Philemon 1:10

Phm_1:10

I beseech thee for my son Onesimus

Softened by the entreaty of a friend

This and the previous verse taken together seem to contain two references to the Roman law.

For the loves sake I rather beseech--being such an one as Paul, an old man, and, as it is, a prisoner of Jesus Christ, I beseech thee for my son, Onesimus. We have here a twofold reference--a plea for legal pardon, a hint at emancipation.

1. I beseech--I beseech thee--puts Paul in the position of a formal precator. The law gave the Roman slave one real right. It relented with humane inconsistency upon one point, and one only. For the slave in the Roman Empire the right of asylum did not exist. His only conceivable resource was that he might, in his despair, fly to a friend of his master, not for the purpose of concealment, but of intercession. The owner, who was absolute as far as any formal tribunal was concerned, might be softened by the entreaties of the friend who took upon himself the office of intercessor. The Roman jurisprudence formally declared that the slave in fly ing to a friend of his proprietor with this intention did not incur the enormous guilt of becoming fugitivus. St. Paul, indeed, was unable to appear with Onesimus. But in the emphatic and repeated beseech, he seems to declare himself the legal precator.

2. The hint at the emancipation is contained in the recognition of Onesimus by St. Paul as a son of the various forms of manumissio justa, the adoptive stands in the first rank. With the title of son, the rights of domestic and civil life flow in upon the slave, new born into the common family of humanity. May there be a yet further allusion? St. Paul, indeed, hopes to see Philemon again (Phm_1:22). Yet he may die. In these literally precativa verba (I beseech, I beseech thee, Phm_1:9-10), in what may be his last will and testament, he lays upon Philemon, as if his heir, the duty, not only of pardoning, but of giving manumission to the penitent slave. (Bp. Wm. Alexander.)

The compassion of the gospel

I. How compassionate the Gospel makes a man toward his suffering fellow men. Though the greatest man then alive--far greater than the Emperor of Rome himself--Paul, illustrious in the estimation of all the angels, is trying to do good to a poor runaway slave, whom the pagan Romans looked upon as a mere dog, the like of whom many a Roman master had flogged to death, and then flung into the pond to feed the fish. He acts towards Onesimus as a father; calls him his son converted in his bonds. Then notice the prudence and tact with which Paul writes. When a prudent person wishes to convey a piece of painful news to another, he tries to prepare the mind of the hearer for the tidings. For example, when the messenger conveyed to Achilles the news of the death of his beloved friend Patroelus, he used a word which means both to be dead and to be asleep. So if we wanted successfully to plead the cause of a son who had grievously offended his father, we should keep out of sight as long as we could the faults of the son, and mention all we could in his favour. So Paul acts in pleading the cause of Onesimus. In order to induce Philemon to take back Onesimus, he first calls him his child; and of course Philemon would respect any one Paul called by so tender a name. He then calls him his convert; and of course Philemon would treat with affection any convert of Paul. He then speaks of his conversion during his imprisonment; and then--last--comes his name, Onesimus.

II. How mysteriously God often works in the conversion of sinful men. Onesimus was probably born at Colosse, in Asia Minor. There he was in the service of Philemon, and, having robbed his master, he travelled hundreds of miles to Rome, to hide himself from pursuit. Yet there the Lord met him. Perhaps it was the result of the merest accident that he was induced to enter Pauls humble abode. Perhaps he was in the deepest poverty, and meditated drowning himself in the Tiber, when some Christian person saw him, pitied him, and induced him to listen to that gospel he had often heard and slighted at Colosse. We lately heard of a young man who robbed his master of £10, and from fear of detection escaped to India, The preaching of a missionary was the means of his conversion, and, as soon as possible, he sent to his master threefold the amount stolen, with a full and contrite confession of his guilt.

III. The afflictions of Gods servants need be no barrier to their spiritual usefulness. Paul was a prisoner in Rome when the conversion of Onesimus took place. Martin Luther was called to endure a long and dreary confinement, but during it he produced his marvellous translation of the Bible. Richard Baxter wrote some of his most beautiful works in prison, or at seasons of bodily affliction; and if John Bunyan had not been in Bedford jail, most likely the Pilgrims Progress would never have been written. Persecutors have tried to trample under foot the piety of the people of God, but, like the aromatic herb, the more it was pressed, the more sweet odours it sent forth. If we have the will we have the power to serve God and benefit our fellow creatures. In health, in sickness, in death, we can alike glorify God and honour Christ.

IV. A faint emblem of the compassion of Christ for human souls. Says Martin Luther, To my way of thinking, we are all like poor Onesimus, and Christ has come down from heaven to restore us to our Divine Friend and Father. (Homilist.)

Brotherly regard in the Church

I. We learn from this love appearing in the apostle that the basest person in the Church, truly converted and brought unto Christ, should not be condemned, but most lovingly, tenderly, and brotherly regarded. The least and lowest member that belongeth to God ought not to be rejected and debased, but highly for Christs sake to be honoured and respected. Reasons:

1. Those that are least esteemed, and are of lowest condition, were bought with as great and high a price as any others.

2. There is no respect of persons with God.

3. They shall receive with others the same recompense of reward.

Uses:

1. Seeing we are bound to love the lowest in the Church that belong to Christ, we learn that our affections must be carried most earnestly, and in the greatest measure to those that have the greatest measure of heavenly graces, not regarding riches, or kindred, or outward respects before the other.

