Show Bible Commentary For A Bible Verse

Click here to show/hide instructions.

Selected Verse: Philemon 1:10 - King James

Verse	Translation	Text
Phm 1:10	King James	I beseech thee for my son Onesimus, whom I have begotten in my bonds:

Summary Of Commentaries Associated With The Selected Verse

Open All | Close All Open All | Close All

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
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.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

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.

Notes on the Bible, by Albert Barnes, [1834]
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 Ti1 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 Co1 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.

Notes on the Bible, by Albert Barnes, [1834]

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 Ti1 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 Co1 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.

Vincent's Word Studies, by Marvin R. Vincent [1886]
I beseech Resuming the beseech of Plm 1:9. I beseech, I repeat. Onesimus (Ὁνήσιμον) 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, Ti2 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. Have begotten in my bonds Made a convert while I was a prisoner.

Vincent's Word Studies, by Marvin R. Vincent [1886]

I beseech

Resuming the beseech of Plm 1:9. I beseech, I repeat.

Onesimus (Ὁνήσιμον)

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, Ti2 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.

Have begotten in my bonds

Made a convert while I was a prisoner.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Whom I have begotten in my bonds - The son of my age.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]

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

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
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 Commentary on the Whole Bible - Published 1810-1826

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.

Top