‘I beseech Thee for my son Onesimus, whom I have begotten in my bonds.’
Phm 1:10 A man may be known by the company he keeps, by the books he reads, and by the letters he writes.
I. This Epistle was a private letter of St. Paul.—Dr. Hawker says, ‘If it were not where it is, folded up in the sacred pages of Divine truths, it would be classed among the first productions of mankind, be carefully deposited in every museum of literature, and recommended by all the admirers of the fine arts as the most correct standard of letter-writing.’ It was not a public letter like the Epistle to the Romans or the Corinthians, but a private note sent by Onesimus.
II. Why did St. Paul write it?—I will explain. Onesimus was a slave who fled from his master, Philemon, having previously robbed him. He fled to Rome, thinking perhaps to escape detection among the crowd. Here, it may be, he spent the stolen property in riotous living. Onesimus had doubtless heard that St. Paul was the preacher by whose ministry his master, Philemon, had become a Christian, and so curiosity, or rather the secret guiding of the good Spirit of God, led him to the hired house where the great Apostle was preaching the Gospel (Act 28:30-31 ). The heart of poor Onesimus is touched by grace. Then the Apostle sends him back to his master with this letter in his hand.
III. It has been said that St. Paul sanctions slavery.—I do not think so for one moment. He does, indeed, send back Onesimus to Philemon; but be begs him to forgive his runaway servant, and to receive him ‘not now as a slave, but above a slave, a brother beloved’ (see Phm 1:16 ). For, indeed, there is a fellowship in Christ which makes masters and servants one; it is the grand ‘communion of saints’ which they have with God, with their risen Lord, and with each other.
—Rev. F. Harper.
Illustration
‘The manner of the Epistle teaches us as well as its matter. St. Paul offers to pay the debt of Onesimus for him, or to make up what he had taken, out of his own slender purse. Onesimus must pay what he owed. It would be a poor beginning in his new Christian life to attempt to evade his obligations. “Put that on mine account,” says St. Paul. And then he adds, as if it were not sufficiently business-like for a Christian, “I, Paul, have written it with mine own hand; I will repay it.” This principle condemns all attempts to slip off, or shuffle over, any social or commercial engagements on the score of Christian claims or exclusiveness.’
(SECOND OUTLINE)
THE APOSTLE’S APPEAL
I. The gentle courtesy of the Apostle.—No Christian ought to be rude or harsh. That is a grand verse in the Psalms—‘Thy gentleness hath made me great.’ And the children of God are commanded to be ‘gentle, showing all meekness unto all men.’ This letter to Philemon is a model of true politeness. Luther calls it ‘a charming and masterly example of Christian love.’
II. The love of God.—Philemon was a Christian. He was a Christian minister too, yet the heart of Onesimus, his servant, remains hardened. He flees from his master. Then God, in His wondrous grace and mercy, directs his feet to Rome, and guides him within the reach of St. Paul’s voice. The Lord had not given him up! The Lord willed not that he should perish. He led him to the place where His Apostle was preaching, and opened his heart to attend to the things spoken. In all this I see the wonderful works of God. And when I trace the hand of the Lord guiding the feet of poor runaway Onesimus into the way of peace, I mark the fulfilment of the promise of the great and good Shepherd, Who said,’ Other sheep I have … them also I must bring, and they shall hear My voice’ (Joh 10:16 ).
III. The power of the Gospel.—The Holy Ghost brought it home with power to the heart of Onesimus. He saw the evil of sin. He saw the love of Jesus. He felt the worth of his soul. The story of the Saviour’s love, dying for sinners on the Cross, overcame him at last.
IV. The value of a Christian servant.—Phm 1:11 shows this. Now Onesimus is really a changed man, he will be ‘profitable’ to Philemon. As much as to say, ‘Philemon, it is even for your advantage to take Onesimus back.’ A truly Christian servant will serve his earthly master well, because he serves a Master in heaven. He will work with a good conscience, and prove himself faithful and true. Before his conversion, Onesimus was a dishonest slave; now he is ‘a brother beloved both in the flesh and in the Lord.’
