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.

No man can ever tell how far the blessing of his small acts of kindness, or other pieces of Christian conduct, may travel. They may benefit one in material fashion, but the fragrance may reach far beyond. Philemon little dreamed that his small charity to some suffering brother in Colosse would find its way across the sea and bring a waft of coolness and refreshing in the hot prison house. Neither Paul nor Philemon dreamed that, made immortal by the word of the former, the same transient act would find its way across the centuries, and would "smell sweet and blossom in the dust" today. Men know not who are their audiences or who may be spectators of their works; for they are all bound so mystically and closely together, that none can tell how far the vibrations which he sets in motion will thrill.

(A. Maclaren, D. D.)

The Moors, five hundred years ago, occupied Granada in Spain, and if you go there today you may find traces of that occupation. But where will you find them? Their empire has fallen. Their creed has passed away. Their palaces have crumbled into dust. But you will find traces of them in the irrigating rivulets which they were the means of calling into existence. The traveller who may pass under the heights of Granada today hears the murmuring music of those beautiful streams. The men who dug them have gone; but there are these streams telling their own story and doing their own work. So let us cut channels through which God's blessing may flow. It is hard work. We have to remove the rock and the soil, but by and by others will come, and as they stoop down and drink of these beneficent streams, they will look up and say, "Thank God for the workers who have gone before!"

It is our duty greatly to rejoice, when we see spiritual blessings in heavenly things given to the children of God (see Luke 15:5, 6, 9, 10, 32). David rejoiced with great joy when he saw that the people offered willingly unto the Lord with a perfect heart, and he blessed the Lord God of Israel. When the Jews heard of the conversion of the Gentiles, and that the Holy Ghost fell upon them, as upon themselves at the beginning, they held their peace and glorified God, saying, "Then hath God also to the Gentiles granted repentance unto life." When the apostle perceived the notable zeal of the Thessalonians, in receiving and entertaining the gospel, not as the word of man but as it is indeed the Word of God, he witnesseth that they were his hope and his joy, his crown and his glory in the presence of our Lord Jesus Christ at His coming. Likewise the apostle John rejoiced greatly when the brethren testified of the truth that was in Gaius, and how he walked therein. He had no greater joy than this, to hear that his sons walked in the verity. Reasons:

1. The glory, and praise of God is much increased, which should comfort the hearts and rejoice the spirits of the saints. The more we abound with spiritual blessings the more God is honoured and His name glorified.

2. The general good of the Church must lead us to this duty and cause us to rejoice, which next unto God should be dearest to us. Who can have such hearts of flint or of iron as not to be moved with joy, beholding the enlarging of the kingdom of Christ?

3. The ordinances and laws of God are observed, and so His blessings procured and obtained. Now, when God is obeyed, men should rejoice and be glad; and when His laws are broken, they should be much grieved and troubled.Uses:

1. First of all, seeing God's graces upon others must work joy in ourselves, we learn the truth of that article of our faith, which all profess to believe, but many do not understand, to wit, the communion of saints. There is a double communion, one which we have with Christ; the other, which the Church hath among themselves, and the former is the cause of the latter. Our communion among ourselves consisteth in three things —

(1)In the affection of the heart.

(2)In the gifts of the Spirit.

(3)In the use of temporal riches.

2. We learn to desire the best gifts, that we may rejoice and comfort the godly. For when we profit in good things, we cheer the hearts and minds of the faithful. Every living thing hath his prospering and proceeding, and is known to have life in it by increasing from one degree of perfection to another. The grass springeth, the plant shouteth, the corn flourisheth, the tree groweth. If we have any life in us of God's Spirit, and be not as grass that is withered, as plants that are dead, as corn that is blasted, and as trees that are plucked up by the roots, we must go forward from one measure of grace to another, from a lesser to a greater.

3. It is our duty to seek the good and prosperity of the Church by all good means, and to draw them and move them, to embrace the ways of salvation. This duty hath many branches growing from it. For, seeing God's graces bestowed give occasion of great joy, it ought to teach us to exhort one another, to comfort them that are comfortless, to reprove them that go astray, to pray for our brethren, to seek to gain and win them to the faith; and when they are gained and won, to rejoice unfeignedly at their conversion, and if we see any hope of their repentance and turning to God, to converse with them, and not to be ashamed of their company.

