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Could he be certain that he would be treated with leniency, even though he might have
observed a changed attitude in his master since he became a believer? Evidently not.
There is also another factor which ought to be considered; the character of Onesimus
himself.
"There was absolutely nothing to recommend him. He was a slave, and what was
worse, a Phrygian slave; and he had confirmed the popular estimate of his class and
nation by his own conduct. He was a thief and a runaway. His offence did not differ in
any way, so far as we know, from the vulgar type of slavish offences."
(Epistle to Philemon).
In line with this it should be noted that Paul does not seek at any time to excuse the
misdeed of Onesimus, nor blame his action upon the circumstances under which he had
grown up. Only the Lord can judge of the relationship between circumstances and action.
The character of Onesimus may perhaps be judged from Philemon 11:
"Which in time past was to thee unprofitable . . . . .",
a possible allusion to the name "Onesimus" which means profitable, so that before his
conversion he did not live up to his name. After, things were different.
How Onesimus contacted Paul in Rome, as has been noted before, belong to the realm
of speculation. Onesimus, having exhausted his means, and knowing of the whereabouts
of Paul, may have thrown himself upon the Apostle's mercy and learnt of the greater
mercy of Christ in redeeming all sorts and conditions of men from bondage, whence his
conversion--but this is pure guesswork.
Now is observed the great test of Christianity. How much difference does belief in
Christ make to a man? The law required that Onesimus must be sent back to his master.
In addition to this the law of conscience required that, although Onesimus had repented
of his misdeed, restitution should be made. This could only be possible if the runaway
slave was returned to his master. But how would Philemon react? Confessedly he was a
believer, but it must be remembered, brought up in a society which accepted slavery. By
returning, Onesimus would put himself entirely at the mercy of his master, who had every
right to exact death for a far lighter offence than his. But Paul's confidence is strong in
both Philemon and Onesimus. Accompanied by Tychicus, Onesimus returns to Colosse
(Col. 4: 7-9); Paul now assured that he will live up to his name (11), and the letter he
carries has the words:
"receive him . . . . . not now as a servant, but above a servant, a brother beloved . . . . .
receive him as myself . . . . . Having confidence in thy obedience I wrote unto thee,
knowing that thou wilt also do more than I say" (Philemon 15-21).
It must be assumed that, since this letter has survived, Philemon did not disappoint
Paul in his expectations.
The change wrought in both Philemon and Onesimus as a result of their contact with
the living Christ was no less in Paul himself with respect to slavery. Paul had been
trained as a Rabbi, and would, prior to his conversion, have acceded to the teachings of