V. The ground on which St. Paul urges his request.—‘Thou owest unto me even thine own self besides’ (Phm 1:19 ). ‘All you know of Christ, and all you hope for of glory, you owe to me.’ Certainly, those who are God’s instruments of bringing others to Jesus ought to get gratitude from their spiritual children. How grateful, for example, should St. Peter have felt to St. Andrew for bringing him to Jesus (Joh 1:41 ). But, strange to say, this gratitude, I fear, is almost rare. We warmly thank friends who help us in regard to this world, while spiritual blessings are too often forgotten. Yet St. Paul says, ‘If we have sown unto you spiritual things, is it a great thing if we reap your carnal things?’ (1Co 9:11 ). And St. Paul takes this high ground when he begs his favour of Philemon.
—Rev. F. Harper.
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‘Note the destination of Onesimus after he had been converted to Christianity. He is bidden to return to his master. True, St. Paul writes a beautiful letter for the runaway slave to present when he gets back; but back he must go. St. Paul is kind, but firm. Onesimus, being now a Christian, must return to the post which he had deserted. Surely here we may learn something about the social duties of the Christian, and especially of any one who has been newly impressed with Christian truth. The more worldly our business is, the more do we want good Christians to be engaged in its management. God is with us in many ways, and yet I do not know that He ever specially visited any one who had forsaken a clear duty without a clear call to do so, though it were professedly to serve Him better. Wherever we are, God is. Wherever we work, he works. There is no greater mistake than to think that we are kept from God by our business.’
GOD’S OVERRULING PROVIDENCE
‘For perhaps he therefore departed for a season, that thou shouldest receive him for ever; not now as a servant, but above a servant, a brother beloved, specially to me, but how much more unto thee, both in the flesh, and in the Lord?’
Phm 1:15-16 We have here an encouraging view of the providence of God. St. Paul does not assert that it was the design of God in allowing Onesimus to run away from Philemon that he should return to him a converted man; but he says, ‘perhaps’ it was so. From this we infer that Paul believed that God permits evil in order that He might make it the occasion of great good; that He permits evil and overrules it for the evolution of a greater good. Notice here—
I. The minuteness of the operation of God’s providence.—It reaches not only to worlds and nations, to tribes and families, but also to the poorest and obscurest of individuals, and to every event in the individual life. Here was Onesimus, a mean servant running away from his master; but he never escapes the presence and oversight of God. A very pathetic example of this particular providential care of God we have in the case of Hagar and Ishmael (Gen 21:9-21 ). ‘His kingdom ruleth over all’; over the weakest as well as the mightiest, the tiniest as well as the greatest. Most clearly and encouragingly our Lord teaches the minuteness of God’s providential care (see St. Mat 6:25-34 ; Mat 10:29-31 ). To the poor, the weak, the suffering, the tempted, this aspect of Providence is full of comfort and help.
II. The beneficence of the operation of God’s providence.—‘Observe the wisdom, and goodness, and power of God in causing that to end so happily which was begun and carried on for some time so wickedly.’ How remarkable that in the godly household of Philemon, with its means of grace and ‘church in the house,’ Onesimus had been ‘unprofitable,’ wicked; yet when he had fled away from it he was led into the way of salvation, and became ‘profitable’! At Colosse means of grace seemed to harden him in sin; at Rome they were instrumental in converting him to God.
(SECOND OUTLINE)
THE MYSTERY OF SIN
This wonderful verse seems to throw some light upon God’s relation to the dark mystery of sin. St. Paul’s statement in the text implies that God permits sin in order that He might introduce by His overruling providence a greater good than would have been had it never occurred. Yet let no one attribute evil to Him. He permits it, and by His grace and wisdom brings good out of it; but between permission and origination how wide is the difference! Have we not here a contribution towards a satisfactory answer to the oft-recurring inquiries, ‘Why did God create man knowing that he would fall into sin, and that his sin would be so appallingly fruitful of evil?’ ‘Why did He permit evil in the world?’
I. To bind man more closely, lastingly, lovingly to Himself.—Now we are related to Him by redemption as well as by creation.
II. To awaken nobler developments of human character.—The innocence of seclusion and ignorance of evil is far less grand than the purity of those who have been tempted, and perhaps sore wounded, but have triumphed.
III. To manifest more conspicuously His own character and glory.—In His dealings with sinners we see the very heart of God.
’Twas great to speak a world from nought;
’Twas greater to redeem.
