 Okay, welcome back after the break. Just before we went for our break, we were looking at Philemon chapter 1 verse 12, where Paul, yes, say. Oh, sorry, Pastor. I was going to ask the question just before we left the class, and sorry to draw you back, Paul. I just have two questions. The verse 6 we read about the word Koinonia. So, based on what you said, I went through different translations. It seems like there's a different disparity in communication of what that verse means. So, I don't know if maybe you've had the opportunity to just check all the versions to see if all the versions are lying. Because it seems like the KJV says something different from the NKJV. The CJV says something completely different from KJV and NKJV. So, I'm not really sure exactly. So, what does sharing of your faith say in these different versions? Also, sometimes you're sharing, sometimes you're partnership, which is fine. But it's the latter part of the verse that some say acknowledge, some say deepen your understanding. It's just different things said. So, I'm not sure exactly which was the right translation of that verse. Yeah. So, I said that the verse 6, sharing of your faith. Just give me a minute, please. Yes. Yeah. I said that verse 6, sharing of your faith is one verse which was very difficult to translate. And commentary writers, the origins, found it very difficult to bring about the right interpretation or the right possible meaning of this phrase sharing of your faith. And so much has been written just about verse 6. And this phrase sharing of your faith is very difficult to explain because of the Greek word quinonia, which means sharing, fellowship and partnership. So, the scholars say that there could be three possible meanings. Firstly, quinonia sharing in, which means sharing in the Christian faith. So, Paul must basically be saying that the prayer that he has for filaments is that the faith that both Paul and filaments share will lead filaments deeper and deeper into the Christian truth. And quinonia can also mean fellowship, which so there's some scholars say could be interpreted that it could be Paul's prayer that the Christian fellowship that filaments is part of could lead filaments even more deeper into the truth or the knowledge of Jesus Christ. But the third possible meaning is that it could mean an act of sharing. So, in that case, this verse could possibly mean that it's Paul's prayer that the way filaments generously shares all that he has with people could lead him more and more deeper into the knowledge of the good things which lead to Christ Jesus. And so, even as he struggled to find the right interpretation or right meaning for this phrase sharing of your faith in verse 6, many of them say the third meaning that is the act of sharing could be the correct one that filaments generosity or his characteristic of sharing with others could lead his love towards people because people felt rested and refreshed in his home could lead him deeper and deeper into the knowledge of the good things which lead to Christ. Okay. You said it right. My concern is the latter part of the verse. The KJV says that the communication of that faith may become effectual by acknowledging every good thing which is in Christ Jesus. The NKJV says that the sharing of your faith may become effective by the acknowledgement of every good thing which is in you in Christ. But in other versions, we see it saying just like you said rightly, him being led into a deeper understanding of every good thing. So this is where I'm struggling to, I'm struggling in understanding like what was posed, based on all the definitions of Koinone, we looked at what was exactly the outcome of what he was saying in general because it looks like all the versions are having different things. Like acknowledgement is different from understanding, unless I'm maybe mixing it. The way I'm interpreting acknowledgement, I don't see it starting with our understanding of deepening is understanding. Let me put it that way. Deepening is understanding and acknowledgement looks separate or maybe it's the same thing. I don't know. Maybe you can help. So it's basically that Paul's prayer for Philemon is that he desires that the sharing of his faith would become effective as Philemon understood the work God did in him. Every good thing which is in you, which means that Paul is praying for Philemon, that he desires that the sharing of his faith and every good thing that he does would become effective, even as Philemon understood the work God did in him, which is every good thing which is in him. So basically, the very foundation of effective evangelism is that our people's lives can be touched or changed by God through the overflow of our own lives, the way we minister to them. So God has done every good thing in the life of Philemon. Now it was something up to Philemon. It was a matter of it being acknowledged by both Philemon and those who shared in the faith with Philemon. So when he does these good things, others would acknowledge the faith that he has in Christ Jesus. Others would also acknowledge his love that he has for Christ because the love that