PHILEMON was an inhabitant of Colosse, of some considerable distinction, whom Paul had converted (ver. 19). He was a "fellow-labourer," probably only as a zealous layman, though some have thought the expression implies that he was ordained. His slave, Onesimus, had run away from him to Rome, having, perhaps, been guilty of misappropriation of his master's goods (ver. 18). Falling into Paul's hands, he was converted to Christianity, reclaimed to his duty, and sent back to his master with this letter of reconciliation. It is remarkabfe for its delicacy, generosity, and justice. The apostle maintains civil rights (even of slavery), maintaining that Onesimus, though under the liberty of the Gospel, is still the slave of Philemon, and justly liable to punishment for desertion. The damage caused by his absconding Paul takes upon himself, playfully using his name "Onesimus" profitable, both to thee and to me) urging his suit for pardon. As the returning slave was the bearer also of the Epistle to the Colossians, it was probably written at the same time (A. D. 62), near the close of Paul's first imprisonment at Rome.

JAMES the Less, brother, or near relation, of our Lord, an apostle, had the oversight of the Church at Jerusalem (Acts xv. 13), where he remained until his martyrdom (A.D. 62). This Epistle, generally attributed to him, shews evident tokens of a degeneracy in the tone of Jewish Christians, to whom it is addressed, stimulating them to the exercise of higher principles. It reproves the prevailing vices of his countrymen,--hypocrisy, presumption, censoriousness, love of riches; and insists that true faith necessitates good works. It is remarkable for its eminently practical nature, the homeliness and aptness of its illustration, and the bold, plain-spoken rebukes of the wealthy oppressors of the poor. It was probably written near the close of his life, and is addressed to the whole "twelve tribes."

Summary. I. On sincerity, and patience in afflictions (i. 1–15). II. Against hypocrisy and self-deceit (i. 16–27). III. Against adulation of the rich, and contempt of the poor; against false charity and spurious faith (ii.). IV. On the duty of ruling the tongue, and cultivating peace. V. Warning against the corruption of the world, and the attempt to serve both God and mammon, by the consideration of the uncertainty of life (iv.). VI. Against Covetousness, impatience, oaths; with encouragement to mutual confession of faults, intercession, and holiness.