Those that make divisions A M. 4069. 6 A. D. 65. vioui: ; 2 A. D. 65. Which he shed on us abundant- || ful to maintain good works. These A. M. 4069 ly, through Jesus Christ our Sa- things are good and profitable unto men. 9 But avoid foolish questions, and genealo7 "That being justified by his grace, wegies, and contentions, and strivings about the should be made heirs according to the hope of law; for they are unprofitable and vain. eternal life. 10 A man that is a heretic, "after the first and second admonition, * reject; 8 This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God might be care || m Ezek. xxxvi. 25; Joel ii. 28; John i. 16; Acts ii. 33; x. 45; Rom. v. 5. 5.- 2 Gr. richly.n Rom. iii. 24; Gal. ii. 16;|| Chap. ii. 11.o Rom. viii. 23, 24.—P Chap. i. 2.—————91 Tim. i. 15; Chap. i. 9. and made new creatures, and therefore in a great deavours, not barely to practise, but to excel, to be measure saved. See on Eph. ii. 8; 2 Tim. i. 9. By || eminent and distinguished in them, because, though the washing of regeneration-That is, by regenera- they do not procure our reconciliation with God, tion itself, the thing signified, and not merely by yet they are good-Kaλa, amiable and honourable, baptismal water, the outward and visible sign; as the word means, namely, to the Christian profeswhich regeneration cleanses the soul from the filth|| sion, and bring glory to God; and are profitable to of sin, (as water washes the body,) implying the re- men-To those who do them, and to those who are newing influences of the Holy Ghost: see on Ezek. the objects of them to the former, as being the xxxvi. 25, 27; Eph. v. 26, 27. Which he shed on us means of exercising, and thereby increasing, their abundantly—П1280ws, richly, through our believing grace, and preparing them for a greater reward in with our heart unto righteousness, on Jesus Christ the everlasting kingdom of their God and Saviour; our Saviour-In virtue of whose sacrifice and inter- and to the latter, as lessening their miseries and incession it has been imparted to us, sinful and guilty || creasing their happiness in a variety of ways. children of men. That being justified-Acquitted from the guilt of sin, and accounted righteous; by his grace-His mere mercy, his unmerited favour, through the redemption that is in Jesus Christ; see on Rom. iii. 24-28; we should be made heirs-All who are justified being adopted into God's family, born of God's Spirit, and made his children, and therefore his heirs, Rom. viii. 17; according-Agreeably; to the hope of eternal life-With which we are inspired,|| and for which his promises, in and through Christ Jesus, made to all such, lay a firm foundation, 2 Tim. i. 1; Tit. i. 2. Verse 9. But avoid foolish questions-Questions of no consequence; and genealogies-See on 1 Tim. i. 4; 2 Tim. ii. 23; and contentions, &c., about the law-About the observance of the ceremonial law, or some little things contained therein; for they are unprofitable, &c.-Not only consuming to no purpose that time which is capable of being much better improved, but also tending to discompose men's minds, to alienate the affections of Christians from each other, and to render them indifferent to the proper duties of life. Verses 10, 11. A man that is a heretic-Greek, aιpeтikov, a party or schism-maker, namely, in the ά church, among the true, genuine people of God; or one that causes divisions among those that are united in Christian fellowship; see on Rom. xvi. 17; after the first and second admonition-From thee and the elders of the church, given with proper solemnity; reject-Avoid, and declare him unfit to be any longer looked upon as a member of your com"This is the only place in the whole Verse 8. This is a faithful saying-A saying of infallible truth and infinite importance; (see on 1 Tim. i. 15;) and these things I will that thou affirm constantly—B÷λoμai oe diaßeßaisodai, I will that thou strenuously, zealously, and continually assert, as a|| matter of unspeakable moment; that they who have believed in the living and true God-Or rather, who have believed God, as the words οι πεπιςευκότες τω →ew signify,) namely, with respect to the revelation ||munity. which he has made of his will; might be careful- || Scripture where this word heretic occurs; and here Iva opovričwoi, may think, consider, contrive, prepare, and take care; to maintain-Greek, poisaodai, to excel, take the lead, and go before others; in good works-Of all kinds which they have ability and opportunity to perform, namely, works of piety toward God, and of justice and mercy for the good of men. Though the apostle does not lay these for the foundation of men's confidence and hope of eternal life, yet he brings them in, as we see here and elsewhere, in their proper place, and then mentions them, not slightly, but as affairs of great importance. He insists that all believers should fix their thoughts upon them, use their best contrivance, their utmost en it evidently means a man that obstinately persists in contending about foolish questions, and thereby occasions strifes and animosities, schisms and parties, among the faithful. This, and this alone, is a heretic in the Scripture sense. And his punishment likewise is here fixed. Shun, avoid, leave him to himself, have no fellowship with him. As for the Popish sense of the word, 'A man that errs in fundamentals,' although it crept, with many other things, early into the church, yet it has no shadow of foundation either in the Old or New Testament."