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This conviction strengthens the determination of Paul to send back Onesimus, and it is
interesting to conjecture whether or not the Apostle had in mind Deut. 15: 16, 17:
"And it shall be, if he (the now free servant, verse 12) say unto thee, I will not go
away from thee; because he loveth thee . . . then . . . he shall be thy servant for ever."
The parting (note--"he was parted from thee") and the service lost, at the most a few
short months, could not compare with the lasting fellowship now assured through the
change wrought in Onesimus. ("For ever" is the translation of aionios, a word used only
three times in the Prison Epistles--other occurrences: II Tim. 1: 9 "world"; 2: 10
"eternal"). The attitude of the Apostle to the parting is reminiscent of Joseph's attitude
to his brethren. Although they had sold him into captivity yet he said:
"Now therefore be not grieved, nor angry with yourselves, that ye sold me hither: for
God did send me before you to preserve life" (Gen. 45: 5).
There was a recognition by both Joseph and Paul that "all things work together for
good to them that love God, to them who are the called according to His purpose"
(Rom. 8: 28). "Ye thought evil against me; but God meant it unto good" (Gen. 50: 20).
But the reception of Onesimus was now to be on a different ground:
"No longer as a servant, but more than a servant, a brother beloved, specially to me,
but how much rather to thee, both in the flesh and in the Lord" (16 R.V.).
The Apostle gives no hint of manumission--not once in the epistle is there the
slightest suggestion that Philemon is under an obligation to give Onesimus his freedom--
but rather does he remind him of his obligation as one believer to another. The external
relationship of master-slave remains the same (and Paul would expect compliance with
his words in the accompanying epistle, Col. 3: 1 - 4: 1) but the ethical relationship has
become a higher one, "both in the flesh, and in the Lord". Two spheres are affected by
the change in Onesimus; that pertaining to the material needs of man, and that associated
with fellowship "in the Lord"--both are important. The words referred to above, which
appear in the Colossian epistle, would be a corrective to any false notions by either party.
Philemon is to receive Onesimus as he would have done Paul himself (17):
"If thou count me therefore a partner (one with whom thou canst have fellowship--
koinonos), receive him as myself."
How closely Paul identifies himself with the runaway slave, so much so, that for
Philemon not to receive Onesimus becomes equivalent to a break down in fellowship
with the Apostle himself. Philemon is reminded of their "common" ground, the basis of
fellowship. But this does not mean that Paul is not mindful of the possible harm suffered
by the defect of Onesimus.
"But if he hath wronged thee at all, or oweth thee aught, put that to mine account; I
Paul write it with mine own hand, I will repay . . . . ." (18, 19 R.V.).