the Romans, was considered as youth, the apostle, with propriety, | macher, Professor Eickhorn, and others, and vindicated by might say to him, Let no man despise thy youth. Professor Hug; the following is an abstract of the objections and their refutation:

who had been a persecutor, to the Christian faith and minis terial office; and observes, that his favour was extended to him, though so unworthy, as an encouragement to all that should believe in every future age. (12--20.) SECT. 2. Paul then proceeds to give Timothy particular instructions,

i. Concerning the manner in which divine worship was to be performed

in the Ephesian church. (ii)

ii. Concerning the qualifications of the persons whom he was to ordain
bishops and deacons of that church. (iii.)
iii. After foretelling the great corruptions which were to prevail in the
church in future times (iv. 1–5.), the apostle instructs Timothy,
1. How to support the sacred character. (6-16.)

2. How to admonish aged men and women (v. 1, 2.), and in what man-
ner he should treat widows (3-16.), elders (17-19), and offenders.

(0, 21.) Annexed are some instructions to Timothy himself. (22-24.) 3. Concerning the duties of slaves. (vi. 1, 2.) SECT. 3. condemns trifling controversies and pernicious disputes, censures the excessive love of money, and charges the rich to be rich in good works. (vi. 3—19.) PART III. The Conclusion. (20, 21.)

for the learned; and if his secret views and expectations had been different from those which he publicly professed to the world, he would have given, without all doubt, some in sinuation thereof in letters written to such intimate friends. Yet, throughout the whole of these Epistles, no discovery of that kind is made. The doctrine contained in them is the same with that taught in the Epistles designed for the inspection and direction of the church in general: and the views and hopes which he expresses are the same with those which he uniformly taught mankind to entertain. What stronger proofs can we desire of the apostle's sincerity and faithfulness than these ?"2

On the undesigned coincidences between this Epistle and the Acts of the Apostles, see Dr. Paley's Hora Paulinæ, Chap. XI.

V. Although the errors of the judaizing teachers at Ephe. sus, which gave rise to Saint Paul's Epistles to Timothy, have long disappeared, yet "the Epistles themselves are still of great use, as they serve to show the impiety of the principles from which these errors proceeded. For the same principles are apt in every age to produce errors and vices, which, though different in name from those which prevailed in Ephesus in the apostle's days, are precisely of the same kind, and equally pernicious.-These Epistles are likewise of great use in the church, as they exhibit to Christian bishops and deacons, in every age, the most perfect idea of the duties of their function; teach the manner in which these duties should be performed; describe the qualifications necessary in those who aspire to such holy and honourable offices, and explain the ends for which these offices were originally instituted, and are still continued in the church.

The very same things, indeed, the apostle, about the same time, wrote to Titus in Crete; but more briefly, because he was an older and more experienced minister than Timothy. Nevertheless the repetition of these precepts and charges, is not without its use to the church still, as it maketh us more deeply sensible of their great importance: not to mention, that in the Epistle to Titus, there are things peculiar to itself, which enhance its value. In short, the Epistles to Timothy and Titus, taken together, containing a full account of the qualifications and duties of the ministers of the Gospel, may be considered as a complete body of divinely-inspired ecclesiastical canons, to be observed by the Christian clergy of all communions, to the end of the world. "These Epistles, therefore, ought to be read frequently, and with the greatest attention, by those in every age and country, who hold sacred offices, or who have it in view to obtain them: not only that they may regulate their conduct according to the directions contained in them, but that, by meditating seriously on the solemn charges delivered to all the ministers of the Gospel, in the persons of Timothy and Titus, their minds may be strongly impressed with a sense of the importance of their function, and of the obligation which lieth on them to be faithful in discharging every duty belonging to it.

