Philemon 1-3

Philemon 1-3: Address and Opening Greeting

Philemon 1 Paul, a prisoner of Christ Jesus, and Timothy our brother, to Philemon our beloved brother and fellow worker, 2 and to Apphia our sister, and to Archippus our fellow soldier, and to the church in your house: 3 Grace to you and peace from God our Father and the Lord Jesus Christ. (NASB95) As we noted in our introduction, Paul follows the correct chronological order of a first century letter’s introduction in this letter he sent to Philemon: (1) The author identifies himself first (2) Then he identifies the recipient of the letter (3) Then he gives a greeting. It follows the usual Pauline letter structure (1) Opening (verses 1- 3) (2) (2) Thanksgiving (verses 4-7) (3) Body of letter (verses 8-20) (4) Closing (verses 21-25). Paul identifies himself and Timothy as the authors of this epistle, though Paul is the one making the appeal to Philemon. The apostle identifies Philemon as the recipient of this epistle along with Apphia, Archippus and the church which met in Philemon’s home. Then, Paul greets these recipients. From both the Father and the Son, he extends to them grace as well as peace to them.

Philemon 1

Philemon 1 Paul, a prisoner of Christ Jesus, and Timothy our brother, to Philemon our beloved brother and fellow worker. (NASB95)

Paul

“Paul ” is the nominative masculine singular form of the proper name Paulos ( ), which means, “little.” The apostle employs this name when writing to Philemon and the church which met in his home rather than Saul since the latter was his Jewish name he used among the Jews whereas Paulos was his name among the Gentiles. He uses this name since the Lord Jesus Christ authorized him to be the apostle to the Gentiles and the church in Colossae where Philemon lived, was primarily Gentile in race (See Acts 9:15; 22:21; Romans 11:13; 15:16; Galatians 1:15-16; 2:2, 7-9). Paulos is a nominative absolute or independent nominative, which simply means that it shows no direct grammatical relationship to the sentence. The nominative absolute is the use of the nominative case in introductory material (such as titles, headings, salutations, and addresses), which are not to be construed

2013 William E. Wenstrom, Jr. Bible Ministries 1 as sentences. 12 The nominative absolute is used in the salutation of a letter with a descriptive phrase or explanatory phrase added, as is the case here in the first verse in Philemon. We will insert the word “from” even though it is not in the Greek text to indicate the sender of the letter.

Saul of Tarsus

Saul of Tarsus was the most famous Jew of his day. Tarsus was the principal city of the Roman province of Cilicia in southeast Asia Minor, which is now Turkey (Acts 9:11; 22:3). Tarsus was located on the Tarsus River and 12 miles from the Mediterranean coast. The earliest historical reference of Tarsus is with the Assyrians under Sennacherib (705-681 B.C.) and some scholars believe that the Ionian Greeks also had connections with the city. It held great strategic importance in the ancient world because of its commanding location at the southern end of the Cilician Gates, which is the only major pass in the Taurus Range. The pass when properly defended militarily was virtually impregnable. The pass was so narrow in Alexander’s day that when he passed through with his army the pack animals had to be unloaded before they could pass through it. In 401 B.C., Xenophon, a soldier in the Greek army and an author, records the famous retreat of the Greek army through the Cilician Gates after rebelling against Persia and its puppet king, Syennesis. In 333 B.C., Alexander the Great came through the Cilician Gates on his way to his great victory at Issus. Alexander’s empire passed into the hands of 4 generals called the Seleucids after his death. Tarsus under the rule of the Seleucids brought an abundance of Greek culture. It rebelled against Antiochus Epiphanes in 175-164 B.C. Antiochus Epiphanes was a notorious persecutor of Jews in Palestine because of their rebellious attitude toward Hellenistic culture, which he wanted to establish. Tarsus embraced Hellenism and thus was not treated harshly for the rebellion. In fact, he made a major concession to the Jews in Tarsus and gave them their own quarter in the city for their toleration of Hellenistic ideas. Many Greeks and Jews arrived in the city during this period and more than likely Paul’s ancestors. With the decline of the Greeks, Tarsus soon came under the influence of the Roman Empire with temporary incursions of Mithridates VI of Pontus and Tigranes of Armenia before Pompey reorganized the East in 64 B.C. Many Jews at this particular time were major players in finance and commerce and were leading

1 Funk, Intermediate Grammar , 2.710 (§886.4). 2 Wallace, D. B. (1999). Greek Grammar Beyond the Basics - Exegetical Syntax of the New Testament (49). Zondervan Publishing House and Galaxie Software.

2013 William E. Wenstrom, Jr. Bible Ministries 2 citizens. The Roman province of Cilicia was originally a sphere of duty rather than a territorial division, which intended first to suppress piracy and to secure the sea routes to the Levant. Cicero occasionally resided there when he was governor in 51 B.C. The city also welcomed Gaius Julius Caesar with open arms when he visited it in 47 B.C. After the assassination of Caesar, Antony gave Tarsus the status of a free city in 42 B.C. and it was also the scene of the famous meeting between Antony and Cleopatra. Its free city status meant that Roman citizenship was to be given to the leading citizens of the community, which of course meant many of the Jews. Paul’s ancestors at this time probably received their Roman citizenship at this particular time. Under the Roman Emperor Augustus, Tarsus came under the influence and rule of philosophers. Augustus sent his former tutor, the Stoic philosopher Athenodorus who was himself from Tarsus, to establish a new constitution in the city and rid it of the corrupt Boethus. Athenodorus was succeeded by the Academician Nestor. Tarsus soon became important in the Roman Empire as a university city. Tarsus was a center of Greek culture, ranking next to Athens and Alexandria. The people of Tarsus were known for the zeal for learning and philosophy surpassed only by Athens and Alexandria. Under the Athenodorus the city sponsored classes by qualified and approved lecturers. Tarsians who studied in their own city were known for completing their education abroad and then making their home in Rome or elsewhere rather than returning to Tarsus. Strabo lists many notable scholars from Tarsus (Geog. 14.5.14f) with the greatest being the apostle Paul.

