Philemon 6-7

Philemon 6

Philemon 6 and I pray that the fellowship of your faith may become effective through the knowledge of every good thing which is in you for Christ’s sake. (NASB95)

The Content of Paul’s Prayer for Philemon

“And I pray that the fellowship of your faith may become effective ” is composed of the following: (1) conjunction hop ōs ( ), “ that ” (2) articular nominative feminine singular form of the noun koin ōnia ( ), “ the fellowship ” (3) articular genitive feminine singular form of the noun pistis ( ), “of faith ” (4) genitive second person singular form of the personal pronoun su ( ), “ your ” (5) nominative feminine singular form of the adjective energ ēs (ε ), “ effective ” (6) third person singular aorist middle subjunctive form of the verb ginomai ( ), “ may become .”

Asyndeton

In Philemon 6, the apostle Paul under the inspiration of the Holy Spirit is employing the figure of “asyndeton.” The common practice of the Aramaic and Hebrew language as well as the Greek language was that each clause be connected with the preceding by some connective word. The term for the lack of such a connective is “asyndeton.” The use of conjunctions came to be very common in the Hebrew, Aramaic and Greek so that the absence was noticeable and was called “asyndeton,” which literally means, “not bound together.” “Asyndeton” is a vivid stylistic feature that occurs often for emphasis, solemnity, or rhetorical value (staccato effect), or when there is an abrupt change in topic. Thus, it is found, for example, with commands and exhortations, put forth in rapid succession (cf. John 5:8; Eph 4:26-29; Phil 4:4-6; 1 Thess 5:15-22), sentences in a series (cf. Matt 5:3-11 [the beatitudes]; 2 Tim 3:15-16), sentences unrelated to each other/topic shift (cf. 1 Cor 5:9). In Philemon 6, Paul is not using a connective word between the previous statement in verse 5 and the one to follow here in 6. He does this in order to emphasize the statement here in verse 6, which records Paul made it his habit to pray that the fellowship produced by faith in the Word of God, would cause itself to be manifested as effective because of an experiential knowledge which produces every type of divine good of intrinsic quality and character, which is in all the

2013 William E. Wenstrom, Jr. Bible Ministries 1 recipients of this epistle for Christ’s sake. The Holy Spirit through Paul uses this figure because He wants the reader to dwell or meditate upon this statement in order that the recipients of this letter would be encouraged and prepared to welcome Onesimus into their fellowship now that he has become a Christian. This figure is designed to have Philemon, Apphia and Archippus and the church which met in Philemon’s home dwell upon the idea of perform divine good in the form of welcoming Onesimus into their fellowship despite the fact he was a runaway slave of Philemon.

Ellipsis

Paul is also employing the figure of ellipsis meaning that under the inspiration of the Holy Spirit, he is deliberately omitting, though it is clearly implied, the first person singular present middle indicative form of the verb proseuchomai (ε ), which belongs to the euchomai word group and is a compound verb composed of the preposition pros , “face to face with,” and the verb euchomai , “to request,” thus it literally means, “to make a request face to face with deity.” In classical literature, euchomai in its technical sense was employed for invoking a deity where it meant “to request, to entreat, to vow.” Proseuchomai and its cognate noun proseuche in classical Greek from Homer onward referred to prayers for favors from the gods who can help in battle or in helping to get revenge. In the LXX, proseuchomai normally translates the Hebrew verb palal in the hithpael stem with the idea of a request being addressed to God by an inferior and was a prayer of confidence. The verb proseuchomai appears 88 times in the Greek New Testament, and its cognate noun proseuche appears 37 times. Both the verb proseuchomai and its cognate noun proseuche refer to prayer with no indication of its content, thus they refer to prayer in its general sense, whereas the noun deesis refers specifically to either petitionary prayer or intercessory prayer. Although the verb proseuchomai has no reference to the content of prayer in the Greek New Testament, it is used in relation to the following elements of prayer: (1) Worship of God (2) Intercessory prayer (3) Petition (4) Thanksgiving. The word is used in reference to two categories of prayer: (1) Individual (Phlp. 1:9; Col. 1:9) (2) Corporate (Acts 12:12; 16:25; 20:36). Here in Philemon 6, the verb proseuchomai refers backs to Paul’s intercessory prayer to the Father on behalf of the recipients of this epistle which would include Philemon, Apphia, Archippus and the church which met in the home of Philemon. It refers to prayer in a general sense but without reference to the fact that it is intercessory, thus it simply refers to the act of praying in its general sense or the

2013 William E. Wenstrom, Jr. Bible Ministries 2 simple act of making a prayer to the Father without reference to its content and which content is revealed in the following direct object clause. The present tense of the verb is a customary present signally a regularly occurring action. This indicates that Paul “made it his habit” or he “regularly” prayed that the fellowship produced by Philemon’s faith in the Word of God, would cause itself to be manifested as effective because of an experiential knowledge which produces every type of divine good, which is in all the recipients of this epistle for Christ’s sake. The middle voice of the verb is an intensive middle emphasizing Paul as the subject of the verb indicating that Paul is emphasizing with his readers the content of his prayer for them in order to encourage them to perform another good work, namely, welcome Onesimus in their fellowship. The indicative mood is declarative presenting this assertion as a non-contingent or unqualified statement. We will translate proseuchomai , “ I make it a habit to pray .”

Hop ōs

The conjunction hop ōs means “that” since it is employed with the subjunctive mood of the verb ginomai in order to form a purpose clause which presents the purpose of Paul praying for Philemon.

Classical Usage of Koin ōnia

In the Greek and Hellenistic world koinonia was a term, which meant the evident, unbroken fellowship between the gods and men. Even Philo spoke of the “sublime fellowship [of Moses] with the Father and Creator of the universe” (Vit. Mos., 1, 158). Koinonia was an important concept both in the secular and religious life of the ancient Greek world. It denoted the close union and brotherly bond between men. It was taken up by the philosophers to denote the ideal to be sought. The word has thus virtually the sense of brotherhood, and is a standing expression for the way social life is constituted. Koinonia , an abstract term from koinonos and koinoneo , denotes “participation, fellowship,” especially with a close bond. It expresses a two-side relation. As with koinoneo , emphasis may be on either the giving or the receiving. It thus means: (1) “Participation” (2) “Impartation” (3) “Fellowship.” It is constructed: (1) In the absolute, “fellowship,” in law of a contract partnership, community of possession or communal possession. (a) With the objective genitive of the thing shared. (b) With the subjective genitive of the person or thing sharing, the recipient being in

2013 William E. Wenstrom, Jr. Bible Ministries 3 the dative or with preposition. (c) With objective genitive of the person in whom there is sharing. In Platonism koinonia acquires its greatest systematic significance. Koinonia is the basis of soteria , the preservation not merely of individuals, but of the whole cosmos, which includes both men and gods. The idea of an unbroken relationship of fellowship between God and man is thought to be wholly Greek. Greek philosophy (Plato) lifts the thought of divine fellowship above the cultic experience and extols it as the highest and most felicitous form of fellowship. Stoic thinking regards the universe as a dynamic and integrated totality, and on this basis it arrives at the concept of mutual koinonia between men and of their koinonia with God. Koinonia can have the following meanings: (1) “Association, communion, fellowship, close relationship” (2) “Generosity, fellow-feeling, altruism” (3) “Sign of fellowship, proof of brotherly unity, gift, contribution” (4) “Participation, sharing in something.” The group koinon - is important in sacral speech. According to primitive ideas there is an inward reception of mysterious divine power ( mana) in eating and drinking. This notion of direct union with the deity is at least a basic impulse in later cults as well, e.g., that of Dionysus. On the level of popular polytheism the sacrificial meal then becomes a communion of the deity with men. In Homer sacrifices are cheerful feasts in which the gods take part. Man and god are companions at table. Nor is this true only of the Homeric age for in the Hellenistic period, too, the gods arrange and conduct sacrificial meals. Men are invited as companions ( koinonos ) to the table of the gods. In theozenia , the lectisternia of the Romans, the gods take a lively part in the common festivities through their statues. With union by eating and drinking in the sacred meal we may also mention sexual union with the deity. Greek philosophy (Plato) lifts the thought of divine fellowship above the cultic experience and extols it as the highest and most felicitous form of fellowship. Stoic thinking regards the universe as a dynamic and integrated totality, and on this basis it arrives at the concept of mutual koinonia between men and of their koinonia with God. For Epictetus koinonos is equivalent to fellow man. Hellenistic mysticism conceives of a general koinonia psuchon between gods, men and irrational creatures. By its very nature, however, it seeks union with the deity rather than communion.

Septuagint Usage of Koin ōnia

Koinonia is found 3 times in the LXX, of these only 1 is canonical. The word was not used in the LXX to denote the relationship between God and man. Any theological relationship between God and His people, on the basis of who He is, is

2013 William E. Wenstrom, Jr. Bible Ministries 4 absent. The word is used in a negative sense in Hosea 4:17 for fellowship with idols, i.e., demons. The most significant point is that neither chaver nor koinon - is used for the relation to God, as so often in the Greek world. Herein is expressed the sense of distance which the righteous Israelite feels from God, as distinct from the Greek. The righteous man of the OT regards himself as in a relationship of dependence upon God and of belonging to Him. This can be deepened into a relationship of trust, but he never regards himself as the chevar , “companion” of God. This he never says. Similarly, in the LXX, even though this is influenced by Greek usage and thinking, we never find koinonia for the relation between God and man. This is a surprising fact. For there can be little doubt that in ancient Israel sacrifice, or the sacrificial meal, was widely regarded as sacral fellowship between God and man. In this respect Israel shares ancient Semitic ideas, which can be proved elsewhere. In Israel, too, the common meal implies a close relationship, which binds the participants to one another. This applies not merely to the men who partake of it; it is equally true of the believed participation of God.

New Testament Usage of Koinōnia

The word is found 19 times in the Greek New Testament (Acts 2:42; Rom. 15:26; 1 Cor. 1:9; twice in 1 Cor. 10:16; 2 Cor. 6:14; 8:4; 9:13; 13:14; Gal. 2:9; Eph. 3:9; Phil. 1:5; 2:1; 3:10; Phlm. 1:6; Heb. 13:16; twice in 1 John 1:3, 6, 7). Koinonia is used in the Greek New Testament with reference to following: (1) The fellowship or communion with God through the Filling of the Spirit (Acts 2:42; 2 Cor. 13:14; Phil. 2:1). (2) The fellowship or communion with God by means of the application of the Word of God (1 Cor. 1:9; 2 Cor. 6:14; Eph. 3:9; Phlm. 1:6; 1 John 1:3, 6-7). (3) Grace giving as part of the royal family honor code (Rom. 15:26; 2 Cor. 8:4; 9:13; Gal. 2:9; Phil. 1:5; Heb. 13:16). (4) Undeserved suffering (Phil. 3:10). (5) Lord’s table (1 Cor. 10:16). A Greek-English Lexicon of the New Testament and Other Early Christian Literature-Third Edition: (1) share, have a share (2) give/contribute a share (3) make (ritually) unclean, defile (Page 552). Thayer’s New Greek-English Lexicon lists the following: (1) Fellowship, association, community, communion, joint participation, intercourse, the share which one in anything, participation (2) Intercourse, fellowship, intimacy (3) A benefaction jointly contributed, a collection, a contribution, as exhibiting an embodiment and proof of fellowship (Page 352). Louw and Nida list the following meanings: (1) An association involving close mutual relations and involvement – close association, fellowship’ (34.5). (2) To share one’s possessions, with the implication of some kind of joint participation

2013 William E. Wenstrom, Jr. Bible Ministries 5 and mutual interest - ‘to share’ (57.98). (3) That which is readily shared – ‘willing gift, ready contribution’ (57.101). The Analytical Greek Lexicon Revised: (1) Fellowship, partnership (2) Participation, communion (3) Aid relief (4) Contribution in aid (Page 235). Vine’s Expository Dictionary of Biblical Words has the following article, “Koinonia (a) ‘communion, fellowship, sharing in common’ (from koinos , ‘common’), is translated ‘communion’ in (1 Cor. 10:16; Philem. 6), RV, ‘fellowship,’ for KJV, ‘communication’; it is most frequently translated ‘fellowship’; (b) ‘that which is the outcome of fellowship, a contribution,’ e. g., (Rom. 15:26; 2 Cor. 8:4).” Analytical Lexicon of the Greek New Testament lists the following meanings for the word: (1) as a relationship characterized by sharing in common fellowship, participation (2) as giving so that others can share generosity, fellow feeling; more concretely willing contribution, gift (Page 121).

Koin ōnia in Philemon 6

In Philemon 6, the noun koinonia means “fellowship” referring to communion with God which is the direct result of obedience to the Spirit of God who speaks to the believer through the Word of God, which He inspired. It refers to both the horizontal aspect of fellowship, which is fellowship with other believers and the vertical aspect of fellowship, which is fellowship with the Trinity. This indicated by Paul’s statement in Philemon 5. He told Philemon that the basis for thanking God for him in prayer was that he regularly heard about his love as well as faithfulness which he continued to regularly demonstrate toward the Lord Jesus, which is for the benefit of all the saints. Philemon’s love for the Lord and faithfulness to the Lord was a manifestation of the vertical aspect of fellowship. His love for the body of Christ and faithfulness to the body of Christ manifested the horizontal aspect of fellowship. This love and faithfulness which demonstrated Philemon was in fellowship with God was based upon obedience to the Spirit’s teaching in the Word of God. Koinonia speaks of Christian fellowship and denotes the following concepts: (1) Relationship with Christ: Philemon shared a common relationship with all Christians. (2) Partnership: Philemon worked with other Christians like Paul and Archippus for a common purpose to obtain common objectives for the glory of God and the gospel of Jesus Christ. (3) Companionship: Philemon communicated with his fellow Christians and shared his time, talent, treasure and truth with other believers. (4) Stewardship: Philemon was a good steward with the time, talent, treasure and truth God had given him as a trust.

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In Philemon 6, the noun koinonia functions as a nominative subject meaning that the subject performs the action of the verb ginomai . The subject is Philemon. The articular construction of the noun is monadic meaning that this fellowship is unique to Christianity since it is based upon obedience to the Spirit’s teaching in the Word of God, and which obedience only a Christian could perform since only a Christians is indwelt by the Spirit and has the capacity to perform divine good.

Pistis in Classical Greek

Otto Michel makes the following comment regarding the classical usage of the noun pistis , he writes, “In classical literature pistis means the trust that a man may place in men or the gods (Hesiod, Works, 372; Sophocles OT, 1445), creditability (Sophocles OC, 611), credit in business (Demosthones 36, 57), guarantee (Aeschylus Frag. 394), proof (Democ. 125), or something entrusted (IG 14, 2012 A 23)” (The New International Dictionary of New Testament Theology volume 1, page 594). Liddell and Scott list the following classical meanings for the word pistis : (1) trust in others, faith (2) persuasion of a thing, confidence, assurance (3) in subjective sense, good faith, trustworthiness, honesty (4) of things, credence, credit (5) in a commercial sense, credit (6) position of trust or trusteeship (7) Theologically, faith, opposite of sight and knowledge (8) that which gives confidence (9) assurance, pledge of good faith, guarantee (10) means of persuasion, argument (11) that which is entrusted, a trust (12) political protection or suzerainty (13) in Egypt, safe-conduct, safeguard (14) Pythagorus name for ten (15) personified, equals Latin Fides (page 1408). In the Hellenistic period during the struggle with skepticism and atheism pistis acquired the sense of conviction as to the existence and activity of the gods. Pistis as faith in God stood for theoretical conviction. But stress was laid on the belief that life was constituted in accordance with this conviction. Pistis acquired a special significance in the writings of the Stoics in the sense of “reliability, faithfulness” (Epictectus Diss. II, 4, 1). It reveals the essence of man (Epict. 2, 4, 1). Man’s fidelity to his moral destiny leads to fidelity towards others (Epict. 2, 4, 1-3; 2, 22). Pistis is thus solidity of character according to the Stoic philosopher and it is typical that pistos and pistis are used abstractly with no object needing to be supplied. Primarily then, pistis is an attitude of man to himself, not to others. In Stoicism, then, pistis has no religious significance in the sense of denoting man’s relation to deity or of having deity and its sway as objects. The attitude of pistis is, however, a religious attitude to the degree that in it man, as pistos , eleutheros and aidemon , actualizes his relationship to God. In the mystery religions faith denotes

2013 William E. Wenstrom, Jr. Bible Ministries 7 abandonment to the deity by following his instruction and teaching, and by putting oneself under his protection (Apul., Met., 17, 25-28; P. Oxy., 11, 1380, 152).

Septuagint Usage of Pistis

The noun pistis appears 59 times in the Septuagint (LXX). The noun pistis translates the following Hebrew terms in the LXX: (1) ` amun (noun), “faithfulness” (Dt. 32:20). (2) ` emunah (noun), “trust, faithfulness” (1 Chr. 9:22; Prov. 12:22); “truth” (Jer. 5:1, 3). (3) ` amanah (noun), “agreement” (Neh. 9:38). (4) ` emesh , “truth” (Prov. 16:6 [15:27]); “truly, assuredly” (Jer. 28:9 [35:9], 32:41 [39:41]). The LXX indicates that the Greek term pistis especially corresponds to the Hebrew term ` emunah , “fidelity, faithfulness.” The noun ` emunah occurs 48 times in the Hebrew Bible and is one of many meaning “firmness” or “steadfastness.” A distinction may be drawn between this noun and other related words, at least in contexts where the noun refers to a human quality of conduct. The noun `emunah refers to conduct in the sense of conscientiousness. A clear example is in 2 Kgs. 12:15, where it is recorded that workmen repairing the temple did so “conscientiously.” Jehoshaphat charges judges to work “with a conscientious and honest heart” (2 Chron. 19:9). This same quality leads to David and Samuel appointing certain individuals as gatekeepers, those who hold offices “on account of their conscientiousness” (1 Chron. 9:22). The text could read “offices of trust.” One must make a choice to live a life governed by doctrine (Ps. 119:30). Trustworthiness is a prerequisite to living a life pleasing to God (Prov. 12:22). One is rewarded by Yahweh according to one’s righteous and trustworthy behavior (1 Sam. 26:23). Moreover, the two qualities go hand in hand (Hab. 2:4). The noun ` emunah is applied to the Lord and expresses His faithfulness and dependability (Deut. 32:4). It is frequently listed among the attributes of God (1 Sm. 26:23; Ps. 36:5; 40:10; Lm. 3:23). The word describes His works (Ps. 33:4), and His words (Ps. 119:86; 143:1). `Emunah is also used to refer to those whose lives the Lord establishes, which He expects to see faithfulness in them (Prov. 12:22; 2 Chron. 19:9). Indeed, such faithfulness or a life of faith is characteristic of those justified in God’s sight (Hab. 2:4). God’s Word of truth establishes man’s way of truth or faithfulness (Ps. 119:30). From this we can also see the concept of a duty being entrusted to a believer which becomes his trust (faithful responsibility, 1 Chron. 9:22; 2 Chron. 31:15, etc.) or office. `Emunah is not so much an abstract quality, “reliability,” but a way of acting which grows out of inner stability, “conscientiousness.” It emphasizes one’s own inner attitude and the conduct it produces and often conveys the idea of inner stability, integrity, conscientiousness, which is essential for any responsible

2013 William E. Wenstrom, Jr. Bible Ministries 8 service. It describes a living act of trust in the Old Testament, and also the dimension of human existence in a historical situation.

New Testament Usage of Pistis

The noun pistis appears 243 times in the Greek New Testament. Louw and Nida provide the following list: (1) that which is completely believable - ‘what can be fully believed, that which is worthy of belief, believable evidence, proof’ (31.43) (2) to believe to the extent of complete trust and reliance - ‘to believe in, to have confidence in, to have faith in, to trust, faith, trust’ (31.85). (3) the state of being someone in whom complete confidence can be placed - ‘trustworthiness, dependability, faithfulness’ (31.88) (4) to believe in the good news about Jesus Christ and to become a follower – ‘to be a believer, to be a Christian, Christian faith (31.102). (5) the content of what Christians believe - ‘the faith, beliefs, doctrine’ (31.104). (6) promise or pledge of faithfulness and loyalty - ‘promise, pledge to be faithful’ (33.289). (Greek-English Lexicon of the New Testament Based on Semantic Domains) The New Thayer’s Greek-English Lexicon lists the following: (1) conviction of the truth of anything, belief; in the NT of a conviction or belief respecting man’s relationship to God and divine things, generally with the included idea of trust and holy fervor born of faith and conjoined with it (a) when it relates to God, pistis is the conviction that God exists and is the creator and ruler of all things, the provider and bestower of eternal salvation through Christ (b) in reference to Christ, it denotes a strong and welcome conviction or belief that Jesus is the Messiah, through whom we obtain eternal salvation in the kingdom of God; in an ethical sense, persuasion or conviction (which springs from faith in Christ as the sole author of salvation; concerning things lawful for a Christian (c) universally of the religious beliefs of Christians; (d) with the predominant idea of trust (or confidence) whether in God or in Christ, springing from faith in the same (2) fidelity, faithfulness, i.e. the character of one who can be relied on (Pages 512- 514). A Greek-English Lexicon of the New Testament and Other Early Christian Literature-Third Edition: (1) that which evokes trust and faith (a) the state of being someone in whom confidence can be placed, faithfulness, reliability, fidelity, commitment (b) a solemn promise to be faithful and loyal, assurance, oath, truth (c) a token offered as a guarantee of something promised, proof, pledge (2) state of believing on the basis of the reliability of the one trusted, trust, confidence, faith (3) that which is believed, body of faith/belief/teaching (Pages 819-820). Analytical Lexicon of the Greek New Testament: (1) active, as belief directed toward a person or thing confidence, faith, trust, reliance on (MT 9.2); (2)

2013 William E. Wenstrom, Jr. Bible Ministries 9 absolutely, without an object; (a) as the essential Christian religion (the) faith (CO 1.23); (b) as recognition and acceptance of Christian teaching faith (JA 2.17); (c) as a decision to be faithful and loyal to the Christian religion promise, pledge, commitment (1T 5.12); (d) as a conviction that brings certainty faith, assurance (RO 14.22); (e) as a Christian virtue, especially along with hope and love characterizing believers (1TH 1.3); (3) passive; (a) of what brings trust and confidence from others faithfulness, fidelity, reliability (TI 2.10); (b) as what inspires confidence pledge, (means of) proof, guarantee (AC 17.31); (4) objectively, as the content of what is believed doctrine, (the) faith (RO 1.5; JU3) (Friberg, T., Friberg, B., & Miller, N. F. (2000). Vol. 4: Analytical lexicon of the Greek New Testament; page 314; Baker's Greek New Testament library. Grand Rapids, Mich.: Baker Books.) There are three basic meanings for pistis in the New Testament. There is first the active usage meaning “faith.” There is also a passive usage meaning “that which is believed, the body of faith, doctrine” (Gal. 1:23; 2 Pt. 1:5; 1 Tm. 1:19; 4:1, 6; 6:10; 2 Tm. 2:18; 4:7; Heb. 11). Lastly, the noun pistis is used as an attribute meaning “faithfulness, reliability” (Gal. 3:22; Titus 2:10; 2 Th. 1:4).

Pistis in Philemon 6

In Philemon 6, the noun pistis means “faith” and not “faithfulness” as it did in Philemon 5 since the word refers to that which produces fellowship with God and other Christians, namely faith in the Word of God. The word speaks of Philemon’s post-conversion faith in the Word of God or in other words, his faith in the Spirit’s teaching that is revealed through the communication of the Word of God. It does not refer to saving faith or justifying faith in Jesus Christ for eternal salvation but rather the Christian’s faith in the Word of God after their conversion since in context Paul is addressing Philemon’s fellowship with God and other believers. Also, in context, pistis is used in relation to the production of divine good of intrinsic value and character or in other words, good produced by obedience to the Spirit who speaks to the believer through the Word of God. The articular construction of the noun pistis is employed with the genitive second person singular form of the personal pronoun su to denote possession. The personal pronoun refers to Philemon and functions as a genitive of possession indicating that this fellowship with God is Philemon’s possession. The noun pistis functions as a genitive of production meaning that it produces the noun koinonia to which it stands related. This usage is similar to a subjective genitive, but the genitive of production is either not related to a verbal noun or expresses a relation to a verbal noun that is better translated as “produced by” than by converting the genitive into the subject and converting the noun to which it

2013 William E. Wenstrom, Jr. Bible Ministries 10 stands related into a verbal form. It is also similar to a genitive of source, but tends to involve a more active role on the part of the genitive. Thus, “angel from heaven” (source) simply indicates the source or origin from which the angel came. But “peace of God” suggests both source and involvement on the part of God. 1 Therefore, pistis functions as a genitive of production indicating that Philemon’s fellowship with God and other Christians was produced by his faith in the Spirit’s teaching in the Word of God.

Ginomai

The verb ginomai means “to cause oneself or itself to be manifested.” Here the subject of the verb is Philemon’s fellowship with God and the body of Christ. The object of the verb is energ ēs, which means “effective.” Thus, Paul is saying that he prayed that Philemon’s fellowship produced by his faith in the Word of God would “cause itself to be manifested as” effective. He wants Philemon’s fellowship to cause itself to be manifested as effective by means of an experiential knowledge. This is acquired by his faith in the Word of God, which is alive and powerful (Hebrews 4:12). His faith would appropriate the omnipotence of God enabling his fellowship to be effective in that it would produce divine good. The verb ginomai does not mean “become” referring entrance into a particular state or condition, to become something you weren’t before since Paul has already acknowledged Philemon has been experiencing fellowship with God in verse 5. He says that he thanked the Father for Philemon because he continued to regularly hear about his love and faithfulness which he regularly demonstrated toward the Lord Jesus which is for the benefit of each and everyone of the saints he has come into contact with. The middle voice of the verb is a causative middle meaning that Philemon’s fellowship with God and the body of Christ as the subject does something to itself. With the causative middle, the action was caused by someone who also was the recipient of its outcome in some sense. Thus, it is also an indirect middle meaning that the subject acts for himself or in his own interest. The subject is Philemon’s fellowship. Thus, the indirect middle is emphasizing that Paul prayed that Philemon’s fellowship produced by his faith would act upon itself in the sense that it would cause itself to be manifested as effective. Therefore, the causative middle voice of the verb ginomai indicates that Paul prayed that Philemon’s faith produced by his faith would cause itself to be manifested effective by means of an experiential knowledge.

1 Wallace, D. B. (1999). Greek Grammar Beyond the Basics - Exegetical Syntax of the New Testament (105). Zondervan Publishing House and Galaxie Software.

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The aorist tense of the verb is a “constative” aorist describing in summary fashion the action of Philemon’s faith causing itself to be manifested as effective by means of an experiential knowledge. The conjunction hop ōs means “that” since it is employed with the subjunctive mood of the verb ginomai in order to form a purpose clause which presents the purpose of Paul praying for Philemon.

Energ ēs

The adjective energ ēs means “effective” pertaining to being effective in causing something to happen. The term refers to producing or capable of producing a result. It stresses the actual production of or the power to produce an effect. Thus Paul is saying that he prayed that Philemon’s fellowship produced by his faith in the Word of God would become “effective” in the sense that it would cause him to produce divine good.

The Reason Why Philemon’s Fellowship is Effective

“Through the knowledge of every good thing which is in you for Christ’s sake ” is composed of the following: (1) preposition en (), “ through ” (2) dative feminine singular form of the noun epign ōsis ( ), “ the knowledge ” (3) genitive neuter singular form of the adjective pas (), “ every ” (4) genitive neuter singular form of the adjective agathos ( ), “ of good thing ” (5) genitive neuter singular form of the definite article ho (), “ which ” (6) preposition en (), “in ” (7) dative first person plural form of the possessive personal pronoun eg ō ( ), “ you ” (8) preposition eis (ε), “ for sake ” (9) accusative masculine singular form of the proper name Christos ( ), “ Christ .”