2. Seeing every member of Christ must be much esteemed, be he never so mean, it teacheth us not to have the religion of God and the faith of Christ in acceptation of persons.

3. This giveth comfort and contentment to the meanest and smallest of Gods saints, and putteth them in remembrance not to be discomforted and out of heart for their mean calling or for their low estate, for they are nothing the less regarded of God, or to be esteemed of His Church.

II. We learn from this name given unto Onesimus converted to the faith that there ought to be the same affection between the pastor and the people, which is between the Father and the Son. Uses:--

1. Seeing the minister and people ought to love as father and son, it teacheth both of them to cut off all occasions of discord and division and to nourish love and mutual concord one with another. It may be many occasions may arise, which if by wisdom they be not smothered and suppressed in the beginning, they are as little sparks that quickly break out into a flame, and the flame suffered to continue consumeth all things that are near unto it. We must show ourselves ready to bring water to quench this fire. It is a deceitful snare, and wonderful subtilty of Satan to cast matters of dissension between the minister and people that so though the Word be among them, yet that it may by that means be with less fruit and profit with them.

2. These most loving titles applied to the minister and people show the duties required of pastors toward their charge, and teach them to love them as their children, to tender their good, to exhort them to lay up for themselves spiritual riches. Great is the love of parents towards their children., If the child be sick or wayward, they do not cast him out of doors or withdraw their affection from him. Hence it is that Christ when He saw the people scattered abroad, and dispersed here and there as sheep without a Shepherd, He had compassion upon them, and showed great love toward them. We see how Christ applieth this to the conscience of Peter, and willeth him to try his love toward Him by feeding His sheep and lambs, thereby assuring him that if he persuaded himself to love Christ Jesus, and yet was not careful to teach His people, he deceived himself and lied to the Holy Ghost, who would find him out in his sin. Seeing the minister and people ought to be as father and son, this showeth the duty of the people that are under their ministry that they regard their ministers as their parents, honouring them, yielding them due recompense, esteeming them as workers together with God, to beget them to Christ, to turn them to salvation. Of our parents we have received only to be, of our ministers we have received to be well. Of our parents we have taken our first birth, of our ministers we have obtained our second birth. Of our parents we have been brought into the world by generation, of our ministers we have been brought into the Church by regeneration. Our first begetting was to death, our second or new life is to life and salvation. By the first birth we are heirs of wrath, by the second we are made the sons of God. (W. Attersoll.)

Onesimus

1. The love which St. Paul felt towards his convert, the yearning desire with which he longed for his good. He overlooked all distinc tions of rank; all that was swallowed up by a deeper bond of sympathy, namely, that St. Paul had been the means of bringing him out of darkness, and of teaching him the gospel of Christ Jesus. I believe there is no union more lasting and true than the spiritual union which exists between those who have done and those who have received good. It is what every clergyman longs for, that he may know that his ministrations have been a blessing to those among whom he ministers. No encouragement, no praise, will compare for a moment with the joy of feeling that he has souls for his hire. No grief is so heavy as the fear of an unblessed ministry, of souls not drawn towards himself, because not drawn by him to Christ Jesus.

2. St. Paul quite foresaw that it might be hard for Philemon to receive back his slave in a forgiving spirit, and to look on him as a brother through faith in Christ, and as an equal in the sight of God. And is not that same difficulty of daily occurrence among us? People always like to keep up the notion of their own superiority over others that they are above, and others below them. And we stand on our rights, and we resent an injury, and we remember a wrong that has been done us, and we should be as likely as Philemon was to speak in disparagement of the change which is said to be wrought in any one who once has done us harm. And here comes up the evidence of a truly Christian spirit. To forgive those who have injured us; to care not for our own, but for anothers wealth; to do to others as we would be done by; to think no evil, to bear no malice, to rejoice in any ones conversion to Christ; here are the signs of a heart renewed and sanctified by the grace of the Holy Ghost.

3. The words of St. Paul may remind us how careful we ought to be, how much of pains and thought we ought to take about those who are closely connected with us in the affairs of our daily life. Just think of the relations which should exist between masters and servants, between employers and employed. As a matter of fact, how little there is for the most part of mutual interest in each others welfare beyond the mere giving and receiving of wages, and the good-natured liking which may exist between the one and the other. How seldom the matter is looked on from a Christian point of view. How seldom the master cares for more than to prevent dishonesty and vice, and to avoid scandal in his house, Is he really anxious about the spiritual welfare of his dependents? Or take the opposite side. For those who go out to service, how little thought is given to any part of the engagement beyond the amount of wages, or the lightness of the work, or the pleasantness of the place. Whether the household be one where God is really served is a less common question. Everything seems to be remembered but the one chief thing of all, the care of the soul. And the same thought may be applied to other relations of life, to parents and children, to acquaintances and neighbours and friends. God allows us to have such relations one to another, but God requires that He should stand first in everything. We cannot be serving God in sincerity and truth; we cannot be fulfilling the charge which God has committed to us, unless we be anxious for others as well as for ourselves, unless we would depart with them from evil, and increase with them in good. And when we heartily desire and pray that others, as well as ourselves, may have Gods highest blessing, we shall find how wonderfully the Lord answers that wish. How strange that the running away of Onesimus from his master should have led to his conversion, and so to his return. But not one whit more strange than are the great results which have come to us all from what seemed the smallest and most unimportant events. A word will change the current of a mans life, will lead to the awakening of conscience, to the searching for and finding salvation. (H. R. Nevill.)