"It is of importance also to observe, that, in these Epistles, there are some explications of the Christian doctrines, and some displays of Saint Paul's views and expectations as an apostle of Christ, which merit our attention. For if he had been, like many of the Greek philosophers, a hypocrite who held a double doctrine, one for the vulgar, and another

In using this expression-Great is the mystery of godliness (iii. 16.), the apostle is generally supposed to allude to the heathen mysteries. As those inysteries have always a reference to some deity, this circumstance greatly favours-not to say, confirms-the common reading of this text, which has been so much controverted: for, if no mention had been made in this case of a God, such an omission would have mainied the apostle's description in a most essential point, and obscured the beauty of his fine allusion. (Brekell's Discourses, p. 424. note.) On the much litigated question respecting the reading of os in 1 Tim. iii. 16. the reader will find a perspicuous statement of the evidence in Mr. Holden's Scripture Testimonies to the divinity of our Lord Jesus Christ, pp. 181-188. There is an elaborate essay on this passage in the Christian Observer for 1809, vol. i. pp. 271-277. See also Dr. Berriman's Critical Dissertation on 1 Tim. iii. 16. 8vo. London, 1711. Velthusen's Observations on various Subjects, pp. 49-104. Svo. London, 1773. Dr. Hales's Treatise on Faith in the Holy Trinity, vol. ii. pp. 67-101. and Mr. Nolan's Inquiry into the Integrity of the Greek Vulgate, pp. 274-276. But the fullest view of the evidence, both external and internal, will be found in the Rev. Dr. Henderson's Great Mystery of Godliness incontrovertible (London, 1830), who has i disputable testimonies of toanuscripts, ancient versions, quotations in the wrinugs of the fathers, and the best printed editions of the Greek Testamen, both early and recent, as well de rom internal evidence. 2X

DEMONSTRATED THE GENUINENESS OF THE READING 15, from the united and

VOL. II.

SECTION XIII.

ON THE SECOND EPISTLE TO TIMOTHY.

Date.-II. Of the place where Timothy was, when Paul wrote this Epistle to him.-III. Its scope.-IV. Synopsis of its contents.-V. Observations on this Epistle.

I. THAT Paul was a prisoner when he wrote the second Epistle to Timothy, is evident from i. 8. 12. 16. and ii. 9.; and that his imprisonment was in Rome appears from i. 17., and is universally admitted. But, whether he wrote it during his first imprisonment, recorded in Acts xxviii., or during a second imprisonment there (which was the uniform tradition of the primitive church), is a point that has been much disputed. The former opinion is advocated by Drs. Hammond, Lightfoot, Lardner, and Hug; and the latter, by Drs. Benson, Macknight, and Paley, Bishop Tomline, Michaelis, Rosenmüller, and others. That the last-mentioned opinion is most correct, we think will appear from the following considerations:

1. A collation of the Epistles to the Ephesians, Colossians, Philippians, and Philemon (which are known to have been writ ten during Saint Paul's first imprisonment), with the second

In the former

Epistle to Timothy, will show that this Epistle was not written
during the time when those Epistles were written.
Epistles, the author confidently looked forward to his liberation
from confinement, and his speedy departure from Rome. He
tells the Philippians (ii. 24.), “I trust in the Lord that I also
myself shall come shortly." Philemon he bids to prepare for
him a lodging; "for I trust," says he, "that through your pray-
ers I shall be given unto you." (ver. 22.) In the Epistle before
us he holds a language extremely different: "I am now ready to
be offered, and the time of my departure is at hand. I have
fought a good fight; I have finished my course; have kept the
faith; henceforth there is laid up for me a crown of righteousness,
which the Lord, the righteous Judge, shall give me at that day
(iv. 6-8.)

Again, when the former Epistles were written from Rome, Timothy was with Paul; and he is joined with him in writing to the Colossians, the Philippians, and to Philemon. The present Epistle implies that he was absent. Further, in the former Epistles, Demas was with Paul at Rome: "Luke, the beloved physician, and Demas, greet you." In the Epistle now before us: "Demas hath forsaken me, having loved this present world, and is gone to Thessalonica.' Once more: in the former Epistle, Mark was with Paul, and joins in saluting the Colossians. In the present Epistle, Timothy is ordered to bring him with him, "for he is profitable to me for the ministry." (iv. 11.)