-Wesley. Knowing that such a one-Who is so fond of his own darling notions, that he will ruin the peace of the The apostle gives A. M. 4069. Z TITUS. C various directions to Titus. A. D. 65. 12 When I shall send Artemas unto || works for necessary uses, that they A. M. 4069. thee, or Tychicus, be diligent to come be not unfruitful. unto me to Nicopolis: for I have determined 15 All that are with me salute thee. Greet there to winter. them that love us in the faith. Grace be with 13 Bring Zenas the lawyer and a Apollos on you all. Amen. their journey diligently, that nothing be want-It was written to Titus, ordained the first bishop ing unto them. 3 14 And let ours also learn to 3 maintain good z Acts xx. 4; 2 Tim. iv. 12.-a Acts xviii. 24. || of the church of the Cretians, from Nicopolis of Macedonia. Romans xv. 28; Philippians i. 11; iv. 17; Colossians i. 10; 2 Peter i. 8. preface. church, and will not submit to thy remonstrances, and in Crete. At Nicopolis-There was a city of this those of the wiser and better part of the society; is || name in Macedonia, on the confines of Thrace; also subverted—Orperverted, as eže5pañтаι may be proper- || one in Epirus, and another in Pontus. The one in ly rendered; and sinneth-In making such obstinate || Epirus was built opposite to Actium, and named efforts to diffuse his notions, and form a party to Nicopolis, or the city of victory, in memory of the himself; being condemned of himself-Convinced || victory which Augustus obtained over Antony and in his own conscience that he acts wrong, as he can- || Cleopatra. It is probable that this was the Nicopolis not but see it to be evil to cause strife, animosity, here referred to: many think the Nicopolis in Macecontention, and disunion among those that fear God, donia was intended. For I have determined to and were, before he thus troubled them, united in winter there-This manner of speaking shows that Christian love. "In the first age, when the doctrines the apostle was at liberty when he wrote this epistle, of the gospel were delivered by the apostles in per- || and consequently that it was written in the interval son, under the guidance of inspiration, and when between his first and second imprisonment, and not the true meaning of the doctrines was not liable to || from Nicopolis; for he was not there when he wrote any doubt, because it was ascertained by the apostles it, but only expected to be there by and by. See the themselves, if any teacher taught differently from || them, and made a party in the church in opposition Verses 13-15. Bring-Or send forward; Zenas the to them, he must have done these things contrary to || lawyer-Zenas is mentioned in this passage only, his conscience, either from the love of money, or and called voμikov, the lawyer, because, according to the lust of power, or from an immoderate propensity || Jerome's interpretation, which is also that of Dr. to sensual pleasures.”—Macknight; who observes Benson, he had formerly been a teacher of the law further, "This method of treating heretics is worthy || among the Jews; see Matt. xxii. 35, where the of attention; for the Spirit of God doth not order || same appellation is given to one of that profession. heretics to be banished, and their goods confiscated; He might possibly, however, as others think, be a far less doth he order them to be imprisoned, tor- Roman lawyer; and Apollos-It is probable that tured, and burned, if they will not retract their errors. Zenas and Apollos were to pass through Crete, He doth not even give allowance to rail at or speak || either in their way to the apostle, or to some place evil of them. Such methods of treating heretics whither he had sent them. He therefore desired never proceeded from the college of the apostles, Titus to help them forward on their journey by supbut from the synagogue of Satan. To disown a plying them with such necessaries as they were in wicked man as a Christian brother, and to avoid all want of, that they might not be retarded. And let familiar society with him, and to cast him out || ours also-All our brethren in Crete, whether minisof the church by a public sentence of excommuni- ters or private members of the church; learn-By thy cation, is what the church and every society hath || admonition and example; to maintain good works a right to do, agreeably to our Lord's rule, (Matt. |--Works of charity and bounty; for necessary uses xviii. 