Onesimus
Onesimus was the fugitive slave of Philemon , the apostle Paul's friend. Onesimus had robbed his master Philemon and fled to Rome, a large city where he could easily hide. Fortunately, Onesimus encountered Paul in Rome, where the apostle was serving time in prison.
Some scholars suggest that Paul had led Onesimus to Christ previously in Colossae and that, when Onesimus ran away, he sought out Paul on purpose. However, it is more likely that Onesimus became a Christian after running away from Philemon and running into Paul in Rome: "I appeal to you for my son Onesimus, who became my son while I was in chains" (Philemon 1:10).
The name Onesimus means "helpful," "useful," or "profitable." It was a common name for slaves that day. Before salvation, Onesimus had been useless or unprofitable to Philemon, but now he had become immensely beneficial to both his master and to Paul. As Paul uses a play on words when he refers to Onesimus in verse 11: "Formerly he was useless to you, but now he has become useful both to you and to me."
On behalf of Onesimus, Paul, still imprisoned in Rome, wrote his letter to Onesimus's master, Philemon. The apostle pleaded with Philemon to accept Onesimus back, not as a slave but as a believer and a brother in Christ. Paul cared deeply for Onesimus because the young man had been a great blessing. Onesimus had been so helpful that Paul longed for him to stay at his side: "I am sending him—who is my very heart—back to you. I would have liked to keep him with me so that he could take your place in helping me while I am in chains for the Gospel. However, I did not want to do anything without your consent, so that any favor you do would not seem forced but would be voluntary" (Philemon 1:12–14).
Philemon and his family lived in Colossae, and the Colossian Church met at his house. Paul wrote his letter to the Colossians while he wrote to Philemon. In that letter, Paul mentioned that Onesimus would be coming home. Paul gave Tychicus and Onesimus letters to Philemon (Colossians 4:9).
The heart of Paul's plea to Philemon is summed up in verses 15–19: "Perhaps the reason [Onesimus] was separated from you for a little while was that you might have him back forever—no longer as a slave, but better than a slave, as a dear brother. He is very dear to me but even dearer to you, both as a fellow man and a brother in the Lord. So if you consider me a partner, welcome him as you would welcome me. If he has done you any wrong or owes you anything, charge it to me. I, Paul, am writing this with my hand. I will pay it back—not to mention that you owe me your very self" (Philemon 1:15–19).
Forgiveness and reconciliation are spotlighted in the life of Onesimus and the book of Philemon. Paul challenges Philemon to receive Onesimus back like he would welcome Paul as a brother and a partner in the Gospel. Furthermore, Paul promises to pay back anything Onesimus owes. The apostle authenticates his promise by writing in his hand, demonstrating his commitment to see the relationship between these two brothers fully restored. Then Paul applies some gentle pressure by reminding Philemon that he owes his life to Paul, confirming that the apostle was the person who had led Philemon to Christ. By reminding Philemon of his salvation, Paul hopes he will look beyond Onesimus's transgressions and reflect on the broader reality of forgiveness in Jesus Christ, the One who pardons our every wrong.
Philemon was a committed Christian who had opened his home to the whole community of believers. In verses 4–7, Paul talks about his strong faith and love for God's people. In verse 21, the apostle expresses his confidence that Philemon will follow through with his appeal to forgive and restore Onesimus.
Philemon may have been a kind and gracious master, but Onesimus wanted to be accessible for whatever reason. As a slave, he ran from his master but came face to face with the living God through His servant Paul. Onesimus's story is the classic picture of one who tries to run from God, a good and gracious Master, but instead runs right into His arms. The fugitive sinner finds grace, forgiveness, and freedom only in Jesus Christ through salvation.
The story of Onesimus and Philemon is a beautiful picture of the distinction between law and grace. Both Roman law and the Mosaic Law of the Old Testament gave Philemon the right to punish a runaway slave. However, the covenant of grace through the Lord Jesus allowed both master and slave to fellowship in love on an equal basis in the body of Christ. Paul's payment of Onesimus's debts parallels Christ's payment for our sins. Philemon's acceptance of Onesimus as a brother in Christ helped lay the foundation for the abolitionist movement centuries later—master and slave are equals in Christ.
From Paul's letter to Philemon, we learn of four Christians from the city of Colossae:
Philemon and Apphia (assumed to be his wife) (22 November)
Archippus (20 March)
Onesimus, a runaway slave of Philemon's (16 February)
The dates given are those assigned to them on the traditional Western Kalendar. We observe the others with Onesimus on 17 February because the 16th is taken.
I invite you to read Paul's letter with me (J B Phillips's translation).