IV. To increase human joy.—The joy of gratitude for redemption, of deliverance from direst perils, of victory over subtlest, strongest foes. ‘Count it all joy when ye fall into divers temptations.’ ‘We glory in tribulations also.’ ‘We know that all things work together for good to them that love God.’ What a hopeful and glorious aspect of Divine providence this is! Let us take encouragement and strength from it. If we are not presumptuous and wilful, out of our imperfections, failings, sins, struggles, and sorrows God will work in us spiritual strength and beauty, and bring to us a rich harvest of purity, peace, and joy.
But let no one turn the grace of God into lasciviousness.
(THIRD OUTLINE)
SPIRITUAL RELATIONSHIPS
We have here an interesting glimpse of the pre-eminence of spiritual relationships. ‘For perhaps he therefore departed for a season,’ etc. We have here a threefold contrast: (1) ‘A season’—‘for ever.’ (2) ‘A servant’—‘a brother beloved.’ (3) ‘In the flesh’—‘in the Lord.’ But notice—
I. Christianity does not weaken any of the bonds of our civil or other earthly relationships.—Onesimus was servant to Philemon, and had wickedly run away from his service; but when he was converted to God he saw that it was his duty to return to his master. The Apostle also supports his return. The religion of Christ thus strengthened the bond between master and servant. So with other relationships. It urges obedience to kings, magistrates. So also with family relations. All just relations and duties it upholds and confirms.
II. Personal Christianity exalts and ennobles all other relationships.—Onesimus was now a better servant than ever he had been before his conversion. Formerly he had been ‘unprofitable, but now profitable to thee and to me.’ Servants who are truly religious are more conscientious, more faithful, etc., than those who are not religious. The rule holds good of all relations. Personal Christianity exalts all, sanctifies all.
III. Spiritual relationships are pre-eminent over all others.
(a) They are independent of differences of rank and condition. Though the servant of Philemon, Onesimus was now spiritually his ‘brother beloved.’ They are children of the same heavenly Father, have equal access to the same spiritual privileges. Peer and pauper, if Christians, are, as such, on an equality.
(b) They are perpetual in their duration—‘for ever.’ All relations which are simply bodily, material, civil, or political are but ‘for a season’; sooner or later they must be dissolved. But those which are spiritual are everlasting. Spiritual ties are delicate as gossamer, yet stronger than a cable.
(c) They centre and subsist in Jesus Christ—‘in the Lord.’ The closest, tenderest, deepest, holiest, most lasting relationships have their root in Him. One in Christ, we are one in the depths of our being, and one for ever.
Illustration
‘In nothing does Christianity differ more profoundly from some philosophies which seem to have a superficial resemblance to it, than in this: it does not allow a man to think of himself as an isolated unit, while forgetful of other men; it does not allow a class to entrench itself in its privileges or excellences, and to ignore the claims of other classes; it does not allow a race to stiffen itself in its prejudices, and to forget that other races are also members of the human family, and to claim gifts and endowments as exclusively their own.’
‘ANSWERED PRAYERS’
‘Peter therefore was kept in prison: but prayer was made without ceasing of the Church unto God for him.’
Act 12:5 ‘But withal prepare me also a lodging: for I trust that through your prayers I shall be given unto you.’
Phm 1:22 The two passages taken together, and considered in the light of subsequent events, cover the whole subject of Divine Answers to Prayer; prayer which takes the form of petition for some definite, outside good, which appears to the soul of the suppliant needful and desirable. The first passage supplies clear and visible evidence that God can and will answer such prayers. The second passage supplies inspired testimony, confirmed by historical fact, that God can and does answer such prayers, though His operations may be unseen.
I. The similarity in the two cases.—The circumstances are almost identical. The differences are only in names, and times, and places. In both cases we have a portion of the Church of Christ bowed in earnest prayer before her Divine Head, beseeching Him to rescue His faithful Apostle from the power of a blood-thirsty tyrant; and in both cases the prayer is answered, and the Apostle is freed.
(a) The region into which prayer may enter. The only sphere to which prayer properly belongs, men say, is that which is personal, and inward, and spiritual. To pass from ourselves to the outside world, to affairs of human government and human laws, to the natural universe, is foolish and vain. The examples here given are against such statements. In matters that concern the free action of our fellow-men, the arrangements of human life, and the laws of nature, prayer has a voice, prayer may be offered.
