John xiv. 2. Piety fits for both worlds; labour here, life above. It honours both worlds; it is worth living for, even in the world, to be good and do good: it is worth dying for," to be with Christ."

THE PRISONER'S ANXIETY.—V. 25— 30. Paul looked a long way, saw a great deal, and felt much in that prison-dwelling. He gazed across the Adriatic to the Churches of Greece, at Philippi, Thessalonica, Corinth, to Ephesus, Colosse and Galatia. He saw many faces; Lydia, the jailer, the elders with whom he had prayed at Miletus. He felt much; "the care of all the Churches" came upon him like a burden daily. What was he anxious about? Whether they remembered him or not? Whether they were growing rich or not? No. He was anxious about their Christian godliness, ver. 27. They were citizens of heaven. Jesus Christ was their King. His Gospel was their law. He wanted them to speak and act accordingly. An Englishman in India, China, Canada, anywhere, should never disgrace his name: neither should a -Christian. But some of whom he

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thought were perhaps as badly off as he was himself. News had reached him that some of the Christians at Philippi were so, ver. 30. They had seen him cast into prison: now their sons, brothers, fathers were suffering n the same way. Paul, the prisoner, writes about and to these prisoners. He tells them what he thinks: to suffer for Christ is the greatest honour, ver. 29. The bravest officer is put in command . of the forlorn hope. The most trustworthy regiment is put in front of the battle. Jesus puts His best servants to suffer for Him. Begin with being brave. By the trials of youth, Jesus is seeing what kind of soldiers you will make. Do not murmur at hardship: "count it all honour" when it falls to your lot. Jesus is putting His trust upon you.

QUESTIONS.-How had Paul's imprisonment fallen out for the furtherance of the Gospel? What is meant by his bonds being made manifest? What troubled him in his ministry? How did he extract comfort from it? What is meant by "in a strait betwixt two "! What was his chief anxiety about his distant converts? How did he comfort those amongst them who were persecuted?

INTRODUCTION.-In our last Lesson we saw what were Paul's feelings during his imprisonment, and how his work was blessed in the city of Rome. Our present Lesson has to do with an incident in that work. In the Epistle to Philemon, the Apostle narrates the circumstance himself, in which he was so much interested that he wrote this short letter with his own hand, (ver. 19,) an uncommon Occurrence as he generally employed some one to write for him, Rom. xvi. 22. The story is about a run-away slave called Onesimus.

THE MASTER OF THE SLAVE.-V. 1 -7. Where did he live? Apparently at Colosse, a city not far from Ephesus, Col. iv. 9. What kind of a man was he? It is enough to say that Paul

loved him. When or where we do not know, but he had been a fellowlabourer with the Apostle; perhaps while Paul was busy for two years at Ephesus, (Acts xix. 10,) Philemon went out to Colosse and other places on missionary excursions. He had the marks of a true Christian, love and faith, ver. 5. He was particularly hospitable and loving to his brethren in Christ, ver. 7. This beautiful Christian character had sprung up from his conversion, and for this, under God, he was indebted to St. Paul, ver. 19. So much for the ma then for his household: Apphia is the name of a lady; she, probably, was Philemon's wife. Archippus was a relative, for he is saluted with the

family, perhaps a son; and he, too, is a Christian, a Christian who had been called to endure "hardness" and opposition, for Paul calls him a fellowsoldier, see also 2 Tim. ii. 3. The influence of such a family would be great, and hence we learn that a portion of the Colossian believers were wont to assemble in the dwelling of Philemon for worship and edification. There was a church in his house.

THE SLAVE. His name was Onesimus, and as there are several references to it in the letter, we must remember its meaning," a profitable man," How had he come to Rome? He had run away, and before doing so, had robbed his master, ver. 18. Rome, like London, was the hiding-place of vagabonds of all sorts. How was his conversion brought about? Perhaps Paul occasionally got away from his "hired house," and with his soldier-guard, visited the lower quarters of the city, and there met with the run-away. It is more probable, however, that Onesimus, who would be familiar with the name of Paul in the house of his master, and perhaps with Paul himself, having heard of the strange preaching prisoner at the Prætorium, went there out of curiosity, or from a purer motive, a desire to get right and be right for the rest of his life. There the grace of God found him; he was converted under Paul's preaching, and therefore the Apostle calls the slave his son, ver. 10. Upon his conversion he gave himself up to serve the Apostle, as an attendant on his comfort and co-worker in the Gospel; and made himself so valuable that Paul would fain have kept him. But the Apostle would not violate the rights of a master over his slave, as then existing, so sends Onesimus back again.