Classical Usage of Epignosis

In classical Greek, the noun epign ōsis was used to denote “recognition, knowledge.” With respect to the Greeks, knowledge was mainly an objective, verifiable experience (Theological Dictionary of the New Testament, volume 1, page 691). Liddell and Scott list the following meanings for the noun epignosis : (1) Recognition (2 Determination of a fact (3) Knowledge (4) Decision (page 627). Richard Chenevix Trench notes, “In comparing epign ōsis with gnosis , the epi must be regarded as an intensive use of a preposition that gives the compound word a greater strength than the simple word alone possesses” (Synonyms of the New Testament, page 300).

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Quoting Culverwell, he writes, “ Epign ōsis and gnosis differ. Epign ōsis is the complete comprehension after the first knowledge ( gnosin ) of a matter. It is bringing me better acquainted with a thing I knew before; a more exact viewing of an object that I saw before afar off. That little portion of knowledge which we had here shall be much improved, our eye shall be raised to see the things more strongly and clearly…All Paul’s uses of epign ōsis justify and bear out this distinction. This same intensive use of epign ōsis is confirmed by similar passages in the New Testament and in the Septuagint. It also was recognized by the Greek fathers. Thus Chrysostom stated: ‘You knew ( egnote ), but it is necessary to know thoroughly ( epignonai ).” (Synonyms of the New Testament, page 300) J.B. Lightfoot commenting on epign ōsis , notes, “The compound epign ōsis is an advance upon gnosis , denoting a larger and more thorough knowledge...Hence also epignosis is used especially of the knowledge of God and of Christ, as being the perfection of knowledge” (St. Paul’s Epistles to the Colossians and Philemon, page 138).

Septuagint Usage of Epignosis

The noun epign ōsis appears only 7 times in the Septuagint, 5 of which are canonical (3 Kings 7:2; Proverbs 2:5; Hosea 4:1, 6; 6:6). In the canonical instances, the word is used with respect to knowledge of God. As is the case in classical Greek, there is a significant semantic overlap with gnosis in the Septuagint since both terms translate the Hebrew term da`ath , “knowledge, discernment” (3 Kings 7:2).

New Testament Usage of Epignosis

The noun epign ōsis is found 20 times in the New Testament. Louw and Nida list the following meanings for the word: (1) To possess more or less definite information about, possibly with a degree of thoroughness or competence – ‘to know about, to know definitely about, knowledge about’ (28.2). (2) The content of what is known – ‘knowledge, what is known’ (28.18) (Greek- English Lexicon of the New Testament Based on Semantic Domains). The Analytical Greek-Lexicon Revised: (1) The coming at the knowledge of a thing, ascertainment (2) A distinct perception or impression, acknowledgement (page 155). The New Thayer’s Greek-English Lexicon: (1) Precise and correct knowledge (2) Knowledge of things ethical and divine (3) Of God, especially knowledge of His holy will and of the blessings which He has bestowed and constantly bestows on men through Christ (4) Of Christ, i.e., the true knowledge of Christ’s nature,

2013 William E. Wenstrom, Jr. Bible Ministries 13 dignity, benefits (5) Of God and Christ, i.e., to keep the knowledge of the one true God which has illumined the soul (page 237). Vine's Expository Dictionary of Biblical Words, “ Epignosis denotes ‘exact or full knowledge, discernment, recognition,’, expressing a fuller or a full ‘knowledge,’ a greater participation by the ‘knower’ in the object ‘known,’ thus more powerfully influencing him. It is not found in the Gospels and Acts. Paul uses it 15 times (16 if (Heb. 10:26) is included) out of the 20 occurrences; Peter 4 times, all in his 2nd Epistle. Contrast (Rom. 1:28) ( epignosis ) with the simple verb in (v. 21). ‘In all the four Epistles of the first Roman captivity it is an element in the Apostle's opening prayer for his correspondents' well-being, (Phil. 1:9; Eph. 1:17; Col. 1:9; Philem. 6)’ (Lightfoot). It is used with reference to God in (Rom. 1:28; 10:2; Eph. 1:17; Col. 1:10; 2 Pet. 1:3); God and Christ, (2 Pet. 1:2); Christ, (Eph. 4:13; 2 Pet. 1:8; 2:20); the will of the Lord, (Col. 1:9); every good thing, (Philem. 6), RV (KJV, ‘acknowledging’); the truth, (1 Tim. 2:4; 2 Tim. 2:25), RV; (3:7; Titus 1:1), RV; the mystery of God. (Col. 2:2), RV, ‘(that they) may know’ (KJV, ‘to the acknowledgment of’), lit., ‘into a full knowledge.’ It is used without the mention of an object in (Phil. 1:9; Col. 3:10), RV, ‘(renewed) unto knowledge.’” Exegetical Dictionary of the New Testament: (1) Knowledge as recognition of the will of God that is effective in the conduct of the one who knows God (2) Christian faith (volume 2, page 25). A Greek-English Lexicon of the New Testament and Other Early Christian Literature-Third Edition presents the following, “knowledge, recognition in our lit. limited to transcendent and moral matters (Hierocles 22 p. 467). W. gen. of the thing known (Diod S 3, 56, 5 .) η 1 Cl 59:2 (here as contrast to .). ( ) ηε a knowledge of the truth (Epict. 2, 20, 21; Philo, Omn. Pr. L. 74; η Just., D. 3, 4.—MDibelius, ηε : GHeinrici Festschr. 1914, 178–89) 1 Ti 2:4; 2 Ti 2:25; 3:7; Tit 1:1; Hb 10:26 (for the expr. ε ε in 1 Ti 2:4; 2 Ti 3:7 cp. 2 Macc 9:11). consciousness of sin Ro 3:20. υηυ . ε Col 2:2. ε 1:9. Phlm 6 (cp. Herm. Wr. 3, 3b .; EpArist 139; . Did., Gen. 72, 17). W. gen. of the pers. known . ε knowledge of God (Pr 2:5; Hos 4:1; Just., A II, 10, 6; Tat. 13, 1) Col 1:10; 2 Pt 1:2; cp. Eph 1:17; 2 Pt 1:3; Dg 10:1. Also ε υ . MPol 14:1; . υ ε Eph 4:13; cp. 2 Pt 1:8; 2:20. Knowledge of God and Christ 2 Pt 1:2; but legal terminology may be reflected here (=cognitio, cp. PTebt 28, 11 [114 b.c.]; SIG 826d, 16f). Abs. (cp. Hos 4:6) ε ε . to recognize God Ro 1:28; (w. η ) Phil 1:9; ε ε . renewed in knowledge Col 3:10. in accordance w. (real) knowledge Ro 10:2.—DELG s.v. . M-M. TW. (Page 369)

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Epign ōsis in Romans

In Romans 1:28, the word is used in relation to the unbeliever and refers to the human race never retaining God in the sphere or area of knowledge or in other words, they never “recognized” or “acknowledged’ the existence of God. Romans 1:28 Furthermore, just as, they never approved of God for the purpose of retaining (Him) in the realm of knowledge , God, as an eternal spiritual truth, gave them over to a disapproved intellect in order to habitually do improper things. (Author’s translation) In Romans 3:20, the noun epign ōsis is used in relation to the unbeliever and means, “awareness, consciousness” of sin. Romans 3:19 Now, we know for certain that whatever the Law says, it speaks for the benefit of those under the jurisdiction of the Law in order that each and every mouth may be silenced and in addition all the unsaved inhabitants of the cosmic system may be demonstrated as guilty in the judgment of God. 20 Because each and every member of sinful humanity will never be justified in His judgment by means of actions produced by obedience to the Law for through the Law there does come about an awareness of the sin nature. (Author’s translation) In Romans 10:2, the noun epign ōsis refers to the fact that unsaved Israel did not have an “experiential knowledge” of God in the sense that they did not personally encounter God through faith as He is revealed in the person and works of Jesus of Nazareth. Romans 10:1 Spiritual brothers, indeed, the desire produced by my own heart and in addition my specific detailed request on behalf of them is always for their deliverance. 2 Because I testify concerning them that they possess a zeal for God, however by no means according to an experiential knowledge. (Author’s translation) In this verse, the word also refers to the fact that unsaved Israel did not have an “experiential knowledge” of God in the sense that they did not personally encounter God through faith as He is revealed in the pages of their own Old Testament Scriptures so as to be affected by this encounter with God.

Epign ōsis in Ephesians

Ephesians 1:17 that the God of our Lord Jesus Christ, the Father of glory, may give to you a lifestyle of wisdom and of revelation by means of an experiential knowledge ( epignosis ) of Him. (Author’s translation)

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In Ephesians 1:17, the noun epign ōsis means, “experiential knowledge,” which refers to personally encountering through the process of fellowship the Father as He is revealed by God the Holy Spirit through prayerful study of the Word of God and being affected by this encounter with the Father. This encounter will result in the gaining of practical spiritual wisdom and more of the character of Christ. Ephesians 4:13 until we all attain to the unity of the faith, and an experiential knowledge (epign ōsis ) of the Son of God into a mature man into the measure of the stature which belongs to the fullness of Christ. (Author’s translation) In Ephesians 4:13, the noun epign ōsis refers to an “experiential knowledge” of the Lord Jesus Christ in the sense of personally encountering Him through the process of fellowship as He is revealed by the Holy Spirit in the pages of Scripture and prayer and being affected by this encounter with the Lord.

Epign ōsis in Colossians

Colossians 1:9 For this reason also, since the day we heard of it, we have not ceased to pray for you and to ask that you may be filled with an experiential knowledge (epign ōsis ) of His will in all spiritual wisdom and understanding, 20 so that you may walk in a manner worthy of the Lord, to please Him in all respects, bearing fruit in every good work and increasing in the accurate knowledge of God. (Author’s translation) In Colossians 1:9, epign ōsis refers to an “experiential knowledge” of the Father’s will in the sense of personally encountering through the process of experiential sanctification the Father’s will as it is revealed by the Holy Spirit in the pages of Scripture and prayer and being affected by this encounter with the Father’s will. This encounter with the Father’s will through the process of fellowship will result in the gaining of practical spiritual wisdom and more of the character of Christ. Colossians 2:2 that their hearts may be encouraged, having been knit together by means of divine-love, and attaining to all the wealth that comes from the full assurance of understanding, resulting in an experiential knowledge (epign ōsis ) of God's mystery, that is, Christ Himself. (Author’s translation) Colossians 3:10 and have put on the new self, the one being renewed for an experiential knowledge (epignosis ) according to the image of the One who created him. (Author’s translation) In Colossians 2:2 and 3:10, the noun epign ōsis refers to an “experiential knowledge” of the Lord Jesus Christ in the sense of personally encountering Him through the process of fellowship as He is revealed by the Holy Spirit in the pages

2013 William E. Wenstrom, Jr. Bible Ministries 16 of Scripture and prayer and being affected by this encounter with the Lord. This encounter with the Lord will result in the gaining of practical spiritual wisdom and more of the character of Christ.

Epign ōsis in Philippians

Philippians 1:9 Now, this I make it a habit to pray that your divine-love might continue to flourish yet more and more by means of a total discerning experiential knowledge. (Author’s translation) In Philippians 1:9, the noun epign ōsis refers to an “experiential knowledge” of Christ’s love in the sense of personally encountering through the process of fellowship the love of Christ as it is revealed by the Holy Spirit in the pages of Scripture and prayer and being affected by this encounter with the love of Christ.

Epign ōsis in 2 Peter

2 Peter 1:2 Grace and peace be multiplied to you by means of an experiential knowledge (epign ōsis ) of God even Jesus our Lord; 3 seeing that His divine power has granted to us everything pertaining to life and spirituality, through an experiential knowledge (epign ōsis ) of the One having called us by His own glory and excellence. (Author’s translation) 2 Peter 1:8 For if these qualities are yours and are increasing, they render you neither useless nor unfruitful with respect to an experiential knowledge (epignosis ) of our Lord Jesus Christ. (Author’s translation) 2 Peter 2:20 For if after they have escaped the defilements of the world by an experiential knowledge (epign ōsis ) of the Lord and Savior Jesus Christ, they are again entangled in them and are overcome, the last state has become worse for them than the first. (Author’s translation) In 2 Peter 1:2, 8 and 2:20 the noun epign ōsis refers to an “experiential knowledge” of the Lord Jesus Christ in the sense of personally encountering Him through the process of fellowship as He is revealed by the Holy Spirit in the pages of Scripture and prayer and being affected by this encounter with the Lord. This encounter will result in the gaining of practical spiritual wisdom and more of the character of Christ.

Epign ōsis in 1 Timothy 2:4

In 1 Timothy 2:4, the noun epign ōsis means an “experiential knowledge” of the Word of Truth, which is the mind of Christ in the sense of personally encountering through the process of fellowship the mind of Christ as it is revealed by the Holy

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Spirit in the pages of Scripture and prayer and being affected by this encounter with the mind of Christ. Fellowship with God is experienced by obeying the Father’s will as it is revealed by the Holy Spirit in the Word of God. This encounter results in the gaining of practical spiritual wisdom and more of the character of Christ.

Epign ōsis in 2 Timothy and Hebrews

2 Timothy 2:25 with gentleness correcting those who are in opposition, if perhaps God may grant them a change of mind leading to an experiential knowledge (epign ōsis ) of the truth. (Author’s translation) 2 Timothy 3:7 always learning and never able to come to an experiential knowledge (epign ōsis ) of the truth. (Author’s translation) Titus 1:1 Paul, a bond-servant of God, and an apostle of Jesus Christ, for the faith of those chosen of God and an experiential knowledge (epignosis ) of the truth which is according to spirituality. (Author’s translation) Hebrews 10:26 For if we go on sinning willfully after receiving an experiential knowledge (epign ōsis ) of the truth, there no longer remains a sacrifice for sins. (Author’s translation) In 2 Timothy 2:25, 3:7, Titus 1:1 and Hebrews 10:26, the noun epign ōsis means an “experiential knowledge” of the Word of Truth, which is the mind of Christ in the sense of personally encountering through the process of fellowship the mind of Christ as it is revealed by the Holy Spirit in the pages of Scripture and prayer and being affected by this encounter with the mind of Christ. This encounter results in the gaining of practical spiritual wisdom and more of the character of Christ.

