SEV Biblia, Chapter 1:10
lo que ruego es por mi hijo Onsimo, que he engendrado en mi prisin,
Clarke's Bible Commentary - Philemon 1:10
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.
John Gill's Bible Commentary
Ver. 10. I beseech thee for my son Onesimus , &c.] 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.
Matthew Henry Commentary
Verses 8-14 - It does not lower any one to condescend, and sometimes even to beseech where, in strictness of right, we might command: the apostle argue from love, rather than authority, in behalf of one converted throug his means; and this was Onesimus. In allusion to that name, whic signifies "profitable," the apostle allows that in time past he ha been unprofitable to Philemon, but hastens to mention the change by which he had become profitable. Unholy persons are unprofitable; the answer not the great end of their being. But what happy change conversion makes! of evil, good; of unprofitable, useful. Religiou servants are treasures in a family. Such will make conscience of their time and trusts, and manage all they can for the best. No prospect of usefulness should lead any to neglect their obligations, or to fail in obedience to superiors. One great evidence of true repentance consist in returning to practise the duties which have been neglected. In his unconverted state, Onesimus had withdrawn, to his master's injury; but now he had seen his sin and repented, he was willing and desirous to return to his duty. Little do men know for what purposes the Lor leaves some to change their situations, or engage in undertakings perhaps from evil motives. Had not the Lord overruled some of ou ungodly projects, we may reflect upon cases, in which our destructio must have been sure.
Greek Textus Receptus
παρακαλω 3870 5719 σε 4571 περι 4012 του 3588 εμου 1700 τεκνου 5043 ον 3739 εγεννησα 1080 5656 εν 1722 τοις 3588 δεσμοις 1199 μου 3450 ονησιμον 3682
Vincent's NT Word Studies
10. 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, 2 Timothy i. 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.
Robertson's NT Word Studies
1:10 {For my child} (peri tou emou teknou). Tender and affectionate reference to Onesimus as his spiritual child. {Whom I have begotten in my bonds} (hon egennesa en tois desmois). First aorist active indicative of gennaw, to beget. See #1Co 4:15 for this figurative sense. Paul is evidently proud of winning Onesimus to Christ though a prisoner himself.
