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.
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1:1 This single epistle infinitely transcends all the wisdom of the world. And it gives us a specimen how Christians ought to treat of secular affairs from higher principles. Paul a prisoner of Christ - To whom, as such, Philemon could deny nothing. And Timotheus - This was written before the second epistle to Timothy, Pmn 1:22.
1:2 To Apphia - His wife, to whom also the business in part belonged. And the church in thy house - The Christians who meet there.
1:5 Hearing - Probably from Onesimus.
1:6 I pray that the communication of thy faith may become effectual - That is, that thy faith may be effectually communicated to others, who see and acknowledge thy piety and charity.
1:7 The saints - To whom Philemon's house was open, Pmn 1:2.
1:8 I might be bold in Christ - Through the authority he hath given me.
1:9 Yet out of love I rather entreat thee - In how handsome a manner does the apostle just hint, and immediately drop, the consideration of his power to command, and tenderly entreat Philemon to hearken to his friend, his aged friend, and now prisoner for Christ! With what endearment, in the next verse, does he call Onesimus his son, before he names his name! And as soon as he had mentioned it, with what fine address does he just touch on his former faults, and instantly pass on to the happy change that was now made upon him! So disposing Philemon to attend to his request, and the motives wherewith he was going to enforce it.
1:10 Whom I have begotten in my bonds - The son of my age.
1:11 Now profitable - None should be expected to be a good servant before he is a good man. He manifestly alludes to his name, Onesimus, which signifies profitable.
1:12 Receive him, that is, my own bowels - Whom I love as my own soul. Such is the natural affection of a father in Christ toward his spiritual children.
1:13 To serve me in thy stead - To do those services for me which thou, if present, wouldest gladly have done thyself.
1:14 That thy benefit might not be by constraint - For Philemon could not have refused it.
1:15 God might permit him to be separated (a soft word) for a season, that thou mightest have him for ever - Both on earth and in heaven.
1:16 In the flesh - As a dutiful servant. In the Lord - As a fellow - Christian.
1:17 If thou accountest me a partner - So that thy things are mine, and mine are thine.
1:19 I will repay it - If thou requirest it. Not to say, that then owest me thyself - It cannot be expressed, how great our obligation is to those who have gained our souls to Christ.Beside - Receiving Onesimus.
1:20 Refresh my bowels in Christ - Give me the most exquisite and Christian pleasure.
1:22 Given to you - Restored to liberty.