translates into his love for his fellow believers. And when people see the good things that they do, they would come to Jesus Christ. So the reason why the sharing of the faith is not effective is because sometimes we can't communicate every good thing that God has done for us. So it's important that even as Paul is saying that even as you continue to take care, to refresh the hearts of saints, bless others, it is what you're doing actually is you're acknowledging what Christ has, every good thing that Christ has done to you, and that you are showing it out to others and people who look at you are encouraged in their faith and also they are going to come to the knowledge of the truth, the salvation that is in Christ Jesus. Understood. Thank you, Pastor. My second question is, these are what Paul wrote to Philemon about Onisimus going back. Versus this is no longer as a slave, but better than his slave. I'm just wondering, could it be that Paul had a different perspective of slavery when he came to the brotherhood in Christ? Like, because it seems to me here that Paul would rather not have anyone be a slave, but just serve, you know, as a worker or something. But Paul says no longer as a slave, but better than a slave. Maybe I'm over reading this. I don't know. But it seems like Paul has a different opinion now about slavery. I don't know. Yeah, actually we had this question I think when somebody brought up this question in the starting. I was the one. That's why I'm bringing it up again. Because I caught my attention, that's why I wanted to bring it up again. Because he's saying better than a slave. So I'm still trying to reconcile all he's been saying with this. So that I was the one who brought that up. So that's why I brought this up again. Okay, so we looked at that, you know, Paul is not somebody who's trying to abolish the whole thing about slave system or slavery. But yes, you know, he writes about how slaves should relate to their masters, also how masters should look at their slaves because, you know, he didn't want to abolish the whole thing of slavery. But the whole idea of slavery had a very new perspective in the sense that, you know, it's only a church that masters and slaves sat together and worship God, which was something that was something that was people could not even think of or comprehend. You know, but that happened in church. So some of the slaves who did come to to Christ, you know, it became believers and Paul writes about them in Romans, Timothy, Titus. And so he's basically saying, hey slaves, you know, now, since you have a new identity in Christ, how much better you need to serve your masters who are also brothers in Christ, not take advantage because thinking that hey, they are brothers. They can't tell me what to do. They shouldn't be, you know, or I shouldn't be working hard for them. They should understand, you know, when I want to read my Bible or attend a prayer meeting or blah, blah, that, you know, I've not been able to do my chores or my work because of that. But he's saying, you know, all the more that we need to serve them because they are brothers in Christ. So all the more we serve them because they're not just masters, but brothers in Christ. But here in verse 16, you know, when Paul says that did we come to verse 16? Yes, yes. No, we've not yet reached verse 16. We are just in verse 12. Oh, sorry. Yes. So when we come to verse 16, can I explain, say is that all right with you? That's fine. Sorry about that. No, no, no worries. Okay, so we were in verse 12 where Paul says, I'm sending him back, you therefore receive him that is my own heart. So he's saying I'm sending Onissimus back to his master because that is what is lawful of me to do. That is what Christ would require me to do. And he says, you know, I'm sending him back, you know, you therefore receive him that is my own heart. So, you know, yes, Onissimus has done something wrong. He ran away from his master and it was time to set things right. So Paul was willing to send him back. Yet, you know, Paul obviously wanted Philemon to deal gently with Onissimus. Now under the Roman law, a slave owner had complete ownership or total control over his slave. And it was wasn't unusual for slaves to be, you know, crucified for, you know, for lesser offenses than escaping. So if they escaped, they could be crucified. And we know that Rome had around 660 million slaves. And, you know, there was a constant fear in the hearts of masters that these slaves, if they get together, could revolt. And, you know, it could be a big thing because it was 60 million of them. So therefore the laws against runaway slaves were very, very stringent, very, very strict. And so when they captured a runaway slave, you know, the slave could be crucified or could be branded with red hot iron on their forehead. With the letter F, which stands for fugitive. So, you know, looking at all of these things, Paul is telling Philemon, you know, considering all that could be done to Onissimus because he's now a runaway slave who's coming back, you know, he's saying, but understand this, and he writes this phrase saying, I'm sending my own