Epignosis in Philemon 6

In Philemon 1:6, the noun epign ōsis refers to an “experiential knowledge” of the Trinity in the sense of personally encountering the Trinity through the process of fellowship, which is experienced by obedience to the Spirit’s teaching which is recorded in the Word of God. This results in being affected by this encounter with the Trinity and the gaining of practical spiritual wisdom and more of the character of Christ. The word is the object of the preposition en , which is a marker of cause indicating that an experiential knowledge of God is the reason why fellowship with God and the body of Christ is effective, i.e. produces divine good. This prepositional phrase indicates that an experiential knowledge of God in the sense of personally encountering God resulting in the gaining of more of the character of Christ is the reason why fellowship is effective, i.e. produces divine good.

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Agathos

The adjective agathos appears throughout Greek literature, both classical and Hellenistic. It came to be associated with that which was perfect or excellent and with that which distinguished itself by its value or worth. The Attic authors and philosophers commonly used kalos or agathos to explain the total summary of the qualities, which an Attic man of honor displayed. It was used in a substantive sense meaning to do what is “good.” Although there is at times some semantic overlap with kalos , there are some different nuances between the two. First of all, kalos suggests aesthetic beauty, usefulness, fitness while agathos acquires philosophical and ethical connotations. The word assumes a predominately religious meaning in the Septuagint where it denotes the “goodness” of God as demonstrated by His deliverance of Israel from the Egyptians (Exodus 18:9; Numbers 10:32; Hosea 8:3). Agathos was used to identify God and to describe His creation and works in the Septuagint and Greek New Testament and expresses the significance or excellence of a person or thing. In the Greek New Testament, the adjective means, “what is intrinsically valuable, what is intrinsically good, inherently good in quality but with the idea of good which is also profitable, useful, benefiting others, benevolent.” It is used in the New Testament primarily of that which is divine in quality and character and is beneficial to others. A Greek-English Lexicon of the New Testament and Other Early Christian Literature-Third Edition lists the following definitions: (1) pertaining to meeting a relatively high standard of quality of things (2) pertaining to meeting a high standard of worth and merit (Pages 3-4). Vine commenting on the word, writes, “ Agathos describes that which, being ‘good’ in its character or constitution, is beneficial in its effect; it is used (a) of things physical, e. g., a tree, Matt 7:17; ground, Luke 8:8; (b) in a moral sense, frequently of persons and things. God is essentially, absolutely and consummately ‘good,’ Matt 19:17; Mark 10:18; Luke 18:19. To certain persons the word is applied in Matt 20:15; 25:21,23; Luke 19:17; 23:50; John 7:12; Acts 11:24; Titus 2:5; in a general application, Matt 5:45; 12:35; Luke 6:45; Rom 5:7; 1 Peter 2:18. (Vine’s Expository Dictionary of Biblical Words, Copyright (c) 1985, Thomas Nelson Publishers) Greek-English Lexicon of the New Testament Based on Semantic Domains list the following meanings for the noun: (1) positive moral qualities of the most general nature – ‘good, goodness, good act’ (88.1). (2) pertaining to having the proper characteristics or performing the expected function in a fully satisfactory way – ‘good, nice, pleasant’ (65.20). (3) pertaining to being generous, with the

2013 William E. Wenstrom, Jr. Bible Ministries 19 implication of its relationship to goodness – ‘generous’ (57.110). (4) (occurring only in the plural): possessions which provide material benefits, usually used with reference to movable or storable possessions rather than real estate – ‘goods, possessions’ (57.33). Analytical Lexicon of the Greek New Testament lists the following meanings for agathos : (1) of the moral character of persons good, upright, worthy (2) of outward performance capable, excellent, good (3) of the quality of things good, beneficial; of soil fertile; of gifts beneficial; of words useful; of deeds good (4) substantivally as what is morally good the good, what is good, right; as what is for one’s well-being good things, fine things; of materially valuable things goods, possessions, treasures; the Good One; the good person (5) neuter as an adverb in a good way, helpfully (Page 30). The adjective agathos in Philemon 6 and means “divine good of intrinsic quality and character” and describes actions divine in quality and character because they are produced by the Holy Spirit while the believer is experiencing fellowship. These actions are in accordance with the Father’s will because they are the result of being influenced by the Spirit. The Christian is filled with or influenced by the Spirit when they bring their thoughts into obedience to the teaching of the Spirit, which is heard through the communication of the Word of God. Therefore, these actions are divine in quality and character because the teaching of the Spirit as recorded in the Word is the basis for these actions. Agathos describes these works or actions as being intrinsically valuable, intrinsically good, inherently good in quality but with the idea of good which is also profitable, useful, benefiting others, benevolent because they are based upon and motivated by the teaching of the Spirit in the Word of God. This word functions as a genitive of product meaning that it is the product of the noun epign ōsis to which it stands related. This indicates that divine good is the product of an experiential knowledge of God. Agathos is modified by the adjective pas , which denotes everything belonging, in kind, to the class designated by agathos . It denotes “every kind of” divine good work of intrinsic quality and character. It emphasizes various types of acts that benefit others and are motivated by the Spirit and in obedience to the Spirit.

Substantiver Use of the Definite Article

The definite article functions as a substantiver meaning it nominalizes (i.e. converts to a noun) and conceptualizing this prepositional phrase. Thus, we can translate the article with the noun phrase “which is.”

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En h ēmin

The dative first person plural form of the possessive personal pronoun eg ō means “all of us” referring not only to Philemon but also Apphia and Archippus as well as the entire church which met in the home of Philemon. It is the object of the preposition en , which is a marker of location indicating the place or the location in which divine good resides. Paul is acknowledging with this prepositional phrase that divine good resides in all these individuals as well as himself. No doubt Epaphras provided this information for Paul. This indicated by the fact that Colossians 1:8 says that Epaphras informed Paul and those with him in Rome about the Colossian believer’s love by the Spirit and both the letter to the Colossians and Philemon were sent to Colossae at the same time. Also, other traveling Christians could have very well informed Paul as well.

Eis Christon

The proper name Christos , “ Christ ” is the object of the preposition eis , which is a marker of a person benefited by an event with the implication of something directed to them. This indicates that Christ Himself “benefited from” the divine good produced by Paul, Philemon, Apphia, Archippus and the church which met in Philemon’s home. This divine good benefited Christ because it manifested His character and nature. It benefited Christ because it manifested His power in sinners saved by grace. It benefited Him because it caused people to praise Him since these good works benefited them. Thus, this prepositional phrase indicates that Paul, Philemon, Apphia, Archippus and the church which met in Philemon’s home glorified the Lord Jesus Christ by producing divine good.

Translation of Philemon 6

Philemon 6 I make it a habit to pray that the fellowship produced by your faith would cause itself to be manifested as effective because of an experiential knowledge, which produces every type of divine good of intrinsic quality and character, which is in all of us on behalf of Christ.

Exposition of Philemon 6

The apostle Paul in this verse is telling his readers that he prayed that the fellowship produced by Philemon’s faith in the Word of God would cause itself to be manifested as effective because of an experiential knowledge, which itself produces every type of divine good. Philemon’s fellowship would “effective” in

2013 William E. Wenstrom, Jr. Bible Ministries 21 the sense that it would it would cause him to produce divine good. Then he acknowledges that divine good resides in all of them as well as in himself and this is for the benefit of Christ Himself. “Fellowship ” refers to communion with God which is the direct result of obedience to the Spirit of God who speaks to the believer through the Word of God, which He inspired. It refers to both the horizontal aspect of fellowship, which is fellowship with other believers and the vertical aspect of fellowship, which is fellowship with the Trinity. “Because of an experiential knowledge ” indicates that an experiential knowledge of God is the reason why fellowship with God and the body of Christ is effective, i.e. produces divine good. It indicates that an experiential knowledge of God in the sense of personally encountering God resulting in the gaining of more of the character of Christ is the reason why fellowship is effective, i.e. produces divine good. An “experiential knowledge” refers to personally encountering the Trinity which results in being affected by this encounter with the Trinity and the gaining of practical spiritual wisdom and more of the character of Christ. Paul teaches that an experiential knowledge produces “ good of intrinsic quality and character ” which refers to actions divine in quality and character because they are produced by the Holy Spirit while the believer is experiencing fellowship. These actions are in accordance with the Father’s will because they are the result of being influenced by the Spirit. The Christian is filled with or influenced by the Spirit when they bring their thoughts into obedience to the teaching of the Spirit, which is heard through the communication of the Word of God. Therefore, these actions are divine in quality and character because the teaching of the Spirit as recorded in the Word is the basis for these actions. These actions are intrinsically valuable, intrinsically good, and inherently good in quality because they are profitable, useful, benefiting others, benevolent because they are based upon and motivated by the teaching of the Spirit in the Word of God. In Philemon 6, Paul is in effect saying that he prayed that Philemon’s fellowship with God and the body of Christ would cause itself to be manifested as effective because of personally encountering the Trinity. This would result in Philemon being affected by this encounter resulting in his gaining more spiritual wisdom and the character of Christ in his life. Therefore, Paul’s praying that Philemon’s fellowship would produce divine good because of personally encountering God resulting in his gaining more of the character of Christ, which divine good produces. He is teaching that fellowship produces divine good because it causes one to personally encounter God. The Christian encounters God in the sense that on the basis of their union and identification with His Son Jesus Christ God the Father produces divine good through them when their actions are the result of obedience to the Spirit’s teaching in the Word of God. In other words, the

2013 William E. Wenstrom, Jr. Bible Ministries 22 believer personally encounters God in fellowship in the sense that they are communing God. Also, they personally encounter the Father, Son and the Spirit because all three are working through the believer as a result of their faith in the Word of God. Fellowship produces divine good because it causes one to personally encounter God. In other words, personally encountering God is the reason why Philemon’s fellowship with God and the body of Christ produces divine good. Therefore, fellowship is effective in the sense that it produces divine good because it causes the Christian to personally encounter God resulting in being affected by this encounter resulting in the production of Christ-like character.

Christian Fellowship

Let’s take a look at our English word “fellowship” from Webster’s English dictionary in order to see what it might add to our understanding. An English dictionary can shed a lot of light on the Bible if we would use it in our Bible study. The translators chose English words according to their real and exact meanings. When we study our Bibles we assume we understand the full significance of a word, but often our ideas are very incomplete and this is particularly true of the word “fellowship.” Let’s take a look at our English word “fellowship” from Webster’s English dictionary in order to see what it might add to our understanding. An English dictionary can shed a lot of light on the Bible if we would use it in our Bible study. The translators chose English words according to their real and exact meanings. When we study our Bibles we assume we understand the full significance of a word, but often our ideas are very incomplete and this is particularly true of the word “fellowship.” According to Webster’s New Collegiate Dictionary fellowship means: (1) companionship, company, associate (vb.) (2) the community of interest, activity, feeling or experience, i.e., a unified body of people of equal rank sharing in common interests, goals, and characteristics, etc.; (3) partnership, membership (an obsolete usage but an important one. It shows what has happened to our ideas of fellowship). There are three key ideas that come out of this: (1) Fellowship means being a part of a group, a body of people. It is opposed to isolation, solitude, loneliness, and our present-day independent kind of individualism. (2) Fellowship means having or sharing with others certain things in common such as interest, goals, feelings, beliefs, activities, labor, privileges and responsibilities, experiences, and concerns. (3) Fellowship can mean a partnership that involves working together

2013 William E. Wenstrom, Jr. Bible Ministries 23 and caring for one another as a company of people, like a company of soldiers or members of a family. Fellowship has two directions: (1) Vertical: God (2) Horizontal: Royal family of God. Christian fellowship is a relationship and partnership with God and His royal family and involves sharing His objective of advancing His kingdom on earth by caring for and working together with the royal family in this endeavor. A study of two word groups ( koinonia and metochos ) that are employed in the Greek New Testament to denote the concept of fellowship, express four related and essential elements that describe what fellowship involves. Koinonia comes from koinos , which means “common, mutual, public,” and it refers to that which is held in common. The meaning of these two word groups can be boiled down to two main ideas: (1) “To share together, take part together” in the sense of participation and partnership, and (2) “To share with” in the sense of giving to or receiving from others, sharing what we have with one another. As we will note, there are four critical concepts that are derived from these two meanings according to New Testament usage. The New Testament usage according to sentence construction refers to: (1) the thing shared in common in some way by all parties involved as relationships, blessings or burdens, privileges, or responsibilities (all believers in Christ share many things in common); (2) the person(s) doing the sharing with others; (3) the person(s) with whom there is sharing; and (4) an abstract quality of the concept of fellowship, with no object, used alone as in Acts 2:42. There are several words in the Greek New Testament which describe Christian fellowship and what it entails. First of all, we have the adjective koinos , which means “common, common ownership, common property, partner” (Mk. 7:2, 5; Acts 2:44; 4:32; 10:14, 28; 11:8; Rm. 14:14; Tit. 1:4; Heb. 10:29; Jude 1:3; Rev. 21:27). The koinonia means “partnership, participation, fellowship, close relationship, association, communion, expressing a two-sided relation” (Acts 2:42; Rm. 15:26; 1 C. 1:9; 10:16; 2 C. 6:14; 8:4; 9:13; 13:14; Ga. 2:9; Phlp. 1:5; 2:1; 3:10; Phlm. 1:6; Heb. 13:16; 1 Jn. 1:3, 6, 7). The verb koinoneo means “to share with someone in something which he has, to take part, to partake in, to participate, to possess together” (Rm. 12:13; 15:27; Ga. 6:6; Phlp. 4:15; 1 Tm. 5:22; Heb. 2:14; 1 P. 4:13; 2 Jn. 1:11). The noun koinonos means “partner, associate, companion” (2 Cor. 8:23; Luke 5:10; Phil. 1:7) or “partaker, sharer” (1 Cor. 10:18-20; 2 Cor. 1:7; 1 Pet. 5:1; 2 Pet. 1:4). The adjective koinonikos means “belonging or appointed to society, generous, liberal in sharing or giving , sharing what is one’s own” (1 Tim. 6:18). The noun sunkoinonos means “partnership, fellow sharer” (Rm. 11:17; 1 C. 9:23; Phlp. 1:7; Rev. 1:9). The verb sunkoinoneo means “to participate or share in

