but after that he yielded himself to Christ, he did not become despised of Paul, but he sends him to the Colossians with Tychicus an illustrious man, upon the same occasion of honour.

2. They therefore sin grievously, who love rather to reproach the truly converted for their former evils, than to congratulate them upon renewed health. But here we ought to imitate God himself, who is wont to estimate the dignity or utility of men, not from their past condition which they shall have cast off, but from the present which they have put on. See Ezek. xviii. 22. Thus much of the person.

He sends this Onesimus to the Colossians commended by a threefold title.

1. That he was a faithful brother] i. e. not only a Christian, but a true and genuine Christian: for many have assumed that name to themselves who have denied the thing itself. Hence that mention of false brethren, Gal. ii. 4 ; and that animated description of the same 2 Tim. iii. 2—4, &c. But this Onesimus was not such an one: who had not only put on the name of a Christian brother; but had performed in all things, and towards all, the duty of a faithful, true, and Christian brother. Hence we may ob

serve,

1. It should be the endeavour of all to answer to their name and profession: For to be called and thought a Christian, a divine, faithful, or any thing of that kind, and not to be so truly, renders him a laughing-stock, does not contribute to his honour, who is loaded with false titles. Hence the angel at the Church at Sardis is censured, because he had a name to live when he was dead, Rev. iii. 1. For as Tertullian shrewdly says, advers. Marcion, He to whom nature denies what is implied in the name, is mocked by the name.

2. They are to be loved by all the pious, and (as they say) to be embraced with both arms, who are faithful, as well in their Christian profession, as in their special vocation. For, in the words of Tertullian, as jewels obtain favour for their very rarity; so a faithful brother, a faithful

magistrate, a faithful minister, because such are seldom found, ought to be of the highest value among all.

3. Nothing is more pernicious or more dangerous to the Church, than those perfidious brethren who feign religion, when they despise it in their heart. Paul thought these false brethren to be robbers, pagans, yea, worse than all storms and shipwrecks: Hence when he would write a catalogue of his dangers, he cites in the last place the dangers which he had undergone among false brethren, as greater than all the rest, 2 Cor. xi. 26.

2. Onesimus is commended because he had been beloved] Namely, by the chief Apostle Paul, who was not accustomed to receive any into intimate friendship except they were most worthy of his love. Therefore the Apostle wished them to infer hence, that this man was endowed with remarkable virtue and piety, and therefore to be beloved, as by the Colossians themselves, so by all good

men.

Observations.

1. It is a sign of a good and pious Christian to be dear to and beloved by his pastor; and on the other hand, of an impious and profane person, to be hateful to the same.

2. It becomes a pious and prudent minister, to embrace those with a peculiar affection before others, whom he sees to be endued with remarkable piety. For however he is bound to take care of and to love the whole flock committed to him, yet they ought to have the pre-eminence in his love, who by holiness and probity of manners excel others For these are the joy and crown of his ministry. Phil. iv. 1.

3. It ought to be the care of all believers, to be approved and deservedly beloved by their pastors, for their known faith and probity. They who care little about this, for the most part despise religion itself.

3. Who is one of you.] Lastly then, the Apostle wishes also by this consideration to render Onesimus more acceptable to the Colossians, because he was sprung from Colosse, that is to say, of their people and a countryman. For although this does not make much for the praise of

this man, yet it conduces something to inflame the Colossians with the love of him: for what is a person's own and is peculiar to him, is wont to be more loved by every one. Observations.

1. It is proper to treat them with peculiar affection, to whom we are more near and bound in any peculiar respect; for example, if they should be of the same blood, affinity, or country with us, or of the same society.

2. That affection, therefore, is vicious, which in many begets contempt, or at least, a neglect of their own, namely, because they are of our kin. For as in things, so also in persons; the things which are produced at home are nearest to dis-esteem, but all distant and foreign things are extolled with wonderful encomiums. Christ himself experienced this folly of his own countrymen, and seriously complained of it, Matt. xiii. 57, A prophet is not without honour, save in his own country and in his own house. And thus much of the person extolled, and of his commendation. Now as to the cause why he also had been sent to the Colossians together with Tychicus, this he shews in these last words;

They shall make known to you all things which are done here.] Now he had said concerning Tychicus, All my state shall he declare unto you: But because men are wont not so firmly to believe a single witness, he would make them more certain of all his affairs by the testimony of two, that there might be no room left for doubt. It is not necessary to explain this in more words, because we have spoken of this same occasion at the seventh verse.

We have now finished the two former parts of this Chapter; the first of which consisted in exhortations; the other in commendations: The third and last part remains, which is taken up with salutations.

Vers. 10, 11.

Aristarchus my fellow-prisoner saluteth you, and Marcus, sister's son to Barnabas, (touching whom ye received commandments: if he come unto you, receive him.

And Jesus, which is called Justus, who are of the circumcision. These only are my fellow-workers unto the kingdom of God, which have been a comfort unto me.

We come now to the last part of this Chapter, which contains scarcely any thing else besides certain complimental salutations sent from different persons: In running through which, because they are easy of explanation, we shall be the more brief. For we ought not either to load a plain text with too laboured a comment, or, as though we held it not worthy of our consideration, wholly to pass it by.

Three things, then, are here to be done by us. 1. We must speak concerning this duty of salutation generally. 2. We must explain so much concerning the persons sending them as will tend to shew who they are. 3. Lastly, we must speak of those eulogiums which Paul after his manner annexes in praise of every one.

Saluteth you.] As to this first thing then; this Greek word Arnáčera signifies either to embrace, which friends are accustomed to do when they return from a distance; or to salute, as we are used to do those whom we meet by word of mouth, and absent friends by letters, as well in our own name as that of other persons. Now this salutation is the auspicious prayer of health and happiness from its author God, out of a benevolent mind.

The forms of salutation are various; but all agree in this, that we salute him whom we wish all joy and prosperity from God. Christ himself most commonly was accustomed to use this form, Peace be to you; Luke xxiv. 36, T 2

VOL. II.

John xx. 19; which he also prescribed to his disciples, Luke x. 5. The Angel used this to Mary, which also was the manner of the Gentiles, Hail, The Lord is with thee, Luke i. 28.

But now when we salute absent persons by letters, the forms of the antients were in the beginning of their Epistles, grace, prosperity; at the end, farewell. But the Apostles in each case, instead of these obsolete salutations, employed that more holy and august mode, Grace be with you, and peace from God our Father, and from the Lord Jesus Christ; or at least one like to it and equivalent. Therefore to salute, under whatever form it be done, is to wish these blessings to another from God the fountain of all good things.

That this duty of kindly saluting others is not to be neglected by a pious and Christian man, but is to be performed as well to those present as to the absent (when occasion offers) is manifest in different ways:

1. From the command of Christ our Saviour; who bids us to perform this duty, Matt. x. 12, Into whatsoever house ye enter, salute it, &c.

2. From the example of Paul and of the saints; who (as is plain both in this place, as well as in almost all his Epistles) was not accustomed to be unmindful of these

salutations.

3. From their use and manifold utility: For they not only express and declare the mutual charity which ought to flourish among Christians, but they nourish and increase it. Moreover, when they flow from a heart purified by faith and inflamed with love, they are acts pleasing to God, and bring down the wished-for blessing (as often as sought) upon the brethren. Lastly, if they are designedly neglected, it either argues hypocrisy, or that love is very cold and languishing; from even the suspicion of which it behoves all Christians to be free.

But here it may be objected; these salutations seem to be prohibited, as idle ceremonies, and to be held in contempt by those who are engaged. When Elisha sent his servant to raise the son of the widow, he forbad him either