Col 4:9; Phm 1:10-19.
Onesimus (Gr. Onesimos, “useful”, meaning Paul used in a play on words; occurs frequently in ancient records, especially as names of slaves). A slave of Philemon,* a Christian from Colossae. He had fled from his master, probably with his owner’s things (vs 16, 18, 19), but he met the apostle in Rome and converted to Christianity. Pablo sent him back to his mistress with a letter of recommendation. written in his own handwriting, asking that Philemon receive the slave, who had once been useless to him, as a brother (vs 10-19). Onesimus apparently traveled with Tychicus, the bearer of the epistle to the Colossians (Col 4:7-9).
Source: Evangelical Bible Dictionary
Philemon’s slave, born in Colossae. Eloping from Philemon, he converted to Christianity when he met Paul. Pablo intercedes in favor of him before Filemón so that this one pardons to him, Flm 8-20.
Digital Bible Dictionary, Grupo C Service & Design Ltda., Colombia, 2003
Source: Digital Bible Dictionary
(gr., Onesimos, profitable).
This is probably a common nickname for a slave. Paul makes a pun on the term onesimos (Phm 1:11, Phm 1:20). Onesimus was a slave of Philemon of Colossae, who stole from his master and headed for Rome, a frequent destination for many fugitives like him. Apparently someone from Ephesus or Colossae, perhaps Aristarchus (Act 27:2; Col 4:10-14; Phm 1:24), or Epaphras (Col 1:7; Col 4:12-13; Phm 1:23) , recognized him in Rome and brought him to Paul in his place of captivity. Onesimus became a believer and persuaded him to return to his mistress. Following that incident Paul writes his exquisite letter to Philemon. It seems that Onesimus left Rome in the company of Tychicus, carrying the letter to Philemon and also Paul’s letters to the churches at Ephesus and Colossae.
Source: Hispanic World Bible Dictionary
In Phil 1:10.
Christian Bible Dictionary
Dr. J. Dominguez
http://bible.com/dictionary/
Source: Christian Bible Dictionary
(Useful). Christian who was converted by the preaching of Paul. He was a slave of †¢ Philemon, from whom he escaped, but with the good fortune to meet the apostle in Rome. Upon becoming a Christian, Paul decided to send him along with Tychicus to Colossae, where Philemon lived, carrying a letter for the church and another for his master. In the latter, the apostle recommends him to his former master, telling her that O. had been useless to him before but that now she was “useful” to both of them (Col 4: 9; Phil. 11).
Source: Christian Bible Dictionary
tip, BIOG HOMB HONT
vet, = “useful”. Philemon’s slave; converted by Paul’s ministry in Rome. The apostle sent him back to his Christian owner, asking her to welcome him not as a slave, but as a beloved brother (Phil. 10-19). Accompanied by Tychicus, Onesimus carried from Rome to Colossae, where he came from, the epistle to the Colossians and to Philemon (Col. 4:7-9).
Source: New Illustrated Bible Dictionary
(Useful).
Runaway slave whom Paul helped convert to Christianity. Onesimus had been a servant of Philemon—a Colossian Christian—but he had escaped from Colossae and traveled to Rome. He might even have stolen from his mistress to pay for the trip. (Col 4:9; Phm 18) He may well have met Paul, or at least heard of him, through Philemon, for although Paul is not specifically mentioned as visiting Colossae on his missionary tours, he traveled through that area and knew Filemón. (Ac 18:22, 23; Phm 5, 19, 22) Still, even though the details are not explained, Onesimus was associated with Paul in Rome and soon became a Christian. (Phil 10) While he had been of no use to Philemon as a slave, he was very useful to Paul as a minister—a “faithful and beloved brother” whom the apostle calls “my own tender affections.” (Col 4:9; Phil 11, 12.)
However, Onesimus was still a runaway slave, and the social order of the time forced Paul to send him back to his master, albeit reluctantly, in view of what a good companion he had been. However, the apostle could not force Onesimus to return, so he returned to his master of his own free will. Paul sent with Onesimus to Tychicus, and entrusted them with a letter and a report for Colossae. (Col 4:7-9) In addition, he gave Onesimus his letter to Philemon, although he was counting on visiting him personally, since he had already served enough time in prison and expected to be released. (Phil 22.) This last letter could be considered a new presentation or recommendation of Onesimus, in which Paul guarantees Philemon the good Christian ministry and his new personality, and in which he requests that the reunion be that of two Christians , rather than that of a slave and his master. Paul also asks that any debt Onesimus owed Philemon be charged to his account. (Phil 12-22) It is of interest that in the letter to the Colossians, which Onesimus and Tychicus carried, Paul discussed the Christian principles governing the relationship of a slave to his mistress. (Col 3:22–4:1.)
Source: Dictionary of the Bible
Fugitive slave belonging to Philemon, an influential Christian from Colossae. He met Paul when he was in prison, either in Rome or in Ephesus (depending on the view of the origin of the Epistle to the Colossians). He was converted by the apostle (Flm. 10), and became a beloved and trustworthy brother (Col. 4.9). His name, meaning “useful,” was common for slaves, though not limited to them; and he was justified in having been so useful to Paul that the apostle would have wanted to keep him by his side to care for him, as Philemon would have wanted, Paul believed (Phil. 13). But the apostle considered that he could do nothing without the express consent of Philemon, so he returned the slave to his former master, together with a note, the canonical Epistle to * Philemon. In it the apostle uses the name of the slave to describe him as “which was once useless to him, but now is useful to you and me”; and he adds hints, tactfully but clearly, that he expects Philemon to receive him “forever; no longer as a slave, but as 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” (Phil. 15–16). However, Paul admits that sending him is like depriving himself of a part of himself (Phil. 12).
The mention of Onesimus is one of the links between Colossians and Philemon, and shows that they were sent from the same place and at the same time. Some commentators think that the Onesimus whom Ignatius knew, and whom he describes in his epistle as “a man of impressive love and your bishop,” is none other than the runaway slave. Although not impossible, this hypothesis would seem improbable due to chronological considerations. In his support it is argued that he offers an explanation of why Philemon was preserved as a canonical book. On the other hand, his close relationship with Colossians and his importance for information on how Christians treated their slaves would be adequate reasons for his canonicity.
Bibliography. H. Conzelmann, Epistles of the Captivity, 1972; K. Staab, N. Brox, Letters to the Thessalonians, Letters from the Captivity, Pastoral Letters, 1974.
Onesimus’ role in Paul’s letter is considered in PN Harrison, ATR 32, 1950, pp. 268–294. His later career is the subject of a complex theory by EJ Goodspeed, INT, 1937, pp. 109–124, and J. Knox, Philemon among the Letters of Paul ², 1959. For a review (with bibliography), see RP Martin Colossians and Philemon, NBC, 1974, introduction.
RVGT, RPM
Douglas, J. (2000). New Biblical Dictionary: First Edition. Miami: United Bible Societies.
Source: New Bible Dictionary