Not now as a servant, but instead of a servant, a most dear brother, especially to me: but how much more to thee both in the flesh and in the Lord?

“He has well said, "perhaps," that the master may yield. For since the flight arose from perverseness, and a corrupt mind, and not from such intention, he has said, "perhaps." And he has not said, therefore he fled, but, therefore he was "separated," by a more fair sounding expression softening him the more. And he has not said, He separated himself, but, "he was separated." For it was not his own arrangement that he should depart either for this purpose or for that. Which also Joseph says, in making excuse for his brethren, "For God did send me hither" (Gen. xlv. 5), that is, He made use of their wickedness for a good end. "Therefore," he says, "he was parted for a season." Thus he contracts the time, acknowledges the offense, and turns it all to a providence. "That thou shouldest receive him," he says, "for ever," not for the present season only, but even for the future, that thou mightest always have him, no longer a slave, but more honorable than a slave. For thou wilt have a slave abiding with thee, more well-disposed than a brother, so that thou hast gained both in time, and in the quality of thy slave. For hereafter he will not run away. "That thou shouldest receive him," he says, "for ever," that is, have him again. "No longer as a bond-servant, but more than a bond-servant, a brother beloved, especially to me." Thou hast lost a slave for a short time, but thou wilt find a brother for ever, not only thy brother, but mine also. Here also there is much virtue. But if he is my brother, thou also wilt not be ashamed of him. By calling him his son, he hath shown his natural affection; and by calling him his brother, his great good will for him, and his equality in honor.”

