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The fault of Onesimus consisted of more than merely running away, with its
consequent neglect of service, it would appear also to have involved theft. The slave
would have need money to get as far as Rome, and Paul's words indicate that such a debt
had been incurred. Onesimus would now hardly be in a position to pay back what was
owing (it could be made up later of course in loving service) and so Paul again identifies
himself with the slave and his need--"I will repay". The suggestion would be almost
laughable were it not for the evident grace behind the words. How could the Apostle,
himself in great need in a Roman prison, make up the debt? Nevertheless to demonstrate
his sincerity he takes up the pen (Paul dictated his letters normally, Rom. 16: 22) and
signs the I.O.U. The words "I Paul" should not be lightly glossed over but recognized as
weighty, as in other contexts (II Cor. 10: 1; Gal. 5: 2; Eph. 3: 1; Col. 1: 23; I Thess. 2: 18).
Here again the Apostle reveals his greatness. Strictly he could have appealed to the
lasting debt owed him by the recipient of this letter a debt which money could never
repay, but he will not impose upon any man.
"Albeit I do not say to thee how thou owest unto me even thine own self besides" (19).
"I say nothing of the fact that you owe me even your own self" (Weymouth).
This debt had been incurred through the ministry of Paul which had brought salvation
to Philemon. Could such a debt, "even thine own self", ever be repayed? Compare
Luke 9: 25:
"What is a man advantaged, if he gain the whole world, and lose himself . . . . .?"
It must be remembered that Paul looked upon himself as the spiritual father of both
Onesimus (10) and Philemon (19). Only with such a conception could any man be
looked upon as owing him his own self. This is no denial of I Cor. 6: 19, 20:
"Ye are not your own, for ye are bought with a price."
Note also, in the context of masters and slaves, I Cor. 7: 22, 23, where there can be
no doubt as to whom the debt is owed.
The next verse contains a play on the name Onesimus:
"Yea, brother, may I have profit (onemi) of thee in the Lord" (20 lit.).
Paul is in effect saying, "I am sending back to thee Onesimus (profitable), therefore
let me have profit of thee". This profit is looked upon by him as the reception and
refreshment of Onesimus:
"Refresh my bowels in Christ" (20 texts).
Onesimus is called "my bowels" in verse 12, and Paul's profit is that such should be
received and refreshed, for in doing so, he himself (being so closely identified with `his
child') would benefit. The cause of Onesimus is the cause of Paul, and the Apostle has
great confidence in the outcome: