shown in deeds of beneficence. This is the clearest and most probable construction, connecting "faith" with the words "in the Lord Jesus," and " charity" with the words, "towards all the saints." Similar is the expression in the Epistle to the Colossians, written at the same time (i. 4). Before praising him for these acts, he refers the glory of these to God in the preceding verse-"I give thanks to God, whose gifts they are."

6. "That the communication of thy faith," i.e., the beneficent effects or fruits of your faith "is made evident in the acknowledgment of every good work," in the public knowledge of the good works which you and your entire family perform. For "evident," SS. Jerome and Chrysostom read, efficacious, which is the rendering of the Greek, evepyns. According to this reading, the words of the Apostle contain an exhortation to Philemon, to render his faith an active, operative faith. The Vulgate is, however, more in accordance with the context; for, he had already praised his faith as operative (5). The Vulgate interpreter probably read, evapyys. And the Greek word for "that," ows, means rather a consequence than a cause; hence, it means, so that, the communication," &c.

7. It is with reason he gives God thanks, because he felt great joy and consolation in hearing of the great comfort and refreshment which the Christians who were in want and distress received from Philemon. "The bowels of the saints," express the great inward consolation which they received; and if he was so good to all Christians, he will be equally kind to this Christian slave.

8. Here the Apostle enters on the proposition. He might, as Apostle, use perfect liberty in commanding Philemon in a matter of duty, without feeling any apprehension of meeting with any opposition.

9. Still, he preferred following another course, that of entreating him to do it in consideration of the friendship that subsisted between them, a course, which better suited Philemon, who was an old man, like the Apostle himself; and hence, issuing a command to him would be inconvenient. St. Chrysostom, St. Jerome, &c., make the words "an old man," refer to St. Paul himself, and this is one of the reasons why his request should not be refused; the fact also of his being an Apostle ("Paul"), and being "a prisoner," &c., should strengthen his request.

10. Before introducing the name of Onesimus, he expresses the most endearing relations. "In bands." The Greek, év Toîs deopoîs pov, in my bands.

Text.

11. Who hath been heretofore unprofitable to thee, but now is profitable both to me and thee,

12. Whom I have sent back to thee.

And do thou receive him as my own bowels :

13. Whom I would have retained with me, that in thy stead he might have ministered to me in the bands of the gospel:

14. But without thy counsel I would do nothing: that thy good deed might not be as it were of necessity, but voluntary.

15. For perhaps he therefore departed for a season from thee, that thou mightest receive him again for ever:

16. Not now as a servant, but instead of a servant, a most dear brother, especially to me; but how much more to thee both in the flesh and in the Lord?

Paraphrase.

11. Who hath been heretofore unprofitable to thee, but now is profitable both to me and to thee,

12. Whom I have sent back to thee, do thou, therefore, receive him as my own bowels.

13. I was desirous of retaining him with myself, in order that he might perform for me, who am in chains, for the cause of the Gospel, those services, which thou thyself wouldst cheerfully have performed wert thou here with me.

14. However, I was unwilling to do anything of the kind, without first consulting you, so that your benefit towards me would not appear the result of necessity, but perfectly voluntary.

15. Perhaps also God permitted him to leave you for a time, in order that you would receive him back, never again to leave you.

16. And that you might receive him, not merely as a slave, but as a most beloved brother, particularly beloved by me; how much more beloved ought he be by you, both on account of the bodily servitude he owes you, and on account of spiritual fraternity?

Commentary.

11. While admitting his fault, he extenuates it by merely saying that he was unprofitable," although, in point of fact, injurious; for, he robbed his master, when leaving him. "But now he is profitable to me," by the services which he has rendered me. "And to you," by rendering the services you would have rendered, and he will be profitable to you in future. In the word "profitable," allusion is made to the etymology of "Onesimus," as much as to say, he will be, in reality, what his name imports, viz., "profitable." The Greek adjective, óvýoos, signifies, advantageous. In this verse is contained an additional reason for taking him back, grounded on his usefulness.

