1 Rom. 16. 5. 1 Cor. 16. 19. m 1 Thess. 5. 27. n Philem. 2. Ασπάσασθε τοὺς ἐν Λαοδικείᾳ ἀδελφοὺς, καὶ Νυμφᾶν, καὶ τὴν κατ ̓ οἶκον αὐτοῦ ἐκκλησίαν. 16 m Καὶ ὅταν ἀναγνωσθῇ παρ ̓ ὑμῖν ἡ ἐπιστολὴ, ποιήσατε ἵνα καὶ ἐν τῇ Δαοδικέων ἐκκλησίᾳ ἀναγνωσθῇ, καὶ τὴν ἐκ Λαοδικείας ἵνα καὶ ὑμεῖς ἀναγνῶτε. 17 » Καὶ εἴπατε ̓Αρχίππῳ, Βλέπε τὴν διακονίαν ἣν παρέλαβες ἐν Κυρίῳ, ἵνα αὐτὴν πληροῖς. n 18 ° Ο ἀσπασμὸς τῇ ἐμῇ χειρὶ Παύλου. χάρις μεθ' ὑμῶν. These words, Luke the Physician, the beloved, suggested in early times the allusion, which is adopted by the Church of England in her Collect for St. Luke's Day, where he is called a "Physician of the soul;" and a reference is made to the "wholesome medicines of the doctrine delivered by him" for the healing of the "diseases of the soul," as may be seen in S. Jerome's Epist. 50, ad Paulin. iv. p. 574, where he says, "that the Acts of the Apostles may seem at first to be merely an Historical Book, and to describe the Infancy of the Church; but if we remember that their Author is Luke, whose praise is in the Gospel' (2 Cor. viii. 18), we shall acknowledge that all his words are medicines of the soul." Probably St. Luke was already known to the Gentile Churches of Asia by his Gospel. See on 2 Cor. viii. 18. It would seem also, that the Acts of the Apostles were written by St. Luke at this time. See Introduction to St. Luke's Gospel, and on Acts i. 1. Cp. Iren. iii. 14, and Euseb. ii. 22, Jerome, Cat. Eccl. Scr. 7. Δημᾶς] Demas. See Philem. 24, Δημᾶς, Λουκᾶς, οἱ συνεργοί μου. But he says in 2 Tim. iv. 10, Δημᾶς με ἐγκατέλιπεν. Whence Theodoret rightly infers that the Second Epistle to Timothy was written after this Epistle. St. Luke and Demas are now associated together with one another, and with the Apostle St. Paul. But, afterwards, when severer trials arose, "the one was taken, and the other left." When St. Paul was at Rome a few years afterwards, in that second imprisonment which terminated in his martyrdom, he wrote thus in his last Epistle (2 Tim. iv. 10, 11), "Demas hath forsaken me, having loved this present world Only Luke is with me." How striking is the contrast! 16. öтav åvaɣvæл0] when this Epistle shall have been read. Observe St. Paul takes it for granted that this Epistle will be publicly read in the Church of Colossæ; a proof that the precept he had given as to the public reading of his Epistles from the beginning (see 1 Thess. v. 27) had been generally understood, received, and complied with by the Churches to which they were sent. This second precept for the communication of this Epistle to another Church, and for the reception of another Epistle from that Church, is also a specimen of what was to be done with all his Epistles; and doubtless this precept also was obeyed. And thus the Epistles of St. Paul were diffused throughout the world, and have been preserved by public reading, and by the multiplication of copies, in their original integrity. Μνημονεύετε μοῦ τῶν δεσμῶν. Ἡ Thy ek Aaodikelas] the letter coming to you from Laodicea; not the letter written from Laodicea, but the letter written to Laodicea, and coming on to you from Laodicea. See Winer, § 66, p. 554, who compares Luke ix. 61; xi. 13, waтhp οὐρανοῦ δώσει Πνεῦμα ἅγιον. The Epistle here referred to was probably St. Paul's Epistle to the Ephesians. See above, the Introduction to that Epistle, p. 282. On the special uses of the Ephesian Epistle to the Colossian Church, see on Eph. iii. 10. 17. Aрxinπоv] Archippus, of Colossæ. Cp. Philem. 2, 'Apxίππῳ τῷ συστρατιώτῃ ἡμῶν. Theodoret. diakovlav] ministry; his pastoral office. Here is a public charge to Archippus, more needful in the absence of Epaphras the spiritual pastor of the Colossians; a charge also to the Colossians themselves to obey Archippus as over them in the Lord. This is an example of Paul's prudence in government. He gives a public command to the Pastor to do his duty to the flock; and thus he also virtually commands the flock to recognize and obey their Pastor. Theophyl. 18. 'O àσmaoμós] The salutation with the hand of me Paul. See 2 Thess. iii. 17. Μνημονεύετε μοῦ τῶν δεσμῶν] Remember of me the bonda. More expressive than τῶν δεσμῶν μου. (Cp. 1 Tim. iv. 12.) St. Paul's bonds were providential. If he had been con tinually moving from place to place in missionary Journeys, the Church might perhaps have never possessed his Epistles to the Colossians, Philemon, Ephesians, and the Philippians. And how much force do his Apostolic appeals in behalf of the Gospel derive from his sufferings for it! She therefore has good cause to remember his bonds with thankfulness. The Word of God, which is there written, is not bound, but it has had force to restrain the Evil One who bound the Apostle, and to deliver immortal souls from the bonds of Satan and of Sin, and to open to them the gates of Paradise and Heaven. Cp. note on Acts xxiv. 17. When the Apostle, who was then bound to a Roman soldier, took up the pen to write the words just preceding, he must himself have been reminded of his own bonds. And the fact that those Epistles (to the Ephesians, Colossians, Philemon, and the Philippians) were written by him in this state of durance and restraint, and yet were designed to minister comfort to others, and that they have never ceased to cheer the Church of Christ, is certainly one which is worthy of everlasting remembrance. 