The courtesy of the gospel

I. The gentle courtesy of the apostle. No Christian ought to be rude or harsh. This letter is a model of true politeness--a charming and masterly example of Christian love.

II. The electing love of God. Philemon was a Christian; a Christian minister too; yet the heart of Onesimus, his servant, remains hardened. No doubt his master had given him up. But the Lord had not. The Lord willed not that he should perish.

III. The power of the Gospel. The Holy Ghost brought it home with power to the heart of Onesimus. He saw the evil of sin, the love of Jesus, the worth of his soul.

IV. The value of a Christian servant (Phm_1:11). Now Onesimus is really a changed man, he will be profitable to Philemon. A truly Christian servant will serve his earthly master well, because he serves a Master in heaven. He will work with a good conscience, and prove himself faithful and true.

V. The ground on which St. Paul urges his request (Phm_1:19). Those who are Gods instruments in bringing others to Jesus ought to get gratitude from their spiritual children. Strange to say, this is almost rare. We warmly thank friends who help us in regard to this world, while spiritual blessings are too often forgotten. (F. Harper, M. A.)

Spiritual children

Calvins three children all died in infancy. Of the last he wrote to a friend: The Lord gave me another son, and the Lord hath taken him away; but have I not thousands of children in the faith of Christ? (J. F. B. Tinling, B. A.)

The afterlife of Onesimus

Ignatius mentions an Onesimus as Bishop of Ephesus at the time of his journey to his martyrdom at Rome, and though we must allow an interval of forty-four years between that time and the date of this Epistle, it is at least possible that the converted slave may have risen to that high position. It is suggestive that Ignatius speaks of him in the highest terms as a man of inexpressible love, and exhorts all the members of the church to love and honour him, and that he reproduces St. Pauls allusion to the meaning of his name. May I, he says, after naming Onesimus, have joy or profit of you, if indeed I be worthy of it. Another Onesimus appears half a century later, as writing to Melito, bishop of Sardis, to urge on him the compilation of a volume of extracts from the Scriptures; and it may, perhaps, be inferred from its occurrence there and elsewhere, in the regions of Asia Minor, that the memory of the Colossian slave had invested the name with a special popularity. (Dean Plumptre.)

Whom I have begotten in my bonds--

Spiritual parentage better than natural

St. Paul, then, was Onesimuss father--not natural but spiritual; and we are more beholden to our spiritual than to our natural fathers.

1. They beget us of a woman; these of the Church which is the spouse of Christ.

2. They beget us of mortal seed, therefore we die; these of the immortal seed of the Word of God, whereby we live forever.

3. They beget us to a temporal life; these to an eternal.

4. They to the miseries of the world; these to the joys of the world to come. Therefore let us love them, let us have them in singular love for their works sake. As Alexander professed he was more beholden to Aristotle than Philip; the one gave him esse, being, the other bene esse, his well-being. Yet this is little considered of. (W. Jones, D. D.)

Eager for usefulness

I. That ministers may love their sons with an unequal love, they may love some more than others, as Christ did John above the rest of the disciples; namely, those in whom they behold a more lively image of Christ, and in the begetting of whom they had greater experience of Gods power and mercy than in others.

II. That the Spirit of God and the Word of God is not bound together with the bodies of the ministers, for both these, namely, the Spirit and Word of God, were now effectual in the prison for Onesimuss conver sion. The adversaries then must not think that the restraining of the ministers and of the gospel will prove one work. The Earl of Derbys accusation in the Parliament House against M. Bradford was that he did more hurt (so he spake, calling good evil) by letters and conferences in prison than ever he did when he was abroad by preaching.

III. Paul saying that he begot him in his bonds, hence it is easy to gather that after, by speech had to and fro with him in the prison, he understood in what case he was, he presently wrought upon him, to bring him to a sight of his sin, and so to a godly sorrow for it. By which example ministers must learn that it is their duty, not only in their public meetings to seek mens conversion by their general preaching to all, but if at any time, by Gods providence, they shall light upon any whom they see miserably to stray out of the ways of God, though it be in private places and companies, as Philip and the Eunuch in journeying, they are by all means possible, no just cause detaining them, to endeavour the conversion even of such, and to do the part of a good Samaritan towards them, whom they find so dangerously wounded by Satan.