2013 William E. Wenstrom, Jr. Bible Ministries 24 something with somebody” (Eph. 5:11; Phlp. 4:14; Rev. 18:4). The adjective metochos means “sharing, a partner, a companion” (Lk. 5:7; Heb. 1:9; 3:1, 14; 6:4; 12:8). The adjective metecho means “sharing, a partner, a companion” (1 C. 9:10, 12; 10:17, 21, 30; Heb. 2:14; 5:13; 7:13). The noun metoche means “partnership, fellowship” (2 C. 6:14). Based on the meanings and uses of these words, four key ideas develop that are important if we are to grasp the richness the New Testament’s teaching on “fellowship.” If we understand these four concepts we will begin to have a grasp of the doctrine of fellowship and its implications and demands on our lives. Since fellowship is extremely important and forms an essential foundation for understanding the ministry we are to have with one another, let’s look at these four main concepts of New Testament fellowship. Christian Fellowship denotes the following concepts: (1) Relationship with Christ: We are all permanently united together by the common (eternal) life that we share as a result of regeneration and the Baptism of the Spirit (Acts 2:42; 1 C. 1:9; 1 Jn. 1:3). (2) Partnership: We are to work together for a common purpose to obtain common objectives for the glory of God and the gospel of Jesus Christ (cf. Phil 1:27; Phlp. 1:5; Gal. 2:9; Heb. 1:9). (3) Companionship: We are to communicate with one another and have fellowship with one another sharing with one another the things (viewpoint and thinking) of Christ (Acts. 2:42; Heb. 10:25; 2 Tim. 2:2; 1 Thess. 5:11; Rom. 1:11-12; 2 Tim. 2:2; 1 Thess 5:11; Philem. 6). (4) Stewardship: We must recognize that all we have belongs to the Lord and has been given to us as trusts from God to invest for His purposes. Believers need to be willing to share their material possessions for the promotion of the gospel and to help those in need. Good stewardship stems from recognizing our relationship to Jesus Christ, but it also means recognizing our partnership in Christ’s enterprise on earth. (Rom. 12:13; 15:27; Gal. 6:6; Phil. 4:15; Rom. 15:26; 2 Cor. 8:4; 9:13; Heb. 13:16; 1 Tim. 6:18). In the New Testament, what is shared in common is shared first of all because of a common relationship that we all have together in Christ. Koinonia was an important word to both John and Paul, but it was never used in merely a secular sense and it always had a spiritual significance and base. The idea of an earthly fellowship founded upon just common interests, human nature, physical ties like in a family, or from church affiliation was really rather foreign to the apostles. In the New Testament, believers can have fellowship and share together because they first of all have a relationship with Christ and share Him in common (1 Corinthians 1:9; 1 John 1:3). First and foremost, fellowship is believers sharing together in a common life with other believers through relationship with God through Jesus Christ. This common life is eternal life, the life of God.

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One must have the life of God in order to experience fellowship with Him. Believers can experience fellowship with each other because they have eternal life. The believer must possess the eternal life of God in order to experience fellowship and intimacy with God. This has been made possible through the incarnate Word of eternal life, the Lord Jesus Christ and His Finished Work on the Cross of Calvary 2000 years ago. One of the purposes of the incarnation is that men might have fellowship with God. God wants to have a relationship and fellowship with mankind and this can only be experienced through the Lord Jesus Christ who is the Mediator between God and mankind. The Lord Jesus Christ who is the eternal, incarnate Word God came into the world in order that He might give eternal life to men and He did this so that men could have fellowship with God. Eternal life is an attribute of God. Since each member of the Trinity is co-equal, co-infinite and co-eternal, each member of the Trinity is eternal life: (1) God the Father is eternal life (Jo. 5:26; 6:57; 1 Th. 1:9). (2) The Word of God is eternal life (Jn. 5:26, 6:35 Phlp. 2:16; 1 Jo. 1:1) (3) The Holy Spirit is eternal life (Jn. 6:63; Rm. 8:2). It has no beginning and no end and is the life of God. It transcends time, matter and space. Eternal life is received as a gift at the moment one expresses faith alone in Christ alone. It gives one the capacity to experience a relationship with God, which involves intimacy and fellowship with God. It is received through faith alone in Christ alone (Jn. 3:1-36) and is appropriated after salvation by being obedient to the Spirit who reveals the Father’s will through the communication of the Word of God. At the moment of regeneration, God the Father imputes eternal life to the human spirit that was created simultaneously at regeneration by the Holy Spirit. This act of regeneration makes the believer a new spiritual species or in other words it gives him a new Christ-nature that can never sin and that is described in Scripture by many phrases such “new self, new man, newness of life, new creation.” No one can have a relationship and fellowship with God apart from having the Lord Jesus Christ as one’s Savior. This is clearly stated by our Lord in a famous passage that reports to us our Lord’s encounter with Nicodemus (John 3). This leads us to the study of the second concept that is related to Biblical fellowship, namely, partnership. The two word groups that we studied, koinonia and metochos mean to share together in the sense of a partnership. Believers automatically become a joint- partner of our Lord’s enterprise here on earth to establish His kingdom because they are in union with the Person of Christ and share His life.

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In secular usage, koinonos (a form of koinonia ) and metochos were both used by Luke to refer to the partnership of Peter with James and John (Luke 5:7, 10). Koinonos stresses the fact of having something in common, metochos , “the fact of sharing”; the latter is less thorough in effect than the former. In the spiritual realm, koinonos was used by Paul of Titus (2 Cor. 8:23). It was used of Philemon (Philemon 17). Paul ascribed koinonia to Titus, Philemon and the Philippians because he viewed them as partners in the ministry of the gospel, as co-workers who shared in ministry (cf. Gal. 2:9). In the spiritual realm, metochos was similarly used by the author of Hebrews to express the concept of our partnership with the Lord because we are also sharers of His life and calling (Heb. 3:1). The word “relationship” describes believers as a community, whereas partnership describes them as the principals of an enterprise. A business partnership is always formed in order to attain an objective, such as providing a service to the public at a profit for the partners. In the same way, the concept of a spiritual partnership implies that it is created with the objective of glorifying God. Just as all believers are united together in a community relationship, so we are all united together in a partnership formed to glorify God (cf. Romans 15:1-7; Philippians 2:1-5). Biblical fellowship, then, incorporates this idea of an active partnership in the promotion of the gospel and the building up of believers (see Philippians 1:3-7). We are responsible to share with Him in the work He is now doing on earth so we can share in the blessings of the future by way of rewards (cf. Luke 19:11f; 1 Cor. 3:12f). Perseverance derived from our confidence from our relationship with our and understanding our position in the Lord is essential or we will quit on the plan of God and fail to carry our responsibilities as our Lord’s partners (Philippians 1:27-30; 4:1-3). The next concept related to Christian fellowship that we will note is that of companionship, which deals with the fact that believers are to communicate with one another and have fellowship with one another sharing with one another the things (viewpoint and thinking) of Christ (Acts. 2:42; Heb. 10:25; 2 Tim. 2:2; 1 Thess. 5:11; Rom. 1:11-12; 2 Tim. 2:2; 1 Thess. 5:11; Phlm. 6). Companionship is the interchange or communication (communion) that exists among companions, those associated together through a relationship they hold in common. The key ingredient in companionship is communication. Key words that describe companionship are “interchange, communion, sharing.” Communication is the sharing of concepts, feelings, ideas, information, needs, etc. through words or other symbols like body language and actions so that all members of the relationship hold these things in common. In the Christian community, companionship includes communicating on a spiritual level through a mutual sharing of the viewpoint and thinking of Christ: the Word, the filling of the

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Holy Spirit, and the ministries and gifts of the various members of the body of Christ. Companionship through communication would include: (1) The Vertical: This is our communion and fellowship with the Lord. (2) The Horizontal: This is our communion and fellowship with the body of Christ. The horizontal aspect of fellowship includes assembling together as a whole body (Acts. 2:42; Heb. 10:25). There are four essential aspects of a spiritual church: (1) Teaching of the Word of God. (2) Fellowship between believers. (3) Lord’s Supper and taking meals together. (4) Corporate Prayer. Characteristics of first century apostolic church: (1) Zealous (2) Visible (3) Joyful (4) Unselfish (5) Gracious (6) Unified (7) Powerful. The Christians in the early first century church were not content to meet once or even twice a week for “services as usual.” The first century apostolic church in Jerusalem met “daily” and cared for each other “daily” according to Acts 2:46 and 6:1-7. Acts 2:47 reveals that they won souls “daily” and they searched the Scriptures “daily” according to Acts 17:11 and they increased in number “daily” according to Acts 16:5 and Acts 2:47. The horizontal aspect of companionship also involves assembling in smaller groups (Matt. 18:20). It involves meeting together one-on-one (1 Thess. 5:11). Companionship with other believers involves sharing and communicating truth together and building up one another (Rom. 1:11-12; Col. 3:15-16). It also involves sharing together in worship, i.e., the Lord’s Supper (1 Cor. 10:16) the singing of hymns, psalms, and spiritual songs (Eph. 5:19; Col. 3:16), prayer (Acts 2:42; 12; Phlp. 1:19), the ministry of the Word (Luke 19:47-48; Acts 20:20; 2 Tim. 2:2; 1 Pet. 4:10-11); sharing together in worship involves taking part together in the Lord’s Supper. Sharing together in worship involves the singing of hymns, psalms and spiritual songs (Ephesians 5:19; Colossians 3:15-16). It involves praying together (Acts 1:1- 14; 2:1; 4:13-17; 12:1-17). Companionship with other believers involves sharing together in worship involves the ministry of the Word (Acts 17:10-11; 19:8-10; 20:17-21; 2 Timothy 2:2). Sharing together as partners in the needs (Ephesians 4:28), burdens (Galatians 6:2), concerns, joys (Romans 12:15), and blessings for the purpose of encouragement, comfort, challenge or exhortation, praise, prayer and physical help according to the needs and ability (cf. Phil. 1:5 with 1:19; and 2:4 with 1:27; also 4:3; Rom. 12:15; and 1 Thess. 5:11,14,15; Heb. 10:33). Sharing together as partners in the needs, burdens, concerns, joys, and blessings is for the purpose of encouragement and challenge (1 Thessalonians 5:14; Hebrews 10:23- 25). Sharing together as partners in the needs, burdens, concerns, joys, and blessings is for the purpose of prayer (Philippians 1:18-19).

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All of this means we must develop the art of communication. We need to be willing to share our own burdens and aspirations and be available to hear what others are saying so we may minister to needs according to the directives of the Word. The ultimate goal is to build up and enrich others in the things of Christ that we may all together experience the sufficiency of His life and tune our lives into His. We need others for that. As the early church was first devoted to the apostles’ teaching, they were also devoted to caring for one another and to sharing with one another what they were learning and what Christ was meaning to them (Acts. 2:42; Heb. 3:12-14). The fourth and final concept related to Christian fellowship is stewardship. We must recognize that all we have belongs to the Lord and has been given to us as trusts from God to invest for His purposes. Believers need to be willing to share their material possessions for the promotion of the gospel and to help those in need. Good stewardship stems from recognizing our relationship to Jesus Christ, but it also means recognizing our partnership in Christ’s enterprise on earth. (Rom. 12:13; 15:27; Gal. 6:6; Phil. 4:15; Rom. 15:26; 2 Cor. 8:4; 9:13; Heb. 13:16; 1 Tim. 6:18). A steward is one who manages the property of another and is not an owner; he is a manager. As stewards we must recognize that all we have belongs to the Lord and has been given to us as trusts from God to invest for His purposes. Believers need to be willing to share their material possessions for the promotion of the gospel and to help those in need. The Scriptures teach that there are at least four areas of stewardship: (1) The stewardship of time—redeeming it for eternity. (2) The stewardship of talents— identifying and developing our spiritual gifts and natural talents for the blessing of others and for God’s glory. (3) The stewardship of God’s truth—multiplying ourselves through evangelism and discipleship. (4) The stewardship of our treasures—laying up treasures in heaven through financial faithfulness. Everything that we are and possess as believers in the Lord Jesus Christ, both spiritually and materially, namely, our time, talent and treasure are in fact, trusts given to us by God which we are to invest for God’s kingdom and glory (1 Pet. 1:17; 2:11; 4:10-11; Luke 19:11-26). Good stewardship stems from recognizing our relationship to Jesus Christ, but it also means recognizing our partnership in Christ’s enterprise on earth. In any good partnership, the partners share equally in both privileges and responsibilities, the assets and liabilities, and the blessings and burdens. What kind of partnership would it be if one partner took all the income and enjoyed all the privileges while the other partner did all the work and paid all the bills? No one would enter into a partnership like that, yet that is what goes on in the church today.

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Partners are to share and share alike in all the aspects of their enterprise. They may not do the same things since there are diverse spiritual gifts distributed to individuals in the body of Christ. In fact, members of any partnership will be much more successful in their enterprise if they work and share according to their abilities, expertise, and training, but still share the load. It is interesting that one of the most prominent uses of the koinonia group of words is its use in connection with sharing material blessings—giving money to meet financial needs. Of the 36 usages of these words, they are used 9 times specifically in connection with giving, and in a couple of other passages giving would be included among other aspects of fellowship (Acts 2:42; Phil. 1:5; Heb. 10:33). The verb koinoneo is used of giving (Rom. 12:13; 15:27; Gal. 6:6; Phil. 4:15). Koinonia is used of giving (Rom. 15:26; 2 Cor. 8:4; 9:13; Heb. 13:16). Koinonikos is also used of giving (1 Tim. 6:18). Metocho is used of giving as well (1 Cor. 9:10-17). The Lord Jesus Christ commanded believers to give and generously (Matt. 5:42; 10:8; Luke 6:30, 38). Therefore as partners in Christ’s enterprise on earth, we need to share with one another, realizing that we are not owners but stewards of the possessions God has entrusted (not given) to us. The concept and application of this partnership/stewardship combination is seen clearly in 2 Corinthians 8:12-15. In this passage, Paul was asking the Corinthians to have fellowship as partners, as fellow sharers in Christ and laborers together in the gospel. As partners, they were to give out of their abundance to other partners, to other believers, even though they had never met. They were to do not only as a demonstration of the love of God but also because they were partners in the Savior’s enterprise on earth.

