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Philemon 1-21 - Dear Beloved, be Useful as the Son resurrected in ministry

[1] Paul, a prisoner of Christ Jesus, and Timothy our brother, to Philemon our dear friend and co-worker, [2] to Apphia our sister, to Archippus our fellow soldier, and to the church in your house:

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

[4] When I remember you in my prayers, I always thank my God because [5] I hear of your love for all the saints and your faith toward the Lord Jesus. [6] I pray that the sharing of your faith may become effective when you perceive all the good that we may do for Christ. [7] I have indeed received much joy and encouragement from your love, because the hearts of the saints have been refreshed through you, my brother.

[8] For this reason, though I am bold enough in Christ to command you to do your duty, [9] yet I would rather appeal to you on the basis of love-- and I, Paul, do this as an old man, and now also as a prisoner of Christ Jesus. [10] I am appealing to you for my child, Onesimus, whose father I have become during my imprisonment. [11] Formerly he was useless to you, but now he is indeed useful both to you and to me. [12] I am sending him, that is, my own heart, back to you. [13] I wanted to keep him with me, so that he might be of service to me in your place during my imprisonment for the gospel; [14] but I preferred to do nothing without your consent, in order that your good deed might be voluntary and not something forced. [15] Perhaps this is the reason he was separated from you for a while, so that you might have him back forever, [16] no longer as a slave but more than a slave, a beloved brother-- especially to me but how much more to you, both in the flesh and in the Lord.

[17] So if you consider me your partner, welcome him as you would welcome me. [18] If he has wronged you in any way, or owes you anything, charge that to my account. [19] I, Paul, am writing this with my own hand: I will repay it. I say nothing about your owing me even your own self. [20] Yes, brother, let me have this benefit from you in the Lord! Refresh my heart in Christ. [21] Confident of your obedience, I am writing to you, knowing that you will do even more than I say.


Foreword: This is the only time anything from Philemon will be read aloud in an Episcopal Church. As I began writing my observations of this reading selection (based on a system of divine syntax that I have been led to understand), I was amazed (something that never ceases to happen when I apply this technique to divine texts – especially Paul’s letters). I found there is no Philemon, no Onesimus, and all uses of names (including “Paul”) is misleading and a distraction. From that amazing discovery (I was unfamiliar with Philemon from past commentaries I have produced) I did a little research and found this written by one of my resources – Abarim Publishing. They write, under the name meaning for Philemon:

“The name Philemon occurs only once in the Bible … here at Abarim Publications we find it doubtful that Paul would use his church-hosting friends' real names in a time when Christianity was illegal … the letter of Paul to Philemon appears to be mostly about a runaway slave named Onesimus who wanted to come home, but that's dubious. The idea that Paul would thus doubly incriminate an actual human individual Christian Onesimus, who apparently served Paul right there in prison (PHILEMON 1:10), is simply unthinkable.”

This fully supports what I came to discover, which led me to question, “What do Biblical scholars say about Philemon?” If a reader takes the time to read the entirety of this lengthy commentary, it will be shown that the above opinions of Abarim Publications is just worthy. This is not a letter to anyone specific. It is a letter from Yahweh, through Paul, to all souls who would submit to Him in divine union. For anyone hoping to be a true Christian, it is important to understand this reading selection.


After searching for where the verse number breaks would be inserted (my addition), I see this is a sloppy paraphrase of the Greek text written. As is the case with all sloppy paraphrases of divine text, the above reading is confusing and lends little towards anyone receiving the light of truth from this Epistle selection. What has been my practice in the past, concerning sloppy paraphrases, has been to rewrite a literal English translation of what Paul wrote, adhering to the punctuation and truly capitalized words. Alas, with twenty-one verses to apply that technique to here, the result would be prohibitive, as my explanation text would be more than what the casual ‘Christian’ is willing to spend time with, in an attempt to discern the truth. They prefer the short and sweet commentaries of Tik Tok videos. So, I will only address some highlights of truth that are shining from this reading selection.

First, as the beginning of an epistle, there are plenty of names presented. These, of course, should be understood as referencing the people (a long time ago – all dead now) Paul knew – those alongside him and those left in a far away place. While that mundane meaning is true, it is not the spiritual intent behind Yahweh inspiring every word of every Pauline letter. The meaning behind the names must always be understood and factored into the text as the hidden message that needs to be seen. The names found here are these:

“Paul” = “Little, Small”

“Timothy” = “Honoring God, God Values”

“Philemon” = “He Who Shows Kindness, Mister Kiss.”