IV. But as all ministers are greedily to catch those occasions which God offers for furthering the salvation of their brethren, so especially those who, being imprisoned, are restrained from their public preaching, that so by this means the want of their public sermons may in some measure be supplied. Now, how goodly a thing it is for ministers, even then when they are poorest, to make others rich (2Co_6:10), and when they are bound and captive, to make others free! (D. Dyke, B. D.)

Preaching in chains

The following incident is related by one of the leading Christians of Russia:--One of our converts was wrongfully accused of blasphemy for breaking his images. He was sentenced to transportation to Siberia. This involved trudging on foot one thousand miles in chains through the snow. A fellow convert went to see him depart, and to cheer him up as he left his friends and home behind. To his astonishment he found the prisoner full of peace and joy. Thank God, said the exiled one, for the privilege of preaching Christ in chains to my fellow prisoners? A nobler example of Christian fortitude than this it would be difficult to find in any religious movement. The effect of persecution generally has been to spread the gospel, and it appears that Russia will be no exception.

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Phm 1:10-14. I beseech thee — There is a beautiful emphasis in the repetition of these words, which he had introduced in the preceding verse; for my son — The son of my age. The order of the original words is this; 1 entreat thee for a son of mine, whom I have begotten in my bonds, Onesimus — On this Macknight remarks as follows: “Onesimus’s name at the end of the sentence has a fine effect, by keeping the reader in suspense. This every person of taste must perceive. The apostle would not so much as mention Onesimus’s name till he had prepared Philemon for hearing it; and when he does mention it, instead of calling him a fugitive slave, or even a slave simply, he calls him his own son, to show that he had a tender affection for him, and was much interested in his welfare. And then, by telling Philemon that he had begotten him in his bonds, he insinuated that Onesimus was not discouraged from becoming a Christian by the apostle’s bonds. Being, therefore, a firm believer, he was not unworthy of the pardon the apostle solicited for him. Indeed, in this beautiful passage there is a group of the most affecting arguments closely crowded together. On the one hand we have Philemon’s own reputation for goodness; his friendship to the apostle, his respect for his character, reverence for his age, (now it is supposed about sixty or sixty-three,) compassion for his bonds, and at the same time an insinuation of that obedience which Philemon owed to him as an apostle. On the other hand we have Onesimus’s repentance and return to virtue, his profession of Christianity, notwithstanding the evils to which it exposed him, and his being the object of his spiritual father’s tender affection. In short, every word contains an argument. Philemon therefore must have been exceedingly affected by this moving passage.” Who in time past was to thee unprofitable — We have just seen with what endearment the apostle called Onesimus his son, begotten in his bonds, before he mentioned his name; here we see with what fine address, as soon as he had mentioned it, he touches on his former misbehaviour, giving it the softest name possible, and instantly passing on to the happy change that was now made upon him, so disposing Philemon to attend to his request, and the motives whereby he enforced it: but now profitable — No one should be expected to be a good servant before he is a good man. The apostle manifestly alludes to his name Onesimus, which signifies profitable. To thee and to me — Or rather, even as to me. To show the sincerity of Onesimus’s repentance, the apostle mentions the experience which he himself had had of his benevolent disposition, in the many affectionate services which he had received from him during his confinement. After such a proof Philemon could have no doubt of Onesimus’s piety and fidelity. “It has been justly observed, that it was strange Onesimus, who had been so wicked in the pious family of Philemon, amidst all the religious opportunities he enjoyed there, should meet with conversion in his rambles at Rome. Instances have often happened somewhat of a similar nature; but it is very unjustifiable, and may probably be fatal, for any to presume on the like extraordinary interpositions of providence and grace in their favour.” — Doddridge. Whom — How agreeable and useful soever he might have been to me here; I have sent back to thee again; thou therefore receive him — Into thy family with readiness and affection. Receive him, did I say? nay rather, receive, as it were, my own bowels — A person whom I so tenderly love, that he may seem, as it were, to carry my heart along with him whithersoever he goes. Such is the natural affection of a father in Christ toward his spiritual children. As Bengelius observes, by laying aside his apostolical authority, St. Paul had brought himself to a level with Philemon; and now to exalt Onesimus, and to display that dignity which a man acquires by becoming a sincere Christian, he calls him, not his son simply, but his own bowels; or, as it is expressed Phm 1:17, his very self. Whom I would have retained, that in thy stead, &c. — That he might have performed those services for me, which thou, if present, wouldest gladly have performed thyself. Thus the apostle insinuates to Philemon the obligation he was under to assist, with his personal services, him who was his spiritual father; and more especially while he was confined with a chain for preaching the gospel of Christ. But without thy mind — That is, without thy express consent; would I do nothing — In this affair. From this we learn, that however just our title may be to beneficent actions from others, they must not be compelled to perform them; they must do them voluntarily; that thy benefit should not be as it were of necessity — Or by constraint, for Philemon would not have refused it; but willingly — “If Onesimus had remained with the apostle in Rome, and Philemon had pardoned him at the apostle’s intercession, that favour would not have appeared so clearly to have been bestowed voluntarily, as when Onesimus returned and put himself in his master’s power, and was received again into his family, The apostle, therefore, sent him back to Philemon, that his receiving him might be known to have proceeded from his own merciful disposition.” — Macknight.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

