THE RUNAWAY SLAVE
By R. GOVETT.
A
slave of
But
he began to think of duties broken, of a master robbed and wronged. Ought he not to go back again to the
station where God had set him? Should
he not strive to undo, by earnest diligence and faithfulness in the future, the
trespass he had committed? He
appeals; therefore, we may suppose, to Paul - ‘Teacher
of grace! What shall I do? My master’s face rises before me daily, and
chides me that I linger in
Paul
(we suppose) answers - ‘You have sinned indeed: sinned beyond your power to atone. But leave your reconciliation with your
master to me - I will plead on your behalf.’ It was this conjuncture of the circumstances
that drew forth the Epistle to Philemon. Let us see then how Paul undertakes the
reconciliation.
By
such an answer, the apostle puts himself into the place of mediator or
intercessor, for he stands between the offended master and his offending slave,
to being them together again; so that the one may escape punishment, and
the other’s interest take no damage.
If
Onesimus believed in Paul’s power and willingness to
reconcile him, his soul would be at peace. His fears of punishment would depart, and he
would even desire to get back to Philemon’s house, that he might serve him, as
he had never done before. What made the
change? Faith.
He trusts in Paul’s power with his
master. He does nothing in
the matter himself. Look through the
epistle, and you will not see one word from Onesimus.
He does not ask Paul to tell his master
how very sorry he was for the past, and promise faithfully, with vows and
oaths, that if he were received back again and forgiven, Philemon should
never have cause to complain of him, and that he would work off the debt by
extra labour. No: this would be acting
as men in general do. But this would be
putting himself on the old ground, to be dealt with according to his own works.
In
manner like Paul’s is the sinner [and Christian
backslider] reconciled to God. He is, like Onesimus,
a runaway slave, that has robbed his master. But if he hear and receive the gospel of Jesus
Christ - the good news of the coming of the Son of God to die for sin - his
heart changes, and he desires to serve the God against whom he before rose in
rebellion. But how shall he escape just
judgment for the past? How face the
threatening law?
He must betake himself to the intercession of Jesus, as Onesimus did to Paul’s. He must trust in that, and that will give him
instant peace. As Paul pleaded with Philemon on behalf of Onesimus, so does Jesus for every returning sinner. Only, if he is to be reconciled, he must leave
it all in the Mediator’s hands. As Onesimus appears not in the matter of
atonement, so neither does the sinner. As Onesimus said
nothing of his sorrow for the past, or of his good
behaviour for the future, as the reason of Philemon’s forgiveness,
but trusted only to Paul’s plea, so must it be with the well-instructed sinner.
His trust must be solely in the
one Mediator between God and man - the man Christ Jesus.
But
let us look more closely at what Paul says, that we
may enter fully into the joyful secret of reconciliation. He begins his plea by speaking about himself.
He had a request to make of Philemon, as
one who loved Paul, and knew his sufferings in the cause of Christ. So Jesus pleads, by speaking to the Father of
His love to Him, and of His sufferings for His glory. This is the first point. If the
mediator were not worthy, all hope must fall to the ground.
Next
Paul mentions Onesimus, to whom he have
a new relationship. "I beseech thee for my
son Onesimus, whom I have begotten in my
bonds." Onesimus
then is presented as born again, and by virtue of that birth
related to his intercessor. He says not,
- ‘I beseech thee for thy slave’:
but ‘for my son.’ He who believes in Jesus is born again of the
Holy Ghost, and has died to the old nature, that he may become the Son of God
But
now he speaks of his former state: “Who in time past
was to thee unprofitable, but now
profitable both to thee and to me." The turant’s fault
is not disguised, nor his former life defended. His name was indeed Onesimus,
which signifies "profitable," but his
actions had belied his name. Many a one
calls himself ‘Christian,’ - ‘one like Jesus Christ,’ - but his actions give the
lie to the name he takes.
In
the foregoing words, Paul meets a question that might arise in the mind of
Philemon: ‘But Paul, if I forgive him now, will he not
by and by rise, and rob me, as he did before? What security have I,
that he will not laugh at my pardon behind my back, and anew follow his evil
career?’ What is the reply? ‘the
security, Philemon, lies deep; deep enough to satisfy you, for it satisfies
God. He sinned against thee once,
because he was a member of the old and corrupt Adam. But to that old nature he [has now] died, the
new man is raised up within.’ This
is God’s security for our future life: not our well-forged determinations, and
vows to serve Him, but the new nature
which He has raised up in us. For
"whosoever is born of God sinneth not; he cannot
sin, because he is born of God."