2. The circumstances of Paul's imprisonment, as referred to in this Epistle, are widely different from the imprisonment related in Acts xxviii. 30, 31. Then he was permitted to dwell alone in his own hired house, and receive all who came to him, and publicly to preach the Gospel, being guarded only by a single soldier. But it appears from 2 Tim. i. 16-18., that the apostle was in close confinement, so that Onesiphorus, on his coming to Rome, had considerable difficulty in finding him out. And that crimes were now laid to his charge very different from those formerly alleged against him, appears from ii. 9.; where he says that he suffers evil, even unto bonds, as a malefactor; plainly implying that he was not only abridged of all liberty, but also that he was bound, hands and feet, in a close dungeon. Dr. Macknight thinks this was probably under the pretence that he was one of those Christians whom Nero accused of having set Rome on fire. Hence the word malefactor (xx.ups), which in this passage Dr. Macknight's Fref to 1 Tim. sect. iv.

may mean that the apostle was treated as one of the worst of criminals.

3. The situation of Paul, when he wrote this Epistle, was extremely dangerous. This appears from 2 Tim. iv. 6, 7, 8. and from verse 16. where, at his first answer, all men forsook him. Further, (verse 17.) The Lord delivered him from the mouth of the lion, or the cruelty of Nero. And in verse 18. he hopes the Lord will deliver him from every evil work, by preserving him unto his heavenly kingdom. This was totally different from the gentle treatment recorded in Acts xxviii., and shows that this epistle was written at a later period than the two years' imprisonment mentioned by Luke.

had befallen him during his second imprisonment at Rome, and to request him to come to him before the ensuing winter. But, being uncertain whether he should live so long, he gave him in this letter a variety of advices, charges, and encou ragements, for the faithful discharge of his ministerial functions, with the solemnity and affection of a dying parent; in order that, if he should be put to death before Timothy's arrival, the loss might in some measure be compensated to him by the instructions contained in this admirable Epistle. With this view, after expressing his affectionate concern for him, he exhorts him to stir up the gift which had been conferred upon him (2 Tim. i. 2-5.); not to be ashamed of the 4. It appears from 2 Tim. iv. 13. 20. that when the apostle testimony of the Lord, nor of Paul's sufferings (6-16.); to wrote, he had lately been at Troas, Miletus, and Corinth. This hold fast the form of sound words, and to guard inviolable was a different route from that described in the Acts. Also in that good deposit of Gospel doctrine (i. 13, 14.), which he 2 Tim. iv. 13. he desires Timothy to bring with him a trunk and was to commit to faithful men who should be able to teach some books which he had left at Troas. But in his journey to others (ii. 1, 2.); to animate him to endure, with fortitude, Italy in Acts xxvii. he did not come near Troas. It is true he persecutions for the sake of the Gospel (ii. 3-13.); to supvisited that place on his way to Jerusalem. (Acts xx. 5-7.) press and avoid logomachies (14. 23.); to approve himself But as this visit to Troas happened in the year 57, and the pre-him of the perils of the last days, in consequence of wicked a faithful minister of the word (15-22.); and to forewarn sent Epistle was not written before the year 65, these articles hypocritical seducers and enemies of the truth, who even were not then left there; for he would hardly have delayed then were beginning to rise in the church. These Saint Paul sending for them for seven or eight years. He would rather have admonishes Timothy to flee, giving him various cautions sent for them to Cæsarea, where he was in prison two years; or against them. (iii.) more early on his first coming to Rome.

5. When he wrote this Epistle, he had left Trophimus sick at Miletus. (iv. 20.) But this could not have happened on the journey to Jerusalem, because Trophimus was with Saint Paul at Jerusalem (Acts xxi. 29.), and in his voyage from Cæsarea to Italy he did not touch at Miletus. It is obvious, contrary to Dr. Lardner's hypothesis, that the north wind would not suffer them to proceed further north from Cnidus along the coast of Asia. (Acts xxvii. 7.)

6. Paul says (2 Tim. iv. 20.) that Erastus stayed behind at Corinth. The apostle must therefore have passed through Corinth on that journey to Rome, after which he wrote this Epistle. But from Cæsarea to Italy, in Acts xxviii. he did not pass through Corinth. Dr. Lardner's two objections to this argument are not satisfactory. For he says that Erastus stayed behind at Corinth when Saint Paul left that city to go to Jerusalem, though Timothy, who was then with Saint Paul, must have known that circumstance, but Saint Paul only wished to remind him of it,-or he mentions his stay, because he was sent by Paul from Ephesus into Macedonia (Acts xix. 22.); and when Paul, going there also, returned to Asia Minor, he did not return with him, not being mentioned in Acts xx. 4.