1:10 show kindness: In the Roman world, runaway slaves could be treated harshly with whipping, branding, or even execution, at the owner’s discretion. • Onesimus was Paul’s spiritual child because he became a believer through Paul’s ministry.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Phm 1:10. Παρακαλῶ, I beseech) This word is repeated with great force, as if after a parenthesis.—περὶ τοῦ ἐμοῦ τέκνου, concerning my son) Besides other things, he puts first a favourable description of the person, having suspended the sense till he mentions the hated (offensive) name of Onesimus. And the whole epistle savours of the recent joy for Onesimus, who had been gained as a convert, and from whom it seems he concealed the circumstance that he was writing so kindly about him.—ἐγέννησα, I have begotten) He was the son of Paul’s old age.—Ὀνήσιμον, Onesimus) He alludes pleasantly to this name in the following verse.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Phm 1:10 . ὃν ἐγέννησα : cf. Sanhedrin , xix. 2 (Jer. Talm.), “If one teaches the son of his neighbour the Law, the Scripture reckons this the same as if he had begotten him” (quoted by Vincent). Ὀνήσιμον : one would expect Ὀνησίμου it is attracted to ὃν … instead of agreeing with τοῦ ἐμοῦ τέκνου . He is to be ὀνήσιμος in future, no longer ἀνόνητος . ἄχρηστον : ἅπ . λεγ . in N.T., but used in the Septuagint, Hos 8:8 , 2Ma 7:5 , Wis 2:11 ; Wis 3:11 , Sir 16:1 ; Sir 27:19 . As applied to Onesimus the reference must be to something wrong done by him; the fear of being punished for this was presumably his reason for running away from his master. νυνὶ δὲ : a thoroughly Pauline expression, cf. Phm 1:9 , Rom 6:22 ; Rom 7:6 ; Rom 7:17 ; Rom 15:23 ; Rom 15:25 , 1Co 5:11 , etc. εὔχρηστον : only elsewhere in N.T. in 2Ti 2:21 ; 2Ti 4:11 .

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

I beseech thee--emphatically repeated from Plm 1:9. In the Greek, the name "Onesimus" is skilfully put last, he puts first a favorable description of him before he mentions the name that had fallen into so bad repute with Philemon. "I beseech thee for my son, whom I have begotten in my bonds, Onesimus." Scripture does not sanction slavery, but at the same time does not begin a political crusade against it. It sets forth principles of love to our fellow men which were sure (as they have done) in due time to undermine and overthrow it, without violently convulsing the then existing political fabric, by stirring up slaves against their masters.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 10. I beseech thee for my son Onesimus] It is evident from this that Onesimus was converted by St. Paul while he was prisoner at Rome, and perhaps not long before he wrote this epistle.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

10. I beseech thee for my son. Since less weight is commonly attached to those prayers which are not founded in some cause of just commendation, Paul shows that Onesimus is so closely related to him as to afford a good reason for supplicating in his behalf. Here it is of importance to consider how deep is his condescension, when he gives the name of “son” to a slave, and a runaway, and a thief.

When he says that Onesimus has been begotten by him this must be understood to mean, that it was done by his ministry, and not by his power. To renew a soul of man and form it anew to the image of God — is not a human work, and it is of this spiritual regeneration that he now speaks. Yet because the soul is regenerated by faith, and “faith is by hearing,” (Romans 10:17,) on that, account he who administers the doctrine holds the place of a parent. Moreover, because the word of God preached by man is the seed of eternal life, we need not wonder that he from whose mouth we receive that seed is called a father. Yet, at the same time, we must believe that, while the ministry of a man is efficacious in regenerating the soul, yet, strictly speaking, God himself regenerates by the power of his Spirit. These modes of expression, therefore, do not imply any opposition between God and man, but only show what God does by means of men. When he says that he had begotten him in his bonds, this circumstance adds weight to the commendation.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(10) My son.—Properly, my own child, whom I have begotten in my bonds, Onesimus. The name is withheld, till Philemon’s interest is doubly engaged, for one who is the Apostle’s “own child” (a name of endearment given elsewhere only to Timothy and Titus), and for one who was begotten under the hardships and hindrances of imprisonment. At last the name is given, and even then comes, in the same breath, the declaration of the change in him from past uselessness to present usefulness, both to the Apostle and to his former master.

Onesimus.—Of Onesimus we know absolutely nothing, except what we read here and in Col_4:9. Tradition, of course, is busy with his name, and makes him Bishop of Berœa, in Macedonia, or identifies him with the Onesimus, Bishop of Ephesus, mentioned in the Ignatian Epistle to the Ephesians (Eph_1:2-6). The name was a common one, especially among slaves.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

10. I beseech thee] See on the same word just above.

my son … whom I have begotten] Lit., “whom I begot.” But English demands the perfect where the event is quite recent.

