The urgency of these instructions that Paul's letters should be read, reminds us of a similar but still more stringent injunction in his earliest epistle (1 Thess. v. 27), "I charge you by the Lord that this epistle be read unto all the holy brethren." Is it possible that these Churches did not much care for Paul's words, and were more willing to admit that they were weighty and powerful, than to study them and lay them to heart? It looks almost like it. Perhaps they got the same treatment then as they often do now, and were more praised than read, even by those who professed to look upon him as their teacher in Christ!

But pa.s.sing by that, we come to the last part of this threefold message, the solemn warning to a slothful servant.

"Say to Archippus, Take heed to the ministry which thou hast received in the Lord, that thou fulfil it." A sharp message that--and especially sharp, as being sent through others, and not spoken directly to the man himself. If this Archippus were a member of the Church at Colossae, it is remarkable that Paul should not have spoken to him directly, as he did to Euodia and Syntyche, the two good women at Philippi, who had fallen out. But it is by no means certain that he was. We find him named again, indeed, at the beginning of the Epistle to Philemon, in such immediate connection with the latter, and with his wife Apphia, that he has been supposed to be their son. At all events, he was intimately a.s.sociated with the Church in the house of Philemon, who, as we know, was a Colossian. The conclusion, therefore, seems at first sight most natural that Archippus too belonged to the Colossian Church. But on the other hand the difficulty already referred to seems to point in another direction; and if it be further remembered that this whole section is concerned with the Church at Laodicea, it will be seen to be a likely conclusion from all the facts that Archippus, though perhaps a native of Colossae, or even a resident there, had his "ministry" in connection with that other neighbouring Church.

It may be worth notice, in pa.s.sing, that all these messages to Laodicea occurring here, strongly favour the supposition that the epistle from that place cannot have been a letter especially meant for the Laodicean church, as, if it had been, these would have naturally been inserted in it. So far, therefore, they confirm the hypothesis that it was a circular.

Some may say, Well, what in the world does it matter where Archippus worked? Not very much perhaps; and yet one cannot but read this grave exhortation to a man who was evidently getting languid and negligent, without remembering what we hear about Laodicea and the angel of the Church there, when next we meet it in the page of Scripture. It is not impossible that Archippus was that very "angel," to whom the Lord Himself sent the message through His servant John, more awful than that which Paul had sent through his brethren at Colossae, "Because thou art neither cold nor hot, I will spue thee out of My mouth."

Be that as it may, the message is for us all. Each of us has a "ministry," a sphere of service. We may either fill it full, with earnest devotion and patient heroism, as some expanding gas fills out the silken round of its containing vessel, or we may breathe into it only enough to occupy a little portion, while all the rest hangs empty and flaccid. We have to "fulfil our ministry."

A sacred motive enhances the obligation--we have received it "_in_ the Lord." In union with Him it has been laid on us. No human hand has imposed it, nor does it arise merely from earthly relationships, but our fellowship with Jesus Christ, and incorporation into the true Vine, has laid on us responsibilities, and exalted us by service.

There must be diligent watchfulness, in order to fulfil our ministry. We must take heed to our service, and we must take heed to ourselves. We have to reflect upon it, its extent, nature, imperativeness, upon the manner of discharging it, and the means of fitness for it. We have to keep our work ever before us. Unless we are absorbed in it, we shall not fulfil it. And we have to take heed to ourselves, ever feeling our weakness and the strong antagonisms in our own natures which hinder our discharge of the plainest, most imperative duties.

And let us remember, too, that if once we begin, like Archippus, to be a little languid and perfunctory in our work, we may end where the Church of Laodicea ended, whether he were its angel or no, with that nauseous lukewarmness which sickens even Christ's longsuffering love, and forces Him to reject it with loathing.

