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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."

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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).

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CHAPTER XVI

"THE EPISTLE OF PAUL THE APOSTLE TO THE

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,

in the fact that while the writer dwells with great satisfaction on the admission of the Gentiles to the blessings of the Gospel, he shows so much regard for the rite of circumcision interpreted in a spiritual sense, and is so careful to show that in this sense it is realised in the hearts of all true Christians (ii. 11; iii. 1-9; cf. Col. ii. 11; Phil. iii. 2, 3; Gal. vi. 16; Rom. ii. 28, 29). This is a state of feeling which was most natural in a Jewish-born Christian like Paul, after the struggle against the bondage of the Law was practically

over.

To whom written.—It is now generally agreed that this epistle was not addressed to the Church at Ephesus exclusively, but was of the nature of a circular-letter for the general use of the Churches of Proconsular Asia.1

There can be little doubt, indeed, that we have here the epistle referred to in Col. iv. 16, where the apostle directs the Colossians to read also "the epistle from Laodicea," and to send their own letter in exchange, for the benefit of the Christians there. Even before the middle of the second century we find a heretical writer (Marcion) connecting this epistle with Laodicea. Yet it is evident that it could not have been specially addressed to Laodicea, as the apostle sends his salutations to "the brethren that are in Laodicea " through another channel (Col. iv. 15). The difficulty is met by supposing that we have here a circular-letter of which Laodicea

1 In favour of this supposition are the facts (1) that the words "in Ephesus" (i. 1) were absent from many of the ancient MSS. known to Basil (360 A.D.), and are wanting in the two oldest MSS. that have come down to us ( and B); (2) that no personal salutations are found in the epistle although Paul had laboured successfully for several years at Ephesus, forming many intimate friendships (Acts xx. 17-38), nor any reference whatever to his experiences during that time; (3) that he writes as if the Christian graces of his readers were only known to him by report, and as if his apostleship to the Gentiles were only known to them by hearsay (i. 15-19; iii. 1-4; iv. 17-22; cf. Col. i. 3-9) ; (4) that the usual apostolic autograph is absent, owing, we may suppose, to copies of the epistle for the several Churches having to be made out in the course of the messenger's journeys or at the different places at which they had to be delivered.

received a copy in common with other Churches of the province,—to be communicated to the neighbouring church at Colossæ. The name of the Ephesian Church would naturally become associated with the epistle owing to its being the leading Church of the district, receiving the first copy from Tychicus on his way to Colossæ, and being the source of many later copies to Churches in other parts of the world.

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Its Character and Contents.-It has been said by Coleridge that this is "one of the divinest compositions of man. It embraces every doctrine of Christianity; first, those doctrines peculiar to Christianity; secondly, those precepts common to it with natural religion. In its doctrinal part (i.-iii.) the epistle is distinguished by a tone of exultation which will not stoop to controversy, expressing itself in the flow of a sublime eloquence rather than in the form of a logical argument. Instead of labouring to demonstrate those truths, regarding the standing of the Gentiles and his own position as the apostle of the Gentiles, for which he had contended in his earlier epistles, the writer takes these things for granted and soars into far loftier regions-viewing the Gospel and the Church in relation not to time, but to eternity, not to the nations of the world, but to the universe at large. Here, as in Colossians, Paul recognises Christ as the appointed Head of the universematerial as well as spiritual-and sees in His atoning death the universal centre of divine providence. Here, as there, he is thrilled with a sense of joy not untouched with awe when he contemplates the great mystery of the divine will—the eternal purpose of God so long concealed, but now at length revealed and so far realised through his instrumentality, to wit, the destined union of Jew and Gentile in the mystical body of the risen and exalted Christ. In this union he sees the pledge and token of that universal gathering together in one of "all things in Christ, the things in the heavens, and the things upon the earth," that is to be the consummation of God's purposes in Christ (i. 10). But, whereas in Colossians he dwells

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