Church. Hence it follows that it is incumbent on all Christians to look after his interests, lest, as it often happens, they forsake the Gospel in the person of its professor.

V. 14. That thy benefit should not be as it were. - This follows from the general principle, that no offerings, but those which are voluntary, are acceptable to God. Thus Paul asserts the same respecting alms, 2 Cor. 9: 7. To ayavór is here ἀγαθόν taken for beneficence, and necessity is opposed to free-will, in a case where there could be no opportunity for a cheerful obedience. What is performed in a disinterested manner, without compulsion, deserves substantial praise. It is worthy of notice that Paul, while recognizing the past offences of Onesimus, affirms that he is now reformed. And lest Philemon should hesitate whether his servant would return to him with better feelings and with a changed character, Paul declares that the repentance of Onesimus had been subjected to the proper proof.

V. 15, 16. For perhaps he therefore departed for a season. If we have cherished angry feelings in consequence of the sins of men, we may well suppress them, when we see that what has been done with malevolent intention, comes through the providence of God, to a happy issue. When offences are made to subserve a valuable purpose we may regard this purpose as a sort of remedial dispensation in the hand of God, in order that those offences may be consigned to oblivion. Thus Joseph, Gen. 45: 5, while he regarded it as a mysterious providence of God, that he should be sold as a slave, yet when he was elevated to that station where he could support his brethren and his father, forgetting the perfidy and cruelty of his brethren he declared that the arrangement was designed for their good. Paul, therefore, reminded Philemon that he should not be greatly grieved with the flight of his servant, inasmuch as the happy result could not be a source of grief. While Onesimus cherished the spirit of a fugitive, Philemon, though retaining him at his house, could not be said truly to be in possession of him. While faithless and wicked, Onesimus would be of little service. Therefore, says the apostle, he departed for a season, so that he should return a renovated man, his conversion following his change of residence. Paul is skilful in the terms which he employs. He calls the flight a departure, and adds that this was but temporary. Finally, he contrasts the brief loss with the lasting gain. In addition, he cites another benefit of the flight. Onesimus was not only so changed as to become profitable, but

he came into the relation of a brother to his master. Lest the mind of Philemon should shrink from admitting the fraternal connection, being vexed by the recent offence, Paul, in the first place, acknowledges him as a brother. Hence he inferred that Philemon would be more closely attached to Onesimus, inasmuch as he would have an equal and similar relationship in the Lord in respect both to his servant and to Paul; while in reference to the flesh, Onesimus was a member of Philemon's family. Here is seen the singular condescension of Paul. He dignifies a worthless slave, (mancipium), with the name of brother. He calls him a brother dearly beloved. Certainly it would savor much of pride, if we should be ashamed to receive those as brethren, whom God regards as his sons. The expression, how much more to thee, does not signify that Philemon was superior in rank as it regarded spiritual things. The meaning is," Since he is a dear brother to me, he ought to be more so to you, as there is a twofold bond of connection between you and him. But that Paul did not, as it has been affirmed by many, promise rashly and to no purpose, in favor of a man, with whom he had but little acquaintance; that he did not commend the piety of one before it had been sufficiently tried, is proved by the fact that Onesimus himself was a remarkable specimen of penitence. It is well known that the minds of slaves are so depraved that hardly one in a hundred is trustworthy. We may infer from the absconding of Onesimus how far he had gone in the habits and practices of wickedness. It was, therefore, an instance of rare and admirable virtue for Onesimus to divest himself with such promptness of the vices to which he had become accustomed, so that the apostle could truly testify, that he had become a converted man. From the same fact a useful inference may be drawn, that God's elect are sometimes led, out of the common method, by winding and almost inextricable ways, to salvation. Onesimus lived in a religious family; thence he banished himself in consequence of his own evil deeds, as if on purpose to cast himself off from God and everlasting life. But the flight, apparently leading to ruin, God, in his wise providence overruled, so that it directed him to an acquaintance with Paul.

V. 17. If thou, therefore, count me a partner. A still further act of condescension on the part of Paul, who gives up his own right and honor to the fugitive, substituting him in his place, in like manner as he immediately engages to be his sure

ty. It was very important that the master should be gentle and placable towards Onesimus. Great severity might drive him to desperation. Such is the reason why Paul so earnestly labors this point. By his example, we are reminded how sedulously we should befriend the sinner who has given evidence to us of repentance. If it be incumbent on us to intercede with others in behalf of the penitent, much more kindly should we admit him to our sympathies.