IV. The Epistle therefore consists of three parts; viz.
PART 1. The Inscription. (i. 1—5.)
PART 11. An Exhortation to Timothy.

SECT. 1. To diligence, patience, and firmness in keeping the
form of sound doctrine, in which is introduced an affecting
prayer in behalf of Onesiphorus. (i. 2—18.)

SECT. 2. To fortitude under afflictions and persecutions, to deliver the uncorrupted doctrine of the Gospel to others, and to purity of life. (ii.)

SECT. 3. To beware of false teachers in the last times (whose practices are described), to be constant in his profession of the Gospel, and to be diligent in his ministerial labours (iii. iv. 1—8.)

PART III. The Conclusion, containing the Apostle's Request to Timothy to come to him as soon as possible, together with various Salutations for the Brethren in Asia Minor. (iv. 9— 22.)

V. As this Epistle was written to Saint Paul's most intimate friend, under the miseries of a jail, and the near prospect of death, and was not designed for the use of others, it may serve to exhibit the temper and character of the apostle, The result of the preceding observations is, that this Epis-and to convince us that he was no deceiver, but sincerely tle was written by Paul at Rome, and during an imprisonment different from that recorded in Acts xxviii. Paul, we have seen, was released from his confinement A. D. 63, and, after visiting several churches, returned to Rome early in 65; where, after being confined rather more than a year, it is generally agreed that he suffered martyrdom A. D. 66. Now, as the apostle requests Timothy to come to him before winter (2 Tim. iv. 21.), it is probable that this Epistle was written in the month of July or August A. D. 65.2

II. It is generally supposed that Timothy was at Ephesus when Paul wrote his second Epistle to him. This opinion is advocated by Drs. Lardner, Benson, and Macknight, but is opposed by Michaelis; who has shown that Timothy was most probably somewhere in Asia Minor when Paul sent this letter to him, because the apostle, towards the close of the first chapter, mentions several persons who dwelt in that region, and also because (2 Tim. iv. 13.) he requests Timothy to bring with him the cloak, books, and parchments, which he had left behind him at Troas; and because Troas does not lie in the route from Ephesus to Rome, to which city Timothy was desired to "make haste to come to him before winter." (iv. 21.) Michaelis concludes, therefore, that Paul, not knowing exactly where Timothy was, wrote to him this Epistle, which he intrusted to a safe person (whom Dr. Benson supposes to have been Tychicus) that was travelling into Asia Minor, with an order to deliver it to him wherever he might find him.3

III. The immediate design of Paul in writing this Epistle to Timothy, was to apprize him of the circumstances that

1 See p. 325. вирта.

believed the doctrines which he preached. "This excellent writing, therefore, will be read by the disciples of Christ, to the end of the world, with the highest satisfaction. And the impression which it must have on their minds, will often be recollected by them with the greatest effect, for the confirmation of their faith in the Gospel, and their consolation under all the evils which their adherence to the Gospel may bring upon them."

66

Imagine," says Dr. Benson, "a pious father, under sentence of death for his piety and benevolence to mankind, writing to a dutiful and affectionate son, that he might see and embrace him again before he left the world; particularly that he might leave with him his dying commands, and charge him to live and suffer as he had done :-and you will have the frame of the apostle's mind, during the writing of the whole Epistle."

On the undesigned coincidences between this Epistle and the Acts of the Apostles, see Dr. Paley's Hore Paulinæ, Chap. XII.

SECTION XIV.

ON THE EPISTLE TO TITUS.

Account of Titus.-II. Christianity, when planted in Crete.
-III. Date.-IV. Scope and analysis of this Epistle.-V.
Observations on it.

I. TITUS was a Greek (Dr. Benson thinks he was a native of Antioch in Syria), and one of Paul's early converts, who

Paley's Hore Pauline, pp. 303-305.; Calmet, Preface sur la seconde attended him and Barnabas to the first council at Jerusalem,

Epitre à Timothee; Macknight's Preface to 2 Tim. sect. i.; Dr. Benson's
Preface to 2 Tim. pp. 501-517.; Michaelis's Introd. vol. iv. pp. 165-177.;
Lardner's Works, 8vo. vol. vi. pp. 338-375.; 4to. vol. iii. pp. 303-321.;
Hug's Introd. vol. ii. pp. 440-448.