Saul the Jew

Philippians 3:5-6

In Philippians 3:5-6, the apostle Paul gives a composite character sketch of himself prior to salvation, which marked him out as the top young rising star in Judaism. Philippians 3:1 From now on, my brothers, all of you begin rejoicing and continue doing so because of the Lord: writing these same things for all of you is in fact never bothersome for me but safe for all of you. 2 Beware of those dogs, beware of those evil workers, beware of the mutilation 3 because we are the circumcision, those who are serving (God the Father) by means of the Spirit of God, who are priding themselves in the nature and doctrine of Christ Jesus, who have no confidence in the flesh. 4 Although I myself having

2013 William E. Wenstrom, Jr. Bible Ministries 3 confidence in the flesh, if anyone of the same race (i.e., Jewish) claims to have confidence in the flesh and some claim to have confidence in the flesh, I more. 5 With respect to circumcision: eighth day, descended from the nation of Israel, a member of the tribe of Benjamin, a Hebrew (speaking Jew) from Hebrews (Hebrew speaking parents), legalistically: a Pharisee, 6 zealously persecuting the church, self-righteously religious: I conducted myself irreproachably! (Author’s translation) Philippians 3:5-6 is a pre-conversion character sketch or composite picture of the apostle Paul. He is in effect presenting his pre-conversion resume or credentials as a Jew. Paul lists seven pre- conversion credentials, which form this composite picture of himself before salvation: (1) Peritome oktaemeros , “ with respect to circumcision: eighth day .” (2) Ek genous Israel , “(descended) out from the nation of Israel .” (3) Phules Beniamin , “ a member of the tribe of Benjamin .” (4) Hebraios ex Hebraion , “ a Hebrew (speaking Jew) from Hebrews (Hebrew- speaking parents ).” (5) Kata nomon Pharisaios , “ legalistically, a Pharisee (an interpreter of the Mosaic Law ).” (6) Kata zelos diokon ten ekklesian , “ zealously persecuting the church .” (7) Kata dikaiosunen ten en nomo genomenos amemptos , “ self-righteously religious: I conducted myself irreproachably .” The apostle Paul goes to the trouble of stating his pre-conversion background in order to refute the Judaizers claims that the means of serving God or spirituality is based upon racial background and strictly adhering to oral traditions of the Pharisees, which were simply their own interpretations of the Law. He is in effect saying, “if you want to talk about racial background and conduct in relation to the oral traditions of the elders and the Mosaic Law, I am superior to all of the Judaizers, and this is my resume to prove it!” Philippians 3:4-6 is antithetical with Philippians 3:3 since before conversion Paul served God through strict adherence to the oral traditions of the Pharisees rather than through the filling of the Spirit. Before conversion to Christianity as a Pharisee he placed his confidence in the old sin nature rather than the new nature, i.e., the Christ-nature. He was religious and legalistic rather than grace oriented and spiritual. The first four pre-conversion distinctions were inherited by Paul through physical birth: (1) Peritome oktaemeros , “ with respect to circumcision: eighth day .” (2) Ek genous Israel , “(descended) out from the nation of Israel .” (3) Phules Beniamin , “ a member of the tribe of Benjamin .” (4) Hebraios ex Hebraion , “ a Hebrew (speaking Jew) from Hebrews (Hebrew-speaking parents ).” The last three were the result of his own actions. The apostle Paul goes to the trouble of stating his pre-conversion background not in order to boast, but in order to refute the Judaizers claims that the means of serving God is based upon racial

2013 William E. Wenstrom, Jr. Bible Ministries 4 background and strictly adhering to oral traditions of the Pharisees, which were simply their own interpretations of the Law. He is in effect saying, “if you want to talk about racial background and conduct in relation to the oral traditions of the elders and the Mosaic Law, I am superior to all of the Judaizers, and this is my resume to prove it!” Paul is stating his superiority over the Judaizers in terms of birth and conduct but then here in Philippians 3:7 he gives us his post-conversion assessment regarding his pre-conversion distinctions. Before conversion he regarded these distinctions as kerde , “ assets ,” but then after salvation he adopts an antithetical attitude towards them and concludes that they are zemian , “ a liability .” Paul’s pre-conversion credentials or characteristics follow a definite progression and are arranged in ascending scale: The due performance of the rite of circumcision shows that his parents were neither heathens nor sons of Ishmael. But as this is consistent with their being proselytes, he specifies his direct Israelite descent. Again, his ancestors might have been descendants of Israel and yet have belonged to a renegade tribe; therefore to guard against this accusation he states that he is a member of the faithful tribe of Benjamin. Many of those, whose descent was unimpeachable and who inherited the faith of the Mosaic Law, yet as living among heathens adopted the language and conformed to the customs of the people around them, yet this was not the case with forefathers of Saul of Tarsus for they were all Hebrews from 1st to last. He also was a Pharisee, a leader of the people, an interpreter of the Mosaic Law, strictly adhering to the oral traditions of the Pharisees, which are now embodied in the Mishna. If that wasn’t enough he ignorantly assumed that zealously persecuted “the Way,” or those who followed Jesus of Nazareth as the Messiah, was a means of serving God. Lastly, he was thoroughly steeped in the traditions of men, self-righteously, legalistic, religious, a man-pleaser, a hypocrite, conducting himself irreproachably in the sight of men. Philippians 3:4 states that Paul was the most religious person of his day since he states that he was superior to all those who belong to the Judaizers who were in fact the most religious people of their day. Religion is antithetical to Biblical Christianity since the former seeks to gain the approbation of God by a system of ascetic taboos, rules and regulations not found in the canon of Scripture. Biblical Christianity acknowledges the fact that in order to have a relationship with God it must be through the Person and Work of our Lord and Savior Jesus Christ and no one else.