II. And now we come to the end of our task, and have to consider the hasty last words in Paul's own hand.

We can see him taking the reed from the amanuensis and adding the three brief sentences which close the letter. He first writes that which is equivalent to our modern usage of signing the letter--"the salutation of me Paul with mine own hand." This appears to have been his usual practice, or, as he says in 2 Thess. (iii. 17), it was "his token in every epistle"--the evidence that each was the genuine expression of his mind. Probably his weak eyesight, which appears certain, may have had something to do with his employing a secretary, as we may a.s.sume him to have done, even when there is no express mention of his autograph in the closing salutations. We find for example in the Epistle to the Romans no words corresponding to these, but the modest amanuensis steps for a moment into the light near the end: "I Tertius, who write the epistle, salute you in the Lord."

The endors.e.m.e.nt with his name is followed by a request singularly pathetic in its abrupt brevity, "Remember my bonds." This is the one personal reference in the letter, unless we add as a second, his request for their prayers that he may speak the mystery of Christ, for which he is in bonds. There is a striking contrast in this respect with the abundant allusions to his circ.u.mstances in the Epistle to the Philippians, which also belongs to the period of his captivity. He had been swept far away from thoughts of self by the enthusiasm of his subject. The vision that opened before him of his Lord in His glory, the Lord of Creation, the Head of the Church, the throned helper of every trusting soul, had flooded his chamber with light, and swept guards and chains and restrictions out of his consciousness. But now the spell is broken, and common things re-a.s.sert their power. He stretches out his hand for the reed to write his last words, and as he does so, the chain which fastens him to the Praetorian guard at his side pulls and hinders him. He wakes to the consciousness of his prison. The seer, swept along by the storm wind of a Divine inspiration, is gone. The weak man remains. The exhaustion after such an hour of high communion makes him more than usually dependent; and all his subtle profound teachings, all his thunderings and lightnings, end in the simple cry, which goes straight to the heart: "Remember my bonds."

He wished their remembrance because he needed their sympathy. Like the old rags put round the ropes by which the prophet was hauled out of his dungeon, the poorest bit of sympathy twisted round a fetter makes it chafe less. The pet.i.tion helps us to conceive how heavy a trial Paul felt his imprisonment, to be little as he said about it, and bravely as he bore it. He wished their remembrance too, because his bonds added weight to his words. His sufferings gave him a right to speak. In times of persecution confessors are the highest teachers, and the marks of the Lord Jesus borne in a man's body give more authority than diplomas and learning. He wished their remembrance because his bonds might encourage them to steadfast endurance if need for it should arise. He points to his own sufferings, and would have them take heart to bear their lighter crosses and to fight their easier battle.

One cannot but recall the words of Paul's Master, so like these in sound, so unlike them in deepest meaning. Can there be a greater contrast than between "Remember my bonds," the plaintive appeal of a weak man seeking sympathy, coming as an appendix, quite apart from the subject of the letter, and "Do this in remembrance of Me," the royal words of the Master? Why is the memory of Christ's death so unlike the memory of Paul's chains? Why is the one merely for the play of sympathy, and the enforcement of his teaching, and the other the very centre of our religion? For one reason alone. Because Christ's death is the life of the world, and Paul's sufferings, whatever their worth, had nothing in them that bore, except indirectly, on man's redemption. "Was Paul crucified for you?" We remember his chains, and they give him sacredness in our eyes. But we remember the broken body and shed blood of our Lord, and cleave to it in faith as the one sacrifice for the world's sin.

And then comes the last word: "Grace be with you." The apostolic benediction, with which he closes all his letters, occurs in many different stages of expression. Here it is pared down to the very quick.

No shorter form is possible--and yet even in this condition of extreme compression, all good is in it.

All possible blessing is wrapped up in that one word, Grace. Like the sunshine, it carries life and fruitfulness in itself. If the favour and kindness of G.o.d, flowing out to men so far beneath Him, who deserve such different treatment, be ours, then in our hearts will be rest and a great peacefulness, whatever may be about us, and in our characters will be all beauties and capacities, in the measure of our possession of that grace.

That all-productive germ of joy and excellence is here parted among the whole body of Colossian Christians. The dew of this benediction falls upon them all--the teachers of error if they still held by Christ, the Judaisers, the slothful Archippus, even as the grace which it invokes will pour itself into imperfect natures and adorn very sinful characters, if beneath the imperfection and the evil there be the true affiance of the soul on Christ.

