And, as the reward is given not to the outward deed, but to the motive which settles its value, all work done from the same motive is alike in reward, howsoever different in form. Paul in the front, and Tychicus obscure in the rear, the great teachers and path-openers whom Christ through the ages raises up for large spiritual work, and the little people whom Christ through the ages raises up to help and sympathize--shall share alike at last, if the Spirit that moved them has been the same, and if in different administrations they have served the same Lord. "He that receiveth a prophet in the name of a prophet"--though no prophecy come from his lips--"shall receive a prophet's reward." II. We must now turn to a much briefer consideration of the second figure here, Onesimus, as representing the transforming and uniting power of Christian faith. No doubt this is the same Onesimus as we read of in the Epistle to Philemon. His story is familiar and need not be dwelt on. He had been an "unprofitable servant," good-for-nothing, and apparently had robbed his master, and then fled. He had found his way to Rome, to which all the scum of the empire seemed to drift. There he had burrowed in some hole, and found obscurity and security. Somehow or other he had come across Paul--surely not, as has been supposed, having sought the Apostle as a friend of his master's, which would rather have been a reason for avoiding him. However that may be, he had found Paul, and Paul's Master had found _him_ by the gospel which Paul spoke. His heart had been touched. And now he is to go back to his owner. With beautiful considerateness the Apostle unites him with Tychicus in his mission, and refers the Church to him as an authority. That is most delicate and thoughtful. The same sensitive regard for his feelings marks the language in which he is commended to them. There is now no word about "a fellow-slave"--that might have been misunderstood and might have hurt. Paul will only say about him half of what he said about Tychicus. He cannot leave out the "faithful," because Onesimus had been eminently unfaithful, and so he attaches it to that half of his former commendation which he retains, and testifies to him as "a faithful and beloved brother." There are no references to his flight or to his peculations. Philemon is the person to be spoken to about these. The Church has nothing to do with them. The man's past was blotted out--enough that he is "faithful," exercising trust in Christ, and therefore to be trusted. His condition was of no moment--enough that he is "a brother," therefore to be beloved.