'H xápis] Grace be with you. See 1 Thess. v. 28. INTRODUCTION ΤΟ THE EPISTLE TO PHILEMON. On the Design and Uses of the EPISTLE to PHILEMON. Ir has been already observed, in the Introduction to the Epistle to the Colossians, that there is an intimate connexion between that Epistle and the Epistle to the Ephesians. Both those Epistles were written by St. Paul in his imprisonment at Rome, at the same time; and probably both were sent into Asia by the hand of the same messenger, Tychicus; and both, it would appear, were to be communicated, by a reciprocal interchange, to the Churches of Ephesus and Colossæ'. The main doctrine of both these Epistles is also one and the same,—the doctrine of the Incarnation of the Son of God. "God manifested in the flesh," is their great argument. The Sun of Righteousness is, as it were, the centre, around which, if the comparison may be allowed, these luminaries revolve, diffusing their spiritual light in the firmament of the Church. One of these two Epistles, the Epistle to the Ephesians, has specially a positive character. Reflecting the lustre of the Incarnation, it displays the doctrine of Church-Communion and of Church-Unity, as genuine emanations radiating from the Evangelic Shechinah of Christ, the Light of the World, pitching His tabernacle in human flesh. And it exhibits the household charities of private life, especially the institution of Marriage, as invested with heavenly beauty, by the effluence of glory beaming upon it from the countenance of Christ. The other Epistle, that to the Colossians, has also its own peculiar character. It borrows the light of the Incarnation, in order to dispel the mists of Error, and the clouds of Heresy. Its office in this respect has been already considered'. Attached to the Epistle to the Colossians is another Epistle, the shortest of St. Paul's writings, the EPISTLE to PHILEMON. It was sent at the same time, from the same place, and by the same hands, to the same city, as the Epistle to the Colossians. It is, as it were, its satellite. It performs also a similar work. It dissipates the gloom of darkness by the light of Christ's Incarnation. It puts to flight one of the worst social evils that brooded over the world, that of Slavery. It does this, by teaching the doctrine of universal fellow-membership, and of universal brotherhood, consequent on the Incarnation of Christ. "Philemon (says a Christian writer in the fifth century, in his commentary on this Epistle) was a Christian citizen of Colossæ, and his house still remains in that city; and he had a slave called Onesimus, who committed a theft on his master Philemon, and fled to Rome, and was caught in the Evangelical net by St. Paul, who was there at that time in imprisonment. The Apostle, having judged him fit to receive Holy Baptism, sent him back to his Master with the present Epistle." Philemon was of Colossæ, and was the master of Onesimus, and afterwards his brother in the Lord; and Onesimus is called a Colossian by St. Paul', and he accompanied Tychicus, the bearer 1 See on Col. iv. 16, and above, Introduction to the Epistle to the Ephesians, p. 277, cp. p. 310. ? John i. 14 See above, pp. 310-12. of St. Paul's Epistle to the Colossian Church, which seems to have been sent at the same time as this private commendatory Letter from the Apostle to Philemon. Hence we find a mention made of Archippus in both the Epistles', "whom I suppose (says another early Christian Author) to have been Bishop of the Church at Colossæ; wherefore he is admonished by St. Paul to fulfil his ministry with zeal and diligence. However this may be, it is evident that Philemon, Archippus, and Onesimus, were of Colossæ, and that the four Epistles which I have mentioned,-those to the Philippians, Ephesians, Colossians, and Philemon,-were written about the same time, and that Tychicus was sent with Onesimus by St. Paul from Rome to Colossæ 3. 