What do we trace here but the surest links of a providential chain? Be sure that when St. Paul reviewed the circumstances of his life at this juncture, he would not fail to see that his imprisonment at Rome was intended to have a most important effect upon the spiritual history of Onesimus, and that that the fugitive's conversion helped to illustrate the apostle's own words, "I endure all things for the elect's sake, that they may also obtain the salvation which is in Christ Jesus with eternal glory" (2 Tim. ii. 9). II. It is not, however, only to the providence of God that the Epistle to Philemon directs attention; it presents, as one of its chief attractions, the wonders of the grace of God. If the workings of Divine providence are striking, not less so-may it not be said much more so ?-are the dealings of Divine grace. The two, indeed, are often linked together most significantly; and one learns to see how it is truly a Father who rules on high, and makes "all things work together for good for them that love Him." What we call providence bears most on time and man's bodily estate; grace has to do with the spiritual life and eternity: and corresponding to the relative importance of these two conditions is the deeper interest attaching to the operations of sovereign and saving love. It is really then that "Providences" are invested with their freshest charm, when we see them ministering to the fulfilment of purposes, whose results extend beyond this life and concern the eternal salvation of the soul of man. Such were signally the providential circumstances displayed in the case of Onesimus; his history furnishes a remarkable instance of the abounding grace of God. He was a runaway slave, one who, to judge from some hints in the letter of St. Paul to his master, had, perhaps, been guilty of theft. No idea of reparation or of return apparently entered his mind; he fled to save and to hide himself. He took refuge in a city where temptation was rife, and where greater guilt might be readily incurred. While there he was brought to the Christian teacher. Why? That he might be pardoned by God, that he might be accepted as complete in Christ, that he might take his place in the Christian family, that, as Christ's freedman, he might return to Philemon, no longer simply "as a servant, but above a servant, a brother beloved." Nor was there only this display of grace by which the spiritual condition of Onesimus was affected to a degree; grace was still shown towards him to work in him the fruit of the Spirit, and exhibit him to us as a bright specimen of the Christian life. There was evidently in him "godly sorrow," and a determination, by the Spirit's help, to "redeem the time." He was, we know from the epistle, profitable to the apostle; and, hardest thing of all to human nature, he was ready to go back to his city and to his master, to humble himself, and show that the future might be better than the past. But the grace which thus saved and sanctified Onesimus was, through his conversion, extended to St. Paul. He was comforted, strengthened, cheered. He was not left without fruit, even in a season which threatened barrenness; indeed, to cheer him all the more, his Lord would bring a soul from the distant Colossæ to find in Rome righteousness and peace and joy in the Holy Ghost. Thus in taking a deeper view of the contents of this epistle, we learn to prize it as a precious portion of the divine word. We see not only an elegant and touching composition, not only an expression of Christian courtesy and genuine consideration, not only, on these and other grounds, "an unique specimen of the epistolary style," but an illustration of the two most important themes, the providence and the grace of God. We who are wont to dwell on these themes can sing with fresh animation, and hope that many, to human judgment the most unlikely, will yet learn to sing with us, the Psalmist's words of faith and joy-" 0, that men would praise the Lord for His goodness, and for His wonderful works to the children of men. For He satisfieth the longing soul, and filleth the hungry soul with goodness. He hath broken the gates of brass, and broken the bars of iron in sunder" (Ps. cvii. 8, 9, 16). III. SHORT COMMENTS. The following remarks will explain some expressions in the epistle : Ver. 4. This verse has two parts: (1). "I thank my God," connected with ver. 5. (2). "Making mention of Thee always in my prayers," connected with ver. 6. Ver. 6. "Faith" had better be rendered "faithfulness, see 3 John 5. "In us" is a better reading than "in you." "Towards," "with a view to" (i. e., for the honour of) is better than "in" Christ Jesus. The 6th verse may, then, be translated thus, remembering its connection with ver. 4:-[Praying] “that the communication of thy faithfulness (as a Christian) may become effectual in the knowledge of every good thing which is in us (Christians), for the honour of Christ Jesus." The apostle points to Onesimus, as though he said, "I wish you in your faithfulness to know that there is good in him now." |