And
now notice well the ground on which returning Onesimus
is set: "Whom I have sent again: thou
therefore receive him, that is mine own bowels."
The repentant one returns, not as Onesimus, but as a
part of Paul. Did Philemon love
Paul? He must love Onesimus
as though he were a member of Paul? Paul’s own "bowels."
With the very love that Philemon bore to
the apostle is the truent slave to be received. Onesimus is changed within.
He is begotten again. He is changed without. Paul has made him a part of himself. Is not this beautiful? Doubly beautiful is it, when we see it in the
platform on which the accepted sinner stands before God. How can men, those truant sinners, be accepted
before a spirit-searching holy God? When they stand where Onesimus does, not
as members of the old Adam, but as one with Christ by faith. Then, then they are members of Christ Jesus.
"For we (says
Paul) are members of His body, of His flesh, and
of His bones:" Eph. 5: 30.
If
Philemon’s wife had said to him - ‘Do you know that
the culprit Onesimus has returned? Send him to prison! Remember how treacherously
he robbed you by night. Load him with
fetters! Make an example of him!’
Philemon must have replied - ‘I cannot, even if I would. Paul has entreated me, as I love him, to
receive Onesimus as if it were himself. And so I will, FOR PAUL’S
SAKE! Bid him welcome! Spread the table! Bring bread! Pour him out wine! I see in him Onesimus
no longer, but Paul!’
Philemon’s
right to him had not indeed ceased, and therefore Paul had sent him back. The conversion [or
restoration] of Onesimus
was everything to him before God, and as to his standing in eternity, but it
did not make him a freeman before the world. But, says the apostle, you will now receive
him back in spiritual things, "no longer as a
servant (slave) but
above a servant, a brother beloved." He was to be Philemon’s companion in glory for
ever. Faith raises us from the lowest estate, and makes us great, not in
this world, but sons of God, and heirs of all things in the age to come.
But
behold, again the same blessed ground of acceptance appears: "If thou count me therefore a partner, receive him as
myself."
Do
you wish to know, reader, your ground of assurance of acceptance before God? Catch this lesson: let it be engraven deeply on your heart! If this lesson of peace with God be once well
learned by grace, Satan will not be able to trouble you with thoughts of your
unworthiness or ill deserts.
Suppose
that Onesimus returned, one
of his fellow-slaves had met him in the hall. He gazes on him with sudden surprise. ‘Yes! It is Onesimus! So you
are come back again! I would not for the
world stand in your place! You may prepare yourself for the inner prison, the
stocks and the lash: for your master has not forgotten your robbery.’
If Onesimus
knew the ground on which Paul had placed him, he would be unterrified.
He would know that he stood not on the
footing of his own deserts before his once offended master. Reader, do you believe? If you do, mark with
thankful heart the ground on which you rest before God! Think that you hear Jesus uttering these words
before the Father - "If thou count Me a partner, receive him as Myself." Is not Jesus the man that is God’s Fellow, in
everything His Partner? Then we are to
be received as Jesus’ very self. On this
ground is Satan to be met, and resisted, if he speak
to us of our unworthiness and sinfulness, as the reasons why we should dread to
draw near to God. Does the Father love
Jesus? So then, with even such love does the Father welcome and love us. Jesus
has clothed us with His righteousness, put upon us His name, perfumed us with
His holy merit, and asks the Father to receive us as Himself!
A
greater friend, O sinner, than Paul, is willing to stand for you, to bring you back, and guarantee a
gracious pardon, and entrance to God. Will you not ask Him?
But
another point was to be provided for yet. The former plea ensured the truant a kind
reception, but it did not remove Philemon’s claim on the offender for the
stolen money. And Onesimus
goes back weary and poor, his last penny spent. How is this met? "If he has
wronged thee, or oweth thee ought,
put that to my account. I, Paul, have written with my own hand, I will
repay it."
In
all this Onesimus is silent. He goes back, and presents the letter. He trusts in what Paul has done for him.
