Philemon 1:7

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Philemon 1:7. We have great joy and consolation in thy love, because the bowels of the saints are refreshed by thee, brother.

IN no epistle that was ever written was contained, I apprehend, a greater measure of address and skill than in this. The Apostle had a deep knowledge of the human heart, and an exquisite sensibility within his own bosom; so that, whilst speaking with the utmost simplicity of mind, he touched the feelings of his friend with a delicacy that no rules of art could ever have supplied. It is thought by many, that to express approbation of a person when soliciting a favour, is to flatter, to cajole, to bribe him; and that to praise him to his face, under any circumstances, is unworthy adulation. That the offering of praise in an extravagant way is inexpedient and disgusting, I readily acknowledge: but to applaud what is good in a man, in order to encourage him in the prosecution of his way, is nothing more than what equity demands, and what a knowledge of the human heart will fully approve. Accordingly, we find that the Apostle Paul was ever ready, in all his epistles, to commend the virtues of his converts, as far as the occasion called for such acknowledgments, and truth would sanction them. To the Christians at Rome he says, “I am persuaded of you, my brethren, that ye are full of goodness, filled with all knowledge, able also to admonish one another [Note: Romans 15:14.].” To those at Corinth he writes, “I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ; that in every thing ye are enriched by him, in all utterance, and in all knowledge; even as the testimony of Christ was confirmed in you: so that ye come behind in no gift, waiting for the coming of our Lord Jesus Christ [Note: 1 Corinthians 1:4.].” In like manner, to the Thessalonians he says, “We give thanks to God always for you all, making mention of you in our prayers, remembering without ceasing your work of faith, and labour of love, and patience of hope in our Lord Jesus Christ [Note: 1 Thessalonians 1:2.].” It is in the same strain that he addresses “his beloved fellow-labourer,” Philemon, in the words before us; which will naturally lead me to shew you,

I. The proper office of love—

Love ought to be exercised towards every child of man; yea, even to our enemies: but it is due in a more especial manner to “the saints;” as St. Paul has said: “As we have opportunity, let us do good unto all men; especially unto them that are of the household of faith [Note: Galatians 6:10.].” Nor is this preference to be shewn upon any party-principle: it is founded upon strong, substantial grounds: it is actually due to them;

1. Because they are more dear to God than others—

[From all eternity were they “chosen of God,” and “predestinated to the adoption of children by Jesus Christ unto himself, according to the good pleasure of his will, to the praise of the glory of his grace [Note: Ephesians 1:4.].” In due season he calls them by his grace [Note: Romans 8:30.], and, “by the incorruptible seed of his word [Note: 1 Peter 1:23.],” “begets them again unto a lively hope [Note: 1 Peter 1:3.]:” so that they are sons, and consequently “heirs of God, and joint-heirs with Christ [Note: Romans 8:16.].” Shall not this, then, give them a priority in our esteem? When brought into such a state as this, shall they be regarded by us at no higher rate than the enemies of God, and the children of the wicked one? Assuredly not: “if we love Him that begat, we ought, in a pre-eminent degree, to love those who are begotten of him [Note: 1 John 5:1.].”]

2. Because the Lord Jesus Christ is more deeply interested in them—

[They have sought through him the remission of their sins: to him alone they look, as their only hope. On his word they rely: in the fountain of his blood they have washed: in his righteousness they are clothed: they habitually live by faith upon him, and receive their all out of his fulness. They are, in fact, the members of his body [Note: Ephesians 5:30.]: yea, surprising as it must appear, “they are one spirit with him [Note: 1 Corinthians 6:17.].” And does the Lord Jesus Christ so identify himself with them? does he even say, that “what we do to the least of his brethren, we do it unto him?” and shall we place them on a level with others who have no relation to him? It were quite absurd to imagine, that others, who stand in no such relation to him, should be placed on a level with them: it cannot, it must not be.]