The background of the letter seems straightforward. Philemon was a prosperous Christian, a member of the Church in Colossae, probably personally known to Paul, and converted by hearing him preach. He had a slave named Onesimus (the name means useful, a fact referred to in the letter), and perhaps Onesimus knew Paul also, at least by sight. After Paul had left Colossae and was in prison (probably in Rome), Onesimus ran away, took some of his master's money, and eventually arrived in Rome. He met Paul and became a Christian. Paul sent him back to his master (other considerations aside, the Roman government was very efficient about catching and returning runaway slaves), but with a covering letter.)
As you read the letter, stay loose. It is by all odds the funniest chapter in the New Testament. Note how Paul says, "Of course, I would not twist your arm or anything!" to the accompaniment of splintering bone.
Paul, a prisoner for the sake of Jesus Christ, and brother Timothy to Philemon our fellow worker, Apphia our sister and Archippus who is with us in the fight; to the Church that meets in your house -- grace and peace be to you from God our Father and the Lord Jesus Christ.
I always thank God for you, Philemon, in my constant prayers for you all, for I have heard how you love and trust both the Lord Jesus Himself and those who believe in Him. Furthermore, I pray that those who share your faith may also share your knowledge of all the good things that believing in Christ can mean to us. It is your love that gives us such comfort and happiness, for it cheers the hearts of your fellow Christians. Moreover, although I could rely on my authority in Christ and dare to Order you to do what I consider suitable, I am not doing that. No, I am appealing to that love of yours, a simple personal appeal from Paul the older man, in prison for Jesus Christ's sake. I am appealing for my child. Yes, I have become a father though I am under lock and key, and the child's name is -- Onesimus! Oh I know you have found him pretty useless in the past, but he will be helpful now to both of us. I am sending him back to you: Will You Receive Him As My Son, Part of Me? I should have dearly loved to have kept him with me: he could have done what you would have done -- looked after me here in prison for the Gospel's sake. However, I would do nothing without consulting you first, for if you have a favor to give me, let it be spontaneous and not forced from you by circumstances.
It occurs to me that there has been a purpose in your losing him. You lost him, a slave, for a time; now you have him back for good, not merely a slave, but a brother-Christian. He is already especially loved by me -- how much more will you be able to love him, both as a man and as a fellow Christian! You and I have so much in common, haven't we? Then do welcome him as you would welcome me. If you feel he has wronged you or cheated you, put it down to my account. I've written this with my hand: I, Paul, at this moment promise to repay you. (Of course, I am not stressing the fact that you might be said to owe me your very soul!) Now do grant me this favor, my brother -- such an act of love will do my old heart good. As I send you this letter I know that you will do what I ask -- I believe, in fact, you will do more.
Will you do something else? Get the guest room ready for Me, for I have great hopes that through your prayers I will be returned to you as well!
Here in prison with me, Epaphras sends his greetings: so do Mark, Aristarchus, Demas, and Luke, all fellow-workers for God. The grace of our Lord Jesus Christ is with your spirit. Amen.
Paul
A friend of mine read this, laughing, and then said, "If anyone sent me a letter like that, I would be steaming!" Furthermore, indeed, one of the first things a reader notices about this letter is how Paul completely boxes the poor guy in. The final touch is Paul's suggestion that he may soon be released from prison and make an appearance in Colossae. If Philemon had any thought of selling Onesimus to work in the lead mines, he was confronted with the prospect of Paul's arrival any day on his doorstep, with a cheerful, "Greetings, Philemon, and where is our dear brother Onesimus?" On the other hand, one has to remember that Paul was writing with a very worried Onesimus looking over his shoulder, and Onesimus whom he had talked into going back, and to whom he had promised a letter positively guaranteed to get him off the hook where his master was concerned. Onesimus was probably saying, "Make it stronger! Make it stronger!"
A point that will trouble many a modern reader is that the letter says nothing (nor does the rest of the Bible) about the injustice of slavery. We should like Paul to deliver a ringing manifesto, bluntly telling Philemon that no man has the right to own another man and that he must free all his slaves, and to boycott all goods produced with slave labor, and to tell all his friends to do likewise. That this approach would have been less likely to help Onesimus does not bother us -- we are quite prepared to sacrifice Onesimus for the principle of the thing. However, Paul knows that there is in his day no shortage of philosophers teaching that slavery is unjust and contrary to the Law of Nature. He takes a different approach. He says, "Onesimus is your brother in Christ. What does that suggest about what you ought to do with him?"