“Apphia” = “She Who Shields, Protected One”

“Archippus” = “Horse-ruler, Master Of Horses”

“Onesimus” = “Useful, Will Be Useful”

I recommend playing with the translations so the names disappear and the meaning behind the names is the purpose. Enjoy that exercise. Know that Yahweh will be watching your hearts and souls while you struggle with breaking out of the cocoon that ‘brick and mortar Christianity’ has spun around you. Struggle little butterflies. See the truth.

Now, in verse one Paul wrote, “desmios,” followed by the capitalized names “Christou Iēsou.” This is translated as if “Paul” identified himself as a “prisoned of Christ Jesus.” First of all, the word “desmios” means “binding, bound,” while implying in usage “one bound, a prisoner.” When one reads “prisoner of Christ Jesus,” one immediately thinks [a disease of the Big Brain] Paul has been arrested and is a “prisoner” of Rome, with the reason being he speaks about belief in Jesus Christ (his first and last names). That is not what is written. The author of this epistle announces (a capitalized “Paulos”) he is “Little,” where his self-ego is so “Small” it has no role in expressing what the man whose given name was Saul wants to say (using his Big Brain). Instead, this “Small” state of being is then explained as his soul being “bound.” The “binding” that extracts the self-ego from Paul is then the Genitive word “Christou,” which states that “binding” Paul is the spiritual “Anointment of” Yahweh. Rather than read “Christou” as the last name of Jesus, the word states “Of Christ,” which means “of Anointment,” where the capitalization is then a Spiritual Baptism from Yahweh that was poured out upon the soul of the man named Saul, forever cleansing his soul of past sins, transgressions and crimes against the Law.

That Baptism was that soul within Paul being of Anointment by Yahweh. That says Yahweh can make any number of souls in human flesh be His “Christs.” If one then wants to read that as the family name of Jesus, then Paul stated his soul was “bound” by marriage to Yahweh, which is then a statement of complete and total submission to Yahweh as His wife-soul. To maintain that virgin womb state from having become “of Christ,” Yahweh then planted the seed of His Son’s soul within the soul of Paul, where that presence made Paul be “of Jesus” (“Iēsou” is another of those Genitive or possessive Greek words), where the meaning behind the name “Jesus” is “YAH Saves.” The “binding” salvation of a “Little” soul was due to that soul being “Anointed” by the Spirit of Yahweh and then being a soul in which the soul of Yahweh’s Son (Adam, a.k.a. Jesus) could resurrect and become Lord over that soul-flesh, keeping it forever saved.

At this point, Paul wrote the Greek word “kai,” which denotes “importance to follow.” That importance is then written “Timotheos,” which is a capitalized word that denotes a divine elevation in meaning, close to Yahweh in its intent. The word appears as the name “Timothy,” which certainly refers to the companion Apostle by that name; but the deeper truth that is important to know is that being “of Jesus” importantly says, “Honoring God” by being His Son reborn.

Paul then wrote “this brother,” which becomes a statement that the masculine spiritual soul of Jesus is the presence that makes a soul become related to Yahweh in marriage. The soul of Jesus being united with the host soul with its flesh means two souls have joined as twin souls. This is the meaning of the name Ephraim, which means “Doubly Fruitful.” The soul of Jesus then becomes the “brother” of the host soul, regardless of what sex organs are part of the flesh animated by its soul. Thus, Paul was saying Jesus was his “brother,” with that divine spirit soul then becoming the Lord over his soul and flesh.

At this point, Paul wrote the Dative form of the capitalized word “Philēmoni,” which means “He Who Shows Kindness.” While this is most likely the name of the soul in flesh (a Saint like Paul) to whom Paul wrote this epistle, the deeper truth says being “this brother” that is “Jesus,” who comes to one’s soul that is “Honoring God” by allowing that presence, is then “to He Who Shows Kindness” (the Dative case). This is the then change that overcomes all Saints, once thy are “bound of Christ” and reborn “of Jesus.”

When Paul then wrote, “to this to beloved,” the use of “beloved” becomes a statement of divine marriage, which can only be based on “love.” In return for the submission of one’s soul to Yahweh – receiving His “Anointment” and Baptism – the resurrection “of Jesus” is the truth of Yahweh’s “love,” which is given to each of His “beloved” wife-souls. This statement then leads to Paul writing another “kai,” which signifies the importance of becoming “a fellow worker, helper, or associate.” The host soul, in its submission to Yahweh then receives His “love” that is His Son’s soul, where that divine soul becomes Lord over the soul-flesh, which makes the soul-flesh become “a fellow worker” in the name of Jesus, as a Christ. This state of being is that of a minister who goes into the world as Jesus reborn into new flesh (not what he looks like in the Bible picture books). The truth of “Christianity” is then everyone – male and female – have become “of Christ” (divine “Anointment”), with all in the name of Jesus as his or her Lord over the soul-flesh.

As you can seen just verse one created 854 words of explanative text [per Word Count]. To multiply that by twenty-one verses, the result would be 17,934 words of explanatory text. Ask yourself (your soul), “Do I really want to invest the time it would take to read that much explanation about something as trivial as Philemon 1:1-21?” The truth be told, your soul’s answer would be, “Not really. That’s too much work; and, Pastor Phil-in-the-blank says all I have to do is believe in the cross. Its much easier that way.”

In verse two, Paul wrote the word “kai” to begin and following a comma mark, so he importantly added focus “to the Protected One” (the meaning of “Apphia”) “to this sister” and “to Horse-ruler“ (the meaning of “Archippus”) “to this to fellow soldier of us.” While Philemon probably had a sister named Apphia and a brother or close friend named Archippus, that is meaningless and a waste of divine words spoken to Paul by Jesus, coming from Yahweh. All wife-souls are bridesmaids, so regardless of sex organs for reproducing in the flesh, a soul in a body of flesh (any gender) is feminine, thus a “sister.” This means the twin souls of the host soul united with Jesus makes the “Protected one” be the host soul, which is then a “sister” soul to Jesus. A “sister” needs to be a “Protected One” because Satan and his demon spirits seek to slither into receptive “sisters” (males and females they are made for spirit possession) and enslave them to the evils of the world. This then means importantly that a “Protected sister” then becomes like a “horse” trained by its “Master,” who is Jesus. In John’s imagery in his Apocalypse, where Jesus rode on a white “horse” with anger in his face, the soul of Jesus rides upon the backs of the saved souls that do his bidding, as the Will of the Father (to those Sons of man that are all “brothers” in Christ as Jesus reborn). Those who become the “Master’s horses” then become ministers in the name of Jesus, who are all “fellow soldiers.” This becomes a reference to Paul’s having written about the need to “put on the armor of Christ,” which is not physically wearing the clothing of “soldiers,” but an ever-present armoring of the “sister” soul with the righteousness of Jesus, commanded by Yahweh’s Law, so it becomes a “soldier” that wages war on evil and leads other lost souls to the same state of being as all those named by Paul.

When Paul then added a third “kai” to verse two, he wrote importantly about “to this according to house of your souls to a congregation (or assembly, or church). The importance that must be realized is Paul was not referring to a nice little red brick and white mortar “church” that Philemon was pastor of and the others helped him clean the pews and trim the hedges, while charging people who came a small overhead bill (to cover the costs of running a “church”). The importance is that a true “church” is wherever the flesh of one’s soul (its “house” or “dwelling”) gathers in the name of Jesus. Thus, for as many Saints as there are in the world that can truly say, “I have been reborn as Jesus, as Anointed by Yahweh in divine union,” those are the truth of a Christian “church,” with the truth of “Christianity” being “all souls are Saints,” with none pretenders. Saying, “I am in the name of Jesus” and not being so is the heresy of using the Lord’s name in vain. It is a self-condemning lie.

Verse two ends with a colon mark, which means verse three becomes an example or clarification of that said, relative to the importance of being “a house” that worships Yahweh, where His Son’s soul is the High Priest. Paul began by writing a capitalized “Charis,” which simply means “grace, kindness,” implying in usage “a favor, gratitude or thanks.” When the capitalization lets one know this meaning is divinely elevated to a level of Yahweh, the presence of His Son’s soul within one’s soul becomes the true marker of Yahweh’s love, which is unknown to all souls not divinely married to Yahweh. The presence of the “Christ” or Yahweh’s “Anointment” of Spirit is the Baptism of purification that makes it possible to His Son’s soul to coexist within flesh of the world. Only Saints can know this “Gift” of Yahweh’s love. Only Saints are individual “houses” where the soul of Jesus lives. Jesus lives in those “houses” every moment of every day; so, there is no need to set aside a couple of hours a week to pretend to be righteous. Thus, the soul of Jesus is this “Grace to your souls” given by Yahweh.

After that, Paul again wrote the word “kai,” denoting the importance of the “peace from God the Father of our souls.” In this, the Greek word “eirēnē” is written and translated as the generic “peace,” which comes out of the mouth with a smile; but is a word that nobody truly understands. The proper use of “eirēnē” means “wholeness” [HELPS Word-studies], from the root that says, “to join, tie together into a whole.” This says a soul alone in its body of flesh (unwed to Yahweh) is not at “peace,” thus un-whole. It is un-whole because it is missing the soul of Yahweh’s Son, which can only be received following divine union and the purification that comes from being “Anointed” (made a “Christ”) by Yahweh’s Spirit (“God”). To become “whole” and at spiritual “peace,” a soul must become a wife-soul of “God,” so the resurrection of His Son’s soul within one’s soul makes “God” become truly one’s “Father.” This relationship as “Father” is only because one’s soul has “joined with the soul of Jesus and become whole,” as the Son of man reborn. Thus, He is the “Father of our souls” also.

Paul then ended verse three by writing one more “kai,” which importantly denotes the “Father of our souls” comes because the soul of a Saint has given way to a new “Lord,” who possesses “our souls” (the Genitive case “Kyriou,” meaning “of Lord”). At this point, Paul reversed his earlier text written, which said “of Christ of Jesus,” to now say this “of Lord” is “of Jesus,” which says the old lord over one’s flesh was it natural born soul. That soul has given way to a new possessing Lord,” which is “of Jesus.” Here, again, the name means “YAH Saves.” This then is made possible because one’s soul has become “of Christ,” which once more means “of Anointment,” with the capitalization being the outpouring of Yahweh Spirit that Baptizes one’s soul and flesh of all past sins, making it capable of receiving Yahweh’s Son as one’s Savior.

As can now be seen, the first three verses of this epistle has very little to do with Paul namedropping and making himself sound most important (like a lot of Christian popes, cardinals, archbishop, bishops, and priests are known to do, by dressing in ‘holier than thou’ robes, wearing high hats and pretend shepherd crooks in hand). It is the truth of Yahweh stated, clear as day, when one knows how to see the light of truth and no longer be in the darkness of, “I don’t want to work hard and sacrifice my soul to anyone other than me, just so I can see the truth is different than what I hear in church.” There first three verse set up the theme of the whole epistle in the name of Philemon (He Who Shows Kindness” of Jesus resurrected within as one’s Lord). The name Philemon becomes much greater than one guy somewhere is Greece, back in ancient days. It is reflective of all Saints whose souls are possessed by Yahweh and His wife-souls and possessed by Jesus as the soul that is their Lord.

In verse four the translation above is reversed, which makes all readers think Paul was writing a letter to some guy named Philemon and he wanted to tell him he “thanked God” and remembered Philemon in his “prayers.” When what is written is let in the order of presentation, then what Paul wrote first says, “I am thankful to this to God of my soul at all times”. The capitalized Greek word “Eucharistō” (root of the English word “Eucharist”) is then a divinely elevated statement about the soul of Paul being “Thankful” that his “soul” has become exactly as he wrote in the first three verses. Paul first stated that his soul “Thanked God” for saving it and this “Thanks” was eternal – “at all times.” It was “Thanks” that was never ceasing. It was then, from this ever-present communication with God that Paul wrote, “mention of your souls causing on the basis of these of prayers of my soul.” That says Paul was divinely inspired to write this letter, as Yahweh wanted this text recorded. There is nothing causal and meaningless in this verse, which should lead a true soul of faith to find Paul pandering to someone, saying he was “Thankful” for Philemon and Paul was so ‘Christian’ that he kept Philemon in his “prayers.” That misses the entire intent for this letter. Yahweh directed it. It was not simply Paul being a nice guy.

Verse five then begins with the Greek word “akouōn,” which is the present participle form of the word stating “hearing.” When verse four is understood correctly, then “hearing” is not with physical ears – like that coming down the rumor mill – but with a spiritual soul being in communication with Yahweh. Paul “heard” the voice of Yahweh tell him that the soul of Philemon had the “love” of Yahweh that leads to divine union. Paul then wrote the word “kai,” stressing the importance that he had “faith,” which can only come from personal experience. Beliefs are hearing what to think, while “faith” is knowing what the truth is. As such, Philemon had become “possessed” (from “echeis”) by the soul of Yahweh’s Son; and, that soul had become the “Lord” over Philemon’s soul. This “Lord,” as is the case for all like Paul, whose souls married Yahweh, received His Spirit and were souls in which the soul of Jesus would resurrect and become their “Lord,” Philemon walked in the name of “Jesus.”

Following another use of “kai,” Paul pointed out the importance that this walking in the name of “Jesus” was the same inner direction of ministry Yahweh placed “towards all those saints.” Here, the Greek word “hagious” is written, which comes from “hagios,” meaning “sacred, holy,” implying in usage “set apart by God.” When this word is capitalized, it often connects to the word “Pneuma,” and is read as “Holy Spirit.” That, of course, is as wrong as thinking “Jesus Christ” is the first and last name of Jesus. The “Spirit” of Yahweh “Anoints” His wife-souls, cleansing them of all past transgressions, so they can then be made “sacred, holy and set apart by God.” This is then the nature of “all saints.” All saints have been deemed “holy” by Yahweh; and, only into those souls “set apart by God” can the soul of Jesus abide. This is important to grasp.

In verse six the word “pistis” is repeated, in the Genitive case as “pisteōs,” saying “of faith.” The possessive case says “faith” differs from “belief” (a lesser translation of the same word), due to a spiritual possession. Whereas verse five states one’ soul was led “towards this Lord Jesus” (“pros ton Kyrion Iēsoun”), Paul added in verse six, “fellowship of this of faith of your souls” (from “koinonia tēs pisteōs sou”). That says “all the saints” share in a “fellowship of this faith,” which means “all” are “set apart by God” as those who have become Baptized by Yahweh’s Spirit and then merged (a divine possession) with the soul of His Son, who then becomes one’s soul’s “Lord,” in the name of “Jesus” – a name meaning “YAH Saves.” The truth of “faith” is then the difference in knowing about Biblical Jesus and the personal experience of having been reborn in the name “Jesus.” The two are not the same, as true “faith” can only come from the self-sacrifice that allows this spiritual change to unfold.

Paul then added in verse six, following the statement of “faith” is a “fellowship of souls” married to Yahweh, writing: “produced as a result they will be born within to knowledge of all of good of this within our souls , unto Christ .” The repetition of “within” (“en”) is a statement of the soul level, where “faith” is “produced as a result of having been born” as “Jesus,” whose soul becomes one’s “Lord.” This brings the “Christ” Mind into one’s soul, which shares divine insight – holy “knowledge” – that (like in this letter) is invisible to the physical eyes, who search words from a Big Brain perspective (not spiritual “knowledge”). That “knowledge” brings forth “all that is good,” due to the divine possession of Yahweh’s Son (the Genitive case “pantos agathou tou” – “of all of good of your soul”). Everything allowing this presence is then stated as “unto Christ,” where the capitalized “Christon” is not the last name of Jesus, but a divinely elevated statement of Yahweh’s “Anointment” that Baptizes each wife-soul with His Spirit – making each become “Christ.”

Verse seven begins by Paul speaking of the “joy” (“charan”) that “possesses him” (“eschon”). This is “encouraging” his soul by the presence “to this to love of your soul” (“tē agape sou”), where this is not fully the “love” that marries a soul to Yahweh’s Spirit, but more the “love” that is His Son’s soul. This means true spiritual “joy” comes from experiencing the “love” of Yahweh that is His Son within one’s soul. This eternal presence continually is “encouraging more joy,” which emanates from one’s soul-flesh, as a minister in the name of Jesus. It is then this inner presence of Yahweh’s “love” that fills the “hearts” (and “souls”) “of the saints (where the Genitive case states this “love” as possessing one’s soul). The normal stress of a life without divine assistance leads to periods of remorse and lethargy; but this “encouraging love” that leads to ever present “joy” is “refreshing,” so one’s soul can rest in the peace that is the wholeness of Jesus within one’s soul. With that stated, Paul ended verse seven with the separate word “brother” (“adelphe”). This word states the spiritual presence that is the source of “joy,” which is masculine, as the Son of Yahweh. When joined to one’s host soul in its flesh, the twin soul of Jesus makes all souls be related to the Father, as a “brother” relative to Jesus. Human gender is meaningless when one’s soul is reborn in the name of Jesus, the inner Lord over one’s future actions.

