Continuing the conversation about Onesimus, Paul recalls certain debts about which we know nothing because nowhere else in the New Testament books is anything said about them...
Continuing the conversation about Onesimus, Paul recalls certain debts about which we know nothing because nowhere else in the New Testament books is anything said about them. And he adds: count Onesimus's debt as my debt to you. Here the apostle continues the thought he expressed in the first part of the letter, the thought that in Christ there are no longer slaves and masters, and that relationships among Christians can and should be completely different. It is no accident that Paul speaks of himself as Philemon's debtor, taking Onesimus's debt upon himself.
The debt most likely arose from some expenses connected with Paul's apostolic ministry. But that is not all. The point is that Paul's work is not Paul's alone, but the work of the whole Church. And Onesimus, who took part in the work of the whole Church to the extent of his strength, owes Philemon neither more nor less than Paul himself would have owed him if Philemon had decided to make some claims against the apostle.
It is understandable that Philemon would hardly have dared to do that, not only because of Paul's authority, but also because he fully understood the significance of Paul's ministry. With Onesimus, however, things were apparently not quite the same. Onesimus is not Paul; besides, he is Philemon's slave, and although Philemon after his conversion had indeed begun to treat Onesimus differently than before, old habits were not so easy to uproot.
Indeed, relationships between people, especially everyday relationships, often remain only dimly conscious and, to a significant degree, continue to be shaped by the behavioral automatisms that belonged to their former life, even when it would seem that a person has parted with that former life. The force of behavioral inertia is great, and it cannot be overcome unless one recognizes that inertia as a spiritual problem requiring the most serious attention.
It was precisely this inertia that made Philemon demand from Onesimus what he would never have demanded, for example, from Paul. And Paul interrupts it by putting himself in Onesimus's place. He does this not only out of solidarity with his helper, but also for Philemon's own sake, because without overcoming behavioral inertia and the automatisms connected with it, his spiritual life will never become whole.