THE APOSTLE'S REQUEST FOR THE SLAVE. Paul asks that Onesimus may be received back again, thou therefore receive him; without anger, without punishment. He reminds Philemon that the unprofitable had become profitable. Onesimus Onesimus at last. The slave's position, too, was changed; he was now a fellowbeliever, ver. 16. The converted slave was brother to the Apostle, but he

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was far away; the love could not show itself in service. Not so in relation to Philemon; the brother Onesimus would do good service in the flesh, whilst he showed his fidelity to the Lord. Such were Paul's arguments, grounded upon the conversion Onesimus. Others more tender were founded upon his own relationship to Philemon. He will not as an Apostle command, (ver. 9,) he will entreat as a friend; once vigorous, now aged; once free, now bound. He appeals to a delicate sense of honour, ver. 13, 14 : Paul might have kept Onesimus at Rome and written to Philemon and told him; but Philemon might then have said, "I cannot help myself, Paul has compelled me to let him have my run-away." Paul will not compel, but trusts Philemon's free affection. Then as to the wrong which Onesimus might have done, see with what independence the Apostle writes, ver. 18, 19. But all that Philemon held dearest, his soul-life and future life, he owed to the Apostle! Hitherto he has only asked for the slave to be received again; but at the close of appeals so tender, he hints at something more, ver. 21, "thou wilt also do more than I say." What could that be? Make Onesimus free. The letter concludes with salutations, from which we learn who were Paul's companions at Rome, and with the expression of a hope that he would yet be set at liberty.

REFLECTIONS.-1. True religion has a beneficial effect on character and position of every kind.-Note this in the persons mentioned in this Epistle.

2. Philemon.-Probably a rich man; but the grace of God has implanted within his heart a sense of duty and a sensitiveness of affection to which the Apostle confidently appeals.

3. Paul.-What deep affection to a poor slave in the once proud Pharisee! What high principle in dealing with Philemon's legal rights! What tenderness in appealing to his love!

4. Onesimus.-The "unprofitable" becomes "profitable." He will go back to slavery and perhaps punishment, rather than let an old sin appear without repentance and restitution.

5. The Apostle's friends, ver. 23, 24.

INTRODUCTION.

Some years have elapsed since the events of our last Lesson. Being set at liberty, the Apostle appears to have left Rome for Macedonia, Phil. ii. 24; and Asia Minor, Philemon 22. Perhaps then he returned through Rome to Spain, thence to Ephesus again. He was again arrested towards the close of Nero's reign, and suffered martyrdom in A.D. 68. The teacher should consult Conybeare and Howson's work for the arguments upon which these conclusions rest, or Smith's "Bible Dictionary." In the treatment of the present Lesson, the order of fact is followed rather than the order of the verses. The first appearance

before his judges must have precedence, ver. 16, 17; personal references to friends and foes next, ver. 9-15; then farewell messages, ver. 19-22; and then literally the last look: " Paul's attitude of soul in the certain prospect of martyrdom.

THE FIRST DEFENCE.-V. 16, 17. "Christian" had become a hated name in Rome since Paul was a prisoner in the Prætorium. The city had suffered from a great conflagration, the blame of which had been thrown upon the Christians, though it had probably been kindled by Nero. Large numbers of them had been burnt, others had been thrown to the lions. The charge of arson was probably the first of many laid against the Apostle, and the excitement in the city being still very great, the court-house was very crowded. This building was very like a church in its arrangements, consisting of a nave and two side aisles, with galleries above them. At one end of the nave, a space was railed off for persons immediately concerned in the trial: the magistrate, his assessors or legal advisers;

advocates, barristers, witnesses and prisoners. The people had access to the rest of the nave and the galleries. St. Paul's words, all the Gentiles, imply that on this occasion these spaces were crowded. If the trial had been before Nero in person, this would have been mentioned. No man stood with me, -no advocate to speak for him; no attorney to put his case into legal form; no patron or friend to testify to his character or entreat a mitigation of his sentence. Fear, not malice, kept all away. Strange vigour touched his soul, the Lord. strengthened me.Compare Rom. iv. 20; Ephes. vi. 10. A mere defence passed into a long and powerful address on the Gospel of Christ. All the Gentiles,-who crowded the court-house, heard. The assessors advised an acquittal on the first count: the magistrate pronounced it, and Paul was delivered out of the mouth of the lion, from the power of Nero; from death by the wild-beasts; from Satan, who triumphs over fearful and unfaithful souls, 1 Peter v. 8.

