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Updated: May 31, 2025
Paul was claimed as a supporter of the fugitive slave law on the strength of his dealings of Onesimus. The Abolitionist text-slingers were not a whit more intelligent; indeed, I think it must be admitted that on the whole the pro-Slavery men had the best of this absurd form of controversy.
Whom I have sent unto you for the same purpose, that he might know your estate, and comfort your hearts. With Onesimus, a faithful and beloved brother, who is one of you. They shall make known unto you all things which are done here. "Tychicus relates his story, and, when he has finished, Philemon, a member of the Church, addresses the meeting.
I beseech thee for my son Onesimus, whom I have begotten in my bonds: Which in time past was to thee unprofitable, but now profitable to thee and to me: Whom I have sent again: thou therefore receive him, that is, mine own bowels: Whom I would have retained with me, that in thy stead he might have ministered unto me in the bonds of the gospel: But without thy mind would I do nothing; that thy benefit should not be as it were of necessity, but willingly.
"NOT now as a servant, but above a servant, a brother beloved, especially to me, but how much more unto thee, both in the flesh and in the Lord." Who authorized the professor to bereave the word 'not' of its negative influence? According to Paul, Philemon was to receive Onesimus 'not as a servant; according to Stuart, he was to receive him "as a servant!"
The Apostle does not reprove me, nor require me to manumit Onesimus, but tells me that I now receive him "forever," and he teaches me how to treat him.
"The result of the conference on the part of the Laodicean Committee with the Colossian Church was, that a general meeting was appointed to discuss the subject of the return of Onesimus into slavery. It was a private session of members of the two churches.
Onesimus was not thrown into prison and then sent back in chains to his master, as your runaway slaves often are this could not possibly have been the case, because you know Paul as a Jew, was bound to protect the runaway, he had no right to send any fugitive back to his master. The state of the case then seems to have been this.
It must be admitted, indeed, that Paul, in sending the slave Onesimus back to his master Philemon, did bespeak humane and even brotherly treatment for the runaway; but he bespoke it for him as a Christian, not simply as a man, and uttered no single word in rebuke of the institution of slavery. Plutarch's humanity was noble and tender. "The proper end of man," he said, "is to love and to be loved."
Onesimus could not then have been a slave, for slaves do not own their wives, or children; no, not even their own bodies, much less property. But is under tutors and governors until the time appointed of the father."
Oh how strange it seems for the Apostle to counsel masters and slaves to imitate their "Master which is in heaven," in their relation to each other, if holding men in bondage be "the sum of all villanies," and how strange for him to send Onesimus back to the system to behave in it as Christ would act in his place!
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