In verse eight, Paul began with a capitalized “Dio,” which means “Therefore.” This is a divinely elevated word that states the spiritual changes from marriage to Yahweh have a past and a future, with “Therefore” relative to the becoming Jesus reborn and the eternal presence that brings. In this, Paul wrote that there is “much within [those] Anointed” by Yahweh (each a “Christ”), so much that there comes a “freedom of speech” or “boldness” in expression, due to this “possessing” soul (from “echōn”). This is then “to command your soul this (that is) proper.” Here, Paul says the Gospel is speaking the truth of Scripture, as divine text was written by those set apart by God as His prophets, requiring those in the future who are also set apart by God to understand the word and teach what it means. This speech is ”befitting” to the sample Scripture of the hour, as no one could ever possibly explain the whole truth of the Holy Bible. It is as John wrote to end his Gospel, there would not be enough books to record that explanatory text.

In verse nine, Paul then added, “because of this love (the soul of Jesus within) , more I encourage , such I exist , as Paul (Small) aged , at this instance now kai bound of Christ of Jesus .” This, in essence repeats that stated prior, as Paul wrote from experience, not from conjecture or hearsay. Paul “existed” as the “love” of Yahweh that is the Son. His joy from that inner possession became his “befitting” speech in this letter, to “encourage” other souls to know the same inner presence and divine possession from “love.” The name “Paul” can then be secondary to the capitalized statement that says the soul of “Paul” has “aged Little,” even though the flesh is nearing its later days on earth animated by a soul. At that moment, Paul importantly was (as he stated initially) “bound” eternally to Yahweh as a “Christ” (in His possession) and in the name of the Son “Jesus” (possessed by the soul that was his Lord).

In verse ten we find the name “Onēsimon,” or Onesimus, which means “Will Be Useful.” Here, it is important to carefully examine what Paul wrote. The literal English allowed has Paul wrote, “I Call for (or I Encourage) your soul concerning of this of my soul’s descendant , who I have brought forth within to those to bonds , Will Be Useful .” When one can realize Paul is writing from divine inspiration about spiritual needs (not any physical children that would have become as bastards, born of boredom in a Roman prison), the intent of “Philemon” is to say “Beloved” of Yahweh, which is generic for all souls Paul’s ministry in the name of Jesus led to marry Yahweh and be reborn as His Son. Thus, the soul of Paul (with Jesus its Lord) is doing as he said in verse nine – “more I encourage.” Now, the word “Parakalō” is a capitalized statement that is divinely elevated to become the voice of Jesus speaking “Encouragement” in this epistle. The element of a “child,” when read as “descendant” makes this “Encouragement” to be as souls in the lineage of Abram – one of those more numerous than the stars – as a ‘soul” of that heritage, fully submissive to Yahweh. It is then Jesus saying his soul has been “brought forth within the bonds” of the Christ Spirit cleansing Paul’s soul, with the whole purpose being so Paul “Will Be Useful” to Yahweh. As such, Paul is Onesimus, just as all saints are Onesimus as Jesus reborn.

In verse eleven, Paul (speaking as Jesus) said, “this once to your soul useless (or lacking utility) , at this instance now kai to your souls kai to my soul useful .” By hearing this be stated by Jesus (who only speaks for the Father), it says without Jesus possessing one’s soul, those souls are “lacking utility” or are “useless,” as far as salvation is concerned. When one is where Jesus’ soul has resurrected and become Lord over a soul-flesh, that is a “once” only event. Prior to that “one time” a soul is “useless,” by after it is eternally “at this instance now” – always the present, forever. The dual use of “kai” then shows this has importance to the soul willingly submitting to Yahweh to receive His “child” and the importance of that submission being to Yahweh, as another soul in a body of flesh has allowed His Son to return in the flesh to minster to the lost soul in saints. This is the “usefulness” of all to whom Paul wrote.

In verse twelve it seems that Paul is giving this letter to some bastard child, who he is sending back to wherever Philemon lives (unknown?), because raising a child in a dank, dark Roman prison is not good child-rearing. That is not what Paul wrote. In literal English translation, he wrote: “who I have sent back to your souls the same --- this him existing these mine (or my soul’s) inward parts ---“. This is not the voice of Paul speaking in the written word. It is Yahweh using the first-person, “I have sent.” The one “who he has sent” is the soul of Jesus, His Son. Thus, in whoever the soul of Jesus “exists,” “those” are the soul married to Yahweh, as His wife-souls. Yahweh possesses their “hearts” and Jesus possesses their “souls,” so Jesus was “sent back” to be reborn in the “inward parts” of souls being saved by Yahweh (the meaning of “Jesus”).