Philemon has doubtless grown up taking slavery for granted. When Onesimus runs away, taking with him some of Philemon's money, Philemon considers himself the injured party. Furthermore, Paul does not question that assumption. When he mentions the money that Onesimus has stolen, he does not urge Philemon to balance it against the fact that he has robbed Onesimus of his freedom, has gotten many hours of unpaid (save for maintenance) labor from him, and, when the sums are totaled on both sides, will probably turn out to owe Onesimus far more than Onesimus owes him. Instead, he says, "Put it down to my account. Charge it off against what you owe me."
Furthermore, Paul's credit balance with Philemon, as they both knew, was considerable. The most crucial thing in Philemon's life, the thing that made that life worth living, was his knowledge of the Good News of God in Christ Jesus. This he owed to Paul, who had brought it to him and others at a considerable cost to himself -- "with labors, with imprisonments, with beatings, with comparative approaches to death. Five times I have received at the hands of the Jews the forty lashes less one. Three times I have been beaten with rods; once I was stoned. Three times I have been shipwrecked; a night and a day I have been adrift at sea; on frequent journeys, in danger from rivers, danger from robbers, danger from my people, danger from the Gentiles, danger in the city, danger in the wilderness, danger at sea, danger from false brothers, in toil and hardship, through many a sleepless night, in hunger and thirst, often without food, cold and exposure." (2 Corinthians 11:23-27) Paul may be blowing his own horn, but we have no reason to suppose that he is exaggerating. Philemon's debt to Paul (and ours, for that matter) is incalculable.
Here in this letter, we are shown the Christian doctrine of forgiveness in action (Practical Christian Life). As Christians, we are to forgive those who have injured us and be prepared to reconcile with our enemies. In our quarrels with others, we often suppose ourselves to be mostly or entirely in the right (as we may guess that Philemon did in his quarrel with Onesimus). It is possible that God, or even an impartial human observer, might evaluate the matter differently. However, never mind that. For the sake of argument, let it be granted that we are entirely the injured party and that our opponent is without mitigation or excuse. Paul says to us, as he did to Philemon, not, "Your opponent does not owe you as much as you think he does," but rather, "Whatever he owes you, put it down to my account."
This would be impressive enough if it were only Paul who said it. Nevertheless, he is passing on to us, both in word and deed, that which he has received from his master. Paul was moved to undertake a life of danger and hardship, spreading the Good News about Christ, was moved to give his whole life to Christ because he knew that Christ had given His life for Paul. Furthermore, Paul's words to Philemon are simply an echo of Christ's words to each of us. "If your brother has injured you if you feel that he owes you anything, put it down to My account -- charge it off against what you owe Me." Moreover, Christ in His turn has earned the right to say that to us, because He once stood before Pontius Pilate and, being accused, made no reply in His defense, choosing instead say, "Whatever wrong anyone has committed, whatever debt or penalty incurred, put it down to My account."
"Forgive our sins as we forgive,"
You taught us, Lord, to pray;
But You alone can grant us grace
To live the words we say.
How can Your pardon reach and bless
The unforgiving heart
That broods on wrongs and will not let
Does old bitterness depart?
In blazing light, your cross reveals
The truth we dimly knew:
How trifling others' debts to us;
How great our debt to You!
Lord, cleanse the depths within our souls
And bid resentment cease;
Then, by your mercy reconciled,
Our lives will spread your peace.
In his letter to Philemon, Paul writes about a confident enslaved man whom he educated in the Christian faith.
“I appeal to you for my child, Onesimus, whose father I have become in my imprisonment … I am sending him back to you, sending my very heart. I would have been glad to keep him with me, in order that he might serve me on your behalf during my imprisonment for the Gospel, but I preferred to do nothing without your consent in order that your goodness might not be by compulsion but of your own free will. Perhaps this is why he was parted from you for a while, that you might have him back forever, no longer as a slave but more than a slave, as a beloved brother, especially to me but how much more to you, both in the flesh and in the Lord. So if you consider me your partner, receive him as you would receive me.” (Philemon 1:10,12-17)
Various traditions pick up where the New Testament left off and found Onesimus as the bishop of Ephesus, having been ordained by the apostles. However, his new found Christian faith brought him under fire, and he was arrested in Rome and sentenced to death after preaching about the beauty of celibacy. He was cruelly tortured and then beaten to death.
While little else is known about Onesimus, it reminds us that these various characters in the Bible were real people and were deeply affected by the proclamation of the Gospel. They were changed forever and helped others find freedom in Jesus Christ.
In the book of Philemon, Paul appeals to his friend on behalf of a runaway slave named Onesimus. Onesimus had somehow connected with Paul, who was imprisoned in Rome. Onesimus became a believer, but, because he was the property of Philemon, Paul sent him back to his owner with a letter.
Through Paul’s heartfelt appeal, we learn the following about Philemon:
• he owned at least one slave, as did most affluent people in that region of the world, now known as Turkey.
