(who, he hints, may possibly come to Colosse); from Jesus called Justus, Epaphras their fellow-countryman (whose zeal he greatly commends); also from Luke and Demas. 15. Sends salutations to Laodicea, and bids them exchange letters with that church. 17. Message to Archippus the presbyter. 18. Salutation and benediction. EPISTLE TO PHILEMON. ` (A.D. 62.) THIS is a private letter to a private Christian at Colosse, on a personal matter, which the apostle wrote at the same time as the above letter to the church at that place, and sent by the same messengers, Tychicus and Onesimus. The latter was the occasion and subject of the letter to Philemon. Onesimus was Philemon's slave. He had deserted his master, and found his way to Rome. There he came under Paul's notice and influence, and earned the apostle's strong interest and affection. Paul would have been glad to retain him in the service of the Gospel, which had set his soul free; but would not do so without Philemon's assent. But the Epistle is its own best explanation. Though private in character, it is full of Christian interest. ABSTRACT OF THE EPISTLE TO PHILEMON. Ver. 1. The greeting is from Paul and Timothy to Philemon and Appia (his wife, doubtless), to Archippus, "our fellowsoldier," and to the church assembling in Philemon's house. 4. Paul is thankful for what he has heard of Philemon's faith, and of his kindness and generosity towards the disciples of Christ. 8. He intercedes for the favourable reception of Onesimus, which he might, indeed, in his apostolic character enjoin upon his friend, but he rather beseeches. 10. He calls Onesimus "his own son whom he had begotten in his bonds;" -he would have retained him with him as Philemon's representative, but will not without the master's consent. 15. "Perhaps" (Paul suggests, with admirable tact and delicacy, thus most effectually interceding for the slave's liberation)"Perhaps for this very end he departed for a season, that thou mightest receive him back for ever; not now as a bondsman, but above a bondsman, a brother beloved; very much so by me, how much more dear to thee, being thine both in the flesh and in the Lord! If, then, thou count me as a friend, receive him as myself." 19. Paul will be accountable, if desired, for anything due from Onesimus;* but he beautifully hints Philemon's spiritual obligations to himself as his convert. He has full confidence that his friend will do more than he asks. 22. He confidently anticipates his own speedy liberation, on which he will visit Colosse; and he even desires Philemon to prepare him a lodging. The salutations are from the same persons as in the letter to the Colossians, except Jesus called Justus, who was probably unknown to Philemon (as he is to church history). EPISTLE TO THE EPHESIANS [?]. THAT this letter was written about the same time as that to the Colossians, is patent on the face of the two compositions. Their contents are so similar, not only in general thought and feeling, but even in verbal expression, that one can have no hesitation in ascribing them to the same time,-almost to the same day. This seems like an expansion of that to the Colossians, or the Colossians like an abstract of this. Tychicus is mentioned (vi. 21, 22) as the bearer of this also; and the P.S. states, accordingly, that it was "written from Rome, and sent by Tychicus." But that it was addressed to For loss of service, perhaps. It does not imply, as some take it to do, that Onesimus had robbed his master. the Ephesians, as stated in the salutation and P.S., is generally admitted to be a mistake in the received copies. In many ancient copies (as asserted by Basil), the name of the church to which it was addressed was left out altogether in the salutation; and in one still existing, Ephesus is only put in the margin. In some ancient manuscripts, and by some ancient writers, it was called. the Epistle to the Laodiceans. That it cannot have been addressed to the Ephesians, is plain from its very general and indefinite mode of address, and the intire absence of all personal greetings and messages, such as must have been written to a church where the apostle had resided so long as he had done in Ephesus: and also from his speaking (i. 15) of the church to which this letter is addressed, as one whose faith and love had been reported to him, and who might perhaps have heard (iii. 2) of his doings in the dispensation of grace. These cannot have been his friends at Ephesus. Perhaps this is the letter which he mentioned to the Colossians as having been sent to the Laodiceans. Perhaps, as some think, it was a sort of circular letter to the various churches of Phrygia (in the same way as that to the several churches of Galatia); and the place to which it was addressed may have been left blank in the different copies carried out by Tychicus, to be supplied according to circumstances. This would account for the old variations in the inscription. And we may perhaps account for its having been inscribed at last to the Ephesians, by copyists more zealous than discriminating, through a natural feeling of the probability that Paul must have written some letter or letters to a church so interesting to him as that at Ephesus. If he did, his letter to them is certainly not now in our canon; and how many more of his writings may have been lost, it is impossible to say. ABSTRACT OF THE EPISTLE TO THE EPHESIANS (SO CALLED); PERHAPS, RATHER, TO THE LAODICEANS. Ch. i. 1. Salutation. 