In verse thirteen, Yahweh then continued to speak in Paul’s written word, saying of the one He “sent back” to possess “inward parts,” “who I intended advantageous for myself to hold fast , in order that for the sake of your soul , to myself he should minister within to those chains of this of good news (or gospel).” This says it is Yahweh’s plan to create a savior of souls in His name, who will enter and become one with the souls of Yahweh’s wife-souls, so they will last forever (“hold fast”). This will benefit those souls that were useless or lost and seeking divine assistance for saving their souls. The purpose of Jesus reborn into flesh is to “minister from within,” by speaking through the “Christ” Mind to the brains of the flesh, giving it knowledge it otherwise could never possess. This says the saint in the name of Jesus will explain the truth of Scripture, so those lost souls will be able to see for themselves the truth, believing it from personal experience, not being told to believe, “Because I am a priest and I said so.”

In verse fourteen, Yahweh said through the words he whispered for Paul to write how Yahweh will not force souls to come to and submit to Him. Everything is up to the individual soul in its flesh. The first word is a capitalized “chiros,” which is a divinely elevated statement about “Separate from” Yahweh. This comes when a soul is breathed into its newborn flesh at birth. At that point the soul has complete control over how it will live in the material world. Thus, Paul wrote that it must be “of yours of decision,” where the Genitive case states the soul is given whole possession of its flesh, once born into the world. Paul then wrote, “nothing I willed to do , so that not as it were necessity , this good of your souls might exist , but according to free will .” This says Yahweh “will do nothing,” because it is “not a necessity” that submission of a soul to Yahweh be done. All souls are eternal, so refusal or denial of Yahweh’s proposal does not mean the destruction of an eternal soul. The soul that chooses not to minister for Yahweh will be judged on that soul’s debt of sins committed. Some souls might be good naturally (implying they have already merged with the soul of Jesus in a past life, therefore those souls freely come back into the world to further serve Yahweh as His Son). Still, everything is dependent on the “free will” of each individual soul.

In verse fifteen, Paul wrote (Yahweh still speaking), “quickly indeed because of this , he was put apart advantageous for limited time , so that eternally his soul you might possess (or be possessed by) .” This speaks of the time that Jesus was sent to the earth to minister to the people in a body divinely created for him (a reincarnated most holy soul placed into a virgin mother’s womb). This was “advantageous for” all who would learn from Jesus the man (Son of man), as the prototype for all who would thereafter minister in his name, “possessed by his soul.” For Jesus to be sent by Yahweh as his Yahweh elohim perfect soul, the one created on the seventh day in Eden, that body of flesh had to die in order to release that most holy soul to be joined to Yahweh’s wife-souls, meaning his time on earth in the flesh was intended to be “limited in time.”

Verse sixteen then continues this line of thought that verse fifteen ended with – eternal life. Yahweh spoke through the pen of Paul, saying “no longer like as enslaved , on the other hand above ownership rights , a brother beloved , most of all to myself , how great now more to your soul , kai within to flesh kai within to Lord .” This speaks loudly that the “advantage” offered soul by Yahweh sending His Son’s soul back in human flesh – to die so his soul could resurrect many times over in new flesh – was designed to eliminate lost souls being “enslaved” to the lusts of the flesh, which Satan uses to his advantage. Instead of demonic possession or worldly turmoil, divine possession – as a wife-soul of Yahweh, reborn as His Son – meant a much higher “owner,” who would not use souls as His “slaves,” but rather as “beloved brothers” to His Son. That would make all souls married to Yahweh, resurrected within their souls by the soul of Jesus, be Sons of man, with Yahweh each of theirs Father. Individual souls would become ”great now,” rather than “enslaved,” and importantly this greatness would be “within,” where the soul gives life “to flesh,” and importantly “within” their souls where the soul of Jesus would reign over each soul-flesh as “Lord.”

In verse seventeen, Paul wrote a capitalized “Ei,” which presents a bog “If” scenario, which confirms the earlier statement that no souls would be forced to marry Yahweh. Paul wrote (translated into literal English), “If then me you possess (from “echeis”) a companion (or partner, sharer) , you take from me his soul (from “auton”) like as me .” The capitalization of “Ei” is a divinely elevated condition of marriage between a soul and Yahweh’s Spirit. “If” the conditions are met to secure this “partnership” in divine union, then one’s soul becomes a “sharer” of Yahweh’s Spirit, as His wife-soul. That, in turn, opens one’s soul through divine Baptism, so one’s soul receives the soul of Yahweh’s Son, as the extension of Himself within His wife-soul, so as the Son reborn one’s soul becomes “like Yahweh” on earth.

