Not really, huh?
Well here it is anyway, this is the first exegetical paper my prof proclaimed as 'excellent'. The first of mine that is, not the first ever.
Philemon 10-14
10παρακαλῶ σε περὶ τοῦ ἐμοῦ τέκνου, ὃν ἐγέννησα ἐν τοῖς δεσμοῖς Ὀνήσιμον,
11τόν ποτέ σοι ἄχρηστον νυνὶ δὲ [καὶ] σοὶ καὶ ἐμοὶ εὔχρηστον,
12ὃν ἀνέπεμψά σοι, αὐτόν, τοῦτ' ἔστιν τὰ ἐμὰ σπλάγχνα: 13ὃν ἐγὼ ἐβουλόμην πρὸς ἐμαυτὸν κατέχειν, ἵνα ὑπὲρ σοῦ μοι διακονῇ ἐν τοῖς δεσμοῖς τοῦ εὐαγγελίου, 14χωρὶς δὲ τῆς σῆς γνώμης οὐδὲν ἠθέλησα ποιῆσαι, ἵνα μὴ ὡς κατὰ ἀνάγκην τὸ ἀγαθόν σου ᾖ ἀλλὰ κατὰ ἑκούσιον.
10-11
Paul resumes his thought from v.9 by restating the verb παρακαλῶ, and uses the following verses to explain the content and nature of his appeal to Philemon. The σε is evidently the direct object. Its bluntness and its personal appeal come across in the following section in which Paul uses many pronominal and structural nuances to show his personal and passionate approach to his appeal before Philemon.
The subject of Paul’s appeal is expressed in the prepositional phrase περὶ τοῦ ἐμοῦ τέκνου. In keeping with the emphatic nature of this passage, περὶ can be understood more directly as “for” rather than the more removed, referential “concerning”. The articulated τοῦ ἐμοῦ τέκνου also carries a stronger idea of concern with it. Paul actually says something very profound on a socio-cultural level here. Paul is interceding, begging for the life of a slave. So much so that he is willing to call that slave his very son. The emphatic language is warranted considering the scope of reactions his writing may provoke.
ὃν is masculine and accusative by attraction to Ὀνήσιμον, though one and the same with τέκνου. The aorist ἐγέννησα has an consummative force to it, as γεννάω refers here to the spiritual transformation of Onesimus which Paul alludes to in other verses. ἐν τοῖς δεσμοῖς modifies the verb circumstantially, giving us a better understanding that Paul met Onesimus and brought him to faith in the Lord in his imprisonment.
Ὀνήσιμον comes at the end of the verse so that his current status as a believer is established, and to transition into Paul’s statement about his character in verse 11. It’s also emphatic language, again, that Paul would give a simple slave a long title before naming him. There is also particular lexical significance, as Paul makes a play on words which relates to the meaning of Ὀνήσιμον – useful.
τόν is the second of five particles that refer back to Ὀνήσιμον and relates to the accusatives ἄχρηστον and εὔχρηστον. Following the consummative aorist, Paul employs a contrast on many levels and uses a brilliant pun. He sets in contrast ποτέ and νυνὶ establishing the definitive change that has occurred. ἄχρηστον and εὔχρηστον are both used here to establish the 180 degree difference in Philemon. There is also a noteworthy double pun: Paul states that Onesimus (“useful”) was “useless” (ἄχρηστον) but now is “very useful” (εὔχρηστον). He also uses words very similar in form to Χριστός and so Paul alludes to his status as a convert being apart from Christ, now a fellow Christian.
12
Paul continues his appeal to Philemon and praise of Onesimus. The aorist ἀνέπεμψά is epistolary, as it is presumed that Onesimus himself is delivering the letter. Paul is his most emphatic here. The intensive αὐτόν and the expression τοῦτ' ἔστιν τὰ ἐμὰ σπλάγχνα make this a very bold and heartfelt appeal. The expression of σπλάγχνα is one of several thematic words Paul uses in his argument. He places further responsibility on Philemon with this word, having already cited Philemons refreshment of the hearts of the saints (v.7) and he uses the phrase again in a request in v. 20.
