love for the word and saints. Saints are admonished to extend “tender grace and mercy” even to the, saint or sinner, who have offended them for Christ’s sake. In the meantime, these saints should seek to lay hold of the greater “agape” love of Christ for both sinners and saints.

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Talking Points: Questions and Answers

• 4. How does Paul demonstrate agape love as he beeches Philemon’s forgiveness for Onesimus? (vs. 3-10)

The Apostle becomes our example of extending the “agape” love of Christ in his willingness to “stand in the gap” and “make up the hedge” in bearing Onesimus’s wrong doing to make restitution. This becomes an example of the greater “agape” love of Christ extended to Philemon and all saints.

• 5. What is the meaning of Onesimus’ name? (vs. 11)

"Onesimus” means “profitable.” Paul further stated that Onesimus was not profitable before, but is now so changed that he is profitable – not only to Paul but will be so, in the future, to Philemon. He said that Onesimus had not lived up to his name heretofore, but now he will be profitable, or useful, in the fullest degree.

• 6. Explain the significance of “adding the fifth part” to the Trespass Offering. (vs. 17)

Restitution or restoration in the Old Testament was covered under the Mosaic Law by restoring estimated damages and by adding a “fifth part.” This was portrayed in the Trespass Offering where God’s government suffered great loss and harm. We should ask ourselves who paid for these trespasses committed, by humans, against God’s government or kingdom. The answer is our Lord Jesus Christ as the Great Trespass Offering depicted in the Book of Matthew. He also added a fifth part, meaning that He more than compensated for the loss suffered by God’s government through the fall of Adam and Eve in the garden. Christ’s Person and Work freely provides redemption and restoration for everyone in Adam’s race who will receive and believe the gospel and, through a new birth, become partakers in the Last Adam.

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Talking Points: Questions and Answers

• 7. Why did Paul have confidence in Philemon’s obedience? (vs. 21)

The Apostle Paul is confident that Philemon will be true to his name in extending “bowels of tender mercy,” i.e., brotherly love to Onesimus and that his obedience will exceed expectation. This is, likewise, the Lord’s expectation of every full-overcomer. In our estimation, this is the spiritual lesson hidden in the Epistle of Philemon that befits it a place among the “Prison Epistles” (Ephesians, Philippians and Colossians).

• 8. Describe how Paul’s companions were examples of agape love producing brotherly love. (vs. 24)

Paul delivered this letter of agape love emanating the pouring out of brotherly love. Paul’s companions had agape love towards Christ and a sacrificial love toward Paul. All men mentioned in this verse were faithful to Paul in a dark season of prison, except for Demas, who was unable to bare the reproach. Mark and Luke wrote the actual Word of God. Mark displayed our Lord as the Ox and Servant and Luke as the God/Man. Both types give us a great understanding of Christ’s agape love for the world by condescending down to giving His own life.

• 9. What is the significance of Paul closing this letter with “the grace of our Lord Jesus Christ?” (vs. 25)

The Apostle Paul’s reference to the grace of our Lord Jesus Christ refer to the ample supply of the Lord’s provision, i.e., “my grace” and “my strength” which are sufficient for every believer to finish their course. The agape love that can be drawn on from Christ gives grace to suffering affliction, forgiving those who offend us, and faith to believe God in every circumstance.

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