Love's outcome in prayer.
"Making mention of thee always in my prayers." We may judge of the reality of our affection by the current of our thoughts. Do we find them tending towards some absent friends daily? Then we have evidence that ours is not the superficial love that can live only in the presence of its object. With the Christian thought turns to prayer. There on the throne of the universe is One who can best befriend our dearest friends.
I. THERE WAS BLESSEDNESS IN THE EXPERIENCE. "I thank my God making mention," etc. It was not a prayer touched with sorrow for Philemon, Apphia, and Archippus, or with anxiety about their faith and character. It was the prayer of one who rejoiced that the Christ above could keep them from falling.
II. THERE WAS PURPOSE IN THE PRAYER. Paul remembers its subject-matter. When he heard of their love and faith towards the Lord Jesus, he prayed that their faith might not be merely personal or selfish, but that their religion might be, in the modern speech, "altruistic," which is "otherism" as opposed to "selfism." Paul prayed that the communication of their faith might be effectual, that the light might shine on others so as to guide them, that the fountain might flow into other hearts so as to refresh them.—W.M.S.
Love's motive-power.
"For love's sake I rather beseech thee … for my son Onesimus." Onesimus was a slave—one who in past times had been, as was natural, unmoved by any inspiration to good service—and was "unprofitable." He had been begotten again through the ministry of Paul, and now that he sends him back, he tells Philemon that the new Divine life in him will make him faithful, earnest, and "profitable."
I. TRUTH TRIUMPHS IN TIME. Slavery did not fall at once, nor was polygamy destroyed at once. Revolution would have been the cost of any such attempt. Paul left the cross to do its mighty work. The spirit of the gospel made slavery and polygamy alike impossible, because the cross destroys self, teaches us that we are not our own, and emancipates all who are oppressed through a love which gives itself for others instead of holding them in bondage.
II. LOVE IS THE SUPREME COMMAND. He will not enjoin. Men resist orders and commands. They find excuses for inaction, and their pride is hurt. But when love entreats, and when that love is like that of Paul the aged, and Paul a prisoner, and Paul to whom Philemon owed his own self (Philemon 1:19), we need not wonder that love won the day; so Onesimus would be received back as a servant (a bond-servant), "but above a servant, a brother beloved."—W.M.S.
Personal obligation.
"Thine own self." This is more than all else. We can call nothing "our own" but "the self." We are not rich in what we have, but in what we are. All things, houses, estates, lands, are outside us. The self is all.
I. INDEBTEDNESS OF PHILEMON. Philemon owed his spiritual conversion, all the rich inheritance in the soul, to the ministry of Paul; and he delicately enough reminds him of this in an indirect form of speech, "Albeit I do not say to thee how thou owest unto me even thine own self." It is one of those touches which show what a true gentleman St. Paul was. There is more than claim of right to counsel him, viz. the modest reminder that, if need be, he would repay any loss that Philemon might have sustained through the detention by Paul of Onesimus.
II. EXPECTATION CONCERNING HIM. "Let me have joy of thee in the Lord." "Refresh me." What by? That which alone can rejoice the heart of a true father in the gospel, viz. Christ's own Spirit in Christ's disciples. The gospel was to be spread, not alone by eloquence or erudition, but by Christ's own religion alive and in action in all who confessed his Name.—W.M.S.