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The Judaizers based their relationship with God upon their racial background and that in order to maintain that relationship one must strictly adhere to the many traditions and laws of the Pharisees. Biblical Christianity maintains that a relationship with God is achieved through faith alone in Christ alone and that once saved always saved. It also maintains that one’s relationship with God is maintained by God Himself through the Person and Work of Christ, Who is the Great Divine Provision for all mankind. Philippians 3:3 states that spirituality is based upon obedience to the Holy Spirit who speaks to the believer by means of the teaching of the Word of God. It states that the operational omnipotence of the Holy Spirit is the means of spirituality, which enables him to live the Christ-life or function in the new nature. The new nature is the same spiritual life that the impeccable humanity of Christ in hypostatic union utilized during His Advent and that has been graciously passed down to the believer living in the dispensation of grace, the church age. Therefore, Philippians 3:4 presents a stark contrast with Philippians 3:3. It presents 2 opposing groups: (1) Those who choose to live independent from God. (2) Those who choose to be dependent upon God. Philippians 3:3 presents to us a group of individuals who rely upon the power of the Spirit and the new nature or new man, the Christ-life and Philippians 3:4 presents to us a group of individuals who rely upon the power of the old sin nature or the old Adamic nature. The apostle Paul identifies himself with the Judaizers in the concessive clause and acknowledges the fact that before salvation he was superior to his Jewish contemporaries in relation to racial background and conduct according to the traditions of the elders, the Pharisees. He does this in order to defeat their erroneously claims that in order to serve God one must be a Jew by race and adhere to the many oral traditions and laws of the Pharisees. He is setting the Judaizers up here in verse 4 and will present in verses 5 and 6, evidence that in fact he far exceeded his Jewish contemporaries in terms of racial background and conduct in relation to the oral traditions and laws of the Pharisees. Paul is saying in effect, “if you want to base serving God upon racial background and conduct in relation to the traditions of the elders, I far exceeded all of you and now I’m telling you that this is nothing but piles of human excrement (cf. Phlp. 3:8).” He is identifying with the Judaizers here in order to defeat their claims that serving God is based upon being a Jew by race and adherence to the many oral traditions of the Jewish elders passed down through several 100 years. Paul is entering into retrospective exposition here in Philippians 3:4 and he will further expand upon his claim that he far exceeded his Jewish contemporaries in terms of racial background and adherence to the oral traditions of the elders in verses 5 and 6.

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The apostle Paul gave the Philippians in verse 2 a three-fold warning to be in a constant state of readiness or preparedness to respond appropriately to the Judaizers and gives the reason in verse 4 why they should be avoided since they do not depend upon God’s power but their own human power to serve God. God cannot only accept that which is His or that which is perfect; therefore He can only accept the omnipotence of the Holy Spirit and the Person of our Lord and Savior Jesus Christ. Here in verse 4 Paul acknowledges the fact that before salvation he was himself a Judaizer, therefore he knows first hand the dangers of being involved with this group of religious, self-righteous, arrogant, hypocritical individuals. He is telling the Philippians that he knows through experience all about this group whose viewpoint originates from the cosmic system of Satan. The apostle doesn’t want them to become entangled in their system of thinking. Paul commands the Philippians to avoid the lie in verse 2 because they live in the truth, which is expressed in verse 3. Here he enters into retrospective exposition identifying and acknowledging the fact that before salvation he was a member of the Judaizers and he identifies with them here in order to defeat their arrogant claims that serving God is based upon a Jewish racial background and strict adherence to the many traditions of the elders, e.g., circumcision. Philippians 3:5 contains the first five pre-salvation credentials of the apostle Paul, aka, Saul of Tarsus. These pre-salvation credentials follow a definite progression and are arranged in ascending scale. Paul employs the figure of asyndeton in order that the Philippians will carefully consider each of these five pre-salvation credentials, which give a composite picture of the apostle before salvation. The first credential mentioned is “ with respect to circumcision: eighth day ” demonstrates that Paul’s parents were neither proselytes nor descendants of Ishmael. It refers to the literal ritual surgical procedure performed on a Jewish boy 8 days after his birth and signifies that Paul and his parents were members of the new racial species called the Jews. The second credential mentioned is “( descended) out from the nation of Israel ” demonstrates that Paul was a member of the 1st client nation to God, Israel. It emphasizes that he is a direct descendant of Jacob who was later given a new name by the Lord, “Israel.” The phrase is a title of nobility and denotes Paul’s theocratic privileges as a citizen of the nation of Israel. The third credential mentioned “ a member of the tribe of Benjamin ” denotes the fact that Paul was a member of the one of the greatest warrior tribes from the nation of Israel. It also produced the first king of Israel, “Saul”.

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Benjamin was the first tribe to oppose the Philistines. It produced the first of the judges or dictators that emerged in Israel after the Canaan invasion whose name was Ehud. This tribe joined with Judah after the death of Solomon and the Exile. The fourth credential mentioned “ a Hebrew (speaking Jew) from Hebrews (Hebrew-speaking parents )” denotes the fact that Paul was an orthodox Jew. It denotes the fact that he spoke Hebrew and distinction to his fellow countrymen who were Hellenized and strictly spoke Greek. The phrase distinguishes Paul from his fellow Hellenized countryman and also denotes that his parents spoke Hebrew as well. The fifth pre-salvation credential mentioned “ legalistically, a Pharisee ” denotes the fact that Paul was an interpreter of the Mosaic Law. Webster’s New Universal Unabridged Dictionary defines the noun legalism, “strict adherence, or the principle of strict adherence, to law or prescription, especially to the letter rather than the spirit.” Paul’s pre-salvation experience as a Pharisee was one of strict adherence to the letter of the Law. He was Parash or a Rabbi and thus a mark of distinction among his countrymen. Philippians 3:5-6 is a pre-salvation composite picture of the apostle Paul or Saul of Tarsus, as he was known among his fellow Jewish countryman. Paul presents this composite picture in order to point out to the Philippians that not only did he share the same background with his opponents the Judaizers, “the mutilation,” but also it was in fact superior in every respect. It emphasizes the fact before his salvation Paul was a Jewish patriot, an orthodox Jew. Paul’s background or resume was superior to his opponents the Judaizers in every respect, meeting all the criteria of a national celebrity or hero. The Judaizers could not attack his background since it was superior to theirs. His resume refutes the accusations made by the Judaizers that he was a traitor and not a patriot. So Philippians 3:5 lists the first five of these pre-conversion credentials of the apostle Paul and here in Philippians he lists the last two. Before his conversion to Christianity through faith in Jesus Christ, Paul performed a meritorious, legalistic system of works, which he presumptuously thought gained the approbation of God and after salvation he functioned according to a non-meritorious system of perception called faith. This meritorious system of works is defined as legalism, whereas the non-meritorious system of perception faith is in accordance with grace. Webster’s New Universal Unabridged Dictionary defines the legalism, “strict adherence, or the principle of strict adherence, to law or prescription, especially to the letter rather than the spirit.” Paul’s pre-salvation experience as a Pharisee was that of strict adherence to the letter of the Law rather than the spirit of the Law. Grace and legalism are