“Son”: “begotten”:—cp. 1Co_4:15 : “I begot you, through the Gospel.” The teacher who, by the grace of God, brings into contact the penitent soul and Him who is our Life, and by faith in whom we become “the children of God” (Gal_3:26), is, in a sense almost more than figurative, the convert’s spiritual father. The spiritual relationship between the two is deep and tender indeed. The converted runaway had taken his place with Timothy (1Ti_1:2; 2Ti_1:2) and Titus (Tit_1:4) in St Paul’s family circle.

See Gal_4:19 for the boldest and tenderest of all his parental appeals.

Onesimus] The name stands last in the sentence, in the Greek; a perfect touch of heart-rhetoric.

“The name was very commonly borne by slaves” (Lightfoot, p. 376). It means “Helpful,” “Profitable”; and such words were frequent as slave-names. Lightfoot (p. 376, note) quotes among others Chrestus (“Good”), Symphorus (“Profitable”), and Carpus (“Fruit”). Female slaves often bore names descriptive of appearance; Arescousa (“Pleasing”), Terpousa (“Winning”), &c.

On Onesimus and his status see Introd. to this Epistle, ch. 3, 4

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

I beseech thee for my son Onesimus,.... Now he comes to the request itself, and mentions by name the person on whose account he makes it, and whom he calls his son; not merely because of his affection to him, but because he really was his spiritual father; he had been the happy instrument of his conversion, and he was his son according to the common faith, or in a spiritual sense: hence it follows,

whom I have begotten in my bonds: which is to be understood of a begetting again, or of regeneration; not as if the apostle was the efficient cause of it, as the nature of it shows, it being expressed by men's being born from above; by their being quickened, when dead in trespasses and sins; by being made new creatures, and transformed in the renewing of their minds; by Christ being formed in them, and by a partaking of the divine nature; and who is sufficient for these things? besides it is expressly denied to be of man, but is always ascribed to God, Father, Son, and Spirit; but as being the instrument and means of it, through the preaching of the Gospel, the word of truth, by which God of his own will, and by the power of his grace, regenerated this person; and this is said to be done "in his bonds": by which it appears, that the word of God was not bound, but had a free course, and was glorified, and the bonds of the apostle were the means of the spread of it; and that it was attended with great power, to the conversion of souls: and this circumstance is mentioned to engage Philemon to regard the entreaty of the apostle; he had been the instrument of begetting many souls to Christ; but this man was begotten by him in his bonds, when he was a prisoner, and so was peculiarly dear to him.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

10 I beseech thee for my son Onesimus, whom I have begotten in my bonds:

Ver. 10. My son Onesimus] Ignatius, in his Epistle to the Ephesians, maketh mention of Onesimus, as pastor of Ephesus, next after Timothy. The Roman Martyrologue saith, that he was stoned to death at Rome, under Trajan the emperor. Paul calleth him his son because his convert. See 1Co 4:15; so Cyprian calleth Caecilius (who converted him) novae vitae parentem, the instrument of his life; and Latimer saith the like of his blessed St Bilney, as he calleth him.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

I beseech thee for my son Onesimus - That is, my son in the gospel; one to whom I sustain the relation of a spiritual father; compare the notes at 1Ti 1:2. The address and tact of Paul here are worthy of particular observation. Any other mode of bringing the case before the mind of Philemon might have repelled him. If he had simply said, “I beseech thee for Onesimus;” or, “I beseech thee for thy servant Onesimus,” he would at once have reverted to his former conduct, and remembered all his ingratitude and disobedience. But the phrase “my son,” makes the way easy for the mention of his name, for he had already found the way to his heart before his eye lighted on his name, by the mention of the relation which he sustained to himself. Who could refuse to such a man as Paul - a laborious servant of Christ - an aged man, exhausted with his many sufferings and toils - and a prisoner - a request which he made for one whom he regarded as his son? It may be added, that the delicate address of the apostle in introducing the subject, is better seen in the original than in our translation. In the original, the name Onesimus is reserved to come in last in the sentence. The order of the Greek is this: “I entreat thee concerning a son of mine, whom I have begotten in my bonds - Onesimus.” Here the name is not suggested, until he had mentioned that he sustained to him the relation of a son, and also until he had added that his conversion was the fruit of his labors while he was a prisoner. Then, when the name of Onesimus is mentioned, it would occur to Philemon not primarily as the name of an ungrateful and disobedient servant, but as the interesting case of one converted by the labors of his own friend in prison. Was there ever more delicacy evinced in preparing the way for disarming one of prejudice, and carrying an appeal to his heart?

