Synthetic Bible Studies by James Gray

• Title Page
• Pentateuch
• History
• Poetry
• Prophets
• Post Captivity Prophets
• Gospels, Acts
• Pauline Epistles
  • Lesson 43: Romans
  • Lesson 44: I Corinthians
  • Lesson 45: II Corinthians
  • Lesson 46: Galatians
  • Lesson 47: Ephesians
  • Lesson 48: Philippians
  • Lesson 49: Colossians
  • Lesson 50: I Thessalonians
  • Lesson 51: II Thessalonians
  • Lesson 52: I Timothy
  • Lesson 53: II Timothy
  • Lesson 54: Titus
  • Lesson 55: Philemon
• General Epistles

profitable to him, only he had not the mind of Philemon on the subject, and did not feel at liberty to do so (Philemon 12-14). He was returning now to Philemon in a new relationship (Philemon 15-16). It were well worth while to have lost him for a while to get him back forever! What a striking, though incidental, testimony to the fact that saints shall know each other in the life to come! But he was now coming back not merely as a slave, but as a beloved brother! This does not mean that the old relationship as master and slave should be dissolved (I Corinthians 7:17-24), but only that it should now be continued under these different and more blessed circumstances. Observe how delicately Paul pleads for him on the ground that he is now his (Paul’s) brother (Philemon 16-17). Paul is willing to assume whatever pecuniary responsibility might be attached to his running away, but gently and tactfully insists that if Philemon considers the premises, he will regard himself as still in the Apostle’s debt (Philemon 18-19).

What is his closing plea (Philemon 20)? Does he believe it will be acceded to (Philemon 21)?

Following the plea, the letter concludes with certain personal allusions, greetings and the benediction (Philemon 22, 25).

Who, only, of the brethren named in Philemon 24 were with Paul in his second imprisonment? Which one did he ask to come unto him? See II Timothy.

Applicatory Words

If some were to ask why such a personal letter as this should find a place among the books of Holy Scripture, it would seem sufficient to reply that its value is found in the glimpses it affords of the social intercourse of Christians in the primitive days.

But there is something else here, already alluded to in our treatment of the text, viz: Christianity does not hastily nor rashly interfere with existing institutions, even when they, in the long run, are found to be inimical to its principles. Philemon was not bidden to give Onesimus his freedom.

Does Christianity, then, countenance or endorse human slavery? Nay, wherever Christianity has made headway, slavery has fallen. The truth makes free. The union of believers in Jesus Christ, when rightly understood, promotes love to one another, and love ministers to freedom.

There is still another gospel lesson to be drawn from this story by way of illustration. As Paul found Onesimus wandering from his master’s house and from the place of duty and love, so the Lord Jesus Christ found us wandering from God. As Paul pleaded