3. Paul thanks God for the Gospel of Jesus Christ, in whom "He hath blessed us with all spiritual blessings in heavenly things," as He had designed long ages before; "gathering together (ver. 10) under one head all things in Christ, both things in heaven and things on earth." 13. He thanks God for the conversion of those to whom he is writing, and prays that they may understand and value their spiritual inheritance. 12. Christ, raised from the dead and placed on the right hand of God in the heavenly dispensation, has received full power in everything relative to "the church, which is his body, filled by Him who filleth all things." 10. Ch. ii. 1. Those who were lately heathens, have been made alive and brought into a state of salvation by the Divine grace, and placed with Christ in the heavenly dispensation, through no seeking of their own, but by the free gift of God. They are God's workmanship, created anew in Christ for good works, and sharing with Israel the equal blessing of God,the wall of partition between Jew and Gentile being broken down, the Law of ordinances being abolished by Christ's death, and both Jew and Gentile having access henceforth by the same spirit to the Father of all. Ch. iii. 1. "For this cause (the apostle pursues), I, Paul, the prisoner of Jesus Christ for you Gentiles;". "beseech you to walk worthy of the vocation wherewith ye are called," is the completion of his sentence, in the next chapter. What intervenes is a fine parenthesis, very characteristic of the fervour of the apostle's mind; in which (ver. 3) he resumes what he has just before said of the mystery of the call of the Gen * Ev Tоîç iπ8ρavious. This phrase occurs five times in this Epistle, and nowhere else in the New Testament. Wakefield translates, in the heavenly dispensation, which seems the obvious sense. The Common Version says, heavenly places, four times (namely, i. 3, 20; ii. 6; iii. 10), and high places the fifth time (vi. 12), giving to it an intirely different meaning in this last instance. Neither places nor things being expressed, the latter is usually understood in such phrases. tiles, and then (7) exults in his own part in this ministration of Divine favour; (13) glances at his own tribulations; (14) implores the fulness of Divine love upon them; and (20) ascribes praise to God in a fine doxology. Ch. iv. 1. He does not forget, however, what he was going to say, but takes up his previous words, and "beseeches them to walk worthy of their Christian calling;" especially exhorting them to unity and mutual kindness, as members of one body in Christ, having each their various gifts for the growth and health of the whole. 17. The immoralities of their Gentile state must be quite left behind; (22) the "old man” must be put off, and the "new man" put on. 25. More particular precepts follow, enjoining truthfulness, restraint of anger, honesty, purity of conversation, kindness and forgivingness. As God in Christ hath forgiven them, let them be followers of God as dear children, and walk in love as Christ did. Ch. v. 3. The unclean vices of heathenism are most especially to be shunned. Such things should never be even named among the holy people of God. 8. Once they were in darkness, but now they are light in the Lord. 22. The relative duties of wives and husbands, (vi. 1) children and parents, (5) slaves and masters, are enforced. 10. They are exhorted to array themselves with the whole armour of God, as their defence against evil, in the heavenly dispensation; and to assail it with the word of God as their spiritual sword (a military metaphor often suggested to the eyes of the prisoner for Christ at Rome). 19. He desires their prayers; refers them to Tychicus for news of all that concerns him; and concludes with a benediction. EPISTLE TO THE PHILIPPIANS. (A.D. 62, probably Autumn.) THIS Epistle bears its own date distinctly, in its subject matter and allusions. It was written from Rome, but somewhat later than those already analyzed. This is clear from several intimations of time. The apostle's |