That communication of grace to a sinful world is the end of all G.o.d's deeds, as it is the end of this letter. That great revelation which began when man began, which has spoken its complete message in the Son, the heir of all things, as this Epistle tells us, has this for the purpose of all its words--whether they are terrible or gentle, deep or simple--that G.o.d's grace may dwell among men. The mystery of Christ's being, the agony of Christ's cross, the hidden glories of Christ's dominion are all for this end, that of His fulness we may all receive, and grace for grace. The Old Testament, true to its genius, ends with stern onward-looking words which point to a future coming of the Lord and to the possible terrible aspect of that coming--"Lest I come and smite the earth with a curse." It is the last echo of the long drawn blast of the trumpets of Sinai. The New Testament ends, as our Epistle ends, and as we believe the weary history of the world will end, with the benediction: "The grace of our Lord Jesus Christ be with you all."

That grace, the love which pardons and quickens and makes good and fair and wise and strong, is offered to all in Christ. Unless we have accepted it, G.o.d's revelation and Christ's work have failed as far as we are concerned. "We therefore, as fellow-workers with Him, beseech you that ye receive not the grace of G.o.d in vain."

THE EPISTLE TO PHILEMON.

I.

"Paul, a prisoner of Christ Jesus, and Timothy our brother, to Philemon our beloved and fellow-worker, and to Apphia our sister, and to Archippus our fellow-soldier, and to the Church in thy house: Grace to you and peace from G.o.d our Father and the Lord Jesus Christ."--PHILEM. 1-3 (Rev. Ver.).

This Epistle stands alone among Paul's letters in being addressed to a private Christian, and in being entirely occupied with a small though very singular private matter; its aim being merely to bespeak a kindly welcome for a runaway slave who had been induced to perform the unheard-of act of voluntarily returning to servitude. If the New Testament were simply a book of doctrinal teaching, this Epistle would certainly be out of place in it; and if the great purpose of revelation were to supply material for creeds, it would be hard to see what value could be attached to a simple, short letter, from which no contribution to theological doctrine or ecclesiastical order can be extracted. But if we do not turn to it for discoveries of truth, we can find in it very beautiful ill.u.s.trations of Christianity at work. It shows us the operation of the new forces which Christ has lodged in humanity--and that on two planes of action. It exhibits a perfect model of Christian friendship, refined and enn.o.bled by a half-conscious reflection of the love which has called us "no longer slaves but friends," and adorned by delicate courtesies and quick consideration, which divines with subtlest instinct what it will be sweetest to the friend to hear, while it never approaches by a hair-breadth to flattery, nor forgets to counsel high duties. But still more important is the light which the letter casts on the relation of Christianity to slavery, which may be taken as a specimen of its relation to social and political evils generally, and yields fruitful results for the guidance of all who would deal with such.

It may be observed, too, that most of the considerations which Paul urges on Philemon as reasons for his kindly reception of Onesimus do not even need the alteration of a word, but simply a change in their application, to become worthy statements of the highest Christian truths. As Luther puts it, "We are all G.o.d's Onesimuses"; and the welcome which Paul seeks to secure for the returning fugitive, as well as the motives to which he appeals in order to secure it, do shadow forth in no uncertain outline our welcome from G.o.d, and the treasures of His heart towards us, because they are at bottom the same. The Epistle then is valuable, as showing in a concrete instance how the Christian life, in its att.i.tude to others, and especially to those who have injured us, is all modelled upon G.o.d's forgiving love to us. Our Lord's parable of the forgiven servant who took his brother by the throat finds here a commentary, and the Apostle's own precept, "Be imitators of G.o.d, and walk in love," a practical exemplification.

Nor is the light which the letter throws on the character of the Apostle to be regarded as unimportant. The warmth, the delicacy, and what, if it were not so spontaneous, we might call tact, the graceful ingenuity with which he pleads for the fugitive, the perfect courtesy of every word, the gleam of playfulness--all fused together and harmonized to one end, and that in so brief a compa.s.s and with such unstudied ease and complete self-oblivion, make this Epistle a pure gem. Without thought of effect, and with complete unconsciousness, this man beats all the famous letter-writers on their own ground. That must have been a great intellect, and closely conversant with the Fountain of all light and beauty, which could shape the profound and far-reaching teachings of the Epistle to the Colossians, and pa.s.s from them to the graceful simplicity and sweet kindliness of this exquisite letter; as if Michael Angelo had gone straight from smiting his magnificent Moses from the marble ma.s.s to incise some delicate and tiny figure of Love or Friendship on a cameo.