And that provides for his every want. The runaway does not pay or promise to
pay, his own debt: Paul takes it on himself. No matter how large or how small it was, Paul
takes it on himself. ‘Look not to Onesimus,’ he
says; ‘He owes it to you no longer: I owe it. You can trust me that I will
repay it, if you cannot trust him. Here
is my bond. The debt is mine.’ What must Philemon say? ‘Onesimus, you are free! Paul
has taken on himself your debt.’
Is
not this beautiful in itself? But O! most beautiful is it, as a true picture of Jesus taking our debts upon Him, and of the Father’s setting us free in
consequence. We have wronged God. We owe him ten thousand talents: we bankrupts
cannot pay. How then can we escape the
debtor’s cell, the darkness, the chains, and the tormentors, till we pay the
uttermost farthing? Because
Jesus makes our debts His own. Great
our debt, but His payment is greater; and therefore we felons may go free. God can trust His Son. If Jesus undertake, the Father shall be no
loser. "He
has magnified the law and made it houourable."
Does
anyone who reads this, say that he cannot understand justification by faith? Look on this picture, and see it realized, and
you cannot mistake it. The guilty Onesimus
going back to his offended master, with no plea of his own, but simply
Paul’s letter and plea for him, is pardoned, is welcomed, is set free from debt. If Onesimus had
re-entered his master’s doors, having suffered all that the law threatened
against absconded slaves, and having money in his hand to pay all the debt, he
would have been justified by his own sufferings and deeds. But now he returns, not accepted by his master
for what he had done or promised to do, but solely on the ground of what another had done and promised to do
for him. He was
justified by what Paul did for him, and trusting in that, Onesimus,
though a culprit, was able in peace to meet his master again. To the
eyes of his fellow-servants he was only Onesimus
still, the guilty felon that deserved the lash, and the dungeon; but he
knew that before his master’s eye he stood on wholly different ground. All Paul’s merits were reckoned his. All
Paul’s favour in the sight of his master was made over to him. And his own evil deeds and debts,
are reckoned as Paul’s.
Reader,
do you believe? If not, how far have
you gone with me? Are you in the place
of the runaway slave? Do you own
anything to God, soul, mind, body, strength? Do you hate His service as the direst
drudgery? Have you fled from it and
robbed God? Have you flung off His laws,
determined to be happy in spite of Him? Have
you fled as fast and as far as you could from Him, and all that could remind
you of Him? Have you sped with fiery
haste to the hot desert sands on search of water? Have you dwelt in the tombs in search of life,
like the demoniac of old, crying and cutting yourself with stones, and saying
to the Saviour - "Let us alone! What have we to do
with thee, Jesus, thou Son of God?" Have you in the search for a table of dainties
been forced to stoop amidst swine? Prodical return!
But
do you say - ‘How can I go back? My former transgressions will accuse me. My past words [and actions] condemn me. How can God receive me?’
Even as Philemon received Onesimus. Return as he did, and the same mercy awaits
you. He trusted in Paul’s merits, and his power with his master. Do you trust in Jesus’ power,
and in His merits with God? If Onesimus trusted Paul, much more reason have you to trust Jesus, and His reconciling power with God.
Paul
promises to pay the debts of Onesimus: but Christ
has paid sin’s debt already. "He was made sin for us, that we might be made the righteousness of God in Him." "He was delivered
for our offences, and rose again for
our justification:" Rom. 4: 25. Paul must write to Philemon, for a thousand
miles divided him from
Arise
and flee into this ark, ere the waters of wrath overwhelm you. Precious in the sight of God is a single soul!
This whole epistle is concerning Onesimus. Rate your soul’s value as God does.
And
if you make Christ’s merits and blood your trust before God - your standing in
God’s sight, be reminded, also, that this blessed epistle to Philemon sets
forth what is to be the Christian’s walk. Once unprofitable to God and
Christ, see that you be "now profitable."
Reconciliation does nor release us from obligation; it rivets it. Once you were a lamp unlit; lighted now, by
the gracious hand of God, see that you shine before the world with steady
beam!
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Onesimus
By
D. M. PAMNTON.
1. A RUNAWAY SLAVE.
Onesimus had fled from the mountains of
2. A LETTER.
Philemon,
wealthy, loving, wronged, hurt; Onesimus, a runaway, a thief, an outcast, a criminal:
- now there appears one between, - Paul, a sufferer, a sympathiser, an
intercessor, a surety. What does Paul
do? "Whom I have sent back to thee in his own person."