Michaelis, vol iv. pp. 161-164.

A. D. 49, and afterwards on his ensuing circuit. (Tit. i. 4.

*Preface to 2 Tim. p. 517. The topics above noticed are ably treated at length by Dr. Macknight in his preface to 2 Tim. sect. 3,

The genuineness and authenticity of the Epistle to Titus were never questioned.

Gal. ii. 1-3. Acts xv. 2.) Some years after this we find that Paul sent him to Corinth (2 Cor. xii. 18.), to investigate and report to him the state of the church in that city, and IV. Titus having been left in Crete to settle the churches particularly to report what effect had been produced by his in the several cities of that island according to the apostolifirst Epistle to the Corinthians. The intelligence brought cal plan, Paul wrote this Epistle to him, that he might disto the apostle by Titus afforded him the highest satisfaction, charge his ministry among the Cretans with the greater sucas it far exceeded all his expectations. (vii. 6-13. And as cess, and to give him particular instructions concerning his Titus had expressed a particular regard for the Corinthians, behaviour towards the judaizing teachers, who endeavoured the apostle thought proper to send him back again, with some to pervert the faith and disturb the peace of the Christian others, to hasten the collection for the poor brethren in Judæa. | church. The Epistle, therefore, consists of three parts. (viii. 6.) After this we meet with no further notice of Titus; PART I. The Inscription. (i. 1—4.) except that he is mentioned in this Epistle as having been PART II. Instructions to Titus, with Paul in Crete (Tit. i. 5.), and in 2 Tim. iv. 10. (shortly before that apostle's martyrdom) as being in Dalmatia. How highly he was esteemed by the great apostle of the Gentiles, is evident from the affectionate manner in which he has spoken of him to the Corinthians.' Whether Titus ever quitted Crete we know not: neither have we any certain information concerning the time, place, or manner of his death; but, according to ancient ecclesiastical tradition, he lived to the age of ninety-four years, and died and was buried in that island.

SECT. 1. Concerning the ordination of elders, that is, of bishops and deacons, whose qualifications are enumerated. (5-9.) Further, to show Titus how cautious he ought to be in selecting men for the sacred office, Paul reminds him of the acts of the judaizing teachers. (10-16.)

SECT. 2. That he should accommodate his exhortations to the respective ages, sexes, and circumstances of those whom he was commissioned to instruct; and, to give the greater weight to his instructions, he admonishes him to be an example of what he taught. (ii.)

SECT. 3. That he should inculcate obedience to the civil magistrate, in opposition to the Jews and judaizing teachers, who, being averse from all civil governors, except such as were of their own nation, were apt to imbue Gentile Christians with a like seditious spirit, as if it were an indignity for the people of God to obey an idolatrous magistrate; and also that he should enforce gentleness to all men. (iii. 1-7.) SECT. 4. That he should enforce good works, avoid foolish questions, and shun heretics. (iii. 8—11.)

PART III. An Invitation to Titus, to come to the Apostle at Nicopolis, together with various Directions. (iii. 12-15.)