heart, you know, that is my own heart. So Philemon, basically Paul is saying Philemon, I know this man has done you much wrong. He deserves to be punished. But even as I send him, consider him as my own heart, you know, as if Paul is standing in front of you and just be merciful and kind to him, just like you will be merciful and kind to me. So again, Paul here, when he says, my own heart testifies of, you know, his genuine love for his new son in the faith, new son in Christ Jesus and looks at Onissimus, you know, as his son was 13. He says, whom I wish to keep with me that on your behalf, he might minister to me in my chains for the gospel. So clearly Paul wanted Onissimus to stay back because he's a big help to him. But, you know, Paul sweetens his appeal in three ways. First he says, if Onissimus stayed, you know, he could serve Paul on your behalf, which means Paul is basically saying or writing this way to Philemon. Philemon, if you leave Onissimus with me, it's like you serving me because Onissimus is your rightful servant. Secondly, if Onissimus stayed, he helped a man in chains. So Paul could be basically writing this way to Philemon saying Philemon, I know Onissimus might be of some use to you, yet I am in chains and I need him all the more. I need him all the more because he can help me get what I want even as I am in chains. Thirdly, we can look at this whole verse in this way. If Onissimus stayed, he helped a man in chains for the gospel. So, you know, Paul could be basically writing this way to Philemon saying Philemon, please don't forget why I am here in chains. Remember that it's for the sake of the gospel. So this whole, you know, verse 13 could have this appeal in these three different ways. Philemon, if you leave Onissimus with me, it's like you serving me because Onissimus is your rightly slave or servant. Philemon, I know the second way we can look at this is Philemon. I know Onissimus might be of some use to you, but yet I'm in chains and I need all the help I can get. The third possible way that we can look at this verse is, hey Philemon, please don't forget why I am here in chains. Remember that it's for the sake of the gospel. So that is why Paul wanted to keep Onissimus so we can look at his appeal in these three different ways. Verse 14, but without your consent, I wanted to do nothing that your good deed might not be of compulsion as it were but voluntary. So Paul is basically writing now and saying, hey, you know why I don't want to use exert my authority or order you or do it out of force or compulsion, but want to do it, make an appeal out of love and leave it to you to make a decision based on your consent, based on what you think is right. Because if you do something that is good, you know, in taking back Onissimus, forgiving him as a brother in Christ and also if you decide to send him back to me, then your good deeds, you know, which you are going to do will not be done out of compulsion but would be voluntary out of your own good nature because you have that love for the sins, for the believers you're known for your good works, your good deeds and that your reward will be great. So he's basically writing why now he does not use compulsion force because he wants Philemon to get basically the credit to receive his reward because he's doing it out of his own consent and a voluntary. So Paul made this appeal and made it strong and skillfully but at the same time, you know, he really did leave the decision to Philemon. He could appeal in love but, you know, he could appeal in love but he would not trample over the rights of Philemon. So this is what explains his decision not to force him or demand from him. You know, then if he demands or forces him or uses authority, then Philemon's good deeds, whatever he decides would be out of compulsion. Hey, I have to do this because Paul is my mentor, he led me to Christ and he's in authority, I have to obey him, blah, blah. But if he does it voluntary, then, you know, Philemon would receive his reward and also the whole affair would not be something unpleasant and something that would not create a rift or a division in their relationship but would just, you know, everything would just be as it is and, you know, would just work out good and also their relationship would not be sad or, you know, would not drift away. So we see how Paul uses his wisdom, you know, how he deals with people, how he does not make use of his, the relationships, his authority, something that we can learn so beautifully from Paul. In this letter, even as, you know, we are leaders or we go on to be leaders, how we need to treat people, how we can't demand from them, force them but request them and leave it to them to make the decision and how we have no rights over people, their property or their life or their family because sometimes it's ministers of God or some people who are mentors, some people who we lead to Christ. We think that, you know, hey, I led you to Christ so I have authority over your finances, over your family, your spouse, your children, what you say, what you do, where you go, what you buy. I mean, we have seen sadly people who