The first thing Christ does with a
soul is to send it back to God. Sinner
or saint, pure or foul, saved or unsaved, we
must all get back to God. But how? With a covering letter only. No excuses, no denials, no vows, no promises;
no offers to pay our debt, or to work out our own liability: Onesimus, silently pointing to the letter in his
hand, stakes everything on Paul’s influence with Philemon.
"If any man
sin, we have an advocate with the Father, Jesus Christ the
righteous" (1 John 1: 2).
3. VITAL
Paul
presents Onesimus in a way the most awkward possible
for Philemon to refuse. "I beseech thee for my child, Onesimus; - whom I have sent back to thee in his own
person, that is, my very heart: ... of thou then countest me a partner, receive him
as myself." Onesimus comes back, not Onesimus,
but a part of Paul: for Philemon to refuse him now,
would be, as it were, to strike our Paul’s eyes, or to pluck out Paul’s heart. What a picture of Christ’s love! "I in them, and Thou in Me, ... that the world may
know that Thou lovest them even as Thou
lovedst Me" (John 17: 23). Philemon must receive him, so.
A NEW
BIRTH.
‘But,’ Philemon may say, ‘how
can I take back one so false and untrustworthy? A second time he may ruin me utterly.’
Therefore Paul gives back another man. "My child, whom I have begotten in my bonds: [who]
perhaps was parted from thee for a season, that
shouldest have him for ever." Paul gives back one born again; one re-created
in his own likeness; the new nature, one with the Holy Father. The child of God is begotten in the bonds of
THE
DEBT.
But
Onesimus is a bankrupt slave, and the debt remains. ‘If my slave,’
Philemon may say, ‘can rob me with impunity, and I
merely cancel his debt, how can this be just to my other slaves?’ Paul answers: "If
he hath wronged thee at all, or oweth thee aught: put
that to mine account, ... I will repay it."
Paul had not robbed Philemon: but the liability for
the debt, by this offer, now passes from Onesimus to
Paul: after this, Onesimus is no
more in debt. Crucifixion, the
extreme penalty of a runaway slave, has been paid in full: "having blotted out the bond written in ordinances that was
against us, nailing it to the cross" (Col. 2: 14). The redeemed soul is in debt to God no more: the
bond is cancelled, because the debt is paid.
A
BROTHER BELOVED.
So
Paul takes the whole liability: Onesimus takes the
full discharge: "No longer as a slave, but more
than a slave" - that is, a slave still, but much more - "a brother beloved." He was Philemon’s in body before: now in body
and soul. Why? Because the soul has now understood
its God; that our God is love, essential, originating,
all-comprehensive love: and it has found salvation in simply letting God love
it. The state of salvation is the
state of love between God and the soul. "Every one that
loveth is begotten of God, and knoweth God" (1 John 4: 7). Nothing, in heaven or earth, is
nearer the heart of God than His redeemed child.
COMING
HOME.
In
one point - perhaps the lovliest - the picture fails. Paul had to work on the sympathies of
Philemon, to win back his love to Onesimus: in the
Gospel it is Philemon who sent Paul after his runaway slave.
And none of the ransom’d ever
know
How deep were the waters cross’d;
Nor how dark was the night that the Lord pass’d through,
Ere He found His sheep that was lost:
Out of the desert He heard it cry,
Sick, and helpless, and ready to
die.
O
Onesimus, will you present Christ’s letter, on your
behalf, to God? God will be certain to
hear that plea: none ever came to Him through Christ in vain. "Are you there,
Mary?" a blind girl, dying
said to her attendant. "Yes." "Have you got a Bible?" "Read it." "He is
able to save unto the uttermost all that come
unto God by Him." "Yes, that is it." “Now take hold of my
hand, and put my finger on that verse.” “Is it there?"
"Yes." "Now,
my God, I die on that verse." "I AM THE DOOR:
BY ME IF ANY MAN ENTER IN, HE SHALL BE SAVED" (John 10: 9).
-------
"Those whom I love I rebuke
and discipline. So be earnest and repent. Here
I am! I stand at the door and knock. If anyone hears my voice and opens the door, I
will go in and eat with him, and he with me.
To him who overcomes, I will give the
right to sit with me on my throne, just as I overcame and sat down with my
Father on his throne. He
who has an ear, let him hear what the
Spirit says to the churches" (Rev. 3: 19-21).