Philemon 7

Philemon 7 For I have come to have much joy and comfort in your love, because the hearts of the saints have been refreshed through you, brother. (NASB95)

Paul’s Joy and Comfort Because of Philemon’s Love

“For I have come to have much joy and comfort in your love ” is composed of the following: (1) accusative feminine singular form of the noun chara ( ), “joy ” (2) conjunction gar ( ), “ for ” (3) accusative feminine singular form of the adjective polus ( ), “ much ” (4) first person singular aorist active indicative form of the verb ech ō ( ), “ I have come to have ” (5) conjunction kai ( ), “and ” (6) accusative feminine singular form of the noun parakl ēsis (η ), “comfort ” (7) preposition epi ( ), “ in ” (8) articular dative feminine singular form

2013 William E. Wenstrom, Jr. Bible Ministries 30 of the noun agap ē (η ), “ love ” (9) genitive second person singular form of the personal pronoun su ( ), “ your .”

Gar

The conjunction gar is “emphatic” meaning that it introduces a statement which advances upon and intensifies upon Paul’s previous statements in verses 4-6. In verse 4, Paul wrote that he continued making it a habit of giving thanks to his God always as he himself continued to make it a habit of remembering Philemon during his prayers. Then in verse 5, he gives the reason for this thanksgiving by writing that he continued to regularly hear about his divine-love as well as his faithfulness, which Philemon continued to regularly demonstrate toward the Lord Jesus, which was for the benefit of each and every one of the saints. Next, in verse 6, Paul wrote that he made it a habit to pray that the fellowship produced by Philemon’s faith would cause itself to be manifested as effective because of an experiential knowledge, which produces every type of divine good of intrinsic quality and character, which is in all of us on behalf of Christ. Now, here in verse 7 Paul writes that he has come to have much joy and encouragement because of Philemon’s love. This statement advances upon these previous statements in verses 4-6 in that Paul goes from writing that Philemon’s love was the basis for his giving thanks for him to the Father to writing that Philemon’s love was the basis for producing in him joy and encouragement. Most translations render gar in verse 7 “for” indicating that they interpret the word as causal however, this would make Paul’s statement in this verse redundant because the prepositional υ , “ in your love ” (NASB95) is actually presenting the reason or the basis for Paul’s joy and encouragement. The preposition is causal and should be rendered “because” (NET). So it is better to view gar in verse 7 as emphatic because it is introducing a statement which advances upon and intensifies Paul’s statements in verses 4-6. In verse 7, Paul goes from telling his readers that Philemon’s love for the Lord as demonstrated toward the body of Christ was the basis for his thanking God for him to writing that this love was also the basis for his joy and encouragement.

Ech ō

The verb ech ō means “to experience” a state or condition. Here it refers to Paul experiencing joy and encouragement because of Philemon demonstrating his love for the Lord by his words and actions towards the body of Christ he came into contact with.

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The aorist tense of the verb is a “constative” aorist tense describing in summary fashion Paul experiencing joy and encouragement because hearing about Philemon’s love for the Lord as manifested by his conduct with the body of Christ. The active voice denotes Paul as the subject performing the action of this verb. The indicative mood is declarative presenting this Pauline assertion as a non-contingent (unqualified) statement.

Classical Usage of Chara

Chara appears in classical Greek from the seventh century B.C. and is attested from Homer onwards. It means “joy, delight” in an active sense in something or resulting from some experience. The word marked events of significance such as a king’s accession to the throne, weddings, and holidays and denotes both the state and the object of the joy. It is the joy and happiness experienced as a result of charis , “grace,” which brings well-being to men and is the individual experience or expression of this well-being, thus contentment. Religiously chara denotes festal joy in Hellenism. The noun is less common than the verb chairo in the writings of Plato and in Aristotle chara is almost completely replaced by hedone . In Stoic writings, chara is a special instance of hedone , “pleasure, delight,” which is one of the four basic affections: (1) Lupe (2) Phobos (3) Hedone (4) Epithumia . Since the Stoics, unlike Platonists and Peripatetics, think all emotions are defective judgments of the logos , chara is viewed negatively.

Septuagint Usage of Chara

Chara appears 43 times in the Septuagint and is used to translate the Hebrew words simchah ), “joy, gladness,” sason , “joy.” It is distinguished from charis , which most frequently translates chen , “grace, favor.” For the most part words from the stem samah , “to be glad,” also gil , “rejoice,” and sus , “to be glad,” are rendered by the verb chairo . Joy and celebration followed King Xerxes edict allowing the Jews to assemble and to protect themselves (Esther 8:17; 9:17-18). Chara is an external and internal response to the Lord’s triumphing over Israel’s enemies (Ps. 126:2 [LXX 125:2]) and is also a possession of the righteous. (Prov. 29:6) and is not just inward, but has cause and finds expression thus aims at sharing.

New Testament Usage of Chara

The noun chara occurs 59 times in the New Testament and 5 times in the epistle to the Philippians alone (1:4, 25; 2:2, 29; 4:1).

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Louw and Nida list the following: (1) A state of joy and gladness – ‘joy, gladness, great happiness’ (25.123). (2) That which is the cause of joy or gladness – ‘cause of joy, reason of gladness’ 25.124) (Greek-English Lexicon of the New Testament Based on Semantic Domains). A Greek-English Lexicon of the New Testament and Other Early Christian Literature-Third Edition: (1) the experience of gladness (2) a person or thing that causes joy, joy metonymically (page 1077). Analytical Lexicon of the Greek New Testament lists the following meanings for chara : (1) literally joy, as a feeling of inner happiness rejoicing, gladness, delight (2) by metonymy (a) the person or thing that is the cause or object of joy or happiness (b) a state or condition of happiness or blessedness (Page 406). Vine's Expository Dictionary of Biblical Words, “ Chara , ‘joy, delight’ (akin to chairo , ‘to rejoice’), is found frequently in Matthew and Luke, and especially in John, once in Mark (4:16), RV, ‘joy,’ KJV, ‘gladness’; it is absent from 1 Cor. (though the verb is used three times), but is frequent in 2 Cor., where the noun is used five times (for (7:4), RV, see Note below), and the verb eight times, suggestive of the apostle's relief in comparison with the circumstances of the 1 st Epistle; in (Col. 1:11), KJV, ‘joyfulness,’ RV, ‘joy.’ The word is sometimes used, by metonymy, of the occasion or cause of ‘joy,’ (Luke 2:10) (lit., ‘I announce to you a great joy’); in (2 Cor. 1:15), in some mss., for charis , ‘benefit’; (Phil. 4:1), where the readers are called the apostle's ‘joy’; so (1 Thes. 2:19, 20; Heb. 12:2), of the object of Christ's ‘joy’; (Jas. 1:2), where it is connected with falling into trials; perhaps also in (Matt. 25:21,23), where some regard it as signifying, concretely, the circumstances attending cooperation in the authority of the Lord.” The following is a list of that which produces or is related to chara , “joy” in the Greek New Testament: (1) Birth of the Messiah (Mt. 2:10; Lk. 1:14; 2:10). (2) Word of God (Mt. 13:20; Mk. 4:16; Lk. 8:13). (3) Kingdom of heaven (Mt. 13:44). (4) Rewards from Christ (Mt. 25:21, 23). (5) Resurrection of Christ (Mt. 28:8; Lk. 24:21, 52; Jn. 16:20, 21, 22). (6) Disciples authority over demons (Lk. 10:17). (7) Salvation of a Person (Lk. 15:7, 10). (8) Christ’s First Advent (Jn. 3:29). (9) Doing the Father’s will (Jn. 15:11; 17:13; Rom. 15:13, 32; 2 Cor. 1:24; 7:4; Phlp. 1:25; Col. 1:11; H. 10:34; 12:2; Jam. 1:2; 1 Pet. 1:8; 1 Jn. 1:4). (10) Other Believers Experiencing Fellowship with God and each other (1 Jn. 1:4). (11) Answered Prayer (Jn. 16:24). (12) Healing (Acts 8:8). (13) Release of Peter from Prison (Acts 12:14). (14) Suffering for Christ (Acts 13:52). (15) Salvation Among Gentiles (Acts 15:3). (16) Kingdom of God (Rom. 14:17). (17) Congregation doing the will of God (2 Cor. 2:3; 7:13; Phlp. 1:4; 2:2; 4:1; 1 Thess. 2:19-20; 3:9; 2 Jn. 1:12; 2 Jn. 4). (18) Giving (2 Cor. 8:2). (19) Spirit (Gal. 5:22; 1 Th. 1:6). (20) Return of Epaphroditus to Philippi (Phlp. 2:29). (21) Timothy’s Visit to Paul during his second imprisonment (1 Tim. 1:4). (22) Philemon (Phlm. 1:7). (23) Divine

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Discipline (Heb. 12:11). (24) Serving a local church (Heb. 13:17). (25) Pseudo- happiness in the cosmic system (Jam. 4:9).

Chara in Philemon 7

In Philemon 7, the noun chara means “joy” and refers to the apostle Paul experiencing joy which is produced in him by the Holy Spirit when he heard about Philemon demonstrated divine-love towards members of the body of Christ in Colossae. This word functions as an accusative direct object meaning that it is receiving the action of the verb ech ō.

Kai

The conjunction kai is adjunctive meaning that “in addition to” joy, Paul experienced encouragement because of hearing about Philemon’s love for the Lord and the body of Christ.

Parakl ēsis

The noun parakl ēsis is a compound word composed of the preposition para , “beside” and the noun klesis , “a summons, call.” Thus, the word means, “a calling to one’s side, or one’s aid.” In classical literature, it appears 96 times and had the following meanings: (1) “calling to one’s aid, a summons” (2) “imploration, supplication, entreaty” (3) “invocation of gods” (4) “demand, request, appeal” (5) “exhortation, admonition, encouragement, address” (6) “consolation, comfort, solace” (7) “persuasive discourse, stirring address, instructive, admonitory, consolatory, powerful oratory discourse.” In the Septuagint, parakl ēsis appears 16 times and is translated by several Hebrew terms where it refers to comfort in bereavement. It can mean “to give expression to one’s sympathy.” But like the noun it is also used for words of comfort in any human grief. The word is generally used for “encouragement, friendly exhortation.” Parakaleo is especially used, and sometimes also parakl ēsis , to promise and to testify to the comfort of God which is to be given to His people when under divine judgment, or to the individual in time of testing. It was used for the strengthening of the morale of the troops by encouragement from the Law and the prophets and by recollection of past victories in battle. It is encouragement and exhortation rather than true comfort in distress.

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The noun parakl ēsis appears 29 times in the Greek New Testament. The word is used exclusively by Luke and Paul. Paraklesis has the following meanings in the Greek New Testament: (1) “encouragement, exhortation, admonition” (2) “appeal, request, supplication, entreaty” (3) “comfort, consolation, solace” (4) “persuasive discourse, stirring address, instructive, admonitory, consolatory, powerful oratory address.” Greek-English Lexicon of the New Testament Based on Semantic Domains: (1) to cause someone to be encouraged or consoled, either by verbal or non-verbal means – ‘to encourage, to console, encouragement’ (25.150). (2) to ask for something earnestly and with propriety – ‘to ask for (earnestly), to request, appeal’ (33.168). A Greek-English Lexicon of the New Testament and Other Early Christian Literature-Third edition: (1) act of emboldening another in belief or course of action, encouragement, exhortation (2) strong request, appeal, request (3) lifting of another’s spirits, comfort, consolation (Page 766). In Philemon 7, the noun parakl ēsis refers to the apostle Paul being encouraged because he continued to hear about Philemon’s divine love being manifested to members of the body of Christ in Colossae. Philemon’s love encouraged Paul in the sense that lifted his spirits and gave him confidence that the body of Christ in Colossae was being ministered to. It also encouraged him in the sense that it gave Paul confidence that Philemon would meet his request and accept Onesimus as a brother in Christ rather than an unregenerate slave of his. This noun also functions as an accusative direct object meaning that it is receiving the action of the verb ech ō.

Polus

The nouns chara and parakl ēsis are modified by the adjective polus, which is functioning as a positive adjective with regards to quantity and means “much.” It denotes the concept of excessiveness indicating that Paul experienced an excessive amount of joy and encouragement because of hearing about Philemon’s love for the body of Christ in Colossae.

Epi sou t ē agap ē

As was the case in Philemon 5, the noun agape in Philemon 7 means “divine- love” since it does not refer to the function of human love but rather the exercise of divine-love that is produced by the Holy Spirit through the believer who is obedient to the command to love one another. It is used of the love of God manifested in the life of Philemon. It indicates that he reflected God’s love towards

2013 William E. Wenstrom, Jr. Bible Ministries 35 the Lord Jesus by demonstrating this love in his relationships with members of the body of Christ. Philemon demonstrated his love for the Lord Jesus who is the head of the body of Christ, by exercising this love towards the body of Christ. The noun agape indicates that Philemon obeyed the Lord Jesus’ command to love one another as He loves (John 13:34). The articular construction of the noun agape is employed with the genitive second person singular form of the personal pronoun su to denote possession. The personal pronoun refers to Philemon of course and functions as a genitive of possession indicating that this love is Philemon’s possession. The noun agape is in the dative cause and is the object of the preposition epi , which as we noted earlier is a marker of cause indicating that Paul experienced much joy and encouragement “because” of Philemon’s love.

Paul Explains Why Philemon’s Love Gave Him Joy and Encouragement

“Because the hearts of the saints have been refreshed through you, brother ” is composed of the following: (1) conjunction hoti ( ), “ because ” (2) articular nominative neuter plural form of the noun splagchnon ( ), “ the hearts ” (3) articular genitive masculine plural form of the adjective hagios ( ), “the saints ” (4) third person singular perfect passive indicative form of the verb anapau ō ( ), “ have been refreshed ” (5) preposition dia , “ through ” (6) genitive second person singular form of the personal pronoun su , “ you ” (7) vocative masculine singular form of the noun adelphos (ε ), “ brother .”