manipulate others like this and it's very, very sad but we know that we don't use that authority because we've led them to Christ doesn't mean that we have authority over their lives. Christ has authority over their lives, not us, but we just, when we see things that needs to be put in order into their lives, we just tell them and lead the decision for them to make. But we don't force ourselves upon them, we have no rights over them, only Christ has the rights over them and we just do what the Holy Spirit leads us and guides us to do. West 15, perhaps he departed for a while for this purpose that you might receive him forever. So, you know, Onesim is running away, made him a criminal and he could receive debt penalty for this. Yet, you know, Paul is saying, you know, I see God's purpose in this and what is God's purpose that, you know, he come to Rome, he meet me, you know, he's be saved. He knows the Lord Jesus as his personal savior and also that, you know, he can now become of use like his name is usefulness or purpose. He could be of greater use and purpose, not only to you, Philemon, to me as well and to the body of Christ and to the work of Christ, the kingdom of God. So, you know, he sees a purpose in everything that God has done in Onesim is his life, you know, and he's saying once you see that purpose as well, Philemon, you'll be able to receive Onesim is forever again back into your household. I was 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. So Paul is now reintroducing Onesim is to Philemon, not as a slave, but as a brother, because he's talking here about not their job responsibilities, but their relationship of who they are in Christ Jesus based on their relationship in Christ Jesus. You know, now Onesim is becomes a brother in Christ to Philemon and not as a slave, but you know, Paul effectively here, you know, abolish this master slave relationship and lays the foundation for, you know, for him to accept him back into his household basically as a believer in Christ Jesus. So, you know, yes, he might, you know, take him back as a slave, but, you know, he can also take him back as a believer as a brother in Christ, you know, who is in that position of serving him as a slave in his household. So Onesim is not like a slave. He is a slave, but he's no longer still a slave in the fullest sense, because he's more than a slave, he's now a brother in the Lord. So we see that, you know, Onesim did not like to be a slave, and that is why he ran away, but once he comes to his newfound identity in Christ, he knows who he is in Christ, but he also knows in reality that, yeah, his calling is to be a slave and he's willing to go back to that to that identity of being a slave with a newfound sense of identity and purpose that he has to serve his slave, his master, because that is what God has called him to do, purpose him to do. But now he goes back with a fresh sense of, real sense of purpose and calling and also with the will of God. And the same way he's telling Philemon, hey Philemon, he's, Onesim is your slave, but no, yes, he is your slave, but no longer still a slave in the fullest sense, he's also a brother in the Lord. So as a brother in the Lord, as you would receive a fellow brother in the Lord, because many of them would come and stay and be refreshed in Philemon's house. Many saints and believers would come and worship in his house when you receive them as a brother in Christ, receive him. And why is he saying this? Because he's saying pardon him. You know, he has offended you, he stands with the criminal, but you know, receive him as a brother in the Lord and he's willing to serve you as a slave. He's willing to be useful and purposeful just as his name is back as a slave. You know, he's here talking, he's spoken about Onesim is his new self identity, going back as a slave in the new sense identity that he has. And also he's telling Philemon, hey, as a master, you know, your responsibility is to look at him more as a brother in Christ and not just as a slave. So we see that, you know, Paul could have written him and said, you know, don't take him as a slave. Now take him as, you know, don't have any, you know, don't get him into any punishment because he's a brother and blah, blah. He doesn't tell him all of those things, but he just tells him, you know, he's no longer as a slave, but more than a slave. That means he is your slave, but more than a slave, he's your brother. You know, he's sending him back because yes, he belongs there. He's a slave. He belongs to Philemon. So he's not saying, hey, you know, we are trying to abolish these things here. But you know, so you don't take him back as a slave, take him as, you know, as a son or something like that. He doesn't tell him, but take him back, you know, because he's coming back to serve you, but look at him with that new sense of identity that Christ looks at. And also as how, you know, honest and miss, looks at his new identity. Yes, say, did that help now? Yes, Pastor, it helped. Thank you. Thank you. We'll move on to versus 17 to 22. Before that, anyone else has any questions? Okay. There are no questions. We move