Verse eighteen then begins with an ordinary “ei,” or a normal “if” of the material realm. Here Paul wrote, “if now a certain one he has acted wickedly your soul , or he owes , this to myself you charge .” This scenario says that “if” a wife-soul engaged to Yahweh has been in relationship with (a certain one known as Satan, or) one of many demon spirits known to mankind (Mammon being one), this relationship will be evident by a “soul in its flesh” having “acted wickedly.” This means sins of the past have created a debt that must be repaid (Satan expects a soul in return for material favors given) . That “debt” is then to be “charged to Yahweh’s account,” which means the “debt” owed Satan will be washed clean by an outpouring of Yahweh’s Spirit (on the wedding day), which will erase all past sins forever. Satan will be repaid in kind – nothing given of subsequence, in return for nothing of material value paid back – and Satan will have nothing to say about that past debt ever again.

In verse nineteen, Paul wrote the Greek word “egō” twice, which is the first-person “I.” He also appears to name himself, writing “Paulos” after the first “egō.” When one remembers the word “Paulos” is a capitalized word that means “Little” or “Small,” the divine elevation becomes a statement of Yahweh actually being the “I,” with “Little” being Paul’s input into this (and his other) “writings.” The verse then should be read as this: “I Little I wrote to this to mine to hand . I I will pay off ; so that not I might speak to your soul , because kai your soul to me you owe in addition .” Here, where the “I” is followed twice by a first-person form word – “I … I wrote” and “I … I will pay off” – is Yahweh speaking through Paul being His “hand” or instrument of “writing” His word. Yahweh would allow Paul some freedom to opine, but only a “Little.” This then says it is Yahweh who will erase all debts of wickedness. When that is understood, “I might speak” is Paul saying he is “not” able to ‘speak to your soul,” as that can only come from Yahweh – spiritually. This is then said to be “Because importantly each soul not only owes Satan for wickedness done in the past, but it also owes Yahweh more so. The debts of sins and transgressions must be erased by Yahweh, before a soul can begin to entertain ideas of salvation.

In verse twenty, Yahweh spoke through Paul, “Yes,” where a capitalized “Nai” is written. This one word is then divinely elevated to refer to those souls who say “Yes” to Yahweh’s proposal for marriage. It also speaks of the “Certainty” that will come from that divine union. Following a comma mark, Paul wrote “brother,” which foretells of the union of the soul of Jesus with the wife-soul of Yahweh. When the Son has become one with the soul-flesh married to his Father, the host soul becomes a “brother,” regardless of what gender the flesh might be. All souls are of masculine essence. With this relationship established, Yahweh then had Paul wrote, “I of your soul I have derived benefit within Lord . to give rest (as the completion of a project) of myself these hearts (or inward parts – souls) within Christ .” Here, Yahweh confirms that a wife-soul will receive the soul of His Son to become the Lord over that entity, maintaining a path of righteousness that says to the world, “I am married to Yahweh.” The “rest” comes from the wholeness that the soul of Jesus brings. A soul has returned to be one with Yahweh again. This can only be realized by those souls (inward parts) who have been cleansed by the most holy of Baptisms, the outpouring of Yahweh’s Spirit, making each of those wife-souls a “Christ” or “Anointed one.”

In verse twenty-one, Paul began with the capitalized Greek word “Pepoithōs,” which is the participle form of the verb that says “Being Persuaded” or “Having Confidence.” This is a divinely elevated statement that Yahweh knows the sincerity of those souls who submit to Him fully in marriage – self-sacrificing for the highest goal. He then writes, “to this to submissiveness of your soul , I write to your soul , knowing that kai above which I speak , you will act .” This says that a soul married to Yahweh has submitted to do His Will. This letter is then written in a way that those souls unwed to Yahweh cannot understand, as it requires the divine inspiration that can only come to one in union with the Christ Mind. When one “knows that” element of divine texts is ever-present, then one importantly realizes each word written has meaning that is “above” the mundane and ordinary. Form understanding the truth of what Yahweh spoke through His servant Paul (one of His wife-souls), then one will be able to do the “acts” of Apostles, in the name of Jesus.

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