2013 William E. Wenstrom, Jr. Bible Ministries 8 antithetical concepts. The former gives credit to the Creator and the latter to the creature. Satan is behind creature credit and God is behind Creator credit. Paul pursued a relationship with God through legalism because He did not know the Lord Jesus Christ Who is end of the Law for everyone who believes in Him (Rm. 10:4). He did not know the Lord Jesus Christ as His Savior; therefore, he was opened to the deception of the kingdom of darkness resulting in his zealous persecution of the church of Christ. The Law cannot justify an individual before God (Rm. 3:20-28; Gal. 2:16). It could not provide eternal salvation for men (Gal. 3:21-26). The Law could not solve the problems of the old sin nature (Rm. 8:2-3). Faith alone in Christ alone can only justify an individual before God because only Christ has merit before God. Faith alone in Christ alone is the only means of providing salvation for all men (John 3:16, 36; Acts 4:12; 16:31; Eph. 2:8-9). Only the new nature, the Christ-nature received at the moment of salvation can provide an alternative to functioning in the old sin nature and thus solve the problems of the latter. The phrase kata zelos diokon ten ekklesian , “ zealously persecuting the church ” indicates before salvation Paul or Saul of Tarsus belonged to the strictest sect of the Jews, the Zealots and thus reveals his uncompromising patriotism. Before conversion as a Pharisee, Paul thought that the means of salvation and spirituality was based upon a meritorious system of works. Paul’s pre-salvation experience was based upon this meritorious system of works was a strict adherence to the oral traditions of the Pharisees, which were the interpretations of the Law, Torah. His post-conversion experience was based upon the non-meritorious system of perception called faith. Before getting saved, as a Pharisee Paul pursued a relationship with God through a system of legalism, whereas after conversion he pursued it through faith in Christ (cf. Rm. 9:31-32). He ignorantly and presumptuously thought that he could serve God by zealously persecuting the church of Jesus Christ (cf. John 16:2; Rm. 10:2-5). The legalism of the Judaizers is described in Scripture as “ leaven ” (Mt. 16:6, 11-12; Mk. 8:15; Lk. 12:1. Cf. 1 Co. 5:6-8; Gal. 5:9). It is also described as “hypocrisy ” (Mt. 23:13, 23, 25, 27; Lk. 12:1). Legalism is hypocrisy (Lk. 12:1). Webster’s New Universal Unabridged Dictionary defines hypocrisy, “a pretense of having a virtuous character, moral or religious beliefs or principles, etc., that one does not possess; a pretense of having some desirable or publicly approved attitude. The hypocrisy of the Pharisees was based upon the fact that they were men- pleasers rather than God-pleasers. They loved the approbation of men and each other. Because they were men-pleasers rather than God-pleasers they therefore, lived according to a list of oral traditions rather than the Scripture itself! God-

2013 William E. Wenstrom, Jr. Bible Ministries 9 pleasers live according to the divinely inspired Scriptures, whereas men-pleasers live according to the traditions of men. In context the definite article tes plus the prepositional phrase en nomo denotes the fact that Paul was a religious person before salvation. This interpretation is further substantiated by the participial phrase genomenos amemptos , “ I conducted myself irreproachably (in the eyes of men ).” Before his conversion, the apostle Paul or Saul of Tarsus as he was known among his Jewish countryman was scrupulously faithful and conscientious in adhering to the oral traditions of the Pharisees. In Philippians 3:6, the apostle Paul acknowledges that prior to salvation he was a violent persecutor of the church. Philippians 3:6 zealously persecuting the church, self-righteously religious: I conducted myself irreproachably. (Author’s translation) Acts 7 presents Paul as a leading in the execution of Stephen, the first martyr of the church. Acts 8 records Paul heading to Damascus Syria with authority from the Jewish leaders to persecute Christians and imprison them. The phrase kata zelos diokon ten ekklesian , “ zealously persecuting the church ” indicates before salvation Paul or Saul of Tarsus belonged to the strictest sect of the Jews, the Zealots and thus reveals his uncompromising patriotism. Before his conversion as a Pharisee, Paul thought that the means of salvation and spirituality was based upon a meritorious system of works. Paul’s pre- salvation experience was based upon this meritorious system of works was a strict adherence to the oral traditions of the Pharisees, which were the interpretations of the Law, Torah. His post-conversion experience was based upon the non- meritorious system of perception called faith. Before salvation as a Pharisee Paul pursued a relationship with God through a system of legalism, whereas after salvation he pursued it through faith in Christ (cf. Rm. 9:31-32). He ignorantly and presumptuously thought that he could serve God by zealously persecuting the church of Jesus Christ (cf. John 16:2; Rm. 10:2-5).