The structure of the letter is of the utmost simplicity. It is not so much a structure as a flow. There is the usual superscription and salutation, followed, according to Paul's custom, by the expression of his thankful recognition of the love and faith of Philemon and his prayer for the perfecting of these. Then he goes straight to the business in hand, and with incomparable persuasiveness pleads for a welcome to Onesimus, bringing all possible reasons to converge on that one request, with an ingenious eloquence born of earnestness. Having poured out his heart in this pleasure adds no more but affectionate greetings from his companions and himself.

In the present section we shall confine our attention to the superscription and opening salutation.

I. We may observe the Apostle's designation of himself, as marked by consummate and instinctive appreciation of the claims of friendship, and of his own position in this letter as a suppliant. He does not come to his friend clothed with apostolic authority. In his letters to the Churches he always puts that in the forefront, and when he expected to be met by opponents, as in Galatia, there is a certain ring of defiance in his claim to receive his commission through no human intervention, but straight from heaven. Sometimes, as in the Epistle to the Colossians, he unites another strangely contrasted t.i.tle, and calls himself also "the slave" of Christ; the one name a.s.serting authority, the other bowing in humility before his Owner and Master. But here he is writing as a friend to a friend, and his object is to win his friend to a piece of Christian conduct which may be somewhat against the grain.

Apostolic authority will not go half so far as personal influence in this case. So he drops all reference to it, and, instead, lets Philemon hear the fetters jangling on his limbs--a more powerful plea. "Paul, a prisoner," surely that would go straight to Philemon's heart, and give all but irresistible force to the request which follows. Surely if he could do anything to show his love and gratify even momentarily his friend in prison, he would not refuse it. If this designation had been calculated to produce effect, it would have lost all its grace; but no one with any ear for the accents of inartificial spontaneousness, can fail to hear them in the unconscious pathos of these opening words, which say the right thing, all unaware of how right it is.

There is great dignity also, as well as profound faith, in the next words, in which the Apostle calls himself a prisoner "of Christ Jesus."

With what calm ignoring of all subordinate agencies he looks to the true author of his captivity! Neither Jewish hatred nor Roman policy had shut him up in Rome. Christ Himself had riveted his manacles on his wrists, therefore he bore them as lightly and proudly as a bride might wear the bracelet that her husband had clasped on her arm. The expression reveals both the author of and the reason for his imprisonment, and discloses the conviction which held him up in it. He thinks of his Lord as the Lord of providence, whose hand moves the pieces on the board--Pharisees, and Roman governors, and guards, and Caesar; and he knows that he is an amba.s.sador in bonds, for no crime, but for the testimony of Jesus. We need only notice that his younger companion Timothy is a.s.sociated with the Apostle in the superscription, but disappears at once. The reason for the introduction of his name may either have been the slight additional weight thereby given to the request of the letter, or more probably, the additional authority thereby given to the junior, who would, in all likelihood, have much of Paul's work devolved on him when Paul was gone.

The names of the receivers of the letter bring before us a picture seen, as by one glimmering light across the centuries, of a Christian household in that Phrygian valley. The head of it, Philemon, appears to have been a native of, or at all events a resident in, Colossae; for Onesimus, his slave, is spoken of in the Epistle to the Church there as "one of _you_." He was a person of some standing and wealth, for he had a house large enough to admit of a "Church" a.s.sembling in it, and to accommodate the Apostle and his travelling companions if he should visit Colossae. He had apparently the means for large pecuniary help to poor brethren, and willingness to use them, for we read of the refreshment which his kindly deeds had imparted. He had been one of Paul's converts, and owed his own self to him; so that he must have met the Apostle,--who had probably not been in Colossae,--on some of his journeys, perhaps during his three years' residence in Ephesus. He was of mature years, if, as is probable, Archippus, who was old enough to have service to do in the Church (Col. iv. 17), was his son.

