I wonder if we really get all the similarities between the opening of the Gospel of John and the creation account in the book of Genesis? It’s really amazing how the events of the first, literal creation represent events of the spiritual new creation to come. The great light and the small light (the sun and moon) are reflected here in Christ and John the Baptist; the Spirit moves in both accounts; it’s God’s Word which causes everything to come about in both cases. In effect it reflects what the Bible reveals as the ultimate milestones in history past, present, and future in that there was initially creation, there is new creation in Christ, and in the end there will be re-creation when everything is permanently set right in the new heaven and new earth.

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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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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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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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