First Timothy 1:13-14

1 Timothy 1:12 I thank Christ Jesus our Lord, who has strengthened me, because He considered me faithful, putting me into service, 13 even though I was formerly a blasphemer and a persecutor and a violent aggressor. (NASB95) “Even though I was formerly a blasphemer ” is composed of the articular accusative singular neuter form of the adjective proteros ( ), “ formerly ” and the accusative masculine singular present active participle form of the verb

2013 William E. Wenstrom, Jr. Bible Ministries 10 eimi ( ), “ even though I was ” and the accusative masculine singular form of the adjective blasphemos ( ), “ a blasphemer .” The adjective blasphemous is used by Paul to describe himself prior to his conversion and is used as a substantive meaning “slanderer.” It describes Paul defaming Jesus Christ’s character and those who have faith in Him and are His disciples as a result of bitterness towards them. As a Pharisee, prior to his conversion to Christianity, Paul did not slander God knowingly. However, by slandering Jesus Christ, He was slandering the Father and the Holy Spirit in the sense that the former was His Son and the latter was testifying that Jesus was the Son of God through His miracles and words. The adjective proteros is used substantivally as indicated by the word’s articular construction. The word is modifying the verb eimi . The word functions as a temporal adverb and means “formerly.” It refers to Paul before his conversion to Christianity. “Persecutor ” is the accusative masculine singular form of the noun dioktes (ι ), which does not appear in pre-Christian literature and only once in the New Testament. Although its cognate verb form, namely dioko occurs 21 times in Paul’s writings. This noun dioktes refers to a person who engages in persecuting others. It speaks of someone who is preoccupied with causing others to suffer. It is used here by Paul to describe himself prior to getting saved. He is thus describing himself as a persecutor of the church. The verb form of this noun, dioko is used by Paul in Philippians 3:6 to describe himself as engaged in the act of persecuting the church prior to his salvation. “Arrogant man ” is the accusative masculine singular form of the noun hubristes (ι ), which is used by Paul to describe one of the sins that characterized himself prior to his conversion to Christianity. In this verse, the term means “a violent insolent person.” It describes the pre-conversion Paul as a self- centered and violently cruel and having no regard for others. It implies that he possessed an attitude of superiority, which results in mistreatment of and violent acts against others as a result of his own revolt against the Lord Jesus Christ. 1 Timothy 1:13a Even though I was characterized as being a slanderer as well as a persecutor and in addition, an insolent violent person. (Author’s translation) This verse is a concessive clause that is connected to Paul’s thought in verse 12, which records Paul stating that he continually possessed an attitude of gratitude to the one who empowered him, namely the Lord Jesus Christ. He states that this gratitude was because the Lord, in eternity past considered him as faithful which manifested itself in time when the Lord appointed him as an apostle for the purpose of serving Him.

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Now, in verse 13a, Paul employs a concessive participle to teach his readers in Ephesus that the Lord considered him faithful in eternity past “in spite of” the fact that prior to his conversion he slandered the Lord, persecuting His church and was an insolent violent person towards the church. The first description describes Paul defaming Jesus Christ’s character and those who have faith in Him and are His disciples as a result of bitterness towards them. As a Pharisee, prior to his conversion to Christianity, Paul did not slander God knowingly as he says in the adversative clause of this verse he did so out of ignorance. However, nonetheless by slandering Jesus Christ unknowingly, He was slandering the Father and the Holy Spirit in the sense that the former was His Son and the latter was testifying that Jesus was the Son of God through His miracles and words. The second description of himself describes him as engaged in the act of persecuting the church prior to his salvation. The Lord tells Paul that his persecution of the church was in fact does against Him (Acts 9:4-5; 22:7-8; 26:14- 15). This persecution, like all persecution of God’s people in history, was inspired by Satan himself. The third and final description of Paul prior to his conversion indicates that he was a self-centered person who was violently cruel against the church. It says that he had no regard for others and specifically, no regard for the church or Jesus Christ. It implies that he possessed an attitude of superiority with regards to the church. This resulted in mistreatment of the church and violent acts against her as a result of his own revolt against the Lord Jesus Christ. Paul’s three fold description of himself in verse 13 serves a distinct purpose in that it magnifies God’s grace and mercy toward him. He is presenting testimony that the Lord Jesus Christ is the Savior of sinners and in fact, saved him, the worst of all sinners. This would refute those pastors in Ephesus who were emphasizing adherence to the Law and it would rebuke them. It would also serve to remind them that like Paul they too were saved by faith in the Lord Jesus Christ and not by obedience to the Law. Paul was transformed by faith in the gospel, which centered upon the death and resurrection of Jesus Christ. The Law did not transform him into a faithful servant of Christ but the Lord’s grace and mercy. Thus, Paul in verse 13 is setting up his readers and in particular those pastors who sought to be teachers of the Law that the proclamation of the Law does not have the power to transform the sinner into an obedient child of God. Rather, only the gospel could do such a thing and Paul could testify to this fact. It transformed him, the worst of all sinners. So he is in effect saying that only the gospel is the power of God for salvation. Only the gospel could transform a wicked sinner like Paul into an obedient child of God and compel him to proclaim it to both Jew and Gentile and even suffer for it.