II. We have no certain information when or by whom Christianity was first planted in Crete. As some Cretans were present at the first effusion of the Holy Spirit at Jerusalem (Acts ii. 11.), Bishop Tomline things it not improbable, that, on their return home, they might be the means of introducing the Gospel among their countrymen. But Michaelis, Dr. Hales, and many other critics are of opinion that Christianity was first planted there by Paul, during the year and a half that he spent at Corinth, between the latter part of A. D. 51, and the former part of A. D. 53. It appears from 2 Cor. xii. 14. and xiii. 1. that the apostle did make an excursion during this interval, and returned to Corinth. In this excursion it is supposed that he made a voyage to Crete, in order to preach the Gospel there, and took Titus with him as an assistant, whom he left behind to regulate the concerns V. From a comparison of the Epistle of Titus with the of that church. (Tit. i. 5.) Josephus informs us that there two Epistles to Timothy, Dr. Macknight remarks, we learn were many Jews in this island at the time Paul wrote this that the judaizing teachers were every where indefatigable in Epistle to Titus; and the apostle seems to have considered propagating their erroneous doctrine concerning the necessity them a more dangerous people than the Cretans themselves, of obedience to the law of Moses, as the only means of obwho were formerly notorious for piracy, luxury, debauchery, taining salvation; that in the most distant countries they and especially for lying. So infamous were they for their uniformly taught the same doctrine, for the purpose of renderhabitual practice of falsehood, that gry, to act like a Cre-ing the practice of sin consistent with the hope of salvation; lan, was a proverbial term for telling a lie. With these vices and that in order to draw disciples after them, they enthey were charged by Epimenides, one of their own poets; couraged them in sin by the vicious practices which they and Paul has quoted him as expressing their true character. themselves followed, in the persuasion that they would be (Tit. i. 12.) pardoned by the efficacy of the Levitical sacrifices. That eminent critic thinks it probable, from the apostle's commanding Titus in Crete, and Timothy in Ephesus, to oppose those errors, that the judaizing teachers were more numerous and successful in Ephesus and Crete than in other places. As, however, Titus was a Gentile convert, whose interest it was to maintain the freedom of the Gentiles from the law of Moses, and also a teacher of long standing in the faith, Paul was not so full in his directions and exhortations to him, as to Timothy: neither did he recommend to him meekness, lenity, and patience in teaching, as he did to Timothy, but rather sharpness. (Tit. i. 13. ii. 15.) Dr. Macknight accounts for this difference in the apostle's letters to those two evangelists, by supposing that Titus was a person of a soft and mild temper; whereas Timothy, being a young man, might have been of a more ardent spirit that stood in need

III. No date is so controverted as that of the Epistle to Titus. Michaelis, who thinks it was written soon after his supposed visit to Crete, is of opinion, that, in the chronological arrangement of Paul's epistles, it should be placed between the second Epistle to the Thessalonians (A. D. 52) and the first Epistle to the Corinthians (A. D. 57). Hug places it between the two Epistles to the Corinthians; Dr. Hales dates this Epistle in A. D. 52; Dr. Lardner in 56; Lord Barrington in 57; Dr. Benson and Bishop Tomline in 64; and Bishop Pearson, Drs. Whitby and Paley, and the Bible chronology in a. D. 65. The subscription states this Epistle to have been written from Nicopolis of Macedonia, probably because Saint Paul desired to meet him at a city called Nicopolis, but which could not be the place intended by the author of the subscription; for the Nicopolis referred to by him was situated on the river Nessus in Thrace, and was not built till after this period by the emperor Trajan. As Luke is totally silent concerning Saint Paul's preaching at Crete, though he has noticed that he touched at the Fair Havens and Lasea in his first voyage to Rome, it is most probable that this Epistle was written after his liberation from his first imprisonment, A. D. 64. And this opinion is strengthened by the verbal harmony subsisting between the first Epistle to Timothy and the letter to Titus; which cannot be naturally accounted for, but by supposing that they were both written about the same time, and while the same ideas and phrases were present to the writer's mind. Among other instances that might be adduced, compare 1 Tim. i. 1-3. with Tit. i. 4, 5.; 1 Tim. i. 5. with Tit. i. 14.; 1 Tim. iv. 12. with Tit. ii. 7. 15., and 1 Tim. iii. 2-4. with Tit. i. 6—8.4

1 See particularly 2 Cor. ii. 13. vii. 6. 7. 13-15. viii. 16-23. and xit. 18. Elements of Christian Theology, vol. i. p. 446.

of some restraint.6

On the undesigned coincidences between this Epistle and the Acts of the Apostles, see Dr. Paley's Hore Paulinæ,

Chap. XIII.

I. PHILEMON Was an inhabitant of Colossæ, as appears from Paul's mentioning Onesimus in his Epistle to the Colossians (iv. 9.) as one of them, and also from his saluting Calmet, Preface sur l'Epitre de S. Paul à Tite; Dr. Benson's Preface Archippus in this Epistle (ver. 2.), who appears from Cof.

* Aut. Jud. lib. xvii e. 12. § 1. De Bell. Jud. lib. ii. c. 7. §1., &c.

to his Paraphrase and Coinmentary on this Epistle; Lardner's Works, Svo, vol. vi. pp. 320-324.; 4to. vol. iii. pp. 294-296.; Michaelis's Introd vol. iv. pp. 20-41.; Hug's Introd. vol. ii. pp. 354-360. Dr. Macknight's Preface to Titua.