• he hosted a church in his home, along with “Apphia our sister and Archippus our fellow soldier” (Philemon 1:2). These were probably Philemon’s wife and son.
• he regularly prayed for Paul and his ministry.
• he loved the church and its people.
• he would most likely do more than Paul asked in receiving Onesimus back with grace.
• he had a guest room in his home where Paul was welcome to stay.
The relationship between Paul and Philemon is clearly warm and respectful. Paul is comfortable enough with the friendship to gently remind his friend that Philemon owed Paul his “very self” for introducing him to Jesus (Philemon 1:19).
The book of Philemon gives us a template for appealing to our Christian brothers and sisters about issues of disagreement. While Paul never criticizes Philemon for owning slaves, he gently reminds him that Onesimus is now a brother in Christ and that truth should now define the relationship. It is probable that Philemon freed his returned slave, as he heeded Paul’s instruction that, under the covenant of grace, both master and slave have equal standing in the body of Christ.
The relationship between Paul and Philemon is clearly warm and respectful. Paul is comfortable enough with the friendship to gently remind his friend that Philemon owed Paul his “very self” for introducing him to Jesus (Philemon 1:19).
The book of Philemon gives us a template for appealing to our Christian brothers and sisters about issues of disagreement. While Paul never criticizes Philemon for owning slaves, he gently reminds him that Onesimus is now a brother in Christ and that truth should now define the relationship. It is probable that Philemon freed his returned slave, as he heeded Paul’s instruction that, under the covenant of grace, both master and slave have equal standing in the body o
iPhilemon was a first-century Christian and a slave owner who also hosted a church in his home, most likely in Colossae. His name means “affectionate” in Greek, and, from all we know about Philemon, he lived up to his name. Paul had led Philemon to faith on one of his visits to Asia Minor and had stayed in Philemon’s home when in that region. The only mention of Philemon in the Bible is in the book by that name. The book of Philemon is a personal letter from the apostle Paul to his friend Philemon whom he calls a “dear friend and fellow worker” (Philemon 1:1).
Summary of the Book of Philemon
Author: The author of the Book of Philemon was the apostle Paul (Philemon 1:1).
Date of Writing: The Book of Philemon was written in approximately A. D. 60.
Purpose of Writing: The letter to Philemon is the shortest of all Paul’s writings and deals with the practice of slavery. The letter suggests that Paul was in prison at the time of the writing. Philemon was a slave owner who also hosted a church in his home. During the time of Paul’s ministry in Ephesus, Philemon had likely journeyed to the city, heard Paul’s preaching and became a Christian. The slave Onesimus robbed his master, Philemon, and ran away, making his way to Rome and to Paul. Onesimus was still the property of Philemon, and Paul wrote to smooth the way for his return to his master. Through Paul’s witnessing to him, Onesimus had become a Christian (Philemon 10) and Paul wanted Philemon to accept Onesimus as a brother in Christ and not merely as a slave.
Key Verses:
Philemon 6: "I pray that you may be active in sharing your faith, so that you will have a full understanding of every good thing we have in Christ."
Philemon 16: "…no longer as a slave, but better than a slave, as a dear brother. He is very dear to me but even dearer to you, both as a man and as a brother in the Lord."
Philemon 18: "If he has done you any wrong or owes you anything, charge it to me."
Brief Summary: Paul had warned slave owners that they had a responsibility towards their slaves and showed slaves as responsi2ble moral beings who were to fear God. In Philemon, Paul did not condemn slavery, but he presented Onesimus as a Christian brother instead of a slave. When an owner can refer to a slave as a brother, the slave has reached a position in which the legal title of slave is meaningless. The early church did not attack slavery directly but it laid the foundation for a new relationship between owner and slave. Paul attempted to unite both Philemon and Onesimus with Christian love so that emancipation would become necessary. Only after exposure to the light of the gospel could the institution of slavery die.
Connections: Perhaps nowhere in the New Testament is the distinction between law and grace so beautifully portrayed. Both Roman law and the Mosaic Law of the Old Testament gave Philemon the right to punish a runaway slave who was considered property. But the covenant of grace through the Lord Jesus allowed both master and slave to fellowship in love on an equal basis in the body of Christ.
Practical Application: Employers, political leaders, corporation executives and parents can follow the spirit of Paul’s teaching by treating Christian employees, co-workers and family members as members of Christ’s Body. Christians in modern society must not view helpers as stepping stones to help them achieve their ambitions but as Christian brothers and sisters who must receive gracious treatment. In addition, all Christian leaders must recognize that God holds them accountable for the treatment of those who work for them, whether the helpers are Christians or not. They must eventually answer to God for their actions (Colossians 4:1).