Whom I have begotten in my bonds - Who has been converted by my efforts while I have been a prisoner. On the phrase “whom I have begotten,” see 1Co 4:15. Nothing is said of the way in which he had become acquainted with Onesimus, or why he had put himself under the teaching of Paul; see the introduction, Section 2. See (3) Below.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

I beseech thee, &c. He at length tells Philemon what his request is, and names the person Onesimus, but in such terms as shew how much St. Paul has this affair at heart, and that he will look upon the favour he asks as done to himself. It is, that thou wilt pardon Onesimus, whom I look upon and love as my son, and a most dear son, whom I have begotten, a prisoner, and in my chains. (Witham) --- How great is the ingenuity shewn by St. Paul in this epistle, in obtaining for Onesimus the pardon of his master, Philemon. Having in the preceding verse endeavoured by every argument which a real tenderness and compassion could inspire, and making use of every expression that could conciliate the favour of Philemon, to obtain his charitable request, he in this verse for the first time dares mention Onesimus by name; a name which he was sensible must sound harsh in the ears of one who had received an injury from him. See how he endeavours to prevent so unhappy an effect, by adding to the name every epithet that could any way tend to soften all feelings of asperity, and excite compassion and pity. I beseech thee then for my son, whom I have begotten, and that in my chains. (Calmet) --- The pardon I crave is not for your slave, but for my son. If in all antiquity there be any thing in the persuasive kind of eloquence truly admirable, it is this short epistle in which there are contained almost as many arguments as words.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

I beseech thee for my son Onesimus; Onesimus, lately thy servant, (the same mentioned Col 4:9), but my son.

Whom I have begotten in my bonds; not naturally, but spiritually, to whom I have been a spiritual father, and begotten him to Christ in my old age, and while I have been here suffering as a prisoner.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

10. My son Onesimus—The Greek order of words is, for my son, whom I have begotten in my bonds—Onesimus. The English order loses the reluctant delay of Paul to mention to Philemon the offensive name of the culpable runaway. The reader will trace the skill of Paul in his progressive approach to this point from the beginning of his epistle. Philemon, as he reads along, is led through a train of soothing preparatories, the object of which he does not suspect until he reaches this central word. All the circuitous prelude is in behalf of Paul’s own bond-begotten son.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

I beseech thee for my son ... Onesimus; my child (Revised Version). The name of Onesimus could not have been a pleasing one in the ears of Philemon. Note with what caution and almost timidity it is at length introduced. He does not interpose for the ingrate with apostolic dignity, but pleads for him with fatherly love. He puts himself side by side with him, and calls him his son. Some of the old commentators conclude, from Col_4:9, that Onesimus was a native of Colossae, and thence discuss whether he could have been a slave born in Philemon"s house of a slave-mother, or whether he was sold in his youth by his father a custom so common to the Phrygians (as to the Circassians in later times) as to have been noticed by Cicero.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Whom I have begotten in my bonds - The son of my age.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

10. “I exhort thee concerning my child, whom I begot in my bonds, Onesimus,

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

10. For my son Onesimus. His spiritual son, whom he in his bonds, while a prisoner in chains, had converted. It is possible that Epaphras met Onesimus, his fellow-townsman in Rome, and brought him to Paul.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

General Information:

Onesimus is the name of a man. He was apparently Philemon's slave and had stolen something and ran away.

my child Onesimus

"my son Onesimus." Paul speaks of the way he is friends with Onesimus as if it were the way a father and his son love each other. Onesimus was not Paul's actual son, but he received spiritual life when Paul taught him about Jesus, and Paul loved him. AT: "my spiritual son Onesimus" (See: Metaphor)

Onesimus

The name "Onesimus" means "profitable" or "useful." (See: How to Translate Names)

whom I have fathered in my chains

Here "fathered" is a metaphor that means Paul converted Onesimus to Christ. AT: "who became my spiritual son when I taught him about Christ and he received new life while I was in my chains" or "who became like a son to me while I was in my chains" (See: Metaphor)

in my chains ... while I am in chains

Prisoners were often bound in chains. Paul was in prison when he taught Onesimus and was still in prison when he wrote this letter. AT: "while I was in prison ... while I am in prison" (See: Metonymy)

I have sent him back to you

Paul was probably sending Onesimus with another believer who carried this letter.

who is my very heart

Here "heart" is a metonym for a person's emotions. The phrase "who is my very heart" is a metaphor for loving someone. Paul was saying this about Onesimus. AT: "whom I love dearly" (See: Metonymy and Metaphor)

so he could serve me for you

"so that, since you cannot be here, he might help me" or "so that he could help me in your place"

for the sake of the gospel

Paul was in prison because he preached the gospel publicly. This can be stated explicitly. AT: "because I preach the gospel" (See: Assumed Knowledge and Implicit Information)

translationWords

children

heart

good news

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

10. παρακαλῶ σε. The appeal is enhanced by the repetition of the verb.

περὶ τοῦ ἐμοῦ τέκνου, “about my own child.” Stronger than τοῦ τέκνου μου, cf. Phm 1:12; Phm 1:19, Col 4:18, and esp. 3Jn 1:4. So St Paul calls Timothy his τέκνον (1Co 4:17; Php 2:22; 1Ti 1:2 al.), and also Titus (Tit 1:4).

