that is such is subverted, and sinneth, being condemned of himself." Verses 12-15. In the closing directions and greetings Artemas is mentioned first; his name does not occur elsewhere. Tychicus is mentioned in 2 Tim. iv:12. He was sent by Paul to Ephesus; he probably was sent later to Crete to take the place of Titus. Zenas the lawyer and Apollos (Acts xviii:24) were travelling companions, and the Apostle expresses his loving care and interest in them. "Observe also that we have the two kinds of laborers: those who were in personal connection with the apostle as fellow-laborers, who accompanied him, and whom he sent elsewhere to continue the work he had begun, when he could no longer carry it on himself; and those who labored freely and independently of him. But there was no jealousy of this double activity. He did not neglect the flock that were dear to him. He was glad that any who were sound in the faith should water the plants which he himself had planted. He encourages Titus to shew them all affection, and to provide whatever they needed in their journey. This thought suggests to him the counsel that follows: namely, that it would be well for Christians to learn how to do useful work in order to supply the wants of others as well as their Then the final exhortations, once more "to maintain good works" and his final greeting. "All that are with me salute thee. Greet them that love us in the faith. Grace be with you all." *Synopsis. The Epistle to Philemon. Introduction. This beautiful little letter addressed by Paul to Philemon does not occupy the right place in the New Testament. It should be put after the Epistle to the Colossians, for it was written at the same time as that Epistle. Tychicus carried from Rome the two epistles to the Ephesians and Colossians. Onesimus, his travelling companion, received from the prisoner of the Lord this personal letter to Philemon. It was therefore written at the same time as Colossians, during the first imprisonment of the Apostle Paul, about the year 61 or 62. Its genuineness cannot be doubted, though some critics have done so. Dean Alford says: "The internal evidence of the Epistle itself is so decisive for its Pauline origin—the occasion and object of it so simple, and unassignable to any fraudulent intent, that one would imagine the impugner of so many of the Epistles would have at least spared this one, and that in modern times, as in ancient, according to Tertullian and Jerome, 'Sua illam brevitas defendisset.' "* The objections raised against this Epistle we do not need to state nor investigate, for they are pure inventions and do not require an answer. The occasion and object are both plainly indicated in the Epistle itself. Onesimus, a slave, probably a Phrygian, who were considered the lowest of all, had run away from his master, Philemon, who was a Christian. It is more than probable that he had stolen money from Philemon (verse 18). He was attracted to Rome, the great world-city, thinking perhaps he would be undetected there. What happened to him in Rome and how he came in touch with Paul is not made known in the Epistle. He may have been in dire want and destitution. Perhaps he had heard Paul's name mentioned in his master's house and learning of his presence in Rome as a prisoner, he got in touch with him. This we know, that he heard the Gospel preached by the Apostle, and believing, he was saved. He then told the Apostle his story and Paul sent him back to his master with this precious letter. And Onesimus who returns to Philemon is no longer "unprofitable"; "not now as a servant, but above a servant, a brother beloved" (verse 16). The Epistle itself shows the sweet and tender character of the great man of God who penned it under the guidance of the Holy Spirit. It has been remarked, "Dignity, generosity, prudence, friendship, *"Its own brevity would be its defence," |