99 Let us observe now, how this short Epistle was instrumental in performing a great and glorious work-the Abolition of Slavery. The Divine Founder of Christianity did not tempt the vast multitude of Slaves, with which the Roman Empire then swarmed, to receive the Gospel, by promising them Liberty. He cancelled no existing rights; but He christianized them all. He broke no bonds of service, but He dignified and hallowed them, and changed them from iron fetters into the cords of a man. He addressed the Slave by the voice of St. Paul,-" Art thou called, being a Slave?" Art thou baptized into Christ, being a bondsman ? "Care not for it;" let not thy slavery afflict thee. "Let every man abide in the same calling wherein he was called. But if thou mayest be made free, use it rather;" that is, seize not liberty with force, but embrace it with joy'. By the mouth of St. Paul, our Lord reproved those false Teachers who excited the passions of Slaves, and drew them to themselves, by promising them freedom. "Let Slaves count their own Masters worthy of all honour, that the name of God and His doctrine be not blasphemed. And they that have Christian Masters, let them not despise them because they are brethren, but rather do them service because they are faithful and beloved." "These things (says St. Paul to Timothy') teach and exhort." The Apostle also condemns the false Teachers, who perverted Christian liberty into a plea for licentiousness. "If any man teach otherwise, and consent not to wholesome words, and to the doctrine according to godliness, he is proud, knowing nothing, doting about perverse disputings of men of corrupt minds, supposing that godliness is a trade." "From such Teachers (says the Apostle) withdraw thyself." And then he cheers the Christian Slave by saying, "But godliness with contentment is great gain. For we brought nothing into this world, and it is certain we can carry nothing out. And having food and raiment, let us be therewith content." Still more, St. Paul taught the Slave to obey his Master in all lawful things for the sake of Christ. "Slaves, be obedient to your Masters according to the flesh, with fear and trembling, in singleness of heart, as unto Christ; not with eye-service as men-pleasers, but as Slaves of Christ; doing the will of God from the heart, with good-will doing service, as to the Lord, and not to men, knowing that whatsoever good thing any man doth, the same shall he receive of the Lord, whether he be bond or free"." Thus he dignified the service of the Slave. It was a work done to Christ, and would be rewarded by Him, the Everlasting Lord and Master of all, with an inestimable recompense at the Great Day. Here was the comfort of the Christian bondsman; thus his service became one of holy love and religious joy. He knew that the eye of his heavenly Master was upon him, in the house, in the field, in the vineyard, in the garden, at the mill,-even in the prison, and, if God so willed it, on the cross. The slave here would be a saint hereafter. He would be free for ever. He might not receive the cap of liberty upon earth, but he would wear a crown of immortal glory in heaven. Such were the exhortations and consolations of Christ, speaking by His Apostle to the Slave. He had also instruction for Masters. St. Paul wrote to the Church of Colossæ, the city of Philemon; and in that Epistle he inserted a mention of Onesimus. At the close of it, he gave Christian precepts to Masters concerning their duty to their Slaves; and then he passed on by a natural transition to speak of the Colossian fugiAnd in what terms? How expressive and beautiful is his language. He joins the slave tive. Onesimus with his beloved Tychicus, the bearer of the Epistle; he calls Onesimus "the faithful and beloved brother," and describes him as one of themselves. "All my state shall Tychicus declare unto you, whom I have sent unto you, with Onesimus, the faithful and beloved brother, who is one of you." Thus he commended Onesimus to the love of the Colossian Church. And as if this were not enough, the noble-hearted Apostle, "Paul, the aged, the prisoner of Christ," wrote also a special Epistle to Philemon, in behalf of Onesimus, whom he calls "his own son, whom he had begotten in his bonds;" an Epistle unrivalled in tenderness, and pathos, and refined delicacy, and courtesy, rendered more attractive by its genial playfulness of style, and breathing a divine spirit of Christian wisdom and love. Philemon, the beloved friend of St. Paul, one whom, as the Epistle says, St. Paul habitually remembered in his prayers, one in whose love he had great joy, "because the bowels of the saints were refreshed" by his mercy, must have been moved by the touching appeal of the Apostle in behalf of his son Onesimus, whom he had begotten in his bonds, and for whom he proffered such an earnest petition. "Receive him, not now as a slave, but above a slave, a brother beloved, specially to me, and how much more unto thee both in the flesh and in the Lord. If thou countest me therefore a partner, receive him as myself." Philemon must have yielded with gladness to such an appeal as this, backed, as it would be, by the intercessions of the Colossian Church, whose sympathies had been wisely enlisted by St. Paul in behalf of the returning Onesimus. The fact also, that the Epistle to Philemon was communicated by him to the Church of his own City, and was publicly read in the Church in the age of Philemon, and has continued to be so read to this day, authorizes us to conclude, that the hopes of the Apostle were realized, that his petition was granted, and that the