on to versus 17 to 22. Can one of you please read versus 17 to 22, please? Mangi, would you like to read? We haven't heard your voice in a long time. I don't know. Bab was me at the moment. Okay. No problem. Okay. Okay. Go ahead, Sister Ravini. Thank you, ma'am. If then you count me as a partner, receive him as you would me. But if he has wronged you or owes anything, put that on my account. I, Paul, am writing with my own hand. I will repay that you owe me even your own self besides. Yes, brother, let me have joy from you in the Lord. Refresh my heart in the Lord, having confidence in your obedience. I write to you knowing that you will do even more than I say. But meanwhile, also prepare a guest room for me for I trust that through your prayers I shall be granted to you. Amen. Amen. Thank you. So verse 17 says, if then you count me as a partner, receive Onissimus as you would receive me. So partner in the sense of a fellow believer as a brother in the Lord. If you look, Paul is basically saying, Parliament, if you look on me as a man united to you in fellowship, then receive Onissimus in the like manner in the same way you would receive me. So Paul actually asked Parliament to treat Onissimus as if he were Paul coming to him standing before him. Yes, say. Yes, pastor, sorry, I'm just bringing out an observation. I agreed that these were letters not written in chapters and verses. And if we agree that this was a flow, then it might be that verse six would tally more with partnership. Because we see here again, him saying, if you consider me as a partner, that means there's somewhere he's coming from. So maybe the verse six is more of partnership in terms of Quinoa. Since he's saying, if you consider me as a partner, again, I could just be wrong. I just brought out the observation of this. Yeah, thank you. Quinoa basically means the Greek word Quinoa used for sharing in verse six means sharing, fellowship and participation. So it's not partnership, but it is participation, fellowship and sharing. So that is what the closest meaning is the third one, which is at the act of sharing. So participating in other people's life in the act of sharing or sharing your resources and thus participating in their lives, which could be a closest meaning. So then in that sense, yes, participation is the closest meaning for Quinoa. Oh, sorry, I mixed that up. Okay, sorry about that. No problem. Yeah. Okay. So here he says that, you know, you receive him back just as you would receive me as if I was standing there and was 18. If he has wronged you or owes anything, put that on my account. So, you know, when Onisimus ran away from Philemon, he actually even robbed him, you know, which itself is in a bigger capital crime, not only that he ran away, but also robbed his master. So Paul is saying that, you know, whatever he's taken from stolen from you, put it in my account and willing to pay back to Philemon what Onisimus has stolen. And then he says that, you know, Paul could afford to pay Onisimus's expenses because there was a sense in which Philemon, you know, also owed Paul his very life because the salvation that he's given, you know, Paul is the one who led him to Christ. So Paul had been the means of Philemon's conversion. So, you know, he was immeasurably indebted to the Apostle Paul. So Paul not only gently reminds him of that fact as a reason that he should also deal, you know, kindly with Onisimus for his sake, but he's saying he's not using that. He's just reminding him of that, but he's saying, hey, but I can also pay you back what Onisimus has stolen from you. And verse 20 says, yes, brother, let me have joy from you in the Lord, refresh my heart in the Lord. So joy here is more literally the word profit. The ancient Greek word is Oninimi, which is the root word from which the word, the name Onisimus has, you know, has been brought about. So the Greek word Oninimi is the root word for the name Onisimus. So again here Paul is playing on words, so to say, and the name Onisimus, he's using it to play with, you know, to communicate a request. He's saying, let me have Onisimus back from you in the Lord. Okay, so he's basically saying, you know, the word joy, which means profit. So which is the Greek word Oninimi, which comes the name Onisimus comes. So he's basically using all of this sense, you know, using that word joy and he's trying to communicate a request. And the request here he's basically saying is, you know, let me have joy back from the Lord, which means let me have Onisimus back from me. In the Lord. Okay. Did you understand that? What it really meant here is basically saying, let me have joy from you in the Lord. So the word joy basically means Oninimi, the Greek word, which is the name Onisimus. So basically what Paul is writing to say is if you look at, if you put Onisimus in the place of joy in this verse, he says, let me have Onisimus back from you in the Lord. So we see how, you know, Paul is not only just a great orator, but, you know, just a great writer the way he uses words because he's so a learned man, he knows Greek so well. And so he's using it and he's saying, you know, if you