“Having set down the Apostle's confidence concerning Philemon's goodness, he here sets forth his petition. And first he shows the person for whom he petitions; second, from this he concludes his petition, at the words but you, him. Concerning the first he does two things: first, by describing the person, he shows that he is acceptable to him by reason of spiritual generation; second, by reason of a change of character. He says therefore: truly I am to be heard, because my petition contains honesty and piety, on behalf of my son Onesimus, concerning whom is my present concern. And having acquired a son at a time of decline, he loves him the more, as an old man does sons begotten in old age. Gen. 37:3: But Israel loved Joseph above all his sons, because he had begotten him in his old age. But this one he begot in chains. Second, there is a change in character. For if he had persevered in sin, he would not have been worthy of pardon. And note that he says less, and signifies more. For Tully teaches that one ought to diminish his own deed as much as he can. Thus the Apostle speaks lightly of this man's fault, saying unprofitable, that is, harmful in taking away your goods; but now, having been converted from evil to a state of virtue, he is profitable for the service of God and of men. 2 Tim. 2:21: If therefore anyone shall cleanse himself from these, he shall be a vessel sanctified unto honor. Prov. 25:4: Take away the rust from silver, and there shall come forth a most pure vessel. Then, when he says but you, him, he sets forth his petition. And first the petition is set forth; second he answers a question, at the words whom I. He says therefore: you, then, receive him as my own bowels. And this for the reason that I have seen him amended, the sign of which is that I have sent him back to you. Against this, Deut. 23:15: You shall not deliver up to his master the servant who has fled to you, etc. I answer. This is true when the master seeks him unto death; and therefore he says but you, etc. Phil. 1:7: Because I have you in my heart, and in my chains and in the defense, etc. And he answers a question, because one might say: if he is profitable to you, why do you not keep him until death? Therefore he states what is the reason for sending him. First he shows his intention of keeping him; second, why he desisted from his intention, at the words but without your counsel. He says therefore to Philemon, who, although he was a great man, was nevertheless accustomed to minister to the Apostle. Matt. 20:26: Whoever will be greater among you, let him be your minister. Hence out of this confidence he proposed to keep him, that in Philemon's place he might minister to him. Hence he says whom I would have kept with me, that in your stead, etc. Which was most necessary, since he was in chains for Christ. For provision must be made when someone suffers for his lord. But the reason why he desisted is that he did not wish to use another's property, the master being unaware. Hence he says without counsel, etc., as if to say: if I had kept him, it would then please you, who could not resist, and there would be a kind of compulsion. But I did not wish it thus; rather, I wished that it be done voluntarily. Ex. 25:2: From every man who offers of his own accord, you shall receive them, namely, the first-fruits. 2 Cor. 9:7: Not with sadness, or of necessity; for God loves a cheerful giver. Then, when he says for perhaps, he sets forth the reason why Philemon ought to receive him kindly. And first on the part of God; second on the part of the Apostle himself, at the words if therefore you have; third on the part of Philemon himself, at the word trusting. On the part of God, because often the providence of God permits that which seems evil to happen, so that from it good may follow, as is clear in the case of Joseph, who was sold, that he might deliver Egypt and his father's family. Gen. 45:5: For God sent me before you for your preservation. And he says perhaps, because the judgments of God are incomprehensible, Rom. 11:33. And he says for a servant, that is, in place of a servant. Matt. 23:8: But you are all brothers. And not only to you, but to me, in comparison to God, although he is a son in ministry. How much more to you, both in the flesh and in the Lord? This can be explained in two ways: in one way, that it be referred to the first origin of divine creation, and thus he is a brother. Deut. 32:6: Is not he your father, who possessed, and made, and created you? Mal. 2:10: Is there not one father of us all? Has not one God created us? Likewise, in God, through faith. Or rather, it was for Philemon's good that he was his kinsman according to the flesh, because according to the flesh he was his servant, since all that he was to him in the flesh was his own. Hence for a twofold reason one is moved by charity, namely, by love according to the origin of the flesh, and by spiritual love. But on the part of the Apostle, first he alleges his own friendship, under the pretext of which he wishes him to be received; second he stands surety for him regarding the loss; third he shows the duty of reception. The second, at the words but if. The third, at the words therefore, brother. He says therefore: if then you have me as a companion, receive him. 1 John 1:7: But if we walk in the light, as he also is in the light, we have fellowship with one another. And he says as also me, because he is joined to me. Matt. 10:40: He who receives you receives me. Second, he obliges himself to make satisfaction on his behalf for the loss. He says therefore: if he has done any wrong, namely, in leaving your service, charge this to me, as if to say: I will make satisfaction. Gal., last chapter: bear one another's burdens. And more: for first he promises that he will pay; second he shows that Philemon is a debtor for this, not of necessity but of will. He says therefore I Paul, as if to say: that you may be certain of the restitution, I have written by hand. And this is not necessity, because you owe me your very self, whom I have delivered from eternal death. And such a one owes himself to his deliverer. Tob. 9:2: If I should give myself to you as a servant, I would not be worthy of your providence. And he adds, saying: therefore, brother, may I enjoy you, as if to say: if you wish to have me as a companion, receive him, and thus may I enjoy you, brother; that is, if you do this, you will fulfill my will with joys. For to enjoy is to use fruit, and as using pertains to the useful, so enjoying pertains to the fruit. But fruit implies sweetness. Cant. 2:3: And his fruit was sweet to my throat. Likewise, an end, because the last thing from the tree is the fruit. And therefore properly it is to have something as delightful and final. And hence it is that Augustine says: we enjoy things known, in which the will delights on account of sweetness. Likewise, to enjoy is to cling to something for its own sake. Sometimes therefore enjoy and use are taken commonly, insofar as they imply delight without its contrary. Ecclus. 8:10: Enjoy the great man without complaint. He says therefore: thus may I enjoy you, because in nothing are you contrary to me. And if in this you satisfy me, there will be nothing in my heart concerning you that saddens me, and thus you will delight me. But if enjoy is taken as something final, then man is not to be enjoyed, but God alone. Against which is that saying of Wis. 2:6: Let us enjoy the good things that are, and let us use the creature as in youth, speedily, etc. Hence he adds in the Lord, that is, may I enjoy you in the delight of God, rejoicing over the divine good in you, because its act is love, and enjoyment is the effect, namely, of charity. Therefore it is added: in this, refresh my bowels. For a man is refreshed spiritually when the desires of his soul are satisfied. As if to say: fulfill the inmost desires of my heart. And not in evil things, but in Christ, and therefore the fulfillment of the desire is good. Then, when he says trusting, the reason is taken from the side of Philemon, and there is a commendation of his obedience. And first he shows how he trusts in his obedience; second he enjoins upon him another similar thing. He says therefore trusting, etc. 2 Cor. 7:16: I rejoice that in all things I have confidence in you. 1 Kings 15:22: Obedience is better than sacrifices. But he writes more cautiously, because a man more readily heeds someone when he hopes to see him again, than if he despairs of it. And therefore he says: and at the same time, prepare me a lodging. For he was accustomed, when he was at Colossae, to lodge in his house. Chrysostom: a pleasant word, that a poor man should, across so many spans of lands, by letter, command a rich man to prepare a lodging. For what needed to be prepared for one who was content with bread and a cheap pottage? It must be said therefore that he says this not for the sake of the preparation of a lodging, but to insinuate familiarity and love; and by this he the more provokes him to obey. So he. The Apostle therefore did not say this on account of outward preparation, but for the sake of his devotion. For I hope through your prayers, etc. Against this: he was never restored to them, but died at Rome; therefore his hope failed. I answer. The hope of a just man is twofold: namely, a principal hope directed to his own good, and in this it never fails for himself; the other is secondary, namely, concerning the trial of others, and in this it sometimes fails, because the merits of those others stand in the way, just as the just are sometimes not heard on behalf of others. But was he then deceived in his confidence? It must be said that to know future things belongs to God alone, and not to human knowledge, except prophetic knowledge. And none of the prophets knew all future things about himself, except Christ alone, who did not have the Holy Spirit by measure. Thus Isaac, a great prophet, was deceived concerning Jacob. Hence it is no wonder concerning the Apostle, if he did not know. Then he ends the letter with a salutation; and first on the part of others; second on his own part. He says therefore there salute you, etc. Concerning all these it is found in Col. 4:12. But there is a doubt concerning what he says: Demas. How can this be, since it is said in 2 Tim., last chapter: Demas has forsaken me, loving this world? How then does he use his name? It must be said that he had already returned to him. But this does not seem so either, because this letter preceded the second letter to Timothy, since here he says I hope, etc., whereas there he foretells his own death, saying: and the time of my dissolution is at hand. And therefore it must be said that Paul was at Rome for nearly nine years, and this letter was written at the beginning. But the second letter to Timothy was written at the end of his life, and then Demas, wearied by the long chains, left him. And the letters of Paul are not arranged according to time, for the letters to the Corinthians were before the letter to the Romans, and this one was before the last letter to Timothy. And that one is placed first on account of its subject matter, because it concerns something more worthy. His salutation is the same as in the second letter to Timothy. Thanks be to God. Amen.”