Christian slave Onesimus was welcomed as a brother by his Christian master Philemon, and by the Christian Church of Colossa. This conclusion is confirmed by the circumstance already mentioned, that the house of Philemon at Colossæ, to which Onesimus returned, was long afterwards pointed out to the affectionate memory of the faithful. Some persons have' expressed surprise, that this short Epistle, addressed to a private person, on a private occasion, should be publicly read in the Church, and be received as a part of Canonical Scripture. But the world's History has fully justified the Church of Christ in this respect. In the age when it was written, Europe and Asia were crowded with an immense population of Slaves. Wheresoever the word 'servants' occurs in our English Version of the New Testament, we must understand slaves,'-slaves purchased with money, or taken in war, or reared from slaves in the house of their masters. Phrygia, in which Colossa was situated, was the land of slaves. A Phrygian was another word for a slave. Nothing could be more miserable than their condition. But Christianity was for all. How would it affect Slaves? What would it do for them? Would it leave them in their present misery? Would it mitigate the rigour of their sufferings? And if so, by what means? The answer to these questions is supplied by the EPISTLE to PHILEMON. That short Letter, dictated from "the hired house" of the aged Apostle, "Christ's bondsman" at Rome, may be called a divine Act of Emancipation; one far more powerful than any edict of Manumission promulgated by Sovereigns and Senates; one, from whose sacred principles all human statutes for the Abolition of Slavery derive their virtue. Its silent influence, such as characterizes all genuine Reformations, gradually melted away and thawed the hardships of Slavery, by softening and warming the heart of the Master with the pure and holy flame of Christian love; and while it thus ameliorated the condition of the Slave, it did not impair the just rights of the Master, but greatly improved them, by dignifying service, and by securing obedience to man, as a duty done to Christ, and to be hereafter rewarded by Him; and by changing the cunning and fearful slave into an honest and loving servant, and a faithful brother; and by binding every Onesimus in bonds of holy communion with every Philemon, in the mystical body of Christ, in the fellowship of the same Prayers, in the hearing and reading of the same Scriptures, in the reception of the same Sacraments, in the worship of the same Lord, and in the heritorship of the same Heaven. Therefore the writing of this short Letter to Philemon was a golden era in the History of 1 See S. Hieron. Prooem. in Epist. ad Philem. * Hence the proverb mentioned by Cicero (pro Flacco), " Phrygem plagis meliorem fieri." Mankind. Happy is it for the world, that this Epistle, dictated by the Holy Ghost, has ever been read in the Church as Canonical Scripture. And every one, who considers the principles laid down in this Epistle, and reflects on the Reformation which they have already wrought in the domestic and social life of Europe and the World, and on the blessed results which would flow from them in still greater abundance, if they were duly received and observed, will acknowledge with devout thankfulness to God, that inestimable benefits, civil and temporal, as well as spiritual, have been conferred on the world by Christianity. St. Paul did not constrain Philemon to emancipate his slave Onesimus. But he inculcated such principles as divested Slavery of its evils. The Gospel of Christ, preached by the holy Apostle, did not exasperate the Slave-owner by angry and irritating invectives, and by contumelious and contemptuous sarcasms. It did not embitter him against the Slave, and thus injure the Slave himself by an acrimonious advocacy of his rights, and by a violent and intemperate partizanship; and inflict damage and discredit on the sacred cause of Emancipation. But by christianizing the Master it enfranchised the Slave. It did not legislate about names and forms, but it went to the root of the evil. It spoke to the heart of man. When the heart of the Master was stirred with divine grace, and was warmed with the love of Christ, the rest would soon follow. The lips would speak kind words, the hand would do liberal things. Every Onesimus would be treated by every Philemon as a beloved brother in Jesus Christ. Here, and only here, is the genuine specific for the Abolition of Slavery. Here also is the only solid groundwork for all truly philosophic and philanthropic endeavours to extinguish Caste in India. It is to be found in the doctrine of the Incarnation of the Son of God, and in the Incorporation of all Nations and Families of the earth, by one Faith and one Baptism, in the mystical Body of Christ. Happy will be the Sovereigns, Senates, and States, who, wisely comprehending these Truths, will act with courage upon them. |