October 1931
T h e
K i n g ’ s
B u s i n e s s
469 away to Rome. While he was wandering about the city of Rome, he passed Paul’s house. I suppose he saw the crowds of people there and wondered what was go ing on. Then he went in to listen. I think that, by this time, he was be ginning to be sorry that he had done this wicked thing; and when he heard Paul preaching about a God who loves us so much that He sent His only Son into the world to save people from their sins, he was glad to hear this message, and he be lieved it and was baptized. He must have told Paul the sad story of how he had robbed his master, Philemon, and of how he had run away. Now it hap pened that Paul knew the master, for Philemon was a Christian, too. Paul said to Onesimus : “You must go back to Phi lemon and tell him you are sorry and ask him to forgive you and let you work for him again. And I will send a letter with you, asking Philemon to forgive you and take you back.” This was a hard thing for Onesimus to do, and it was a hard thing for Philemon to do. But Jesus taught His disciples that they must for give, and He had also taught them the Golden Rule, which says: “As ye would that men should do to you, do ye also to them likewise.” Camp Bethel There has been a gratifying response to the announcement, in the August K ing ’ s B usiness , of Camp Bethel, Calif., as a rest center for spirit, soul, and body. Christians on tour are welcome to come as guests, to use the housekeeping cabins, or to camp with their own equipment. Camp Bethel, located in the charming, wooded San Dimas Canyon, is different from the ordinary roadside camp in that it offers Christian fellowship, daily de votions, simple Lord’s Day services, and training in the teaching of God’s Word. The fellowship and services are non-sec tarian, as the chief aim is to minister to God’s people in any way which He may indicate. Particulars will gladly be fur nished upon request. For inquiries about camp matters, address Louis Paulson; for class or conference details, apply to Mrs. H. Lemmel; and for information concern ing the children’s camp, write to Miss Frances Noble—all at Camp Bethel, R.F.D. 1, La Verne, Calif. God’s Welcome to Backsliders J eremiah 3 I. What God Asks Them to Do. “Return, thou backsliding Israel” (v. 12). II. The Authority on Which to Rely. “Saith the Lord” (v. 12). III. How They Are to Come. “Only acknowledge thine iniquity” (v. 13). IV. The Privileges of God’s Love to ward Them. “I am married unto you; and I will take you” (v. 14). V. The Perfecting o f the Work of Restoration. “I will bring you to Zion” (v. 14). —O utlined A ddresses .
all, Christianity must be righteous; there fore, although Onesimus had become to Paul as a son, whom he would have re tained with him, Paul would not do. any thing with the property of Philemon with out Philemon’s permission. Christianity does not rashly interfere with existing in stitutions; in this case, the customs were not interrupted. But the truth liberates (John 8:32), and institutions that are con trary to Christianity must give way to the truth. Second, he asked the restoration of Onesimus (15, 16). Christianity never up sets the economy between employer and employee. Jesus Christ is not a reformer. He is a transformer. He did not come to bring into the world mere axioms, but a new life; that is, new motives and new desires, and these, if given a fair chance, are sufficient to right every wrong. Paul’s use of the word “perhaps” is most suggestive. Perhaps the providence of God permitted the departure of Onesi mus in order that he might hear the gos pel. Perhaps he would never have run away had Philemon given him what Paul gave him; that is, the opportunity to be saved. Perhaps Philemon was a bit hard as a master and needed a reminder that he was to be a Christian first of all, and after that, a business man. Third, he pleaded for Philemon to give honor to Onesimus (17). He would have this restored slave treated as he himself would be treated (Rom. 1:7; Eph. 1: 6; 1 John 3 :1, 2). Fourth, he promised Philemon to bear any loss sustained through his reception of Onesimus (18, 19). Paul assumed all obligations, promised to discharge all in debtedness, and asserted that he would settle all claims. Literally, he said, “Let me answer for him; I will pay all his debts.” The phrase,_ “put that on my ac count,” is one word in the Greek, meaning “to impute” (Rom. 5:13). That is, credit me with what you think of him, and look upon him as you look upon me. Here is a New Testament picture of imputation; here is the Christian’s philosophy of re demption. It exemplifies the doctrine of substitution, by which the Lord Jesus Christ takes the believer’s place, stands in his stead, and gives in return His own place to any who will receive it by simple faith. The history of Onesimus is the history of every believer in the Lord Jesus. One word covers his natural state— degrada tion. He was as a slave (Eph. 2:2; Rom. 7:21; 1 John 5:19), a thief (Jas. 2:10; Rom. 3:19), and a fugitive from justice (Rom. 3:23; Psa. 51; John 3:18). One word covers Jiis renewed state— transfor mation. Before Paul, he was a brother beloved (Col. 4 :9); before his master, he was profitable (v. 16) ; before the church, he was “one of you” (Col. 4:9) ; before himself, he was a good servant (v. 11); before Christ, he was a saint (Col. 1:1; cf. 4:9) ; before God, he was a child (Gal. 3 :26) ; and before the world, he was a witness for Jesus Christ. And one word describes how the change from degrada tion to transformation was made— regen eration. By this means—simple faith in Jesus Christ—any life may be trans formed. Lesson Questions Vs. 4-11. Is the Epistle to Philemon an intimate, personal letter, or a church epis tle? What was its purpose? What intro-
BLACKBOARD LESSON
duction to his plea did Paul give? Was this sincere as well as tactful ? Are ex pressions of deserved praise too often withheld? Which method do you think is more effective, to enjoin, to command, or to beseech? Upon what ground did Paul appeal to Philemon ? Vs. 12-16. In what terms did he refer to Onesimus? In what way does the les son suggest that the Christian will be subject to established institutions? What are some of the thoughts that gather around Paul’s use of the word “perhaps” (v. 15)? Vs. 17-20. Point out the correspond ences between Paul’s willingness to be responsible for Onesimus, and Christ’s readiness to take the sinner’s place. How is the history of Onesimus similar to the history of every believer in the Lord Jesus Christ? Golden Text Illustration Jesus Christ is the great unifier, and we learn to love one another as we learn to love Him. I have heard of an old and white-haired man who was standing fasci nated in a picture-gallery before a picture of Christ. After gazing at it for a few moments, he murmured as though to him self, with face all aglow: “Bless Him, I love Himl” A stranger standing near overheard him and said: “Brother, I love Him, too,” and clasped his hand. A third caught the sentence, and said, “I love Him, too” ; and soon there was in front of that picture a little company of people with hand clasped in hand, utter strangers to one another, but made one by their common love to Jesus Christ. A common love to Christ will issue in the clasped hand between man and man and nation and nation.— T. D. J ones . How to Treat a Servant P hilemon 8-20 Memory Verse: “As ye would that men should do to you, do ye also to them like wise” (Lk. 6:31). Approach: As Paul worked at preach ing the gospel in his little house in Rome, many kinds of people came to listen to him, and he was never too busy to help any one who was in trouble. Lesson S t o r y :
. One day a young man named Onesi mus came in and l i s t e n e d to Paul preach. I think he must have looked very sad, because he had d o n e a wicked thing. He had worked for a
man away over in the city of Colosse. But one day, he robbed his master and ran
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