15, 17,) and is all that should be done in such a case." + || || For the relief of the poor brethren, that they may not want any necessary; that they-The Cretian beVerse 12. When I shall send Artemas to thee, or || lievers; be not unfruitful—Unserviceable to those Tychicus-To succeed thee in thy office; be dili- among whom they dwell. Perhaps, at some former gent to come unto me-Tychicus is often mentioned period, they had not assisted Zenas and Apollos as in St. Paul's epistles, but of Artemas we know nothing: they ought to have done. Greet them that love us only from this passage it appears that he was a faith- || in the faith-That is, for the faith's sake, and with ful and able teacher, and fit to supply Titus's place || such a love as Christianity requires. 476 b PREFACE TO THE EPISTLE OF PAUL THE APOSTLE ΤΟ PHILEMON. ONE NESIMUS, a servant, or slave rather, to Philemon, an eminent person in Colosse, having run away from his master, came to Rome, where, hearing some of the discourses, as is probable, which Paul delivered in his own hired house, he became a sincere convert to the faith of the gospel. After his conversion, he abode with the apostle for some time, and served him as his son in the gospel, with the greatest assiduity and affection. But being made sensible of his fault in running away from his master, and of its being his duty to return to him, the apostle sent him back with this letter, in which, "with the greatest softness of expression, warmth of affection, and delicacy of address, he not only requests Philemon to forgive and receive him again into his family, but to esteem and put confidence in him as a sincere Christian." And when we consider the earnestness with which the apostle solicited Onesimus's pardon, and the benevolence and generosity of Philemon's disposition, we cannot doubt that the latter readily received him again, and even gave him his freedom, in compliance with the apostle's insinuation, verse 21, that "he would do even more than he had asked." This certainly must have been the case, if this Onesimus was the person of the same name mentioned by Ignatius, in his epistle to the Ephesians, as one of their bishops, as Grotius thinks he was. Some have thought this letter not worthy to be ranked among the epistles of St. Paul, as being written upon an occasion of no great moment. But it must be acknowledged to contain instructions of great importance to both ministers and people. For therein, as Chrysostom has observed, the apostle has left to the former an excellent example of charity, in endeavouring to mitigate the resentment of one in a superior station toward his inferior, who had injured him, and to restore the inferior to the favour of the other, which he had lost through his unfaithfulness; and that not only by arguments drawn from reason, but by generously binding himself to repay all the loss which the superior had sustained by the injury of the inferior. It also sets before all ministers, even those of the highest dignity in the church, a proper example of attention to the people under their care, and of affectionate concern for their welfare, which, if it were imitated, would not fail to recommend them to the esteem and love of their people; consequently it would give them a greater capacity of doing them good. To these uses of this epistle, Macknight adds that it is therein intimated, "1. That all Christians are on a level. Onesimus, the slave, on becoming a Christian, is the apostle's son, and Philemon's brother. 2. That Christianity makes no alteration in men's political state. Onesimus, the slave, did not become a freeman by embracing Christianity, but was still obliged to be Philemon's 'slave for life,' unless his master gave him his freedom. 3. That slaves should not be taken nor detained from their masters without their masters' consent, verses 13, 14. 4. That we should not contemn persons of low estate, nor disdain to help the meanest, when it is in our power to assist them; but should love and do good to all men, verses 15-17. 5. That, where an injury hath been done, restitution is due, unless the injured party gives up his claim. 6. That we should forgive sinners who are penitent, and be heartily reconciled to them, verses 17-19. 7. That we should never despair of reclaiming the wicked, but do every thing in our power to convert them. Indeed, if this epistle had served no other purpose but to show the world what sort of man the Apostle Paul PREFACE TO THE EPISTLE TO PHILEMON. was in private life, it would justly have merited a place in the canon of Scripture. For, in it the writer hath displayed qualities which by men are held in the greatest estimation; such as consummate prudence, uncommon generosity, the warmest friendship, the most skilful address, and the greatest politeness as well as purity of manners; qualities not to be found either in the enthusiast or in an impostor." "Indeed," as Doddridge observes," it is impossible to read over this admirable epistle, without being touched with the delicacy of sentiment, and the masterly address, that appear in