It is cited or alluded to by all the fathers who have quoted the two
Epistles to Timothy. See the references to them in p. 344. supra.
Dr. Macknight's Preface to Titus, sect. 4. fine.

iv. 17. to have been a pastor of that church. Philemon | from their own masters without their master's consent. (See seems to have been a person of great worth as a man, and of ver. 13, 14.) 4. We should love and do good unto all men. some note as a citizen in his own country: for his family We should not contemn persons of low estate, nor disdain was so numerous that it made a church by itself, or at least to help the meanest slave when it is in our power. The aposa considerable part of the church at Colossæ. (ver. 2.) He as here set us an example of benevolence, condescension, was likewise so opulent, that he was able by the communicand Christian charity, which it well becomes us to follow, tion of his faith, that is, by his beneficence, to refresh the He took pains with and converted a slave, and in a most bowels of the saints. (6,7.) According to Grotius, Phile-affection, te and earnest manner interceded with his master mon was an elder of Ephesus; Beausobre and Dr. Doddridge for his pardon. 5. We should not utterly despair of those suppose him to have been one of the ministers of the Colos- who are wicked, but should use our best endeavours to resian church and from Paul's requesting him (22.) to pro- claim them. Though Onesimus had robbed his master and vide a lodging for him at Colossa, Michaelis thinks that he run away from him, the apostle attempted his conversion was a deacon of that church. These opinions appear to have among others, and succeeded therein. 6. Restitution is due been founded on the inscription of this Epistle, where Paul where an injury has been done, unless the injured party calls him a fellow-labourer. But this appellation, Drs. freely forgive: accordingly, the apostle Paul gives a promise, Whitby, Lardner, and Macknight have remarked, is of am- under his own hand, for Onesimus's making restitution as a biguous signification; being given not only to those who matter of justice, if Philemon insisted upon it. 7. We should were employed in preaching the Gospel, but also to such be grateful to our benefactors. This Saint Paul touches upon pious individuals, of either sex, as assisted the apostles in very gently (ver. 19.), where he intimates to Philemon that any manner.1 he owed unto him himself also: and therefore, in point of Philemon was, most probably, a converted Gentile, and gratitude, he was obliged to grant his request. 8. We should from the nineteenth verse of this Epistle, some have sup- forgive the penitent, and be heartily reconciled to thein. posed that he was converted under the ministry of Paul; but, 9. The apostle's example teaches us to do all we can to make from the apostle's saying in the fifth verse that he had heard up quarrels and differences, and reconcile those who are at of Philemon's faith in Christ (which was his usual phrase variance. 10. A wise man chooses sometimes to address in when writing to Christians whom he had never seen), Dr. a soft and obliging manner, even in cases where there is auBenson is of opinion that, during Paul's long stay at Ephe-thority to command. 11. The bishops and pastors of the sus, some of the Colossians had gone thither, and heard him Christian church, and all teachers of religion, have here the preach the Christian doctrine (Acts xix. 10. xx. 31.); or that most glorious example set before them, to induce them to the apostle had sent some of his assistants who had planted have a most tender regard to the souls of men of all ranks the Gospel at Colossæ. If Saint Paul had not come into and conditions; and to endeavour to convert a slave, as well those parts of Asia Minor, it is highly probable that Phile-as the rich and great and honourable of the earth. He who mon would never have become a Christian; the apostle might disdained not to teach a slave, a fugitive and a thief, but therefore well say, that Philemon owed unto him himself, or preached the doctrine of salvation to him, and took pains his own soul. with him, till he had restored him to his master, an honest II. It appears from verses 1. 10. 13. and 23. of this Epis-worthy man ;-how disinterested must he have been! To tle, that Paul was under confinement when he wrote it; and as he expresses (22.) his expectation of being shortly released, it is probable that it was written during his first imprisonment at Rome towards the end of A. D. 62, or early in 63 and was sent, together with the Epistles to the Ephesians and Colossians, by Tychicus and Onesimus.