αὐτόν is an emphatic intensifier and part of a deluge of pronouns that Paul uses in this passage, emphasizing the relationships involved and the importance of the three key men in this delicate affair. Onesimus, Philemon and Paul are all of deep significance in how the church will deal with this socially and culturally loaded issue. Paul seeks to intensify the personal nature of it in his writing.
13
Two pronouns, ὃν and ἐγὼ connect this verse right into Paul’s appeal and assessment of Onesimus. He uses the imperfect ἐβουλόμην as either an epistolary imperfect, but more likely as a conative imperfect, expressing a thoughtful wish Paul had. His wish is explained by the complimentary infinitive κατέχειν.
There is some deliberation as to the exact meaning of κατέχειν as to whether it was Paul’s wish “to hold back” Onesimus longer even though Onesimus may have felt burdened to make peace with his Christian master following his own conversion to Christ. Or if a simple “retain” sense is appropriate. It is usually best not to read into the situation, as it could be equally argued that Onesimus would have wanted to continue to aid Paul’s gospel ministry and no doubt would have been apprehensive at facing a potential penalty for a runaway slave.
Paul uses two uncommon prepositional expressions here in v. 13. πρὸς ἐμαυτὸν is of note as an example of atypical disagreement between a transitive verb and an adverbial stative preposition. Following the purpose clause ἵνα, Paul uses ὑπὲρ σοῦ as a substitutionary phrase. This is particularly significant to other verses of the same construction, which express soteriological principles. Here Paul is probably assuming Philemon is naturally encouraged to know He is well served in his imprisonment, and possibly alluding to what he will directly state in v. 19 – that is Philemon’s spiritual heritage in Paul.
The Present sunjunctive διακονῇ simply expresses the contingency of Paul’s wish, and anticipates Paul’s fourth reminder to Philemon of his own imprisonment ἐν τοῖς δεσμοῖς τοῦ εὐαγγελίου. Here Paul echoes his first statement (δέσμιος Χριστοῦ Ἰησοῦ). The circumstantial sense of ἐν followed by the genitive implies that it is for the very purposes of Christ and the Gospel that Paul is in prison.
14
There is s very similar structure between v.13 and v.14. Both feature an indicative with a complimentary infinitive followed ἵνα and a subjunctive. Paul makes a clear contrast between v. 13 (Paul’s wish) and v.14 (reality) with the adversative δὲ.
Despite his wishes and insight, He does not want to diminish Philemon’s importance in this matter. It is noted here for Philemon as well as for the whole church and even the community (which would have included other slave owners) that Paul does not take or order Philemon to action χωρὶς τῆς σῆς γνώμης. The following ὡς also connotes that the appearance as well as the heart of Philemon’s actions and good deeds ought to be κατὰ ἑκούσιον rather than κατὰ ἀνάγκην. Philemons approval and consent are vital in this matter, not only for legal but moral purposes.
Paul uses the aorist ἠθέλησα to contrast his wishes (ἐβουλόμην) with his definitive will or decision. Here it is explained by the complimentary infinitive ποιῆσαι. He was truly setting this matter aside to Philemon’s choosing, and uses ἵνα to reveal his purpose yet again.
τὸ ἀγαθόν σου ᾖ is no doubt anaphoric to παντὸς ἀγαθοῦ from v. 6. It’s status as a ultimate, or general sense of abstract good, or a specific action, or generic habit is ambiguous. In either case, however, “your goodness/your good deed” could refer to Philemon’s treatment of Onesimus, which Paul elaborates even more in v. 16-17 and v.20-21.
Paul is turning up the heat in both his appreciation and love for both men, as well as the mounting tension in light of the circumstances. Paul builds towards his climax with a series of personal pronouns extolling the changed character of Onesimus and how he views a great deal of potential benefits from a peaceful and good resolution to the conflict.