send Onisimus back to me, it's like, you know, just receiving joy from you in the Lord. And he says, refresh my heart in the Lord. So, you know, earlier in this letter, he says, Paul tells Philemon that he was a man who refreshed the hearts of saints in verse seven. And now he's specifically telling Philemon that he would like to come and visit him and he would like to stay with him and be refreshed even as he stays in Philemon's house. And he says that, you know, his, he could also be refreshed. His Paul's heart would be refreshed when he takes back Onisimus back to stay with him and also allows Onisimus, you know, to come back and stay with Paul. Either of the way, you know, Paul's heart would be refreshed with much joy. Verse 21, having confidence in your obedience. So Paul summarizes his request and says, I write to you with confidence or I write to you because I have confidence in you. So Paul's letter is this letter that he writes to Philemon is basically full of appeal, also full of hope, because he knows Philemon is a good man. He's not a harsh rude or a bad man. And Paul had every reason to expect that he Philemon would accomplish his Christian duty even more than what Paul asks of him or requires of him. And verse 22, he says, you know, prepare a room, a guest room for me because, you know, this shows Paul's close relationship that he shares with his people that he mentors, his sons in the faith, people who are his co-workers, co-laborers, and shows a close relationship between Paul and Philemon. And also Paul knew that hospitality always awaited him at Philemon's home and he wants to just go and be refreshed knowing for sure that he will be released from his room in imprisonment. And then he says, I trust that through your prayers I shall be granted to you. So Paul wanted Philemon to pray and believe that, you know, through his prayers that, you know, they would meet again, they would be together once again. And that brings us to the end of this letter to Philemon, verses 23 to 25. Before we move for read 23, verses 23, 24 and 25, anyone has any questions? Okay, I'll take the silence for no, then can somebody read verses 23 to 25, please. Can I read, Master? Sure, Divya. Okay, thank you. Epiphras, my fellow prisoner in Christ Jesus sends greetings to you. And so do Mark, Aristarchus, Deimos and Luke, my fellow workers. The grace of the Lord Jesus Christ be with your spirit. Amen. Thank you, Divya. So Epiphras is obviously known to the churches at Colosse or in Colosse because this was the place where he decided once, he lived once and was also possibly even the place of his birth. And he tells him that Epiphras, my fellow prisoner, does not mean that he was also in prison, also in chains. It just could be a descriptive term for a believer or a Christian, you know, fellow prisoner in Christ Jesus, which means just like Paul is completely in obedience and surrendered to the will of God. He knew that there were others also who completely surrendered themselves to obedience to the will of God. And one of them was a papyrus. So here he says a papyrus in that sense is a fellow believer, Christian, you know, a fellow prisoner in Christ Jesus, not in chains, but fellow prisoner, because he uses the phrase in Christ Jesus, it's reinforced by in Christ Jesus. So a papyrus, my fellow believer, sends you greetings. Yet it does not, you know, seem likely that a papyrus is actually Paul's fellow prisoner, but under arrest with Paul, but just basically, you know, a fellow believer in Christ Jesus, along with Paul. Now here Paul also mentions Mark, Aristakis, Demis and Luke. We know Mark is John Mark, who had joined Paul and Barnabas on their first missionary journey. And Paul didn't want to take him on the second missionary journey, but later on sees a good work that, you know, John Mark does. And then he finds him useful and wants him back. And, you know, he's part of Paul's team. So we see again something we learn about Paul. He does not just write of people, but, you know, when he sees that he has been on the wrong, he has made a wrong decision about somebody else, how he corrects that and how he, again, co-works, co-labors with them in the work of Christ. Aristakis was one of Paul's most faithful travel companions. Luke calls him a Macedonian from Thessalonica. And he's one of the two who was seized, you know, by the mob during the uproar at Ephesus. And we see that now also he is in Paul while Paul was in prison. So most faithful travel companion of Paul. Demis, we studied Demis. We looked at Demis and, you know, Paul writes about him in 2 Timothy chapter 4 verse 10. But Paul tells Timothy that Demis, you know, he loved the world. And because he loved the world, he has deserted Paul and has gone off to Thessalonica. So it's supposed to be the same person that he's writing in 2 Timothy chapter 4 verse 10. And now Demis was someone who continued his attachment with Paul till his last imprisonment at a low home. But, you know, somehow he just slept him because, you know, he loved the world more. He got into, caught up in worldly desires and passions that he just left Paul and maybe even left