(W. Attersoll.)

I. THE REASON OR CAUSE THAT MOVED PAUL TO GIVE THANKS FOR PHILEMON'S LOVE.

1. His joy, which Philemon's love ministered to him, and that no small or slender joy, but great joy.

2. His comfort, which he received by the same love, and this latter is an amplification of the former: for Paul hereby signifieth that the joy he took in Philemon's love was not a simple joy but a comfortable joy, such a joy as did countervail and swallow up all the grief of his present afflictions.Here observe —

1. That whatsoever breeds joy is a just matter of thanksgiving; for this is the reason of Paul's thanksgiving for Philemon — "For we have great joy in thy love."

2. That joy is a singular and wonderful blessing of God, for which special thanks are due unto him.

3. Observe what that is which must stir us up to thanksgiving, and cause us to perform it in due manner, namely, the feeling of joy in the benefit bestowed upon us.

4. Mark that Paul did not only take joy but comfort in Philemon's love; comfort presupposeth grief as a medicine, a disease. Therefore Paul gives us to understand that Philemon's love was a kind of counter poison to the grief which his imprisonment and other afflictions wrought him. Whereby we may learn what is that which will bring ease and comfort to the minds of God's children in their troubles, namely, the virtue and good carriage of those whom they love and respect. As this will be the comfort of good ministers in their afflictions, if their flocks stand fast in that truth which they have preached.

5. Observe what that is, wherefore we are to take joy in another, viz., his grace. "We have great joy in thy love." This is that which may justly cause parents to rejoice in their children, one friend and kinsman in another.

II. THE CONFIRMATION OF THIS REASON.

1. Here observe that Paul doth not say he hath joy in his love because his own bowels were refreshed by him, but because the saints' bowels were refreshed. Many will rejoice in that love which is profitable to themselves; but where is he that will as well rejoice in that love which is profitable only to others?

2. Mark that then as a most seasonable time of rejoicing when we see the bowels of God's saints refreshed — the Church and people of God relieved in their distresses.

3. In Philemon's example we are all, according to our power, taught to refresh the bowels of God's poor distressed saints, if we will show ourselves to have that love which we profess.

1. In speeches of comfort (Psalm 41:1).

2. In commending and remembering their afflicted estate to God in prayer.

3. In the works of liberality, as the need of the afflicted shall require, and our own ability give us leave.Let us imitate Philemon in refreshing the bowels of the saints, knowing —

1. That God Himself hath pronounced such blessed (Psalm 41; Matthew 5:1).

2. That herein we imitate the Spirit of God (Romans 8:26), whose office it is to comfort the hearts of the afflicted saints.

3. That by the same means we refresh the bowels, not only of the afflicted but also of others, who long to bear the afflictions of their brethren.

4. Yea, not only so, but we shall refresh the bowels of Christ Himself.

5. That hereby we shall enlarge the spirit, not only of the afflicted but of all other good men besides, to whom our love is known, in praying to God for us.

6. That if we reap not this benefit of our love from men who may prove ungrateful and unmindful, yet God is not unjust, that He should forget the about of our love which we have showed towards His name, ministering to the saints (Hebrews 6). Nay, He will cause it to be as seed, that shall bring us a plentiful harvest of many temporal blessings in this life, and of eternal life itself at the resurrection of the just.

(D. Dyke, B. D.)

He will never want for supplies of joy and consolation who finds a great delight in love manifested by others or enjoyed by them; who, free from envy, takes an exalted pleasure in the gifts and graces of others, and who, ever on the outlook for occasions to be thankful, is willing to regard as mercies to himself what are blessings to others. The vulgar joy of earth would snatch at everything for itself; but the divinely beautiful disposition of being happy in the diffusion of happiness, grows radiant with a sunshine akin to the Divine blessedness itself. If any one go after his own personal joy and comfort with an all-consuming and self-seeking eagerness, he may as well think to get the rainbow by chasing it. To be absorbed in our own private comfort, and pursue it for itself, is to fare like the man who in his foolish over anxiety to catch a delicate creature alive, suddenly puts his foot on it, and finds it just dying when he gets it in his hands. "I had much joy in thy love, because the hearts of the saints have been refreshed by thee, brother," as the apostle very touchingly adds, in token of his kindly and fraternal feeling to Philemon, in recalling his acts of benevolence.

