subject are not kept entirely distinct, the former is chiefly dealt with in chap. i., following the opening salutation, thanksgiving, and prayer; while the latter is treated in ii.-iv. 6. The remainder of the epistle (iv. 7-18) is occupied with salutations and personal explanations and directions.

In several passages a reference may be traced to the intellectual pride and exclusiveness which were associated with the errors of the Colossian Church. Among its Jewish members, the pride of intellect was taking the place of the old pride of nationality. In opposition to this tendency the apostle declares that "in Christ" -not in any philosophy which man could devise"are all the treasures of wisdom and knowledge hidden' (ii. 3). He prays that they " may be filled with the knowledge of his will in all spiritual wisdom and understanding" (i. 9). He represents the Gospel as

a mystery " that has been "manifested to the whole Church-his duty as an apostle being to proclaim Christ, "admonishing every man, and teaching every man in all wisdom; that he may present every man perfect in Christ" (i. 25-28; ii. 2-3). He thus declares the

Church to be a spiritual democracy in which there is no room for any privileged class or inner circle of disciples even the Scythians, the least refined of nations, being raised to the same level, in a spiritual sense, as the Jews themselves, or the most cultivated of the Gentiles (iii. 11).

Who wrote it. This epistle is thoroughly Pauline; and its contents are of too private and (from a doctrinal and ecclesiastical point of view) too insignificant a nature to have ever been admitted into the Canon if it had not been a genuine writing of Paul's.

Its close connection with Colossians has already been referred to. The circumstances under which it reached Philemon, and even the latter's place of residence, would

be shrouded in mystery if it were not for Colossians. Yet no hint is given there of the episode in Paul's life which gave rise to this epistle-the only thing relating to it being an allusion to Onesimus as "the faithful and beloved brother who is one of you" (Col. iv. 9). So independent are the two epistles in their contents.

To whom written.-"To Philemon our beloved, and fellow-worker."

To ascertain Philemon's residence we have, as already remarked, to consult the epistle to the Colossians. Philemon himself is not mentioned there; but Archippus whom Paul associates with Philemon and Apphia (probably Philemon's wife) in the opening greeting of this epistle, is mentioned in Colossians in such a way as to imply that he was an office-bearer of the Church either at Colossæ or in the neighbourhood (iv. 17). From the context (iv. 15, 16) it has been suggested that Laodicea, which was about twelve miles from Colossæ, was the scene of Archippus' labours. The association

of his name with that of Philemon, in the epistle addressed to the latter, would lead us to suppose that he was either Philemon's son or his minister. The connection of Philemon with Colossæ is further evident from the fact that his slave Onesimus is spoken of in Colossians as "one of you," and is announced as a visitor to Colossæ (Col. iv. 9) at the same time as he is restored to his master (Phil. 12).

We gather from the epistle that Philemon had been converted to Christianity through the instrumentality of the apostle, and had since then earned a reputation for charity and devotion, his house being one of the meetingplaces of the Church. It was owing to special circumstances, however, that he had the distinction of having an apostolic letter addressed to him. A slave of his, Onesimus by name, had absconded (like many another Phrygian slave) and made his way to Rome, apparently with the aid of money stolen from his master. There he was providentially brought under the influence of Paul, and became a confirmed Christian, endearing him

self to the apostle by his grateful and devoted services in the Gospel. As he was Philemon's lawful slave, Paul could not think of retaining him permanently in his service. He therefore took the opportunity afforded by Tychicus' return to Asia to send him back to his master. In doing so he gave him a letter to Philemon with the view of winning for him a merciful reception, and to save him from the severe and cruel punishment which was permitted by the Roman law-even to the extent of death-in such cases.

Where and when written.-At Rome, 62-63 A.D. (see pp. 84, 85).

Character and Contents.--This is the only extant letter of Paul's written to a friend on a matter of private business. On all sides it has received the warmest praise and admiration—not on account of its language, which has nothing particular to recommend it, but for its tact, delicacy, and good feeling. While the apostle puts the case very strongly in favour of Onesimus -so strongly that it has been finely said "the word emancipation seems trembling on his lips," he refrains from any interference with Philemon's civil rights, seeking only to awaken within him such feelings of humanity and kindness as will be a safeguard against harsh and unbrotherly conduct. In this respect the epistle affords a good illustration of the remedial and reforming influence of the Gospel, which seeks to gain its ends from within and not from without, by persuasion rather than by compulsion.

It has been described as the letter of a Christian gentleman, animated by strong Christian feeling, tempered with discretion, and expressed with dignity and moderation not untouched with humour.1 The whole tone and structure of the letter was well fitted to bring out the better nature of Philemon; and it was doubtless to strengthen the appeal-by making Philemon realise that the eyes of his fellow-Christians were upon him—that

1 In verse 11 there is a play on the name "Onesimus," which in the original means "profitable."

Paul associates Timothy with himself in his opening greeting, and sends salutations from several others whose names are given at the close. He even throws out a hint that it may not be long before he visits Philemon in person (verse 22).

CHAPTER XVI

66 THE EPISTLE OF PAUL THE APOSTLE TO THE

WHO

EPHESIANS

WHO wrote it. As regards external evidence, this is one of the best-attested of Paul's epistles; and until recently its genuineness was never doubted.

Internally it bears a strong resemblance to Colossians, 78 of its 155 verses containing expressions that are also found in that epistle. No doubt the resemblance is due to the fact that the two epistles were written at the same time on kindred subjects to kindred Churches. In both epistles Tychicus is referred to in similar terms as the apostle's messenger; and they both bear to have been written by the apostle while he was a prisoner (vi. 21, 22; Col. iv. 7-9). From the occurrence of the significant word "also" in the former passage, we may infer that Ephesians was written later, although but a few days may have intervened-the closing verses of Colossians (iv. 15-18) having been subsequently added. As might have been expected under the circumstances, the similarity between the two epistles does not extend to continuous passages, but is confined to single verses and occasional expressions such as would be likely to remain in the writer's memory and reappear in his language if he were writing a second time within a very short interval.

We have a remarkable token of the genuineness of this epistle, as of several others attributed to Paul,