Hoti

The conjunction hoti is employed with the indicative mood of the verb anapau ō, “ have been refreshed ” in order to form an epexegetical clause which explains or clarifies the preivous prepositional phrase υ , “ because of your divine-love .” Thus, the statement “ the hearts of the saints have been refreshed through you, brother ” explains or clarifies Paul’s previous statement that he experienced much joy and encouragement because of Philemon’s love. Thus, Paul experienced much joy and encouragement because of Philemon’s love “in the sense that” Philemon’s love refreshed the hearts of those saints who were the recipients or objects and beneficiaries of Philemon’s love, which was manifested by his great hospitality. The conjunction hoti denotes that Paul experienced much joy and encouragement because of Philemon’s love “for you see” his love refreshed the hearts of those saints who were the beneficiaries of his love.

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The NIV, LEB, ESV, NRSV and NASB95 all translate the conjunction hoti “because” here in Philemon 7 since they interpret the word as presenting the basis or the reason for Paul experiencing much joy and encouragement from Philemon’s love. They don’t translate the prepositional phrase υ , “ because of your love ” like the NET Bible since they interpret hoti as causal. However, it makes more sense to interpret hoti as epexegetical and the prepositional phrase υ as causal since Paul in verse 4 has already stated that the basis for his thanking God for Philemon was his love. Thus, it would only make sense for Paul to state that Philemon’s love was the basis for his joy and encouragement. That being said, the translations of Philemon 7 by the NIV, LEB, ESV, NRSV and NASB95 still communicate this point that Philemon’s love was the basis for Paul’s joy and encouragement because his love refreshed the hearts of the saints.

Splanchnon

Splanchnon occurred as early as Homer in classical writings and used almost entirely in the plural denoting the internal organs, such as the heart, lungs and liver as well as the spleen and kidneys. It especially refers to the inner parts of sacrificial animals that were removed, prepared and eaten following the sacrifice. A splanchnon signified the meal itself. From Aeschylus in the fifth century B.C. onwards splanchna was also used for the human entrails, especially for the male sexual organs and the womb as the site of conception and birth. Hence, children were sometimes called splanchna and ek splanchnon means out from one’s own flesh and blood. Since the intestines were regarded as the site of the natural passions or emotions such as anger, desires, and personal love. The word finally came to mean much the same as kardia , “soul” which is distinct from kardia, which is more the seat of nobler affections like love and hate, courage and fear, joy and sorrow. Splanchnon is either more comprehensive or it is often a more blunt, forceful and unequivocal term. The noun appears 17 times LXX, the verb twice and the remaining examples are found in First and Second Maccabees (Apocrypha). Only twice does the noun translate Hebrew words: (1) Proverbs 12:10: Representing rahamim , “mercy” (2) Proverbs 26:22: Representing beten , “inner parts, belly” Unlike the Greeks, the Jews did not employ splanchna for “inner parts, entrails” in the general sense and the verb no longer gives evidence of its original connection with sacrifice. In fact, in later Jewish writings such as the Testaments of the Twelve Patriarchs, splanchnon was used for a “portion of man’s inward parts as the seat of feelings, parallel to kardia . Also, it was the “center of human feeling and sensibility” generally or to the whole person in respect of the depth and force of feeling. In these later writings, the splanchnon was the seat of “mercy,”

2013 William E. Wenstrom, Jr. Bible Ministries 37 and “loving mercy.” This usage was the main one in the Testaments of the Twelve Patriarchs, splanchna was no longer employed for “entrails” in the general sense and the verb no longer gives evidence of its original connection with sacrifice. The best translations of the word are “mercy” and “to be merciful.” Philo and Josephus used the word much as the Greeks to describe the inner parts of the peace offering, but they also used the word for “inner being, the soul.” The noun splanchnon appears 11 times in the Greek New Testament which continues the usage of the word that was employed by the writers of the Testaments of the Twelve Patriarchs. The verb splanchnizomai was used to describe the attitude of compassion on the part of our Lord and it characterized the divine nature of His acts (Matt. 9:36; 14:14; 15:32; 18:27; 20:34; Mark 1:41; 6:34; 8:2; 9:22; Luke 7:13; 10:33; 15:20). Splanchnon is found in Luke 1:78; Acts 1:18; 2 Cor. 6:12; 7:15; Phil. 1:8; 2:1; Col. 3:12; Phlm. 1:7, 12, 20; 1 John 3:17. The noun splanchnon is found predominately in the Pauline corpus where it not only lost completely the sense of creaturely or natural emotion, but it also shows no traces of the later Jewish usage of “mercy.” Like other anthropological terms such as kardia and nous , the word is used in Paul for the whole man or the soul. John uses the word as a term for “ compassion ” that members of the Royal Family of God should have for one another (1 John 3:17). Paul often uses the word splanchnon as a term for personal love or affection between individuals (2 Cor. 7:15; Phil. 1:8; 2:1; Phlm. 20). He also used the word for the “soul that is sensitive to the needs of others,” thus, “ compassionate ” (Col. 3:12), or simply just a synonym for kardia , which refers to the “ soul ” (Phlm. 1:7, 12) In Philemon 7, the noun splanchnon means “hearts” or “inner most being” signifying an expression of the total personality at the deepest level. The word denotes that the love Philemon demonstrated to the saints by his hospitality refreshed the “hearts” of the saints in the sense of their “inner most being” with emphasis upon their affections and emotions of the whole personality. Their inner most beings were refreshed from being weary whether as a result of fleeing persecution or some other type of adversity because of being identified with Jesus Christ. This noun is in the nominative case and its articular construction indicates that it is functioning as a nominative subject meaning that the word is receiving the action of the passive form of the verb anapau ō, “ have been refreshed ”.

Hagios

As was the case in Philemon 5, the adjective hagios here in Philemon 7 functions as a substantive and describes all the members of the body of Christ who have been set apart through the baptism of the Spirit at the moment of conversion in order to order serve God exclusively.

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The articular construction of the adjective hagios is first a substantiver meaning it converts this adjective into a substantive. It also is monadic indicating that Christians who have been set apart to serve God exclusively as a result of the baptism of the Spirit are a unique people on the earth. This word is in the genitive case and functions as a genitive of possession indicating that the noun splanchnon belongs to hagios or in others words, these hearts or inner most beings belong to members of the body of Christ who benefited from the hospitality of Philemon.

Anapau ō

The verb anapau ō means “to be refreshed” from weariness or tiredness whether, physical, mental or spiritual. Therefore, this word denotes that Philemon’s love as demonstrated by his hospitality “refreshed” the hearts or the inner most being of members of the body of Christ who were weary mentally, physically and spiritually as a result persecution or some other type of adversity. The perfect tense of this verb is a “consummative” or “extensive” perfect that is used to emphasize the completed action of a past action or process from which a present state emerges. It emphasizes the completed event in past time rather than the present results. This emphasizes the completed action of Philemon exercising God’s love toward other Christians from which a present state emerged, namely their hearts were refreshed by this love. This is not an “intensive” perfect, which would be emphasizing the results or present state produced by a past action. In our context, the present state would be the hearts of Christians being refreshed and the past action is Philemon exercising God’s love toward through his hospitality. The emphasis here is not upon the present state of the hearts of the saints being refreshed though this true they were refreshed by Philemon. Rather, the emphasis is upon the past action of Philemon refreshing the hearts of the saints by his demonstrating God’s love toward them. This is where Paul’s emphasis lies since in context Paul is relating to Philemon that his “past acts” of love toward the body of Christ are the basis for his thanking God for him in prayer and for his experiencing joy and encouragement. The passive voice of the verb indicates that the hearts of the saints as the subject received the action of being refreshed from Philemon exercising divine-love toward them because of his hospitality. The indicative mood of the verb is employed with the conjunction hoti to form an epexegetical clause.

Dia sou

The personal pronoun su means “you” referring to Philemon and is the object of the preposition dia , which is a marker of intermediate personal agency expressing

2013 William E. Wenstrom, Jr. Bible Ministries 39 the fact that Philemon was the intermediate personal agency which the Father, Son and Holy Spirit employed to refresh the hearts of their people.

Adelphos

The noun adelphos means “fellow-believer, fellow-Christian, spiritual brother” indicating that Paul is identifying Philemon as a fellow believer. This word functions as a vocative of direct simple address.

Translation of Philemon 7

Philemon 7 Indeed, I have experienced much joy as well as encouragement because of your divine-love in the sense that the hearts of the saints have been refreshed through you, spiritual brother.

Exposition of Philemon 7

In this verse, the apostle Paul advances upon and intensifies upon his previous statements in verses 4-6 in the sense that he goes from writing that Philemon’s love was the basis for his giving thanks for him to the Father to writing that his love was the basis for producing in him joy and encouragement. Paul tells Philemon that he experiences much joy and encouragement because of hearing about his love which he has demonstrated towards all the saints. He then defines or explains what he means by this in that he says that Philemon’s love has refreshed the inner most being of the saints. God the Holy Spirit has refreshed the hearts of the saints through Philemon as Philemon obeyed the Spirit’s voice who taught him and all Christians to love one another. So Paul is saying that Philemon was the instrument that the Spirit used to refresh the hearts of the saints. “Joy ” refers to the apostle Paul experiencing joy which is produced in him by the Holy Spirit when he heard about Philemon demonstrated divine-love towards members of the body of Christ in Colossae. The believer experiences the joy of God by experiencing fellowship with the Spirit, which is accomplished by exercising faith in the Spirit’s teaching in the Word that they have died with Christ and have been raised with Him. This in turn enables the Holy Spirit to produce a joy that is divine in quality and character and is not based upon outward circumstances or what one possesses. The believer is commanded to rejoice (1 Thessalonians 5:16). The Holy Spirit produces the joy of the Lord (Galatians 5:22-23; Romans 14:17; 15:13). This is called the fruit of the Spirit , which is the production of Christ-like character in the believer who experiences fellowship with God by being obedient to the Father’s

2013 William E. Wenstrom, Jr. Bible Ministries 40 will, which the Holy Spirit reveals to the believer through the communication of the Word of God. Joy, happiness and contentment are one of the nine manifestations of the work of God the Holy Spirit in the Christian’s life (Galatians 5:22-23). The fruit of the Spirit can only take place in the life of the believer who is influenced by means of the Spirit, which takes place when the believer obeys the Spirit who reveals the Father’s will through the communication of the Word of God. Since the Holy Spirit reveals the Father’s will through the teaching of the Word of God and inspired the Scriptures, the joy of the Lord is the direct result of obeying the Word of God (Psalm 19:8; 119:14, 16, 111, 162; Jeremiah 15:16). The joy of the Lord is the direct result of trusting in the promises of God (Psalm 28:7). It is the direct result of experiencing fellowship with God (Psalm 16:11; 89:15-16; 64:10; 63:5-7; 1 Chronicles 16:27; John 15:1-17). The believer is to serve the Lord with joy (Psalm 100:1-5). Joy is related to unity (2 Corinthians 13:11). The joy produced by the Holy Spirit in the believer enables them to experience joy, happiness and contentment in the midst of adverse circumstances and situations (Philippians 4:10-13). When Paul wrote Philemon as we noted, he was under house arrest in Rome while awaiting his appeal trial before Caesar. He was unjustly incarcerated. Yet, he had joy. Paul’s joy, happiness and contentment in the midst of his adverse circumstances and persecution reveals that (1) his circumstances did not dictate his mental attitude, nor did it dictate his happiness (2) he was not a slave to circumstances or to people (3) he was cognizant or aware of the fact that God had everything under control and therefore, his circumstances because the Lord Jesus Christ controls history and that God had a plan for his life, which would glorify Him (Psalm 97:1; 1 Chronicles 16:31-33). Paul’s joy, happiness and contentment were direct result of his occupation with the Person of Christ (Philippians 1:19-21). The propaganda of Satan’s cosmic system has promoted the lie that wealth, good environment, marriage, having children, approbation from men will produce happiness. Satan’s propaganda machine promotes the lie that good circumstances and people are the basis for happiness, but God’s Word states that true happiness is based upon a relationship and fellowship with God for the purpose of doing the Father’s will. Billy Sunday (1862 into eternity), “If you have no joy in your religion, there’s a leak in your Christianity somewhere.” Joseph Columbia Marmion, “Joy is the echo of God’s life within us.” Paul Sailhamer, “Joy is that deep settled confidence that God is in control in every area of my life.” Oswald Chambers (1874-eternity), “Man cannot find true essential joy anywhere but in his relationship with God.”

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Dwight Lyman Moody (1837 into eternity), “Happiness is cause by things that happen around me, and circumstances will mar it; but joy flows right on through trouble; joy flows on through the dark; joy flows in the night as well as in the day; joy flows all through persecution and opposition. It is an unceasing fountain bubbling up in the heart; a secret spring the world can’t see and doesn’t know anything about. The Lord gives His people perpetual joy when they walk in obedience to Him.” Joy is the passion or emotion excited by the acquisition or expectation of good; that excitement of pleasurable feelings which is caused by success, good fortune, the gratification of desire or some good possessed, or by a rational prospect of possessing what we love or desire; gladness; exultation; exhilaration of spirits. Joy is a delight of the mind, from the consideration of the present or assured approaching possession of a good. The believer should be joyful because he possesses eternal life, an eternal relationship with God who he is to love and can experience fellowship with God at anytime if he so desires and if he is doing the will of God, he should rejoice because the Lord Jesus Christ will reward him for his faithfulness. In Philippians 3:1 and 4:4, the Philippians were commanded to rejoice “because of the Lord, ” and there are several implications that are expressed by this technical expression. Philippians 3:1 From now on, my brothers, all of you begin rejoicing and continue doing so because of the Lord. (Author’s translation) Philippians 4:4 From now on, all of you rejoice because of the Lord always, again I will order: from now on, all of you rejoice. (Author’s translation) The Philippians were to rejoice because of their eternal relationship and union with the sovereign ruler of the cosmos, the Lord Jesus Christ (Gal. 3:26-28). They were to rejoice because they have been called into fellowship with the Lord (1 Cor. 1:9; 1 Jn. 1:1-4). The Philippians were to rejoice because of what the Lord did for them at the cross resulting in the forgiveness of their sins (Col. 1:14; Eph. 1:7). They were to rejoice because the Lord is controlling history (Phlp. 2:6-11; Heb. 10:1-13). The Philippians were to rejoice because the Lord Jesus is interceding for them at the right hand of the Father (Heb. 7:25; 1 Jn. 2:1). They were to rejoice because the Lord Jesus will give them a resurrection body (Phlp. 3:20-21). The Philippians were to rejoice because the Lord Jesus will reward them for their faithfulness to Him in time (Col. 3:23-24). They were to rejoice for the sake of unity (Jn. 4:34-38; 17:13-23; Rm. 12:14-16; 15:5-6; 2 Cor. 13:11; Phlp. 2:2). The Philippians were to rejoice because of the honor of undergoing undeserved suffering and persecution because of their identification with Christ and because of the rewards they will receive as a result of doing so (Acts 5:41; 2 Cor. 7:4; Phlp. 1:12-18; 1:27-30; Col. 1:24; 1 Th. 3:6-9; 1 Pt. 1:6-9; 4:13).