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“Because I acted ignorantly in unbelief ” is composed of the conjunction hoti (ι ), “ because ” and the nominative masculine singular present active participle form of the verb agnoeo (ω ), “ ignorantly ” and the first person singular aorist active indicative form of the verb poieo (ιω ), “ I acted ” and the preposition en (), “ in ” and the dative feminine singular form of the noun apistia (ι ), “unbelief .” The conjunction hoti is employed with the indicative mood of the verb poieo in order to form a dependent “causal” clause that presents the reason why Paul obtained grace from the Lord Jesus Christ. He obtained grace “because” being in a state of rejection of the gospel, he acted due to unbelief. In other words, he obtained grace because he was qualified for grace since grace is for those who have no merit with God whatsoever. Paul describes himself in the concessive clause as a terrible sinner who opposed the Lord Jesus Christ and persecuted His church violently. This hoti clause parallels the concessive clause since Paul’s unbelief was the reason for his deplorable conduct. So this hoti clause is saying that Paul obtained grace from the Lord Jesus Christ because he was a terrible sinner with no merit with God whatsoever. The verb agnoeo does not mean “to be ignorant” but “to be in rejection” since Romans 10:3 makes clear that unregenerate Israel of which Paul was a part of, rejected the righteousness of God because they zealously sought to establish their own righteousness and thus never submitted to the righteousness from the Father, namely Jesus Christ. 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. 3 Because they have in the past rejected the righteousness originating from God the Father and continue to do so up to the present moment. In fact, because they have in the past zealously sought to establish their own and continue to do so up to the present moment, they never submitted to the righteousness originating from God the Father. (Author’s translation) In 1 Timothy 1:13, the verb agnoeo means “to be in a state of rejection” due to unbelief in Jesus Christ as Savior. It speaks of being in rejection of Jesus Christ as Savior due to unbelief. It thus means to be in rejection of the gospel since the gospel is about Jesus Christ. This is how it is used in Romans 10:3. Paul, like the rest of unregenerate 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. They did not have an experiential knowledge of God in the sense that they did not personally encounter

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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. The word does not mean “to be ignorant” since the nation of Israel was exposed over and over again as to the manner in which God justified a sinner through their own Old Testament Scriptures, the teaching of Jesus Christ and the apostles. That Israel did indeed hear about the righteousness of God through the gospel and their own Old Testament Scriptures and rejected it is indicated by Paul’s statements in Romans 10:14-21. Romans 10:14 Therefore, how will they, themselves, call on Him in whom they never exercised absolute confidence in? Consequently, how will they exercise absolute confidence in Him whom they never heard of? Consequently, how will they hear apart from someone, as an eternal spiritual truth, publicly proclaiming as a herald in a dignified and authoritative manner to them? 15 Consequently, how will they publicly proclaim as heralds in a dignified and authoritative manner, if they are not commissioned? As it stands written for all of eternity, “How beautiful are the people, who themselves proclaim the good news, which is divine in quality and character.” 16 But on the contrary, by no means did everyone obey the gospel for Isaiah says, “Lord, who will exercise absolute confidence in our message?” 17 Therefore, faith (in Christ) is, as an eternal spiritual truth based on hearing the (the gospel) message as a source. Consequently, hearing the (the gospel) message is, as an eternal spiritual truth by means of the proclamation concerning Christ. 18 But on the contrary, I ask, have they never heard? Indeed, they have heard! “Their voice has gone out extending throughout all the earth, that is, their teachings extending throughout the ends of the inhabited world.” 19 But on the contrary, I ask, has Israel never understood? They have understood! First of all, Moses says, “I myself will provoke each and every one of you to jealousy by a non-nation. By a nation without insight, I will provoke each and every one of you to anger.” 20 In fact, Isaiah is even very bold, saying, “I was found by those who always existed in a state of not diligently seeking after Me. I permitted Myself to become accessible for the benefit of those who always existed in a state of not diligently inquiring about Me.” 21 However, concerning Israel, he says, “All day long I stretched out My hands to an unbelieving and obstinate people.” (Author’s translation) Paul like the rest of unregenerate Israel “rejected” God’s righteousness in the sense that they refused to recognize that the righteousness of God can never be attained by obedience to the Law but rather is received from God as a gift and imputed by means of faith in Jesus Christ, which results in justification. Thus by implication they rejected the gospel of Jesus Christ since this is the content of the gospel for those sinners who seek to be justified by God.

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Paul like the rest of unregenerate Israel was in rejection of the gospel about Jesus Christ due to unbelief since they zealously sought to establish their own righteousness and thus never submitted to the righteousness of God in that they did not obey the gospel and trust in Jesus Christ as Savior so as to receive this righteousness. Paul teaching in Romans 10:2-3 helps us to understand the meaning of the verb agnoeo in 1 Timothy 1:13. 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 Romans 10:2, the noun epignosis 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. 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. The preposition kata with the accusative noun theos , “ God ” denotes conformity to a particular standard or policy. Therefore, kata specifies that the Israelites zeal was “in accordance with” an experiential knowledge of God. However, the emphatic negative adverb ou emphatically is used to deny the reality of an alleged fact of this occurring and is the clear cut, point-blank negative, objective and final. It therefore emphatically negates the idea that Israel had a zeal in accordance with an experiential knowledge of God in the sense that by no means did they personally encounter God through faith as He is revealed in the person and works of Jesus Christ and their Old Testament Scriptures. Romans 10:3 Because they have in the past rejected the righteousness originating from God the Father and continue to do so up to the present moment. In fact, because they have in the past zealously sought to establish their own and continue to do so up to the present moment, they never submitted to the righteousness originating from God the Father. (Author’s translation) In Romans 10:3a, Paul presents the reason why unsaved Israel did not have an experiential knowledge of God in the sense that they did not personally encounter Him through faith as He is revealed in the person and works of Jesus of Nazareth. The reason he states is that they rejected God’s righteousness, which is offered in the gospel. Then, in Romans 10:3, he intensifies this statement in Romans 10:3a by teaching that because the Jews zealously sought to establish their own

