ONESIMUS ō nĕs’ ə məs (̓Ονήσιμος, G3946, profitable). Onesimus was the slave on whose behalf Paul wrote his letter to Philemon. The name, which means “useful,” was a common one in NT times, esp. for a slave. From Paul’s letter it appears that Onesimus had run away from his master, possibly taking money from him as he left. In the place of Paul’s imprisonment, Rome or possibly Ephesus (see [http://biblegateway/wiki/Philemon, Epistle to PHILEMON]), Onesimus was brought in touch with the apostle, and was converted to Christ. Paul wrote to Philemon, sending Onesimus no longer as a slave merely, and unprofitable at that, but as “a beloved brother.”

There is nothing in the letter to suggest that Paul expected Onesimus to be released from slavery. The letter, in fact, illustrates the early Christian way of dealing with slavery. It was not condemned as an institution; if it had been, there would have been danger of Christianity touching off a vast servile revolt, and in the process encouraging social revolution, rather than proclaiming a message of spiritual salvation, a gospel of reconciliation of men to God. Slaves were told to serve well and so glorify Christ (Eph 6:5-8; Col 3:22-25; 1 Tim 6:1, 2; Titus 2:9-14; 1 Pet 2:18-25); masters were told to remember in all their dealings with slaves that they have a Master in heaven to whom they must give account (Eph 6:9; Col 4:1). By realizing that they had spiritual freedom in Christ (1 Cor 7:22), slaves had the sting taken from their bondage. When masters were told to love their slaves, the principle was provided which inevitably would lead to the abolition of slavery.

Onesimus was referred to as “the faithful and beloved brother, who is one of yourselves” (Col 4:9). These words, and the reference to Archippus (Col 4:17) connect Philemon and Colossians, and also provide evidence that Onesimus was a man of Colossae.

Contrary to the generally accepted view of the relationships between Onesimus and Philemon and of their residence at Colossae, J. Knox (in his book Philemon among the Letters of Paul, 1960 ed.) has set forth a carefully sustained argument to the effect that Archippus was the master of Onesimus. He believes that Paul’s special concern was that he should set Onesimus free for the work of God. He finds reference to this commission in Colossians 4:17, and with regard to the previous verse understands Philemon as the letter that the Colossians were to receive from Laodicea. Knox suggests that Philemon, who had been a fellow-laborer with Paul, was now the overseer of the church in the great center of Laodicea. Onesimus was sent back via Philemon at Laodicea for him to see that Archippus in nearby Colossae fulfilled this duty in respect of his former slave. Knox’s case is brilliantly argued, but greater probability would seem to lie in seeing Philemon as the key person in the letter in which he is first named, in understanding the “ministry” (Col 4:17) as a more general one in the life of the church, and in doubting whether the letter to Philemon should be read among the Christians in general in Colossae (Col 4:16).

Finally, it may be noted that Ignatius some fifty years later spoke of an Onesimus as bishop of Ephesus. There is no certain indication that this was the same man. It is possible that the terms in which Ignatius wrote concerning him (Eph 1:1) suggest it (see J. Knox, op. cit. pp. 89 ff.); one cannot be sure. Both Knox and E. J. Goodspeed (e.g. see The Key to Ephesians, 1956) suggest that this identification would account for the preservation of the little letter to Philemon. Goodspeed in particular makes much of the suggestion that Onesimus was the author of Ephesians, and the key figure in the collection and publication of the corpus of Pauline writings. Against this are what many feel to be the weighty arguments for the authenticity of Ephesians (see [http://biblegateway/wiki/Ephesians, Letter of Paul to the EPHESIANS]), and alternative views of the way in which the Pauline letters came to be gathered together. At best the theory can be regarded only as an interesting speculation.

Bibliography The books of Knox and Goodspeed as above; J. Lightfoot, Saint Paul’s Epistles to the Colossians and to Philemon (1875); C. F. D. Moule, CGT on Colossians and Philemon (1957); H. M. Carson, The Epistles of Paul to the Colossians and Philemon (1960).