Philemon 1:10-14 - Joseph Benson’s Commentary on the Old and New Testaments

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 Philemon 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.