Who was Onesimus in the Bible?

Slave of Philemon, converted when with Paul, and sent back to his master not simply as a servant, but as 'a brother beloved.' Col. 4:9; Philemon 10. Christianity did not come in to set the world right thus: Onesimus was sent back to his master, and slaves are elsewhere exhorted to be faithful to their masters; but slavery is doubtless one of the fruits of man's sin.

Onesimus, with whom the Epistle is mainly concerned, had formerly been a servant or bond-slave of Philemon, as verse 16 shows. He had wronged his Christian master and then had run away (verses 15, 18). In God's great mercy however the runaway slave had been thrown into contact with Paul at Rome during his imprisonment and through his instrumentality converted (verse 10): converted so soundly that Paul could speak of him not long after as "a faithful and beloved brother" (Col. 4:9).

Tychicus was at that time leaving Rome for Colosse, bearing Paul's letter to that assembly and the Apostle seized this favourable occasion to send off Onesimus in his company back to his own people, so that again he might meet the master, whom once he had so wronged. It was no light matter for Onesimus to once more stand in the presence of Philemon, even though the grace of God had wrought in his conversion since the time of his wrong-doing, and Paul thoughtfully wrote an explanatory and intercessory letter to Philemon, making Onesimus the bearer of it. That short letter — the Epistle before us — God has seen fit to enshrine, as an inspired production, in His word. It fills its own niche in the scheme of truth, revealed to us in Scripture.

The occasion and object are both plainly indicated in the Epistle itself. Onesimus, a slave, probably a Phrygian, who were considered the lowest of all, had run away from his master, Philemon, who was a Christian. It is more than probable that he had stolen money from Philemon (verse 18). He was attracted to Rome, the great world-city, thinking perhaps he would be undetected there. What happened to him in Rome and how he came in touch with Paul is not made known in the Epistle. He may have been in dire want and destitution. Perhaps he had heard Paul's name mentioned in his master's house and learning of his presence in Rome as a prisoner, he got in touch with him. This we know, that he heard the gospel preached by the apostle, and believing, he was saved. He then told the apostle his story and Paul sent him back to his master with this precious letter. And Onesimus who returns to Philemon is no longer "unprofitable"; not now as a servant, but above a servant, a brother beloved" (verse 16).

Onesimus, the slave of Philemon, had run away from his master, but had been converted to God through the Apostle Paul, and had ministered to the Apostle while in prison at Rome. The name Onesimus means “Profitable,” but the runaway slave had belied his Name, so that the servant of the Lord in writing to his master could say of him, “Which in time past was to thee unprofitable” (Phil. 11). Having received a new nature, and being a child of God, the character of Onesimus had altered, he was truly converted, so that Paul was able to add, “but now profitable to thee and to me.”

Twice in this epistle Paul uses a play on words in respect to Onesimus whose name means “profitable”. But Onesimus had not honoured his name when he had fled from his master Philemon and perhaps even stolen something. Onesimus had experienced a radical change. To this the Apostle alludes, in verse 11, with the words “unprofitable” and “profitable” (Greek: achrestos – euchrestos ). In verse 20 he addresses Philemon directly when saying “I would have profit of thee” (Darby) (Greek: onaimen).

This Epistle has often been called a “private” epistle of the apostle. But the mention of the church in Philemon's house shows that the personal circumstances of the Christian are not to be separated from the fellowship of the believers, as they are members of one body (Eph. 4:25). Onesimus was Philemon's slave who had run away and probably stolen money of him. On his flight he met the imprisoned apostle Paul in Rome and was led to faith in the Lord Jesus by him. This is why Paul calls Onesimus “my son” in verse 10. Onesimus might have known Paul by hearsay. Meantime he had become quite helpful to the apostle in various respects (see Col. 4:9).

But Paul wanted Onesimus to put things right which he had inflicted upon his master Philemon. This is why he sent Onesimus with Tychicus to Colossae and handed them the Epistle. In the Epistle Paul does not write on the Christian doctrine neither does he mention his apostleship nor his authority connected with it. Paul does not plead for Onesimus' release either but gives an example of the spirit of grace and love with which difficulties in daily matters among brethren might be solved. This grace overcomes social differences (cf. Col. 3:11) and past guilt (cf. Col. 3:13). Martin Luther has said of this Epistle: “This epistle is a masterly sweet example of Christian love.”

We do not know from Scripture what became of Onesimus. According to the "Apostolical Canons" he was emancipated by his master. Another tradition says that he became a servant of the Lord ministering in Macedonia , and that he was martyred in Rome . We shall meet him with all the other saints in glory.

With verse 7 the closing messages and salutations begin. They present many points of interest. Tychicus, of whom the Apostle writes so warmly, was evidently to be the bearer of this letter to the Colossians. Onesimus, who is called "a faithful and beloved brother," was the run-away slave with whom the epistle to Philemon is concerned. What but the grace of God can turn a defaulting and absconding slave into a faithful and beloved brother in Christ? So Tychicus carried the letter to the Colossians and Onesimus the letter to Philemon when they travelled to Colosse together. Philemon does not appear in our chapter, as is natural, seeing there was the special letter for him. But Archippus appears in both letters.

Among the first Christians there were many slaves. This is evident from various passages in the NT (1 Cor. 7:21-24; 12:13; Gal. 3:28; Eph. 6:5-8; Col. 3:22-25: 1 Tim. 6:1-2; Titus 2:9-10). Although slavery was a consequence of man's sin and therefore not according to the will of God, slaves did not receive outward liberty from their often hard fate when they believed in the Saviour Jesus Christ. They were however encouraged to be faithful witnesses for God and His grace through their new life in Christ; and even more so if their masters were not Christians. God does not want to change the world by revolution but by leading people from darkness into His wonderful light. This is why Paul does not question Philemon's authority over Onesimus, his slave. But Paul appeals to Philemon's heart in verses 15 to 21 and this may have led to Onesimus' liberation (compare 1 Cor. 7:20-24).

Onesimus was his own child in the faith, his own bowels. This was equally true of Titus, etc; but of Onesimus it could be added, "whom I have begotten in my bonds." In time past he was unprofitable to Philemon, but now profitable to him and to Paul in every way. The apostle desired greatly to retain him, that on his master's part he might minister to him in the bonds of the gospel; but he would not ignore Philemon's rights. Let none suppose that this affords any sanction to slavery. It does not touch the question. The Spirit does not, in this Epistle, pronounce at all as to the right or wrong of the matter. The day has not come to set the world right. When glory bursts and the Lord Jesus reigns, God's order will be carried out through the universe; but until that day, these things are left where they are, divine instruction being given to the saints in view of them. Paul would have Onesimus received in a manner worthy of God, not now as a mere slave, but as a brother in the Lord, one who was calculated to be a help to Philemon now, in contrast with his behaviour in the past, and who had shown, it would appear, an aptitude in the Lord's service as well. Being Paul's child through grace, he must be received as himself; and if he owed his master ought, Paul would repay. Mighty fruit of divine grace and love! Where had Paul learnt this, if not from Him Who in deepest grace undertook His people's cause, and paid their mighty dues? "I will repay" was His language, as it were, as He went to the cross for us. The cold selfish heart of man can never produce such sentiments: these are plants of heavenly growth.