He is called "our fellow-labourer." The designation may imply some actual co-operation at a former time. But more probably, the phrase, like the similar one in the next verse, "our fellow-soldier," is but Paul's gracefully affectionate way of lifting these good people's humbler work out of its narrowness, by a.s.sociating it with his own. They in their little sphere, and he in his wider, were workers at the same task. All who toil for furtherance of Christ's kingdom, however widely they may be parted by time or distance, are fellow-workers. Division of labour does not impair unity of service. The field is wide, and the months between seedtime and harvest are long; but all the husbandmen have been engaged in the same great work, and though they have toiled alone shall "rejoice together." The first man who dug a shovelful of earth for the foundations of Cologne Cathedral, and he who fixed the last stone on the topmost spire a thousand years after, are fellow-workers. So Paul and Philemon, though their tasks were widely different in kind, in range, and in importance, and were carried on apart and independent of each other, were fellow-workers. The one lived a Christian life and helped some humble saints in an insignificant, remote corner; the other flamed through the whole then civilized western world, and sheds light to-day: but the obscure, twinkling taper and the blazing torch were kindled at the same source, shone with the same light, and were parts of one great whole. Our narrowness is rebuked, our despondency cheered, our vulgar tendency to think little of modest, obscure service rendered by commonplace people, and to exaggerate the worth of the more conspicuous, is corrected by such a thought. However small may be our capacity or sphere, and however solitary we may feel, we may summon up before the eyes of our faith a mighty mult.i.tude of apostles, martyrs, toilers in every land and age as _our_--even our--work-fellows. The field stretches far beyond our vision, and many are toiling in it for Him, whose work never comes near ours. There are differences of service, but the same Lord, and all who have the same master are companions in labour. Therefore Paul, the greatest of the servants of Christ, reaches down his hand to the obscure Philemon, and says, "He works the work of the Lord, as I also do."

In the house at Colossae there was a Christian wife by the side of a Christian husband; at least, the mention of Apphia here in so prominent a position is most naturally accounted for by supposing her to be the wife of Philemon. Her friendly reception of the runaway would be quite as important as his, and it is therefore most natural that the letter bespeaking it should be addressed to both. The probable reading "our sister" (R.V.), instead of "our beloved" (A.V.), gives the distinct a.s.surance that she too was a Christian, and like-minded with her husband.

The prominent mention of this Phrygian matron is an ill.u.s.tration of the way in which Christianity, without meddling with social usages, introduced a new tone of feeling about the position of woman, which gradually changed the face of the world, is still working, and has further revolutions to affect. The degraded cla.s.ses of the Greek world were slaves and women. This Epistle touches both, and shows us Christianity in the very act of elevating both. The same process strikes the fetters from the slave and sets the wife by the side of the husband, "yoked in all exercise of n.o.ble end,"--namely, the proclamation of Christ as the Saviour of all mankind, and of all human creatures as equally capable of receiving an equal salvation. That annihilates all distinctions. The old world was parted by deep gulfs. There were three of special depth and width, across which it was hard for sympathy to fly. These were the distinctions of race, s.e.x, and condition. But the good news that Christ has died for all men, and is ready to live in all men, has thrown a bridge across, or rather has filled up, the ravine; so the Apostle bursts into his triumphant proclamation, "There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female; for ye are all one in Christ Jesus."

A third name is united with those of husband and wife, that of Archippus. The close relation in which the names stand, and the purely domestic character of the letter, make it probable that he was a son of the wedded pair. At all events, he was in some way part of their household, possibly some kind of teacher and guide. We meet his name also in the Epistle to the Colossians, and, from the nature of the reference to him there, we draw the inference that he filled some "ministry" in the Church of Laodicea. The nearness of the two cities made it quite possible that he should live in Philemon's house in Colossae and yet go over to Laodicea for his work.

