He was now sent back to Colosse with this Epistle to Philemon, in which the writer undertakes to be accountable for the property that had been pilfered, [150:3] and entreats his correspondent to give a kindly reception to the penitent fugitive.  Onesimus, when conveying the letter to his old master, was accompanied by Tychicus, whom the apostle describes as “a beloved brother and a faithful minister and fellow-servant in the Lord” [150:4] who was entrusted with the Epistle to the Colossians.  Error, in the form of false philosophy and Judaizing superstition, had been creeping into the Colossian Church, [150:5] and the apostle in this letter exhorts his brethren to beware of its encroachments.  About the same time Paul wrote the Epistle to the Ephesians; and Tychicus was also the bearer of this communication. [150:6] Unlike most of the other epistles, it has no salutations at the close; it is addressed, not only “to the saints which are at Ephesus” in particular, but also “to the faithful in Christ Jesus” [151:1] in general; and as its very superscription thus bears evidence that it was originally intended to be a circular letter, it is probably “the epistle from Laodicea” mentioned in the Epistle to the Colossians. [151:2] The first division of it is eminently distinguished by the profound and comprehensive views of the Christian system it exhibits; whilst the latter portion is no less remarkable for the variety, pertinency, and wisdom, of its practical admonitions.  The Epistle to the Philippians was likewise written about this period.  Paul always took a deep interest in the well-being of his earliest European converts, and here he speaks in most hopeful terms of their spiritual condition. [151:3] They were less disturbed by divisions and heresies than perhaps any other of the Apostolic Churches.

CHAPTER X.

PAUL’S SECOND IMPRISONMENT, AND MARTYRDOM; PETER, HIS EPISTLES, HIS MARTYRDOM, AND THE ROMAN CHURCH.

The Book of the Acts terminates abruptly; and the subsequent history of Paul is involved in much obscurity.  Some have contended that the apostle was never released from his first imprisonment at Rome, and accordingly consider that he was one of the earliest Christian martyrs who suffered under the Emperor Nero.  But this theory is encumbered with insuperable difficulties.  In his letters written after his first appearance in Rome, Paul evidently anticipates his liberation; [152:1] and in some of them he apparently speaks prophetically.  Thus, he says to the Philippians—­“I am in a strait betwixt two, having a desire to depart and to be with Christ, which is far better—­nevertheless to abide in the flesh is more needful for you—­and having this confidence I know that I shall abide and continue with you all for your furtherance and joy of faith.” [152:2] The apostle had long cherished a desire to visit Spain; [152:3] and there is evidence that he actually preached the gospel in