Philemon, Rightly Divided, verse-by-verse
Session 2 | Philemon 10-25
Philemon 10-14 | Paul's Careful Request
Verse 10 -- Green
Rather than using his apostolic authority, Paul comes to encourage Philemon for my son Onesimus. Onesimus is only mentioned in Philemon and in Colossians 4:9. We assume that he was from Colossi, and it appears he was saved under Paul's ministry while Paul was under arrest. We know very little about him.
Verse 11 -- Green
We are not given information about why Onesimus was formerly unprofitable but now profitable to Philemon. It could be a reference to Onesimus' presumed run-away status, and now that Onesimus can be returned he can be returned to usefulness in Philemon's household.
Under whatever scenario, Paul is now about to seek permission to use Onesimus in his own home and ministry.
Verse 12 -- Green
Paul has sent again“runaway," and that Paul was sending him for whatever justice Philemon wanted to give. This may be true, but it may be wildly off. We must take care not to read our western version of slavery into this context, since eisegesis rarely finds conclusion in good interpretation. However, if we wanted to find support for such an interpretation, we would note that the Greek word ἀναπέμπω [anapempo“judgment" contexts (see Lk. 23:7, 11, 15). We should note that the word outside the New Testament is used in the context of sending to one of authority and could be used even when a judgment is not in order.
Paul asks Philemon to receive Onesimus as if Onesimus was mine own bowels“receive him as if he were me."
Verse 13 -- Green
Paul's desire is that Onesimus would be able to serve Paul during whatever manner the confinements his imprisonment has caused him to be unable to carry out daily tasks normally.
“passive aggressive." Such tone does not come across in the Greek.
Verse 14 -- Green
Paul could have exercised the full measure of apostolic authority (v. 8), but instead expresses the full measure of respect. Paul refuses to take that which is his advantage if it should disadvantage his fellow believer.
Since believers in our dispensation are to give as he purposeth in his heart (2 Cor. 9:7), Christian leaders should follow Paul's example in the grace in which he shares his request.
Philemon 15-18 | Onesimus the Useful
Verse 15 -- Green
The word perhaps is related to the word for quickness, the Greek being τάχα [tacha]. It is an adverb modifying departed. There are other Greek words for possibly, and thus I think that the speed issue with this Greek word should be incorporated, at least as giving a bit of insight. This seems especially true when combined with the words for a season, or literally *“for an hour*." Paul uses a play on words when he makes a veiled reference to the salvation Onesimus found while he was departed for a season, and now returns as a fellow believer who would fellowship with Philemon for ever.
Verse 16 -- Green
Continuing the thought from verse 16, Onesimus returns not now as a servant but rather a brother beloved.
When Paul says that Onesimus is much more [a brother] unto thee because he is one both in the flesh and in the Lord it draws into question a great deal of modern teaching about Onesimus and slavery. In my estimation, almost all such teaching has been done out of eisegesis and with a progressive-liberal point of view. Could reality be that Onesimus was literally Philemon's brother in the flesh? If not, to what does the phrase in the flesh refer?
The Greek phrase "ενσαρκι" [en sarki] is used 20 times in the New Testament. The root sarx seems to be used only of physical flesh, as in 1 John 4:2.
The verse could be translated to say that Onesimus is useful both in the flesh, and in the Lord, but to do so you must go back to verse 11 to build the case. The immediate context seems to be that Onesimus is a brother both in the flesh, and [now] in the Lord.
Verse 17 -- Green
Paul knew that Philemon did consider Paul a partner, and he uses this relationship to beg Philemon to receive him as if he were Paul himself (as in v. 12).
Verse 18 -- Green
The phrase if he hath wronged thee is written in such a way that it implies that he had wronged him. Paul says that Philemon may put...on mine account whatever was owed.
Presumably this is meant literally, whether Philemon would do so or not. This means that Paul must have had some ability to pay. I think we would do Paul disservice to think this was anything other than a good-faith offer.Philemon 19-25 | Closing Admonitions to Philemon
Verse 19 -- Black
“pen" at this point. He reiterates the pledge, I will repay, started in verse 18. “says what he doesn't say," saying, I do not say to thee how thou owest unto me even thine own self besides. At least this is how it looks in English. Paul says he will repay in order that he would not say that Onesimus owes his own life to Paul. Follow the reasoning to understand this sentence.
If Paul pledged to repay and didn't repay, he would have to give some explanation.
He could“I have not repaid Onesimus because Onesimus owes me everything he has."
Verse 20 -- Black
The word brother can be used of a spiritual or physical brother. But in verse 16 Paul speaks of Onesimus as a brother in the flesh. Here, of course, Paul speaks of a spiritual brother as he requests the blessing of having the services of Onesimus in Rome.
Verses 21-22 -- Black
It seems that Paul and Philemon had a longstanding trust in each other, whether they had ever met. Paul looks forward to a future trip to stay with Philemon. Whether such a trip ever occurred, we do not know.
Verses 23-25 -- Black
Second, four fellowlabourers are mentioned, Marcus, Aristarchus, Demas, and Lucas. This could be John Mark, the Aristarchus of Ephesus (Acts 19:29), the Demas that hath forsake me by the time Paul writes to Timothy (2 Tim. 4:10), and Luke the physician (see 2 Tim. 4:11).
Paul closes in a benediction of grace, as was his custom.