“Not now as a servant,.... That is, not only as a servant, for a servant he was, and was to be received as such; his call by grace had not dissolved the civil relation that was between him and his master, though it had added to it something that was above it, and greater than it: but above a servant; in a higher condition, as the Arabic version renders it, than a servant; not barely considered in that relation, but as being in one much preferable to it: a brother beloved, specially to me; a brother in Christ, and to be beloved on that account, as he was especially by the apostle, who had been the instrument of his conversion; see Col 4:9. But how much more unto thee, both in the flesh and in the Lord? both in a natural and civil sense, as being of the same nation and country, and as being part of his family, his servant, and now become an useful and profitable one; and, in a spiritual sense, being in the Lord, belonging to the Lord Jesus, to that family which is named of him, being a fellow citizen with the saints, and of the household of God, and therefore must be doubly dear to him.”

“Not now as a servant? - Do not receive him merely as thy slave, nor treat him according to that condition; but as a brother - as a genuine Christian, and particularly dear to me. Both in the flesh and in the Lord? - There is no reason to believe that Onesimus was of the kindred of Philemon; and we must take the term flesh, here, as referring to the right which Philemon had in him. He was a part of his property and of his family; as a slave, this was his condition; but he now stood in a twofold relation to Philemon: 1. According to the flesh, as above explained, he was one of his family. 2. In the Lord; he was now also a member of the heavenly family, and of the Church at Philemon's house. Philemon's interest in him was now doubled, in consequence of his conversion to Christianity.”

“Receive him not now as a servant, but also as a most dear brother, especially to me. Nay I may say, how much more dear even to thee, both in the flesh, having been a Gentile as thou thyself wast, and having been also a servant in thy family. And secondly, he ought now to be dear to thee in our Lord, he who was thy servant, being now united to thee by the same faith, and by an union of charity. See Estius. (Witham)”

“No longer as a mere servant or slave (though still he is that), but above a servant, so that thou shalt derive from him not merely the services of a slave, but higher benefits: a servant "in the flesh," he is a brother "in the Lord." beloved, specially to me--who am his spiritual father, and who have experienced his faithful attentions. Lest Philemon should dislike Onesimus being called "brother," Paul first recognizes him as a brother, being the spiritual son of the same God. much more unto thee--to whom he stands in so much nearer and more lasting relation.”