(b) Prayer has direct results therein. A good-humoured sceptic might say, ‘Pray for others as much as you like. Pray that they may be delivered from the destructive action of Nature’s laws, or from human evil and wrong. It may do you some good in the way of deepening your sympathies, but any outward results are impossible.’ This is to deny the facts and statements before us. Through the prayers of the Church, St. Peter and St. Paul are restored to liberty.
(c) Prayer does not always receive the answer desired. There came a time when St. Peter and St. Paul were again in prison, and their lives imperilled. Without doubt the Christian Church prayed for their release as earnestly then as now. But the petition was not granted, at least not in the way expected and desired. The apostles were released, but by death—released, not to earthly toil, but to heavenly rest. It is a mistake to suppose, and a misrepresentation to declare, that the Christian Church teaches that the good asked in prayer is always given. Christians pray, if they pray aright, not with a desire to impose their will upon God, and upon His universe. And where the answer is not given according to their desire, they are content to believe that it is in respect of things they themselves would not have desired, could they have known as God knows.
(d) Prayer is a mighty power in the affairs of men, a mighty weapon put into the hands of the Church. How unequal seem the forces arrayed against each other! Herod with his royal resources; Nero with his imperial power, walled prisons, and armed men: on the other side a few weak men and women bowed in prayer. Yet against those prayers, and against the will of Him to whom those prayers are addressed, king and emperor, prisons and guards, are ineffectual, and the Church rejoices in the restoration of St. Peter and St. Paul. The Church of Christ is resistless for the purposes of her great mission, when fully armed with the power of prayer.
II. The distinction between the two cases.—The same answer is given, but in very different ways. In the first case, there is a direct Divine interposition. No man who belives the Scriptures can doubt the Divine answer. God’s hand is seen, thrust out of the thick darkness in which He hides Himself, touching and conquering all obstacles, and lifting His servant into liberty and life. In the other case there is nothing strange and miraculous. St. Paul is summoned before the imperial tribunal, is allowed as a Roman citizen to plead his cause, and, as the result, he is set at liberty. Men might say, ‘There is no answer to prayer here. St. Paul regained his freedom through a tyrant’s whim, a passing gleam of good nature in the savage Nero, a momentary impression made upon him by St. Paul’s evident sincerity and earnestness, or through the circumstances of the time when the fury of persecution had for the moment glutted itself.’ But St. Paul himself testifies, ‘Through your prayers I shall be given to you.’
(a) The blessedness of the man who lives and moves in an atmosphere of prayer; around whom cluster thickly, as guardian forces, the ceaseless petitions of the people of God; upon whose head descends continually the anointing oil of a thousand benedictions.
(b) The exalted privilege of being identified with the Redeemer’s visible Church. Men might speak lightly of it, but is it a light thing to be remembered daily by thousands in their prayers, who pray that we may be strengthened amid our temptations, comforted in sickness and care and sorrow, delivered from threatening evil, and preserved in faithfulness to Him Whose name we bear?
III. The relation of the one case to the other.—The one explains the other. The intention of a miracle, as one has well put it, is to manifest the Divine in what is common and ordinary. A miracle is designed to teach men that God is everywhere working, and that the ordinary operations of nature and life are but as the veil behind which he screens Himself from our beholding, and which, in the miracle, is for the moment removed. God delivered St. Peter from prison by a miracle, in answer to the prayers of the Church, not that men might think that by this method only He answers prayer, but that we might expect and discern the answer when it is given by ordinary and natural means.
(a) Learn not to expect supernatural appearances and supernatural operations in answer to prayer.
(b) Learn to recognize God in that which is natural, and to accept the answer when it comes in the ordinary course of events.
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‘I have read of a king who led forth his steel-clad chivalry to place a despot’s yoke upon a free people. Just before the battle was joined, he saw their ranks bending low to the ground. “See,” he cried in exultation, “they submit already.” “Yes,” said a wise counsellor, who knew the men better than his master, “they submit, but it is to God, not to us.” And in a few hours the king and his army were scattered in shameful rout. Let the Church of Christ, as she stands face to face to-day with so many opposing forces, submit herself to God in humble, earnest prayer, and every foe shall be vanquished, and a glorious victory won.’
Rights in the Authorized (King James) Version in the United Kingdom are vested in the Crown. Published by permission of the Crown’s patentee, Cambridge University Press. Cambridge Univ. Press & BFBS