(A. H. Drysdale, M. A.)

1. It makes men like God. A bountiful man is the image of God.

2. It is a fair broom that makes all clean (Luke 11:41). As the first fruits in the time of the law did sanctify the rest of the fruit, so alms in the time of the gospel sanctify all unto us; all that we possess are unclean without them.

3. It is an usury approved by God, more gainful than any other usury. "He that hath mercy on the poor lendeth to the Lord," etc.

4. It is an harbinger that goes before to provide thee a place in heaven (Acts 10:4; 1 Timothy 6:18). Therefore let us refresh the bowels of the saints here, that we may enter into the place of eternal refreshing hereafter. We are too straitlaced; we make this mammon of unrighteousness our enemy, whereas we should make him our friend. Nazianzen's mother carried such a bountiful mind to the poor, that a sea of wealth could scarce have sufficed her. She was contrary to Solomon's horse leech, that cried, "Give, give," namely, to me; she cried, "Give, give, to the poor." He heard her often say that she and her children should want before the poor should want: we are all for ourselves, our wives and children; nothing for the poor. Amadeus, Duke of Sabandia, being asked whether he kept hounds or not? Yes, says he; come tomorrow, and you shall see them. They being come, he opens a window into his hall, where a great multitude of poor people were dining: these are my dogs, said he, and with them I hope to get eternal life.

(W. Jones, D. D.)

I. THE PROPER OFFICE OF LOVE. Should be exercised towards all, even enemies; but is due in especial manner to "the saints" (Galatians 6:10). Not on any party principle. Due to them —

1. Because dearer to God than others. (Chosen, Ephesians 1:4-6; called, Romans 8:30; begotten, 1 Peter 1:3; heirs, Romans 8:16, 17. Hence, 1 John 5:1).

2. Because Christ is more deeply interested in them. Have sought Him, hope in Him, one with Him (Ephesians 5:30; 1 Corinthians 6:17).

3. Because more nearly related to ourselves. Naturally alike, spiritually different (Ephesians 2:19; 1 Corinthians 12:12, 20, 27).

4. Because they are themselves of superior worth (Proverbs 12:26; 2 Peter 1:4; John 14:23). The Lord's property.

II. ITS EXCELLENCE, WHEN SO EMPLOYED. Paul had a high idea of its excellency, because he felt —

1. How preeminently God was honoured by it. He commands it; it displays His care for saints, and His character; it excites praise to Him (2 Corinthians 9:12, 13).

2. How greatly the gospel also was recommended and adorned. Love, in all practical forms, the spirit of the gospel.

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

4. What an evidence it gave of substantial piety in him who possessed it. An evidence to himself (1 John 3:14, 18, 19); to others (John 13:35).

(C. Simeon, M. A.)

I. IT IS NOT ENOUGH FOR US TO GIVE GOOD WORDS, OR TO UTTER FROM OUR MOUTHS GOOD WISHES, BUT WE MUST, IN OUR SEVERAL PLACES AND PARTICULAR CALLINGS, DO OUR UTMOST ENDEAVOUR THAT RELIEF MAY EVEN BE SEALED TO OUR POOR. It is not enough to give to those that ask and crave the fruit of our liberality, but we must learn to inquire of the wants of the saints, and to search what is their condition. It belongeth unto us, not only to have ears prepared to hear but to have mouths opened, to ask of the welfare of those that are in necessity. We would desire to be so dealt withal ourselves; and therefore let us be so minded toward our brethren. This we see in Abraham: he stayed not till those strangers came into his house, till they desired to be received and have lodging; but be went out of his tent of his own accord, to see whom he could espy, that he might bring them to his house. So did Lot, so dealt all the fathers. Thus did Nehemiah, when he saw some of his brethren that were come from Jerusalem; he asked then concerning the state of the Church, and of the residue of the captivity. We must not always wait till we be entreated and urged to show mercy, but offer it to ourselves to testify the willingness of our hearts. As Christ hath loved us, so let us love one another. There have ever been poor that make not their wants openly known, and are so dejected and rejected of many, that they are ashamed to show their necessity.