The Apostle calls him "his fellow-soldier," a phrase which is best explained in the same fashion as is the previous "fellow-worker,"

namely, that by it Paul graciously a.s.sociates Archippus with himself, different as their tasks were. The variation of _soldier_ for _worker_ probably is due to the fact of Archippus' being the bishop of the Laodicean Church. In any case, it is very beautiful that the grizzled veteran officer should thus, as it were, clasp the hand of this young recruit, and call him his comrade. How it would go to the heart of Archippus!

A somewhat stern message is sent to Archippus in the Colossian letter.

Why did not Paul send it quietly in this Epistle instead of letting a whole Church know of it? It seems at first sight as if he had chosen the harshest way; but perhaps further consideration may suggest that the reason was an instinctive unwillingness to introduce a jarring note into the joyous friendship and confidence which sounds through this Epistle, and to bring public matters into this private communication. The warning would come with more effect from the Church, and this cordial message of goodwill and confidence would prepare Archippus to receive the other, as rain showers make the ground soft for the good seed. The private affection would mitigate the public exhortation with whatever rebuke may have been in it.

A greeting is sent, too, to "the Church in thy house." As in the case of the similar community in the house of Nymphas (Col. iv. 15), we cannot decide whether by this expression is meant simply a Christian family, or some little company of believers who were wont to meet beneath Philemon's roof for Christian converse and worship. The latter seems the more probable supposition. It is natural that they should be addressed; for Onesimus, if received by Philemon, would naturally become a member of the group, and therefore it was important to secure their good will.

So we have here shown to us, by one stray beam of twinkling light, for a moment, a very sweet picture of the domestic life of that Christian household in their remote valley. It shines still to us across the centuries, which have swallowed up so much that seemed more permanent, and silenced so much that made far more noise in its day. The picture may well set us asking ourselves the question whether we, with all our boasted advancement, have been able to realize the true ideal of Christian family life as these three did. The husband and wife dwelling as heirs together of the grace of life, their child beside them sharing their faith and service, their household ordered in the ways of the Lord, their friends Christ's friends, and their social joys hallowed and serene--what n.o.bler form of family life can be conceived than that?

What a rebuke to, and satire on, many a so-called Christian household!

II. We may deal briefly with the apostolic salutation, "Grace to you and peace from G.o.d our Father and the Lord Jesus Christ," as we have already had to speak of it in considering the greeting to the Colossians. The two main points to be observed in these words are the comprehensiveness of the Apostle's loving wish, and the source to which he looks for its fulfilment. Just as the regal t.i.tle of the King, whose Throne was the Cross, was written in the languages of culture, of law, and of religion, as an unconscious prophecy of His universal reign; so, with like unintentional felicity, we have blended here the ideals of good which the East and the West have framed for those to whom they wish good, in token that Christ is able to slake all the thirsts of the soul, and that whatsoever things any races of men have dreamed as the chiefest blessings, these are all to be reached through Him and Him only.

But the deeper lesson here is to be found by observing that "grace"

refers to the action of the Divine heart, and "peace" to the result thereof in man's experience. As we have noted in commenting on Col. i.

2, "grace" is free, undeserved, unmotived, self-springing love. Hence it comes to mean, not only the deep fountain in the Divine nature, that His love, which, like some strong spring, leaps up and gushes forth by an inward impulse, in neglect of all motives drawn from the lovableness of its objects, such as determine our poor human loves, but also the results of that bestowing love in men's characters, or, as we say, the "graces" of the Christian soul. They are "grace," not only because in the aesthetic sense of the word they are beautiful, but because, in the theological meaning of it, they are the products of the giving love and power of G.o.d. "Whatsoever things are lovely and of good report," all n.o.bilities, tendernesses, exquisite beauties, and steadfast strengths of mind and heart, of will and disposition--all are the gifts of G.o.d's undeserved and open-handed love.

The fruit of such grace received is peace. In other places the Apostle twice gives a fuller form of this salutation, inserting "mercy" between the two here named; as also does St. John in his second Epistle. That fuller form gives us the source in the Divine heart, the manifestation of grace in the Divine act, and the outcome in human experience; or as we may say, carrying on the metaphor, the broad, calm lake which the grace, flowing to us in the stream of mercy, makes, when it opens out in our hearts. Here, however, we have but the ultimate source, and the effect in us.