Philemon 1:21 Having confidence in your obedience I wrote to you, knowing that you will also do more than I say.… In these words the apostle excuseth that he hath hitherto been so earnest with Philemon, declaring, that notwithstanding his exact and effectual manner of handling the matter, he doubted not of his receiving of him into his favour again. So then his drift is to show his good opinion of him, that he would not stick to forgive him but yield readily to every honest and reasonable request. He knew not certainly what Philemon would do, he knew what wrongs he had received and what losses he had sustained at his servant's hands; yet we see how, grounding himself upon the former trial of his faith and obedience, he hopeth the best, he doubteth not the worst; he trusteth in his obedience, he feareth not his denial. I. From hence we learn THAT IT IS OUR DUTY ALWAYS TO HOPE WELL and to think the best, not to suspect the worst, of our brethren. 1. It is a property of love to be charitably affected, as the apostle testifieth in his description of it, "Love thinketh not evil" (1 Corinthians 13:5-7). Again, he saith, "It suffereth all things, it believeth all things, it hopeth all things, it endureth all things." The wise man also teacheth "that love covereth a multitude of sins." So then, where Christian love and brotherly kindness is, there is the best opinion and judgment one of another. 2. It is a fruit of a righteous man to hope the best and to judge charitably of his brother. The best man doth hardly suspect others to be bad. It is a common proverb, "A man doth muse as he doth use"; as himself useth to do so he imagineth of another. He that judgeth lewdly of another by mere suspicion or supposition is commonly lewd himself. For such as are wicked do think others as wicked as themselves; and such as are hypocrites themselves are most forward to tax others of hypocrisy. Seeing therefore to be charitably minded is both a property of love and a fruit of righteousness, it followeth that we ought to hope the best of all our brethren. II. THE USES REMAIN TO BE CONSIDERED. 1. This serveth to reprove sundry abuses that are crept in among us and are too common in our practice, and are directly condemned in the Ninth Commandment, which tend to the hurt of our brother's good name, as all hard conceits and evil surmises, all uncharitable opinions and suspicions against them. The good name of a man is very precious, better than silver; yet it hath many enemies. If then we be charged to conceive the best in doubtful cases one of another, the capital sin of calumniation or slander is hereby condemned as the chief opposite to a man's estimation and credit. This hath many branches that are breaches of the law: all of one kind and kindred, and all enemies unto the good names of our brethren. In this number are arranged these three as companions one of another: the tale-breeder, the tale-bearer, the tale-believer. 2. It is our duty to expound and interpret all doubtful things in the best part before the truth do plainly and clearly appear unto us, and labour what we may to cover their infirmities. We must not be suspicious without great cause or good ground, but to give all uncertain and wandering reports of our brethren the best interpretation, according to the rule before remembered, "Love believeth all things, it hopeth all things.'" 3. Albeit we are to hope the best of others and to judge charitably of them, yet we must know that it is our duty to admonish one another and seek to convert one another from going astray. Hereby we shall save a soul, clear their good name, and cover a multitude of sins. For it is most certain, we can never conceive a good opinion of them, nor have them in any estimation, nor entertain a charitable judgment of their doings, unless we show ourselves forward to exhort and admonish them when we see they walk not with a right foot nor tread in the steps that lead unto eternal life. 4. Lastly, seeing it is our duty to hope and esteem the best of one another, let this be acknowledged and confessed of us, that we must judge of no man before the time; we must take heed of rash judgment. We must despair of no man's salvation but hope the best of them, that God will give them repentance to come out of the snares and subtleties of the devil whereby they are holden captives to do his will. III. THIS OFFERETH UNTO US THESE MEDITATIONS. 1. It is a comfort to those that at the last are brought to repentance. No man is excluded from grace in this life, and from glory in the world to come, that turneth unto God with all his heart. Let none despair through the greatness, heinousness, and multitude of his sins, hat rather make haste and delay not the time to put off from day to day, considering how ready the Lord is to embrace him, to receive him, to forgive him. 2. Albeit the gate of mercy be set wide open for all penitent persons, yet this ought not to harden men's hearts in carelessness and security. For the ungodly that continue in their sins have no defence for themselves and their presumption in God's mercy, by the example of those that were called at the last hour of the day. Mark, that so soon as the thief and labourers were called, by and by they repented: the reason why they turned from their sins no sooner was because grace was no sooner offered unto them: but when God spake, they beard His voice with joy; when God called, they answered without delay: whereas these impenitent persons have had the means oftentimes offered unto them, and yet refuse the calling of the Lord. 3. We are to hope the best of our brethren, to commend them unto God, to pray for their conversion. There cannot be a greater injury done unto them than to pass the sentence of condemnation upon them, and as much as lieth in us to blot them out of the book of life. Hence it is that the apostle saith (1 Corinthians 4:5). (W. Attersoll.) Parallel Verses KJV: Having confidence in thy obedience I wrote unto thee, knowing that thou wilt also do more than I say. |
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