II. IT REPROVETH THOSE THAT DO NOT RIGHTLY CONSIDER WHAT POOR THE APOSTLE MEANETH, AND SETTETH BEFORE US AS OBJECTS OF OUR COMPASSION. He doth not understand the idle beggar, or sturdy rogue, or vagrant companion, who, not applying himself in any lawful calling, maketh a profession of beggary, and liveth altogether upon the spoil of other men's goods. Neither doth he mean such manner of persons as are continual haunters of ale houses, spend-alls, carders, dicers. These are excluded and wiped out of the register of the poor saints spoken of in this place, being worse than infidels, and denying the faith. But the apostle pointeth out such unto us, to be holpen and comforted, as it hath pleased God not to bestow so great a portion of worldly blessings upon them, as upon others, as the artificer, the handicraftsman, and day labourer, yet labour diligently.

III. IT REPROVETH SUCH AS NEVER OPEN THEIR MOUTHS TO KNOW THE ESTATE OF THE POOR SAINTS, OR TO INQUIRE HOW THEY FARE. Alas! how should they offer their help of their own accord, and open the bowels of pity before they be entreated, that will depart from nothing, but urged and constrained by force of law, or taxation of others? Or how should they extend their compassion to the poor that are absent? It is noted to the great commendation of David, that after the death of Saul, his enemy, he sought not revenge upon his issue and posterity, but did good to his children's children, and said — "Is there any left of the house of Saul, that I may shew mercy for Jonathan's sake?" So ought we to seek out the servants of God, and to find out the poor, and to inquire after the distressed saints, and say, Is there any of the poor yet left, to whom we may show mercy for the Lord's sake?

(W. Attersoll.)

How high a commendation is this of Philemon's bounty, that it afforded joy, not only to those who were relieved by it but also to the apostle who heard of it; that not only the indigent were supported by it in their necessities, but St. Paul also comforted by it in his imprisonment; that the tidings of it were so welcome to the apostle, that they made his chains fit easier upon him, and gave him consolation in his distress; that as the bowels of the saints were refreshed, so also the spirits of the apostle were revived, by the diffusive charity of this his proselyte, whom he might style his son, as having begotten him in Christ Jesus through the gospel, but whom he here styles his brother, that he might not seem to affect a superiority over him, but might place himself on the same level with him. How apt an introduction is this applause, given by St. Paul to Philemon, to that request, which he was now to usher in? Had he been so universally kind to all the faithful, and would not the same good disposition incline him to be kind to St. Paul? Had be by his charity towards the saints gained so great a reputation, and would he forfeit his character by an unkind repulse of the apostle's request? Had the apostle found so much joy and consolation from the report of his charity towards those who were strangers to St. Paul, and would he not contribute to his pleasure and comfort, by being merciful and kind to Onesimus, for whom the apostle was so nearly and affectionately concerned.

(Bp. Smalridge.)

Apphia, Archippus, Aristarchus, Demas, Epaphras, Lucas, Luke, Marcus, Mark, Onesimus, Paul, Philemon, Timotheus, TimothyColossaeBowels, Brother, Comfort, Consolation, Derived, Encouragement, God's, Hearts, Joy, Love, Refreshed, Saints, Strong, Thankfulness1. Paul rejoices to hear of the faith and love of Philemon,
8. whom he desires to forgive his servant Onesimus, and lovingly to receive him again.

Philemon 1:7

     5781   affection
     8283   joy
     8287   joy, experience
     8289   joy, of church
     8413   edification
     8415   encouragement, examples

The Epistles of the Captivity.
During his confinement in Rome, from a.d. 61 to 63, while waiting the issue of his trial on the charge of being "a mover of insurrections among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes" (Acts 24:5), the aged apostle composed four Epistles, to the Colossians, Ephesians, Philemon, and Philippians. He thus turned the prison into a pulpit, sent inspiration and comfort to his distant congregations, and rendered a greater service to future ages than he could have …
Philip Schaff—History of the Christian Church, Volume I

Philemon 1:7 NIV
Philemon 1:7 NLT
Philemon 1:7 ESV
Philemon 1:7 NASB
Philemon 1:7 KJV

Philemon 1:7 Bible Apps
Philemon 1:7 Parallel
Philemon 1:7 Biblia Paralela
Philemon 1:7 Chinese Bible
Philemon 1:7 French Bible
Philemon 1:7 German Bible

Philemon 1:7 Commentaries

Bible Hub