the whole ministry and what he was doing. Luke is basically talking about Dr. Luke who wrote the book of Acts who joined Paul during his second mystery journey when he boarded the ship in Taurus and stayed with Paul till the end of his life. And Paul calls him, you know, as a dear friend, Luke, the doctor. And in 2 Timothy, we read, he says that only Luke is with me. So we see that Luke was very fond of Paul, maybe over there with good companions, good friends. He was always with Paul and also with Paul during his last days, during his second imprisonment. And then Paul ends this personal letter that he writes to Philemon and says, Grace of the Lord Jesus Christ, be with your spirit. The CEB version says, I pray that the Lord Jesus Christ will be kind to you. Another version says, the Lord Jesus Christ, be with you all. And that's how he ends. Just speaks the grace of the Lord Jesus Christ to be with Philemon even as he makes a decision and even as he considers what to do with his runaway slave innocence. So that is the end of Philemon. Any questions? If there are no questions, then you have your third assessment on the book of Titus on the 19th. That is this Wednesday. Anyone else has any, I mean, we need to have the last assessment on Philemon. So you could suggest a date for that. Before that, we will hear from Ce. Yes, Ce. Yes, Grace, I was just going to ask a question that you mentioned. We talked about Deimos abandoning the world. So this occurrence could have been before he abandoned Paul for the world, I guess. This letter to Philemon. Or was this after? Yeah, because he writes here, Deimos and Luke, my fellow laborers. Yeah. Okay. Thank you, Grace. Because Paul goes to Crete where he establishes a work. He leaves Titus there and then he goes to Ephesus where he leaves Timothy. But here we see that he talks about him as a fellow laborer. So yes, he is still along with Paul. But when he writes to Timothy, he says he is abandoning him. Yeah. And this letter is written while he was in Hauserist. Right? But when he writes to Timothy, he's in Roman imprisonment where death is impending upon him. So those are the last days. Yeah. Okay, I see. Thank you, Passo. Thank you. Thank you, Say. Yes. So when can we have the last assessment on Philemon? Can you suggest a date, please? This 19th is your assessment on Titus. Somebody, please suggest a date because you have other assessments. So there will be no better when you don't want to have an assessment. Nobody suggesting a date. Ma'am, is it like two different assessments of Philemon and Titus will be together? No, it will be two different. Two different. Okay. Yeah. Yeah. So for whichever courses I am in, no one has given us the final assessments. The midterms are done, but I have not been given final assessment. I'm doing a mix of courses. So yeah. Yeah. So okay, 19th is Titus. So somebody suggesting, Christopher says April 26th. So is everyone okay with April 26th? Which means you have to submit your assessment on 28th. Is that too close to the Sun or could we make it 25th? So you can submit it on 27th. Is that okay? 26th is too close to the last date, 28th. So could we have 25th? You all can submit it on 27th, end of day. Is that okay? Yeah. Yes. Yes. Okay. So we'll have this on 25th. That is Philemon. Just make a note of it. Okay. Thank you everyone for joining this class. This is your last class with me. Okay. So you have an assessment on 25th. But anyways, I mean, we don't want to keep it for the last day because it's very difficult for the e-learning students. So we just keep it one day and on the 25th, we should be okay so that you can submit on 27th. Yeah. Okay. Thank you everyone. It was a good journey the last three years and was like this some semesters in between but thank you for being a vibrant, lively, energetic class with all your questions. It was a good learning experience for us as well. Of course you're kind of slowed down in the third year. Maybe you got all your answers in the first and second year but being a wonderful class and just wonderful teaching all of you. Just wishing you all God's very best and praying that even as you pursue your call and your purpose that you will continue to run your race with perseverance and endurance, fixing your eyes on Jesus. And he who called you was faithful. He will see you through and he will never leave you. So just praying that God would do great things and hearing from you soon all the great things that God is doing in and through your life. So thank you so much for your patience and endurance in the last three years and for being wonderful students and for all the learning that we have received from you. Thank you. God bless you all. Thank you so much. Thank you so much. Thank you very much. Thank you very much. Thank you. Thank you very much. Thank you Divya. Thank you Sai. Thank you Rupa. Avini, Mangi, Asha, Siddhant, Elisha, Lui, Pratik. Subhijit, thank you so much. I hope I didn't miss any names. God bless you all. Bye-bye. Get in touch. Yeah. Yeah. When I come to Seattle to visit my sister, maybe I can see you, Divya. Yeah. Yeah. Yeah. Yeah. Thank you so much, man. Yes. Bye.