“Give all thou canst; high heaven rejects the lore
Of nicely calculated less or more.”
III. Verse 22 may be summed up as the language of love, hoping for reunion. “Withal prepare me a lodging: for I hope that through your prayers I shall be granted unto you.” We do not know whether the Apostle’s expectation was fulfilled. Believing that he was set free from his first imprisonment, and that his second was separated from it by a considerable interval, during which he visited Macedonia and Asia Minor, we have yet nothing to show whether or not he reached Colossæ; but whether fulfilled or not, the expectation of meeting would tend to secure compliance with his request, and would be all the more likely to do so, for the very delicacy with which it is stated, so as not to seem to be mentioned for the sake of adding force to his intercession.
The limits of Paul’s expectation as to the power of his brethren’s prayers for temporal blessings are worth noting. He does believe that these good people in Colossæ could help him by prayer for his liberation, but he does not believe that their prayer will certainly be heard. In some circles much is said now about “the prayer of faith”—a phrase which, singularly enough, is in such cases almost confined to prayers for external blessings,—and about its power to bring money for work which the person praying believes to be desirable, or to send away diseases. But surely there can be no “faith” without a definite Divine word to lay hold of. Faith and God’s promise are correlative; and unless a man has God’s plain promise that A. B. will be cured by his prayer, the belief that he will is not faith, but something deserving a much less noble name. The prayer of faith is not forcing our wills on God, but bending our wills to God’s. The prayer which Christ has taught in regard to all outward things is, “Not my will but Thine be done,” and, “May Thy will become mine.” That is the prayer of faith, which is always answered. The Church prayed for Peter, and he was delivered; the Church, no doubt, prayed for Stephen, and he was stoned. Was then the prayer for him refused? Not so, but if it were prayer at all, the inmost meaning of it was “be it as Thou wilt”; and that was accepted and answered. Petitions for outward blessings, whether for the petitioner or for others, are to be presented with submission; and the highest confidence which can be entertained concerning them is that which Paul here expresses: “I hope that through your prayers I shall be set free.”
The prospect of meeting enhances the force of the Apostle’s wish; nor are Christians without an analogous motive to give weight to their obligations to their Lord. Just as Paul quickened Philemon’s loving wish to serve him by the thought that he might have the gladness of seeing him before long, so Christ quickens His servant’s diligence by the thought that before very many days He will come, or they will go—at any rate, they will be with Him,—and He will see what they have been doing in His absence. Such a prospect should increase diligence, and should not inspire terror. It is a mark of true Christians that they “love His appearing.” Their hearts should glow at the hope of meeting. That hope should make work happier and lighter. When a husband has been away at sea, the prospect of his return makes the wife sing at her work, and take more pains or rather pleasure with it, because his eye is to see it. So should it be with the bride in the prospect of her bridegroom’s return. The Church should not be driven to unwelcome duties by the fear of a strict judgment, but drawn to large, cheerful service, by the hope of spreading her work before her returning Lord.
Thus, on the whole, in this letter, the central springs of Christian service are touched, and the motives used to sway Philemon are the echo of the motives which Christ uses to sway men. The keynote of all is love. Love beseeches when it might command. To love we owe our own selves beside. Love will do nothing without the glad consent of him to whom it speaks, and cares for no service which is of necessity. Its finest wine is not made from juice which is pressed out of the grapes, but from that which flows from them for very ripeness. Love identifies itself with those who need its help, and treats kindnesses to them as done to itself. Love finds joy and heart solace in willing, though it be imperfect, service. Love expects more than it asks. Love hopes for reunion, and by the hope makes its wish more weighty. These are the points of Paul’s pleading with Philemon. Are they not the elements of Christ’s pleading with His friends?
He too prefers the tone of friendship to that of authority. To Him His servants owe themselves, and remain for ever in His debt, after all payment of reverence and thankful self-surrender. He does not count constrained service as service at all, and has only volunteers in His army. He makes Himself one with the needy, and counts kindness to the least as done to Him. He binds Himself to repay and overpay all sacrifice in His service. He finds delight in His people’s work. He asks them to prepare an abode for Him in their own hearts, and in souls opened by their agency for His entrance. He has gone to prepare a mansion for them, and He comes to receive account of their obedience and to crown their poor deeds. It is impossible to suppose that Paul’s pleading for Philemon failed. How much less powerful is Christ’s, even with those who love Him best?
IV. The parting greetings may be very briefly considered, for much that would have naturally been said about them has already presented itself in dealing with the similar salutations in the epistle to Colossæ. The same people send messages here as there; only Jesus called Justus being omitted, probably for no other reason than because he was not at hand at the moment. Epaphras is naturally mentioned singly, as being a Colossian, and therefore more closely connected with Philemon than were the others. After him come the two Jews and the two Gentiles, as in Colossians.
The parting benediction ends the letter. At the beginning of the epistle Paul invoked grace upon the household “from God our Father and the Lord Jesus Christ.” Now he conceives of it as Christ’s gift. In him all the stooping, bestowing love of God is gathered, that from Him it may be poured on the world. That grace is not diffused like stellar light, through some nebulous heaven, but concentrated in the Sun of Righteousness, who is the light of men. That fire is piled on a hearth that, from it, warmth may ray out to all that are in the house.
That grace has man’s spirit for the field of its highest operation. Thither it can enter, and there it can abide, in union more close and communion more real and blessed than aught else can attain. The spirit which has the grace of Christ with it can never be utterly solitary or desolate.
The grace of Christ is the best bond of family life. Here it is prayed for on behalf of all the group, the husband, wife, child, and the friends in their home Church. Like grains of sweet incense cast on an altar flame, and making fragrant what was already holy, that grace sprinkled on the household fire will give it an odour of a sweet smell, grateful to men and acceptable to God.