every part of it. We see here, in a most striking light, how perfectly consistent true politeness is, not only with all the warmth and sincerity of the friend, but even with the dignity of the Christian and the apostle. And if this letter were to be considered in no other view than as a mere human composition, it must be allowed a master-piece in its kind. As an illustration of this remark, it may not be improper to compare it with an epistle of Pliny, that seems to have been written upon a similar occasion; (lib. ix. lit. 21;) which, though penned by one that was reckoned to excel in the epistolary style, and though it has undoubtedly many beauties, yet must be acknowledged, by every impartial reader, vastly inferior to this animated composition of the apostle." As to the date of this epistle, it appears from verses 1, 10, 13, 23, that it was written when St. Paul was a prisoner, and when he had hopes of obtaining his liberty; (verse 22;) and as Timothy joins him in this epistle, and also in that to the Colossians, it is probable it was written about the same time with the latter, especially as in both epistles Epaphroditus, Mark, Demas, and Luke join in the salutations; and Onesimus, the bearer of this, was one of the messengers by whom the epistle to the Colossians was sent, Col. iv. 9. It must therefore have been written at Rome, about the end of A. D. 63, or in the beginning of 64. 478 b THE EPISTLE OF PAUL THE APOSTLE ΤΟ PHILEMON. After an endearing salutation, Paul, (1,) highly commends and thanks God for Philemon's steady faith in Christ and fer vent love to the saints, particularly the poor, 1-7. (2,) In a most obliging and affecting manner recommends Onesimus, formerly a runaway slave, but now a noted convert to Christ, and returning to his master, 8-22. (3,) Concludes with salutations and a benediction, 23-25. a A. D. 64. A. M. 4068. PAUL, a prisoner of Jesus Christ,|| 4 I thank my God, making men- A. M. 4069. and Timothy our brother, unto tion of thee always in my prayers, Philemon our dearly beloved, and fellow- 5 Hearing of thy love and faith, which thou labourer, hast toward the Lord Jesus, and toward all b f 6 That the communication of thy faith may become effectual by the acknowledging of i 3 Grace to you, and peace from God our every good thing which is in you in Christ Father and the Lord Jesus Christ. Jesus. Verses 1-3. Paul, a prisoner of Jesus Christ-To|| tians ought to treat of secular affairs from higher whom, as such, Philemon could deny nothing. || principles; making mention of thee in my prayers Paul does not call himself an apostle, because he -See Rom. i. 9; Hearing of thy love and faithwrote to Philemon only in the character of a friend, || "By telling Philemon that he thanked God always to request a favour rather than to enjoin what was in his prayers for his increasing faith and love, he, fit, verses 8,9; and Timothy-Who was now within a very delicate manner, prepared him for listening Paul at Rome, though, it is probable, not in prison; to the request he was about to make in behalf of our brother--So the apostle calls him, to add dignity || Onesimus. For it was telling him, in an indirect to his character; unto Philemon, our dearly beloved manner, that his own benevolent disposition would ―That is, the dearly beloved of us both; and fellow-|| lead him to pardon Onesimus, although he had labourer-In the gospel. This shows that Paul and greatly offended him." That the communication Philemon were personally known to each other. of thy faith may become effectual, &c.-That is, And to our beloved Apphia-Thought by some of that thy liberality to the saints, proceeding from thy the fathers to be Philemon's wife, to whom also the faith, or the fruits of thy faith communicated to business about which Paul writes in part belonged; them, in the many good offices which thou dost, and Archippus our fellow-soldier-In that holy may be effectual for bringing others to the acknowwarfare in which we are engaged. This person, ledgment of those good things which are in thee Lightfoot thinks, was Philemon's son. The apostle, and thy family; in, or toward, Christ Jesus—Or, by addressing this letter not only to Philemon, but as others understand the verse, the apostle prayed to these persons also, and to all the believers that that Philemon's endeavours to communicate his met in his house, and by wishing them all manner || faith in Christ to others, or to bring them to believe of felicity, interested the whole of Philemon's family in Christ as he did, might be rendered effectual to aid him in his solicitation for Onesimus. Grace through the evident excellence of his own example to you, &c.-See on Rom. i. 7. and that of his family, inducing them to entertain a Verses 4-6. I thank my God, &c.-This epistle, || favourable opinion of that religion which produced which infinitely transcends all the wisdom of this such beneficial effects on the conduct of those who world, gives us an admirable specimen how Chris-embraced it. |