Onesimus was the slave of Philemon.  (It may be wondered how a believer of

Philemon's character could retain a slave after his enlightenment, but when it be realized

what Paul taught as to the relationship between masters and slaves, this will present no

problem.) Onesimus had evidently run away from his master, and it seems possible from

verse 18 of the letter that he had stolen money or goods:

Whether or not this was due to the relaxed restraint of his master, having become a

believer, cannot be said, but it is evident that Onesimus was not a believer at this time.

Coming to Rome (not Caesarea as will be shown later) he contacted Paul and was

converted. How this contact was made is a matter of speculation. He may have been

aware of Paul's imprisonment there and (not unlike the Prodigal Son) having exhausted

his means and "come to himself", turned to the only one he knew in the thronging crowds

of the metropolis. That he could have free access to the Apostle at this time is evident

from Acts 28: 30:

Whether the above speculation be true or not, after his contact with, and conversion

under Paul in prison (10), Onesimus remained long enough in Rome to minister to the

needs of the Apostle and so be judged of him to be "profitable to thee and to me" (11).

Paul desired that he should remain in Rome to continue this ministry, but would not

impose upon Philemon his master, and so sent him back (13, 14).  A favourable

opportunity occurred, and accompanying Tychicus, who was traveling to Colosse with

letters to the church there and in Laodicea, Onesimus returned to his master bearing

Paul's covering letter--the letter to Philemon. (This latter connection with Tychicus and

its implications concerning Colossians and Ephesians will be considered later.)

The covering letter, which Onesimus was to deliver to Philemon, called for the

acceptance of the runaway slave as `a brother' (15, 16), and the letter was to be read to

the church (and was so addressed, verses 1, 2). Thus all would know Paul's desire in the

matter. They would also be aware of the attitude he was taking, an attitude characteristic

of the great man, who could have `enjoined' (ordered) Philemon to obey him in his

capacity as an Apostle, but chose rather to `beseech' (8, 9). Paul looked upon the whole

affair as a means of God (15), an example of all things working together for good for

those who love God and are called according to His purpose (Rom. 8: 28).

Such is a brief look at the story behind the epistle. It is quite evident why the letter

was written in the first place; it may not be so obvious as to why the Holy Spirit singled

it out to form a part of inspired Scripture. Unlike the other epistles which were addressed

particularly to individuals (I & II Timothy and Titus), it does not discuss important

matters affecting church discipline and government. There must have been many other

letters like it which have not survived the test of time, and yet Philemon has not only

done this, but has been accepted as part of the canon of Scripture from early days.

Bishop Ellicott says of it: