And again he has not given the bare name, but uses with it a word that might move him, which is more affectionate than son. He has said, “son,” he has said, “I have begotten” him, so that it was probable he would love him much, because he begot him in his trials. For it is manifest that we are most inflamed with affection for those children, who have been born to us in dangers which we have escaped, as when the Scripture says, “Woe, Barochabel!” and again when Rachel names Benjamin, “the son of my sorrow.”
“Thou therefore,” he says, “receive him, that is my own bowels.” He shows the greatness of his affection. He has not said, Take him back, he has not said, Be not angry, but “receive him”; that is, he is worthy not only of pardon, but of honor. Why? Because he has become the son of Paul.
Ver. 13. “Whom I would have retained with me, that in your stead he might have ministered unto me in the bonds of the Gospel.”
Do you see after how much previous preparation, he has at length brought him honorably before his master, and observe with how much wisdom he has done this. See for how much he makes him answerable, and how much he honors the other. You have found, he says, a way by which you may through him repay your service to me. Here he shows that he has considered his advantage more than that of his slave, and that he respects him exceedingly.
Ver. 14. “But without your mind,” he says, “would I do nothing; that your benefit should not be, as it were, of necessity, but willingly.”
This particularly flatters the person asked, when the thing being profitable in itself, it is brought out with his concurrence. For two good effects are produced thence, the one person gains, and the other is rendered more secure. And he has not said, That it should not be of necessity, but “as it were of necessity.” For I knew, he says, that not having learned it, but coming to know it at once, you would not have been angry, but nevertheless out of an excess of consideration, that it should “not be as it were of necessity.”
<!--<span class="stiki"></span>-->Ver. 15, 16. “For perhaps he was therefore parted from you for a season that you should have him for ever; no longer as a bond-servant.”
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”, 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 you should receive him,” he says, “for ever,” not for the present season only, but even for the future, that you might always have him, no longer a slave, but more honorable than a slave. For you will have a slave abiding with you, more well-disposed than a brother, so that you have gained both in time, and in the quality of your slave. For hereafter he will not run away. “That you should 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.”
You have lost a slave for a short time, but you will find a brother for ever, not only your brother, but mine also. Here also there is much virtue. But if he is my brother, you also will not be ashamed of him. By calling him his son, he has shown his natural affection; and by calling him his brother, his great good will for him, and his equality in honor.
Moral. These things are not written without an object, but that we masters may not despair of our servants, nor press too hard on them, but may learn to pardon the offenses of such servants, that we may not be always severe, that we may not from their servitude be ashamed to make them partakers with us in all things when they are good. For if Paul was not ashamed to call one “his son, his own bowels, his brother, his beloved,” surely we ought not to be ashamed. And why do I say Paul? The Master of Paul is not ashamed to call our servants His own brethren; and are we ashamed? See how He honors us; He calls our servants His own brethren, friends, and fellow-heirs. See to what He has descended! What therefore having done, shall we have accomplished our whole duty? We shall never in any wise do it; but to whatever degree of humility we have come, the greater part of it is still left behind. For consider, whatever you doest, you do to a fellow-servant, but your Master has done it to your servants. Hear and shudder! Never be elated at your humility!
Perhaps you laugh at the expression, as if humility could puff up. But be not surprised at it, it puffs up, when it is not genuine. How, and in what manner? When it is practiced to gain the favor of men, and not of God, that we may be praised, and be high-minded. For this also is diabolical. For as many are vainglorious on account of their not being vainglorious, so are they elated on account of their humbling themselves, by reason of their being high-minded. For instance, a brother has come, or even a servant you have received him, you have washed his feet; immediately you think highly of yourself. I have done, you say, what no other has done. I have achieved humility. How then may any one continue in humility? If he remembers the command of Christ, which says, “When you shall have done all things, say, We are unprofitable servants.” And again the Teacher of the world, saying, “I count not myself to have apprehended.” He who has persuaded himself that he has done no great thing, however many things he may have done, he alone can be humble-minded, he who thinks that he has not reached perfection.
Source: Homilies on Philemon (New Advent)