3. Because they are more nearly related to ourselves—

[In a natural sense, we are all children of one common parent; but in a spiritual sense, there is a very wide difference between us and others: others are still “strangers and foreigners; but we (supposing, I mean, that we have been truly converted to Christ) are fellow-citizens with the saints, and of the household of God [Note: Ephesians 2:19.].” Yea, being all “one body in Christ, we all are members one of another [Note: 1 Corinthians 12:12; 1 Corinthians 12:20; 1 Corinthians 12:27.].” Let any one then judge: has the eye or ear no claim upon the hand or foot? Does not Nature herself teach us, that “the members of the same body should all have the same care one for another [Note: 1 Corinthians 12:25.]?” and that, whatever attention we shew to others, our highest regards are due to these?]

4. Because they are themselves of superior worth—

[God himself has said, and therefore we may say it without vanity, “The righteous is more excellent than his neighbour [Note: Proverbs 12:26.].” He is “a partaker of the Divine nature [Note: 2 Peter 1:4.].” The Holy Ghost himself dwelleth in him: yea, “the Father and the Lord Jesus Christ come to him, and make their abode with him [Note: John 14:23.].” They are altogether the Lord’s—his property, his people. Their faculties and powers, whether of mind or body, are devoted to his service. They live but to advance his glory in the world: and with a view to their welfare does God himself govern and direct the world [Note: Matthew 24:22.]. So highly are they esteemed in heaven, that the very angels account it an honour to be their servants [Note: Hebrews 1:14.]? Is there not then a preeminent regard due to them from us? There is: and we should shew it in all our conduct towards them. We should be particularly careful to supply their wants; to supply them, too, in such a way, as not only to relieve their bodies, but to “refresh their souls.” Our tender feelings towards them, our affectionate expressions, our sympathizing tears, should shew them that we feel an identity of interest with them; and that we are God’s messengers, sent expressly for the relief and comfort of their souls.]

I well know that this kind of love will, to many, appear partial and confined: but it is such as God approves: and in proof that it is so, I will point out,

II.

Its excellence, when so employed—

To prevent misapprehension, let me again say, that the exercise of love is not to be confined to the saints, but only to be maintained towards them in a superior degree. A love of benevolence and beneficence is due to all: a love of complacency is due to the saints alone: and towards them it should be exercised to such an extent, that we should be willing even to “lay down our lives for them [Note: 1 John 3:16.].” How estimable this divine principle was in the judgment of St. Paul, may be seen from the manner in which he speaks of it: “I have great joy and consolation in thy love; because the bowels of the saints are refreshed by thee, brother.” He evidently had a high idea of its excellency. And on what grounds? Because he felt,

1. How pre-eminently God was honoured by it—

[It was so exercised in obedience to an express command of God: so that God’s care for the saints was displayed in it. Besides, it bore upon it the very stamp and character of God, who “manifests himself to his saints as he does not unto the world [Note: John 14:21.].” Hence it necessarily led the saints to behold God’s hand, and to taste his love, in every mercy they received; and, consequently, it stirred them up to glorify him, as the true source of all their blessings. This is spoken of by the Apostle as a very distinguished excellence of this love, that “it not only supplies the want of the saints (which is, in comparison, a very trifling consideration), but that it causeth thanksgiving to God; whilst by the experience of it many are made to glorify God for the grace so exercised, and “for the subjection which persons under its influence manifest to the Gospel of Christ [Note: 2 Corinthians 9:12.].”]

2. How greatly the Gospel also was recommended and adorned—

[This love is the fruit of the Gospel, and of the Gospel alone. Not an atom of it is found in the whole world, except as it is produced by the Gospel of Christ. There may be generosity and humanity exercised on natural and carnal principles: but love to the saints as saints, for Christ’s sake, and a special endeavour to relieve Christ himself in them, are feelings to which an unconverted man is an utter stranger. In truth, it is from the Gospel that all the great works of benevolence chiefly flow. Look at Bible-societies, Mission-societies, Benevolent-societies, and all which have religion for their end, and you will find them all set on foot by persons professing the Gospel of Christ. I say not but that other persons may be brought in to contribute to their support: but I do say, that they almost universally originate with the followers of Christ: and it is a fact, that in one single church where the Gospel is preached in simplicity, more societies of this kind are established and upheld, than in a dozen, I had almost said an hundred, other parishes of equal population, and equal wealth?” In fact, what is the Gospel, but “faith working by love?” When, therefore, its real tendency is thus strongly marked, it cannot but rejoice every soul, that either tastes the sweetness of the Gospel, or desires its advancement in the world.]