12. "Do thou receive him as my own bowels," treat him with some degree of respect. What a reproach to many masters who treat their servants with more severity than they would treat the brute beasts! "I have sent back to thee." The words "to thee" are not in the Greek. They are found in the copy used by St. Chrysostom.

13. Another reason for treating him with indulgence, was the regard the Apostle had for him, and also the fact, that he has discharged those offices towards the Apostle, which his master would have discharged had he been at Rome. The reference to his chains, and to the vicarious services of Onesimus, all tend to obtain pardon.

14. The deference of the Apostle towards Philemon, tends to the same: he might retain this slave on account of the wants of the Church, but he would not, lest the kindness of his master would appear to be the result of compulsion, instead of seeming to be perfectly voluntary.

15. Another motive for pardoning him is, that his flight was, in the ways of God's Providence, the occasion of his conversion. "That thou mightest receive him for ever," may mean, that he would never again desert his service; or, "for ever" may mean, that as a Christian brother, he would never be separated from him even in eternal glory. He uses the mildest terms to express the guilt of his flight, "departed for a season." Then, as it was perhaps the will of God that he should depart, surely, Philemon would not oppose this will, nor refuse pardon to a man already reconciled and at peace with God.

16. Again, can he refuse pardon to one who was most dear to St. Paul as his spiritual son, who was his own slave, over whose person he had perfect control? "Both in the flesh," and who from a slave had become a brother in Christ, a fellow-member of his mystical body. "And in the Lord."

Paraphrase.

17. If, then, you regard me as partaker of the faith, and value my friendship in Christ, receive him as you would myself, i.e., I shall value the kindness shown him, as if paid to myself.

18. But whatever loss he may have inflicted on you at his departure, or whatever he may owe you, charge to my account (I shall be answerable for it).

19. And as security, that I will fully satisfy your claims, you have this Epistle, written and signed by my own hand. I shall make no mention of a debt of greater value, and of longer standing, which you owe me for your conversion to the faith-you owe me your entire person, your entire salvation.

20. Come, therefore, brother, I shall obtain from you the joy in the Lord resulting from your kindness; by this act of kindness, refresh my heart in the Lord. 21. I have thus written to you from the firmest reliance on your obedience, knowing well you will do more than I ask.

22. I also entreat of you to prepare for me a lodging; for, I hope through your prayers, to be delivered from prison and restored to you.

Commentary.

17. Here commences the conclusion. He then concludes by conjuring Philemon, if he regards himself as strictly united with him in faith, if he values his friendship, to treat this slave with kindness. "Receive him as myself;" not that he meant the same degree of respect to be shown Onesimus that was due to himself, but that any kindness shown, he might look on as shown to himself.

18. Lest his having robbed his master should cause any obstacle to his being received back without making reparation, the Apostle undertakes to make restitution himself to the necessary amount, if required.

19. And he gives as a security for the payment, this Epistle written with his own hand, promising it. Some say the entire Epistle was written by the Apostle himself; others say, only this verse. He, at the same time, reminds Philemon of a heavier debt due by the latter to himself-he owed him his conversion, his eternal salvation. He was either converted by St. Paul himself, some say, at Ephesus; or, by Epaphras, his disciple.

20. He, finally, resorts to the language of blandishment, to gain the same end. "Yea," i.e., come on. 66 May I enjoy thee in the Lord," i.e., obtain this favour from thee, which will be a source of real spiritual joy. "Refresh my bowels," may refer to Onesimus, as if he said, refresh Onesimus, whom you should receive as my bowels; any injury shown him would be the same as if my entrails were torn, and the greatest torture inflicted

on me.

21. "Do more than I say." In this is implied the giving him his freedom.