III. So early as the time of Jerome, some fastidious critics showed an inclination to expunge this Epistle from the sacred canon as being a private letter, and consequently of very little importance to the Christian church. Unquestionably the apostles might (and, for aught we know to the contrary, did) write private letters as well as other persons. But we have no reason to consider the Epistle to Philemon in this light; it was wholly written with the apostle's own hand, which was much more than what he called the token in all his Epistles. (2 Thess. iii. 17.) Although from its brevity, and the private nature of its subject, it was but rarely mentioned by the primitive ecclesiastical writers, yet we know that it was alluded to, though not c'ted by name, by Tertullian, and was reckoned among Saint Paul's Epistles by Caius. It was likewise most expressly quoted by Origen, and was pronounced to be authentic by all the ancient writers cited by Eusebius, and also by all subsequent ecclesiastical writers; and it has always been inserted in every catalogue of the books of the New Testament. Stronger external testimony to the authenticity of any part of the Bible exists not, than that which we have for the Epistle to Philemon, the argument of which is not mean, nor is any part of it unworthy of the great apostle of the Gentiles.

3

whom would he not condescend? or whose salvation and happiness would he not endeavour to promote? Would to God there was the same spirit in all the teachers of Christianity, at all times and in all places! 12. Here is a most glorious proof of the good effects of Christianity, where it is rightly understood and sincerely embraced. It transforms a worthless slave and thief into a pious, virtuous, amiable, and useful man; makes him not only happier and better in himself, but a better servant, and better in all relations and circumstances whatever.

"Shall an epistle so full of useful and excellent instructions be rejected for its brevity? or because the occasion required that it should be written concerning one particular person? or addressed to a private man? Men would do well to examine it carefully before they reject it, or speak of it so slightly."

IV. We learn from this Epistle that Onesimus was the slave of Philemon, whom he had probably robbed, and ran away from him as far as Rome. Whether he repented of what he had done, and voluntarily went to Paul, or in what other manner they came to meet there, we have no information. But the apostle, during his confinement in his own hired house, opened a way to the heart of the rude slave, converted him to the Christian faith, and baptized him. It also appears that Paul kept Onesimus with him for some time, to wait upon himself, until Onesimus, by his conduct, confirmed the truth and sincerity of his conversion. During his abode with the apostle, he served him with the greatest assiduity and affection: but, being sensible of his fault in running "Whoever," says Dr. Benson, "will carefully study it, away from his master, he wished to repair that injury by will discern a great number of the doctrines and precepts of returning to him. At the same time being afraid lest, on his Christianity expressed or insinuated: for instance, 1. In a return, his master should inflict upon him the punishment religious view, or upon a spiritual account, all Christians are which by the law or custom of Phrygia was due to a fugitive upon a level. Onesimus, the slave, upon becoming a Chris-slave," he entreated Paul to write to Philemon in his behalf, tian, is the apostle's dear son and Philemon's brother. and requested him to forgive and receive him again into his 2. Christianity makes no alteration in men's civil affairs. family. The apostle therefore wrote this Epistle to PhiBy Christian baptism a slave did not become a freedman; lemon, "in which, with the greatest softness of expression, his temporal state or condition was still the same; and, warmth of affection, and delicacy of address, he not only though Onesimus was the apostle's son and Philemon's bro- interceded for Onesimus's pardon, but urged Philemon to ther upon a religious account, yet he was obliged to be Phi-esteem him and put confidence in him as a sincere Christian. lemon's slave for ever, unless his master voluntarily gave him his freedom. 3. Servants should not be taken or detained

1 See instances of this in Rom. xvi. 8. and 3 John 8.

2 See Eph. i. 15. Col. i. 4. and ii. 1.

Lardner's Works, 8vo. vol. ii. p. 465.; 4to. vol. i. p. 424.

• Ibid. 8vo. vol. ii p. 274.; 4to. vol. i. p. 482.

Ibid. 8vo. vol. ii. p. 472.; 4to. vol. i. p. 535.

Hist. Eccl. lib. iii. c. 25.

311. 2d edit.

Dr. Benson's History of the First Planting of Christianity, vol. ii. p. Macknight and Lardner are of opinion that Saint Paul's expression in the eighteenth verse does not insinuate that Onesimus had robbed his master of any thing but his service.

Grotius informs us that masters had a power to torture their slaves who behaved ill, and even to put them to death, without applying to the magistrate; and that this was agreeable not only to the Roman but also to the Grecian law.