V. 18, 19. If he hath wronged thee. Hence we may infer that Onesimus had purloined of his master, as it was the practice with fugitive slaves. But he adds, in order to alleviate the heinousness of the offence, or oweth thee aught. There could be no contract of a civil nature between them, but the slave had been guilty of a criminal offence towards his master, and was liable to punishment.* So much greater then was the kindness of Paul, who was prepared to make reparation for his evil deeds. By the particle, albeit, iva μn, he means to express the confidence which he entertained of obtaining his request; as if he had said, "There is nothing which you will deny me though I should ask your own self." This readiness on the part of Philemon, is indicated by the subsequent clauses which relate to hospitality and other circumstances. One inquiry remains, How could Paul promise to pay a pecuniary obligation, when, except as he was assisted by the church, he had not the means of living, even with the utmost frugality. In this stage of penury, a promise of such a nature would be a fit subject for ridicule. However, in this form of

ces.

Augustus Caesar erected courts, with jurisdiction over the domestic treatment, and behavior of slaves, and their graver offenThe legislator meant, that masters should carry their transgressing slaves before one of these tribunals, for inquiry and punishment: but as the law, instead of enjoining, recommended merely this course, and imposed no penalties for neglecting it, masters were not likely to cooperate in a measure which suspended or abridged their authority. It may be observed, that Paul would, under any circumstances, have had no choice, but to send Onesimus to his master. The detention of a fugitive slave was considered the same offence as theft, and would no doubt, infer liability to prosecution for damages, under that head, or under the rules with regard to corrupting slaves, or the Aquilian law, respecting reparation of injury done. Some persons think that Onesimus had not committed a theft, but that upon some accounts, or other transactions, with his lord, he stood indebted in a sum which he was unable to discharge. -EDITOR.

But this seems improbable.

speaking it is easy to see that Paul interceded that Philemon would not require any thing from his servant. Though he did not speak ironically, yet by this oblique mode of expression, he means to entreat that Philemon would cancel the debt. The sense, then, is, “Do not enter into any controversy with your servant, except you will take me into the place of the delinquent." He immediately adds, that Philemon owed him his own self. He, who could lay claim to the whole man, could not have been solicitous in respect to liquidating the debt.

V. 20, 21. Yea, brother. This affirmation adds intensity to the exhortation; as if he had said, "It will be obvious that you will withhold nothing from me, but be truly devoted to me, and place all which you have at my disposal, if, forgetting past offences, you will receive into favor one who is thus dear unto me. Once more he subjoins the expression, refresh my own bowels. We may hence conclude that the Gospel did not subvert political institutions, nor abrogate the authority of masters over their slaves. Philemon was not a member of an inferior order, but a fellow-laborer with Paul in cultivating the vineyard of Christ. Yet the dominion which the laws allowed him over his slave was not violently taken away, but he was simply directed to receive him kindly, and extend to him forgiveness. In addition, Paul humbly requests that Onesimus may be admitted into his former place. Indeed, this submissive entreaty of Paul reminds us how far those are from true repentance, who obstinately palliate their own vices, or without any diffidence or sign of humility, acknowledge in such a manner, that they have sinned, as if they were wholly innocent. Surely, when Onesimus saw such an illustrious apostle of Christ so anxious to plead his cause, it became him to abase himself much lower than would be requisite in order that he might recover the kind regard of his master. The apostle adds, that it was not necessary for him to write more confidently, as he felt assured that Philemon would exceed his requests.

V. 22, 23. But withal prepare me also a lodging. This expression of trust in Philemon would serve as a stimulus to excite him, while it would awaken hope of welcoming the apostle at his coming. Though it is not known that Paul was afterwards set at liberty, yet there is nothing absurd in the supposition that he was disappointed of his expectation of visiting Philemon, if that expectation had respect to temporal enjoyment. He was no otherwise persuaded in regard to his liberation, than

Therefore,

as it might be in accordance with the will of God. he ever held his mind in suspense, till the will of God disclosed the event. It is to be noticed here that he declares, that those things which believers ask in prayer shall be given them. Hence we may infer that our prayers, though not destitute of effect, yet are not available by their own merits, but their efficacy is gratuitously conferred.

V. 24. Demas,-the individual who afterwards left him, as he complains, 2 Tim. 4: 10. What though a vain world had seduced again to itself one of Paul's coadjutors, who had become disheartened and wearied? No one will trust too much to the zeal of a single year though it should be fervent. But let every one, considering how much of his journey yet remains, ask from God the grace of perseverance.

ARTICLE VII.

THOLUCK ON JOHN.

A Commentary on the Gospel of John. By A. Tholuck, D. D. Professor of Theology in the University of Halle. Translated from the German. By Rev. A. Kaufman, Minister of the Episcopal church in Andover, Mass. Boston: Perkins & Marvin. 1836. pp. 474.

EVERY foreign work possesses a peculiar interest from the very circumstance that it is foreign. It presents us with forms of thought awakened in circumstances different from our own. Every person looks at truth or nature from a point of sight peculiar to himself; and thus a translation of a foreign work into our language places us on a new point of observation. Aside from this very obvious reason for greeting with pleasure the appearance of the work named above, we might mention several reasons, arising more directly from the character of the work and of its author.

The translation of Tholuck's Commentary on John will help to do away the opinion still too prevalent among the clergy of our country, that the writings of German theologians are valua