22. The very determination of St. Paul to lodge with him, tends to obtain this request. Philemon, on the recommendation of St. Paul, granted Onesimus his liberty, and sent him back to the Apostle to serve him at Rome; but the Apostle did not require his corporal services, and so he made him a fellow-labourer in the gospel. St. Jerome (Epistola 62, c. 2), and other Fathers say, he made him a Bishop. According to Baronius, he was made Bishop of Ephesus; but this is denied by many, who say, that the St. Onesimus, who was third Bishop of Ephesus after Timothy, was quite a different person.

This Epistle, though very brief, contains, as St. Chrysostom remarks, most excellent lessons. Among the rest, that we should not despair of the salvation of any one, however abandoned. Again, the example of the Apostle, taking such interest in the concerns

of a fugitive slave, who robbed his master, teaches us that every attention should be paid to the unfortunate; that servants should be treated with the utmost consideration, as being our brethren in Christ Jesus, as also destined for the same glory. "Masters do to your servants," &c., "knowing that you too have a master in heaven." (Colos. iv. 1).

The Greek subscription has the following: "Written from Rome to Philemon by Onesimus, a servant." The Codex Vaticanus merely has: "To Philemon."

It is needless to remark, that this subscription does not belong to the text, although it correctly states the fact, in the present instance: generally speaking, however, these subscriptions, as has been mentioned already, are of rather doubtful authority, and, in some instances, by no means correct.

THE EPISTLE

OF

SAINT PAUL TO

THE HEBREWS.

Entroduction.

THIS Epistle was, most likely, intended as a circular for all the converted Jews throughout the entire earth. But it was addressed specially to those of Palestine, to whom alone some passages in it could be strictly applicable.-Chap. x. 32, 33, 34; xiii. 19-23.

CANONICITY OF.-The Canonicity or Divine authority of this Epistle was never called in question in the Greek Church. The Arians were the first to contest its Divine authority in consequence of the strong arguments it contains in favour of the Divinity of Christ.

The belief of the Latin Church was not so constant from the beginning. Until undoubted evidence in its favour was adduced, the Latin Church was slow in admitting its Divine authority, in consequence of the perverse use made by the Novatians of certain passages of it, particularly, chapter vi., in support of their erroneous teachings regarding the admission to penance of those who had fallen away from the faith. It was not read publicly in the Church in the days of St. Jerome. But the earliest among the Latin Fathers quote from it as inspired Scripture: St. Clement, of Rome, does so in his Epistle to the Corinthians; the principal Latin Fathers, before St. Jerome, viz., Hilary, Optatus, Ambrose, as also his contemporaries, Augustine, &c., and those who came after him, quote from it as Scripture. And St. Jerome himself, in his Epistle to Dardanus, speaking of this Epistle and of the Apocalypse of St. John, says: "We, altogether dissenting from the usage of the present age, and supported by the authority of ancient writers, admit both."

Besides the foregoing Fathers, we have the authority of Innocent I. (Epistola 3a ad Exuperium), St. Athanasius (in Synopsi), Gregory Nazianzen (in Carmine de SS. Scripturis), all of whom place it on their catalogue of inspired Scripture. We have, moreover, the authority of Councils, in which the catalogues of inspired books were framed, viz. the Council of Laodicea (last Canon); the Third Council of Carthage (Canon 47), presided over by Aurelius, Primate of Africa, and subscribed to by St. Augustine; the Council of Rome, consisting of seventy Bishops, under Pope Gelasius I.; the Council of Florence, in the Decree for the instruction of the Armenians; and, finally, the Council of Trent, SS. the 4th. The Canonicity of this book is, therefore, now a point of Catholic faith, which no orthodox believer can question for a moment, without incurring the guilt of heresy.

Luther, and most of his followers, deny the Divine authority of this Epistle, while the Calvinists and the Church of England admit it.

In referring to the foregoing authorities, it should have been observed, that the authority of St. Athanasius is of great weight on this subject. For, it is asserted by many, among the rest by St. Jerome, in his Preface to the Books of Judith, that a Canon