3. What extensive benefits accrued to it from the Church—

[Though, as we have said, the benefit of individual saints is a small matter in comparison of the honour that accrues to God; yet, if viewed in its full extent, it is of no light moment. We have spoken of love as being exercised in a way to refresh the souls of the saints. And let me ask, whether, if at any time we have visited a person in deep affliction, and mingled our tears with his, and laboured with tender and self-denying services for his good, we have not seen, as it were, a load taken off his mind, and his sorrow turned into joy? Have not persons so comforted looked up to God with grateful adoration for the blessings bestowed? Have not their friends and attendants, too, been often filled with admiration of the persons manifesting these dispositions; and been constrained to cry out, “Behold, how these Christians love one another!” There is no knowing where the benefit arising from these efforts stops, or to how many one single exercise of love may reach. In this view, then, this blessed principle commends itself to us, and should fill with joy and comfort every one who beholds it in active operation.]

4. What an evidence it gave of substantial piety in him who possessed it—

[Almsgiving affords no criterion for piety; nor do the common offices of love. But love to the saints for Christ’s sake, is both to the person himself, and to all who behold him, a decided evidence that he is born of God. To himself, I say, it is an evidence: for it is said, “We know that we have passed from death unto life, because we love the brethren [Note: 1 John 3:14.].” And again, “Let us not love in word or in tongue, but in deed and in truth: and hereby we know that we are of the truth, and shall assure our hearts before him [Note: 1 John 3:18.].” Nor is it a less clear evidence to others: for our Lord has said, “By this shall all men know that ye are my disciples, if ye have love one to another [Note: John 13:35.].” Say then, was there not occasion for joy in the Apostle’s mind, when the piety of his friend stood so confessed, that it was impossible for any one to entertain a doubt of it? Yes: and wherever we behold similar fruits of faith, we do, and will, rejoice.]

Let me now improve the subject,
1.

In a way of thankful acknowledgment—

[I bless God that the commendation given to Philemon is justly applicable to many of you: to you especially, who are engaged in visiting the sick, instructing the ignorant, comforting the afflicted, and relieving the necessitous. I can bear witness that your efforts have been crowned with success, not only in refreshing the bowels of the saints, but in awakening also and saving the souls of sinners [Note: This is adapted to a Visiting or Benevolent Society. Of course, this part of the subject must be made to suit the particular occasion.]. Yes, ‘brother; yes, sister; I have much joy and consolation in the grace exercised by thee, and in the good effected by thee. May God recompense it into thy bosom an hundred-fold! To you, also, who have contributed to aid the society with your funds, an acknowledgment is justly due: and I trust that your liberality on the present occasion will afford me fresh ground for joy and gratitude. Yet, I must not let my gratitude terminate altogether on you; but must rather view God himself in you; and give glory to Him, “from whom alone cometh every good and perfect gift.’ ”]

2. In a way of affectionate exhortation—

[Let none of you rest in any attainment. The Apostle commended his Thessalonian converts, because “their faith and love grew exceedingly [Note: 2 Thessalonians 1:3.].” Let me have similar ground of joy in you. You have received of us how you ought to walk and to please God, and have “made your profiting to appear:” but “we beseech you, brethren, to abound more and more [Note: 1 Thessalonians 4:1.].” Endeavour to honour God more; to adorn the Gospel more; to diffuse richer benefits among the saints; and to give more abundant evidence of your piety to all around you. So shall you be approved of your God, both now and in the eternal world: for “he is not unrighteous to forget your work and labour of love, which ye have shewed towards his name, in that ye have ministered unto the saints, and do minister. And we desire that every one of you do shew the same diligence to the full assurance of hope unto the end [Note: Hebrews 6:10.].”]