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The believer is to rejoice because the Lord Jesus Christ has delivered him from the following: (1) Personal sins (1 Jn. 2:2). (2) Old sin nature (Rm. 6:6). (3) Satan and his cosmic system (Gal. 6:14). (4) Self (Gal. 2:20). Disobedience to the command to rejoice will result in divine discipline from the Lord Jesus Christ who governs the church (Rm. 14:10; 2 Co. 5:10-11; Eph. 1:22; 5:23-24; Col. 1:18; 3:24-25; 4:1; 1 Th. 4:3-6; 2 Tim. 4:8, 14; Heb. 3:5-4:16; 12:14- 29; 1 Pet. 3:8-12; Rev. 1:12-20; 2-3). Experiencing the joy of the Lord is also directly related to loving God and all mankind, especially believers. We have a responsibility to love one another because we are commanded to love one another and not given the option to do so (Mk. 12:28-31). Love for God and all men demonstrates our obedience to God. Those, who don’t love the Lord personally and affectionately will be under divine discipline and will not experience the joy of the Lord (1 Corinthians 16:22). The believer who obeys the Lord’s command to love his fellow believer will also experience the joy of the Lord. The Lord Jesus Christ demonstrated to His disciples the eternal love that the Father had for Him and this same love the Lord Jesus Christ in turn demonstrated to His disciples. He also commanded His disciples to imitate Him by loving each other as He had loved them (Jn. 14:1-15). The joy of the Lord is directly related to the following: (1) Priorities: Put the Lord first. (2) Perspective: Acquire His divine viewpoint. (3) Performance: Put into practice His commands. Experiencing the joy of the Lord is based upon loving the Lord through obedience to His command to love our fellow believer self-sacrificially as He has loved us. Self-sacrificial love for others is motivated by our love for the Lord and our love for the Lord is demonstrated by our obedience to His commands to love one another and our obedience to His commands are the response in our souls to the love, which He demonstrated on behalf of all of us at the Cross (Romans 5:5- 8). Therefore, the more obedient we are to the Lord and His command to love Him and each other, the more of His joy we will experience in our lives. Reasons why believers do not experience the joy of the Lord: (1) They are not experiencing fellowship with the Lord. (2) They do not love the Lord with their entire being. (3) They are not dedicated and devoted to the Lord. (4) They disobey the Lord’s commands to love their fellow believer. (5) They don’t serve the Lord’s body, the church. If we love our fellow believer we will serve our fellow believer as Christ loved and served us by dying on the cross as our Substitute. Experiencing the joy of the Lord is based upon our obedience to the Lord’s command to self-sacrificially love and serve each other as He was obedient to the Father’s will and self-sacrificially loved and served us by dying for our sins on the cross as our Substitute.

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The Lord Jesus Christ experienced perpetual joy because He was always obedient to the Father’s will, thus leaving us an example to follow (John 4:34; 6:38). The degree to which the believer will experience the joy of the Lord will be in direct proportion to the degree to which he obeys the Father’s will. Obedience for the Christian is the response of the believer to the self-sacrificial love of God that He has demonstrated on his behalf through the death, resurrection, ascension and session of His Son, the Lord Jesus Christ (Galatians 2:20). The Lord’s sacrificial act of love and service on the Cross for all of us should serve as motivation to self- sacrificially love and serve each other (2 Corinthians 5:14-15). The Lord taught His disciples that the pathway to true joy and happiness in life is imitating His self-sacrificial love and service for others that will lead to a more intimate fellowship with Him, the Father and the Spirit, which will produce great joy and happiness in the believer that words cannot express. Our Lord taught His disciples this most essential of all biblical principles in His Upper Room Discourse, which is recorded in John 13-15. John 13:1-17 teaches that experiencing true joy and happiness in life is based upon self-sacrificial love and service. The disciples in stark contrast to the Lord Jesus were involved in selfish ambition according to Luke 22:24 and greed according to Matthew 26:8. The Lord is about to teach them that humility precedes service, which results in fellowship with Him, who came to serve them and all men. Mankind cannot find true joy and happiness apart from a relationship with God. Mankind was created in the image of God and therefore, can only find true joy and happiness by experiencing fellowship with its Creator and this fellowship is accomplished by loving, serving, obeying and depending upon its Creator since its Creator designed mankind for this purpose. Mankind can only find true joy and happiness by fulfilling the purpose for which it has been created and redeemed, thus mankind cannot find true joy and happiness living independently from its Creator and Redeemer. Mankind can only experience true joy and happiness by being obedient to the command to believe on the Lord Jesus Christ as Savior. Failure to do so will result in condemnation and misery incomprehensible in the eternal lake of Fire. Obedience to the command to believe on the Lord Jesus Christ for salvation will result in eternal life and joy incomprehensible in the eternal state with God. The first Adam disobeyed his Creator and fell, thus bringing a curse and misery upon himself and the entire human race whereas the Last Adam obeyed the Father and brought blessing to Himself and the entire human race who He has redeemed by offering His joy to those who would trust Him as Savior and Lord.

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Those who follow the Last Adam’s obedience will be blessed and will experience the joy and happiness of God whereas those who follow the last Adam’s disobedience will be under a curse and will be miserable. So the joy of the Lord is directly related to the doing the will of God since obedience to the will of God is equivalent to obeying the Spirit since the Spirit reveals the Father’s will to the believer through the Word of God. It is also directly related to doing the will of God since it will result in rewards. The believer who obeys the will of God will be blessed because they will experience the joy of the Lord and those who disobey will be under a curse because they will not experience the joy of the Lord. There are two categories of happiness and joy in the world today: (1) Divine: Based upon truth. (2) Cosmic: Based upon lies. The joy of the Lord that is divine in nature is true joy since it is based upon absolute truth of the Word of God whereas the joy that is cosmic is pseudo joy and a counterfeit since it is based upon a lie that originates with the Devil. As we noted the propaganda of Satan’s cosmic system has promoted the lie that wealth, good environment, marriage, sex, having children, approbation from men will produce joy and happiness. On the other hand, God’s Word states that true joy and happiness is based upon a relationship and fellowship with God for the purpose of doing the Father’s will. Those who possess an eternal relationship with God and experience fellowship with Him will experience the joy that is divine in nature. Those who do not possess an eternal relationship with God cannot and will not experience fellowship with God and therefore will not experience the joy that is divine in nature. God establishes an eternal relationship with the individual who trusts in the Lord Jesus Christ for salvation (Jn. 3:16-17). This eternal relationship provides the believer the opportunity to experience after salvation, fellowship with God and therefore, to experience the joy of the Lord. This is only a potential since experiencing the joy of the Lord after salvation is contingent upon the believer being obedient in his relationship with God. The joy of the Lord is experienced when a person accepts the Lord Jesus Christ as his Lord and Savior (Acts 8:39) but this is temporary since it is lost after salvation when the believer sins but can be regained through the acknowledgement of sin to the Father (cf. 1 Jn. 1:9). There is great joy in heaven among the angels when someone trusts in the Lord Jesus as their Savior (Luke 15:7, 10). The believer will experience the joy of the Lord when he physically dies and is in the presence of the Lord (2 Cor. 5:8) but this too is temporary since it can be lost if the believer suffers loss of rewards resulting in temporary shame and embarrassment at the Bema Seat Evaluation of the church (1 Jn. 2:28). The believer will experience the joy of the Lord when he receives his resurrection body

2013 William E. Wenstrom, Jr. Bible Ministries 45 at the rapture of the church, which is imminent (1 Thess. 4:13-18; 1 Cor. 15:51-57; Phlp. 3:20-21). The believer has the potential to experience the joy of the Lord in a resurrection body at the Bema Seat Evaluation if he receives rewards for his faithfulness in time (Mt. 25:21, 23; 1 Cor. 3:11-15). Both the believer who receives rewards and the believer who does not receive rewards will experience the joy of the Lord permanently after the Bema Seat Evaluation and on into eternity but to different degrees. Just as there are different degrees of punishment for the unbeliever (Mt. 11:20- 24), so there are different degrees of joy in the eternal state (Mt. 25:14-30). The “overcomer” will experience a greater degree of the joy of the Lord in the eternal state as part of his reward for being faithful to the Lord in time (Revelation 2:7, 26; 3:5, 12, 21). This joy is the result of receiving his eternal inheritance (Col. 3:24). The “unfaithful” believer will experience joy of the Lord but not to the same degree as the overcomer as a result of not receiving his eternal inheritance. The reason is that he was not faithful in time because he chose to not place his relationship with God as top priority during his life on planet earth but rather put his family, job, business, etc. ahead of his relationship with God (Matthew 10:37- 39). The believer’s decisions in time will determine the degree to which he will experience the joy of the Lord after his salvation, at the Bema Seat Evaluation of the church and in the eternal state. The believer can experience joy while undergoing underserved suffering because he has been promised in the Word of God that he will receive rewards if he endures it (Romans 5:2-3; 1 Thessalonians 1:6; James 1:2). The believer is to rejoice when they undergo underserved suffering because the Word of God promises the believer that he will reign with Christ. But in order to reign with Christ we must persevere and endure undeserved suffering (James 1:12). We must be faithful when undergoing undeserved suffering in order to become great in the kingdom of God and to receive our inheritance (2 Thessalonians 1:4-5; 2 Corinthians 4:17-18). We should rejoice when we undergo undeserved suffering because underserved suffering is an opportunity to become more intimate in our relationship with God, which will result in eternal rewards. Those who persevere and endure through underserved suffering will receive their eternal inheritance, which is to reign with Christ (Acts 13:44-52; 2 Timothy 2:12; 1 Peter 1:1-9; 4:12-19). In Romans 14:17, the noun chara means “joy” and refers to the believer experiencing the joy of the Lord by means of fellowship with the Holy Spirit, which is indicated by the context in that Paul is addressing the proper conduct of the strong in relation to the weak.

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Romans 14:16 Therefore, continue to making it your habit of not causing that which is good in character possessed by you to be spoken of as evil. 17 Because, God the Father’s kingdom is, as an eternal spiritual truth, by no means, characterized by food and drink but rather righteousness as well as peace and in addition joy by means of fellowship with the Holy Spirit. (Author’s translation) Like experiencing God’s righteousness and peace, the believer experiences the joy of God by experiencing fellowship with the Spirit, which is again accomplished by exercising faith in the Spirit’s teaching in the Word that they have died with Christ and have been raised with Him. This in turn enables the Holy Spirit to produce a joy that is divine in quality and character and is not based upon outward circumstances or what one possesses. In Philemon 7, “ encouragement ” refers to the apostle Paul being encouraged because he continued to hear about Philemon’s divine love being manifested to members of the body of Christ in Colossae. Philemon’s love encouraged Paul in the sense that lifted his spirits and gave him confidence that the body of Christ in Colossae was being ministered to. It also encouraged him in the sense that it gave Paul confidence that Philemon would meet his request and accept Onesimus as a brother in Christ rather than an unregenerate slave of his. God the Holy Spirit is called the believer’s parakletos who gives encouragement to the believer through the teaching of the Word of God and believers exercises love toward them (John 14:16, 26; 15:26; 16:7). The believer thus can derive encouragement from Bible doctrine (Isaiah 51:12; 66:13; Psalm 119:50; Romans 15:4-5; 2 Corinthians 1:3-7) Paul in Romans 15:4 teaches that the believer is being encouraged by the Scriptures to live in a manner worthy of their calling, to grow up to become like Christ. It refers to the wisdom received from the teaching of the Scriptures and under the guidance and direction of the Holy Spirit. It manifests itself by encouraging other believers to live according to the Father’s will and can involve not only encouraging but also warning other believers in a humble and loving way when they are going astray from doing the will of God. This encouragement involves comforting the believer who has lost love ones or is experiencing suffering whether emotionally or physically. It can manifest itself through helping and giving support to the believer when they are having problems with a certain temptation or difficult trial that they are facing. This encouragement from the Scriptures involves helping the believer deal with a particular burden that is too heavy to bear alone and manifests itself by encouraging the believer when they are depressed, frustrated or grieving. The believer can also derive encouragement by assembling with other believers to hear the Word of God as it is taught by the pastor-teacher (Hebrews 10:23-25).

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The Scriptures also teach that the believer can receive encouragement from other believers who are in fellowship with God and possess divine viewpoint (2 Corinthians 7:4-6; 1 Thessalonians 4:13-18; 5:9-11). The Scriptures teach that the believer receives encouragement from the communication of doctrine by the pastor-teacher (2 Timothy 4:1-2; Colossians 4:7- 8; 1 Thessalonians 2:10-12; 3:1-2). The Scriptures teach that the believer can derive encouragement from his knowledge of the Baptism of the Spirit and his application of this doctrine (Philippians 2:1). The intercessory prayers of other believers can be a source of encouragement for other believers. It functions as artillery support for the Christian soldier engaged in spiritual combat with the kingdom of darkness (Colossians 2:1- 2). The Scriptures also teach that the believer can receive in encouragement through occupation with Christ (Hebrews 12:3). The knowledge of the immanency of the Rapture is a source of encouragement for believers (1 Thessalonians 4:13- 18). The believer can derive encouragement from the two immutable things: (1) Who and What God is. (2) What God has provided (Hebrews 6:17-18). The advancing believer can gain encouragement that he will receive rewards for his faithfulness. The Scriptures clearly teach that the believer will be rewarded for his faithfulness (Mt. 25:21-23; Lk. 16:10-12).

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