FRIENDS AND FOES.-V. 9-15. The Apostle appears to have been hopeful that his second trial might not occur for some time. He longs for sympathy and support, and who can afford these so well as his "own son in the faith"? Timothy is busy as an itinerant bishop in the provinces of Asia Minor, and Paul requests him to make speedy and definite arrangements to join him in Rome. Demasishonourably mentioned, Col. iv. 14; Philemon 24. He loved this present world: ease, safety, pleasure, rather than Christ's cross and crown. Mark furnishes a pleasing

contrast to Demas: he accompanied Paul and Barnabas on their first missionary journey, Acts xii. 25; but departed from them, apparently through fear of the hardships of their work, Acts xv. 38; and on that account Paul declined to have him a second time as their companion, Acts xv. 39. Yet he was with Paul during his first imprisonment, Col. iv. 10; and now Paul desires to have him again. So the timid young man had grown into the hardy soldier. Paul had allowed his fellow-labourers to depart to different scenes of toil, for he loved the Church's welfare more than his own comfort. Only Luke is left; the "beloved physician" was a steadfast friend; with Paul on his second journey, (Acts xvi. 10;) on his third, (xx. 6;) at Jerusalem, (xxi. 15;) during the captivity at Cæsarea, (xxiii. 23-xxvii. 1;) during the first imprisonment at Rome, (xxviii. 16;) and still with the Apostle. Three things the Apostle desires Timothy to bring: what? The cloke, -a long, thick, sleeveless garment. Paul's imprisonment now was apparently severe, and he looked forward to the winter, ver. 21. The books would be written on papyrus; the parchments are, by some, supposed to have been legal documents which might be required on the second trial. The Alexander here mentioned is probably the same as the person mentioned 1 Tim. i. 20, whom Paul had excommunicated from the Church. Malice, therefore, would have much to do with his present opposition to the Apostle.

FAREWELL GREETINGS.-V. 19–22. These are interesting because they show that after Paul's trial, the timid disciples had found heart again, and were gathering round the Apostle with renewed affection.

THE LAST Look.-V. 6-8. The record of the trial; the work of the co-labourers; the messages of love,all finished. We have the Apostle by himself. The winter will never come to him. Timothy and Mark will never see him again. Ere the summer passes, history says not how, he will have become a martyr. What are his feel

ings? He knows his danger: his death is all but come. His life throughout has been poured out for Christ's work; it has now come to the last few drops. But death is for him only a "departure." He dies "a good soldier of Jesus Christ," 2 Tim. iv. 7. A long life and a hard one has been his; but he has got to the last few yards of the course and is near the goal: "I have finished my course." The standard-bearer falleth, but the standard is in his grasp. The faith put into his heart on the way to Damascus is still safe within that casket. What remains but the crown? Jesus is "not unrighteous to forget such "work of faith, and labour of love." So the dying hero knows that "absent from the body," he will "be present with the Lord" and that "at that day," the day of the Lord's final coming, there will be for him, "Come, thou blessed of My Father: he will have a crown. He did not long wait for it, being martyred by the axe in the summer of A.D. 68.

REFLECTIONS.-1. The Christian has power over circumstances most adverse. -Consider Paul. Jesus strengthens.

2. Demas; Mark; Luke. A good beginning with a melancholy close; a life marked with early weakness, recovered to a worthy finish; a life steadfast throughout.

3. "This present world." Ease, safety, pleasure, are only for the present. Beware of the current that carried Demas away.

4. Remember the crown, even from the beginning of the race.

QUESTIONS.-What events have transpired since our last Lesson? How had the Church at Rome fared during this time? What would probably be the mode of Paul's trial? What mnade his position peculiarly painful? Whence did he obtain power? What form did his defence take? What was the issue? What do you know of Demas, Mark, Luke, Alexander? What articles did Paul want? why? How does it appear that the timid Christians had once more gathered round the Apostle? What makes the expressions in ver. 6-8 very solemn? What metaphors are employed in them?