ἐγέννησα. So in 1Co 4:14-15. But in Gal 4:19 he speaks as though he were the mother, in 1Th 2:7 as though the nurse, of his converts. For his metaphor here cf. Talm. Bab. Sanhedrin 19b “R. Samuel son of Nachmani reported that B. Jonathan said, Everyone that teacheth his neighbour’s son Torah, the Scripture reckons it to him as though he begat him, for it is said, Now these are the generations of Aaron and Moses (Num 3:1), and it is written, Now these are the names of the sons of Aaron (Num 3:2), meaning that Aaron begat them and Moses taught them; therefore they were called by his name.”

ἐν τοῖς δεσμοῖς. Probably suggesting that he was the more dear to him as born to him at such a time. Observe that “for the third time Philemon is made to hear the clanking of the prisoner’s chain” (Beet).

Ὀνήσιμον, Col 4:9†. At last he brings out the name which he knew would not recall to Philemon pleasant associations. On the importance attributed to names by the ancients see Lightfoot. St Paul plays upon the name in Phm 1:11; Phm 1:20.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

10. τοῦ ἐμοῦ τέκνου: An affectionate designation of Onesimus. The slight hesitation in mentioning the name of the slave, and the delay in coming to the point of the letter, are noticeable. Τέκνον in a similar sense, a spiritual child, 1Co 4:14, 1Co 4:17; Gal 4:19 (τεκνία); 1Ti 1:2, 1Ti 1:18; 2Ti 2:1.

ὃν ἐγένησα: Of whose conversion I was the instrument. The appeal in the thought of his won child is heightened by ἐμοῦ, and by the fact that he is the spiritual child of his captivity. For this figurative use of γεννᾷν, comp. 1Co 4:15. Thayer, Lex., cites Sanhedr. fol. 19, 2, of one who brings others to his own way of life. “If one teaches the son of his neighbor the law, the Scripture reckons this the same as though he had begotten him.”

ἐν τοῖς δεσμοῖς: ‘in my bonds.’

μου added by אc CDKLP, Syr.utr, Cop., Arm., Æth.

Ὀνήσιμον: ‘profitable’ (ὀνίνημι). A common name among slaves, like many others expressing utility, as Chresimus, Chrestus, Onesiphorus, Symphorus, Carpus. (See Lightf.’s Introd. to Philem. sec. 4.) Accordingly, Weizsäcker’s statement that the allegorical character of the epistle is apparent from this name has no relevancy whatever (Apost. Zeital. p. 545). Ὀνήσιμον is accus. by attraction after ἐγένν.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

I beseech. Resuming the beseech of ver. 9. I beseech, I repeat. Onesimus (Onhsimon). The name is withheld until Paul has favorably disposed Philemon to his request. The word means helpful, and it was a common name for slaves. The same idea was expressed by other names, as Chresimus, Chrestus (useful); Onesiphorus (profit - bringer, 2Ti 1:16); Symphorus (suitable). Onesimus was a runaway Phrygian slave, who had committed some crime and therefore had fled from his master and hidden himself in Rome. Under Roman law the slave was a chattel. Varro classified slaves among implements, which he classifies as vocalia, articulate speaking implements, as slaves; semivocalia, having a voice but not articulating, as oxen; muta, dumb, as wagons. The attitude of the law toward the slave was expressed in the formula servile caput nullum jus habet; the slave has no right. The master's power was unlimited. He might mutilate, torture, or kill the slave at his pleasure. Pollio, in the time of Augustus, ordered a slave to be thrown into a pond of voracious lampreys. Augustus interfered, but afterward ordered a slave of his own to be crucified on the mast of a ship for eating a favorite quail. Juvenal describes a profligate woman ordering a slave to be crucified. Some one remonstrates. She. replies : "So then a slave is a man, is he! 'He has done nothing, ' you say. Granted. I command it. Let my pleasure stand for a reason" (vi., 219). Martial records an instance of a master cutting out a slave 's tongue. The old Roman legislation imposed death for killing a plough - ox; but the murderer of a slave was not called to account. Tracking fugitive slaves was a trade. Recovered slaves were branded on the forehead, condemned to double labor, and sometimes thrown to the beasts in the amphitheater. The slave population was enormous. Some proprietors had as many as twenty thousand. 211 Have begotten in my bonds. Made a convert while I was a prisoner.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.

10. παρακαλῶ σε κ.τ.λ.] St Chrysostom remarks on the Apostle’s withholding the name, until he has favourably disposed Philemon both to the request and to the object of it; τοσούτοις δὲ προλέανας αὐτοῦ τὴν ψυχήν, οὐδὲ εὐθέως ἐνέβαλε τὸ ὄνομα, ἀλλὰ τοσαύτην ποιησάμενος αἴτησιν ἀναβάλλεται κ.τ.λ. The whole passage deserves to be read.

J. B. Lightfoot, St Paul's Epistles to the Colossians and Philemon: a revised text with introductions, notes and dissertations (London: Macmillan, 1875) — public domain. Electronic text from Project Gutenberg (ebook #50857). Covers Colossians and Philemon only (the verse-by-verse notes; introductions and dissertations are omitted); Lightfoot's companion Galatians and Philippians volumes are not included, as the available public-domain scans carry garbled Greek that cannot be faithfully reproduced.