2013 William E. Wenstrom, Jr. Bible Ministries 15 righteousness, they never submitted to God’s righteousness, which is offered as a gift in the gospel of Jesus Christ and is received through faith alone in Christ alone. Now, in Romans 10:3, as is the case in 1 Timothy 1:13, agnoeo means, “to reject.” In the former, it means “to reject” God’s righteousness in the sense of the righteousness that originates from God and is offered in the gospel as a gift from Him and is imputed by Him to the sinner the moment they exercise faith in His Son Jesus Christ resulting in the Father declaring the sinner justified. The word does not mean “to be ignorant” since the nation of Israel was exposed over and over again as to the manner in which God justified a sinner through their own Old Testament Scriptures, the teaching of Jesus Christ and the apostles. As we noted, Israel did indeed hear about the righteousness of God through the gospel and their own Old Testament Scriptures and rejected it is indicated by Paul’s statements in Romans 10:14-21. The nation of Israel “rejected” God’s righteousness in the sense that they refused to recognize that the righteousness of God can never be attained by obedience to the Law but rather is received from God as a gift and imputed by means of faith in Jesus Christ, which results in justification. Thus by implication they rejected the gospel of Jesus Christ since this is the content of the gospel for those sinners who seek to be justified by God. Now, in Romans 10:3, the noun dikaiosune refers to the righteousness that originates from God as indicated by its genitive adjunct tou theou . The context implies that dikaiosune is the righteousness of God that is offered in the gospel as a gift from the Father and is received by the sinner and is imputed to the sinner the moment the sinner exercises faith in His Son Jesus Christ, which in turn results in justification. In other words, it refers to God’s righteousness that can never be attained by the sinner through obedience to the Law but only through faith alone in Christ alone. It is the righteousness of God that is received by faith in contrast to the righteousness that is based upon obedience to the Law. With the former, the Father justifies the sinner whereas with latter, He condemns them to the lake of fire since the latter demands perfect obedience to the Law, which sinners have no capacity to do. The fact that dikaiosune refers to God’s righteousness that is received through faith alone in Christ alone in contrast to obedience to the Law is clearly implied by the context. In Romans 10:3, the statement agnoountes gar ten tou theou dikaiosunen , “ for not knowing about God’s righteousness ” stands in contrast to the phrase ten idian dikaiosunen zetountes stesai , “ seeking to establish their own righteousness .” The latter speaks of the Jews own efforts to measure up to the Law by means of obedience to it in order to be justified. This stands in contrast to the gospel of Jesus Christ, which Paul proclaimed and taught, namely God’s righteousness is received as a gift by the sinner from God and imputed to the sinner

2013 William E. Wenstrom, Jr. Bible Ministries 16 the moment they trust in Jesus Christ as their Savior, which results in Him declaring the sinner justified. Also, in Romans 10:3, the statement te dikaiosune tou theou ouch hupetagesan , “they did not subject themselves to the righteousness of God ” means that the Jews did not respond in obedience to the command in the gospel to trust in Jesus Christ so as to receive God’s righteousness as a gift in order to be declared justified. Furthermore, in Romans 9:30-31, Paul presented a paradox in that the Gentile who did not pursue righteousness, obtained it by means of faith as a source while in contrast the Jews who zealously pursued a righteousness based upon obedience to the Law never measured up to the Law because they were sinners by nature. Romans 9:30 Therefore, what is the conclusion that we are forced to? That the Gentiles who, customarily and characteristically do not zealously pursue righteousness obtained righteousness, in fact a righteousness, which is by means of faith as a source. 31 However, even though Israel customarily and characteristically zealously pursues a legal righteousness, they never measured up to the Law. (Author’s translation) Then, in Romans 9:32-33, he teaches that the Jews never measured up to the Law because they never pursued it on the basis of faith as a constituting the source of justification. In fact, they stumbled by means of the stone, which causes stumbling Jesus Christ who was crucified. He also says in verse 33 that God anticipated this rejection of His Son, however, those who do exercise absolute confidence in His Son, will never be disappointed. Romans 9:32 For what reason? Because they, as an eternal spiritual truth, never zealously pursue it on the basis of faith (as constituting the source of justification) but rather as if it were possible on the basis of meritorious actions (as constituting the source of justification). They stumbled by means of the stone which causes stumbling. 33 As it stands written for all of eternity, “I solemnly charge you to consider now for yourselves, I will most certainly lay a foundation among the citizens of Zion, a stone, which causes stumbling and in addition a rock, which causes offense. However, those who at any time do exercise absolute confidence in Him will never, as an eternal spiritual truth, be disappointed.” (Author’s translation) In Romans 10:4, Paul teaches that faith in Christ is the purpose of the Law resulting in righteousness to everyone who “believes.” Romans 10:4 For Christ is the end of the law for righteousness to everyone who believes. (NASB95) Then, in Romans 10:5 Paul teaches that under the Mosaic Law, a person who practices the righteousness, which is based on obedience to the Law shall live by that righteousness.

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Romans 10:5 For Moses writes that the man who practices the righteousness which is based on law shall live by that righteousness. (NASB95) But in contrast to this, in Romans 10:6-7, he speaks of the righteousness that is based upon “faith” in Christ. In fact, in Romans 10:5-15, Paul presents the solution to Israel’s rejection of Jesus Christ, which is obedience to the Gospel by exercising faith alone in Christ alone. In Romans 10:5-15, Paul emphasizes the difference between righteousness that is the result of obedience to the Law and the righteousness that is the result of faith in Jesus Christ as Savior. Next, in Romans 10:16-21, Paul presents the results of Israel’s failure to accept by faith Jesus of Nazareth as their Savior, which was anticipated by God in the prophets of the Old Testament. So we can see from Romans 9:30-10:21, that Paul is teaching that the Jews have in the past rejected God’s righteousness and continue to do so up to the present moment in the sense that they do not respond in faith to the gospel so as to trust in Jesus Christ as Savior so as to receive this righteousness and be declared justified. In this passage, Paul is pointing out that Israel’s never oriented itself to the doctrine of justification through faith alone in Christ alone but chose to establish its own relative righteousness that can never measure up to the perfect righteousness required by the Law, which they zealously sought to obey. Paul is contrasting the doctrine of justification by faith with that of justification by works. Therefore, the noun dikaiosune in Romans 10:3 refers to God’s righteousness as indicated by the genitive adjunct tou theou . Together, they refer implicitly to God’s righteousness that is received through faith in Christ in contrast to the righteousness that is attained by obedience to the Law, which does not measure up to God’s perfect righteousness. So we can dikaiosune is a “faith-righteousness” or “gospel-righteousness” in contrast to the “Law-righteousness” or “self- righteousness” that Israel held to. The noun dikaiosune refers to the righteousness that originates from God. Paul’s statement in Romans 9:30-10:21 clearly indicate that dikaiosune in both instances in which it appears in Romans 10:3 refers to the righteousness of God that is offered to the sinner in the gospel. It is received by the sinner as a gift from the Father and imputed to the sinner by Him the moment the sinner exercises faith in His Son Jesus Christ, which in turn results in justification. In other words, it refers to God’s righteousness that can never be attained by the sinner through obedience to the Law but only through faith alone in Christ alone. It is the righteousness of God that is received by faith in contrast to the righteousness that is based upon obedience to the Law. With the former, the Father justifies the sinner whereas with latter, He condemns them to the lake of fire since the latter demands perfect obedience to the Law, which sinners have no capacity to do.

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Therefore, the noun dikaiosune in Romans 10:3 refers to God’s righteousness as indicated by the genitive adjunct tou theou . Together, they refer implicitly to God’s righteousness that is received through faith in Christ in contrast to the righteousness that is attained by obedience to the Law, which does not measure up to God’s perfect righteousness. So we can dikaiosune is a “faith-righteousness” in contrast to the “Law- righteousness” that Israel held to. Paul is saying that because Israel has in the past and continues up to the present moment to zealously seek to establish their own righteousness, they never submitted to the righteousness of God in that they did not obey the gospel and trust in Jesus Christ as Savior so as to receive this righteousness. In 1 Timothy 1:13, the noun apistia means “unbelief” and is used of Paul’s rejection of the gospel of Jesus Christ. It speaks of his unwillingness to trust in Jesus of Nazareth as the Messiah and his Savior. This was due to the fact that like the rest of unregenerate Israel, he zealously sought to establish his own righteousness through obedience to the Law. This word is the object of the preposition en , which functions as a marker of cause indicating that Paul obtained grace from the Lord because being in a state of rejection (of the gospel), he acted “because of” or “due to” unbelief. Paul’s zealous pursuit of righteousness through obedience to the Law caused him to reject the gospel and as a result to not exercise faith in Jesus of Nazareth as Savior. He didn’t see his need for Jesus because he was looking to himself to get right with God. 1 Timothy 1:12 I continually possess gratitude to the One who empowered me, namely Christ, who is Jesus, our Lord because He considered me for Himself as faithful by appointing me for Himself for the purpose of service. 13 Even though I was characterized as being a slanderer as well as a persecutor and in addition, an insolent violent person. But in direct contrast to this, I obtained grace because being in a state of rejection, I acted due to unbelief. (Author’s translation) “But in direct contrast to this, I obtained grace because being in a state of rejection, I acted due to unbelief ” is a strong adversative clause that presents a strong contrast with the previous concessive clause “ even though I was characterized as being a slanderer as well as a persecutor and in addition, an insolent violent person .” The latter describes Paul’s pre-conversion sinful character and the former describes the Lord’s gracious character. Therefore, Paul is contrasting God’s gracious character with that of Paul’s sinful character before his conversion. The causal clause “ because being in a state of rejection, I acted due to unbelief ” presents the reason why Paul obtained grace from the Lord. Therefore, the clause is saying that Paul obtained grace from the Lord because being in a state

2013 William E. Wenstrom, Jr. Bible Ministries 19 of rejection, Paul acted due to unbelief. This unbelief is why he was a slanderer, a persecutor and a violent insolent person. He was in a state of rejecting the gospel and thus acted in unbelief prior to his conversion. He was in a state of rejecting the gospel resulting in unbelief because like the rest of unregenerate Israel Paul zealously pursued righteousness through obedience to the Law. His attempt to justify himself through obedience to the Law caused him to reject the gospel and as a result to not exercise faith in Jesus of Nazareth as Savior. He didn’t see his need for Jesus because he was looking to himself to get right with God. Paul loved God but not on God’s terms but on his own. This rejection and unbelief that led to his being a slanderer, persecutor and a violent insolent person qualified him to receive grace, which is for sinners with no merit whatsoever with a holy God. Grace is for the unworthy and undeserving who have no merit with God whatsoever. This is what Paul is saying in verse 13. Therefore, Paul’s statements in verse 13 magnify God’s grace policy. Thus, those pastors in Ephesus who sought to be teachers of the Law and did not understand the three-fold purpose of the Law would be rebuked since God’s grace saved a terrible sinner like Paul and transformed him into an obedient child of God and not his obedience to the Law. In fact, his attempt to get right with God by obedience to the Law blinded him to his need for Jesus Christ as Savior! The Law did not have the power to save the sinner but only to condemn him. However, the gospel which expressed God’s grace policy could since its message is about Jesus Christ and that His death and resurrection has delivered sinful humanity from sin, Satan and his cosmic system. Through faith in Him, which is based on God’s grace policy, the sinner like Paul can be transformed into an obedient child of God. Therefore, when Paul says that he obtained grace because being in a state of rejection, he acted due to unbelief he wants to emphasize the Lord’s grace policy towards him. Thus, he is not attempting with this statement to deny his unbelief was sinful since his sinful behavior was the direct result of his unbelief in the gospel. Rather, Paul’s statement in verse 13 demonstrates to his readers that the gospel has the power to save even a person like himself who was violently opposed to Jesus Christ and His disciples in contrast to the Law, which can’t. If you notice, Paul’s unbelief is the reason for his deplorable conduct. They go hand in hand thus, when he says that he obtained grace because being in a state of rejection, he acted due to unbelief he is in effect saying I obtained grace because of my sinful character since his sinful character was the direct result of his unbelief. Paul wants not only to magnify God’s grace but also His power, the power that is in the gospel message. Thus, those pastors in Ephesus who taught false doctrine and sought to be teachers of the Law were failing to appropriate the power of God

2013 William E. Wenstrom, Jr. Bible Ministries 20 by rejecting the gospel. They were also hurting their flocks since the gospel presents how they can be delivered from the power of the sin nature. No wonder the conduct of these pastors was appalling since only the power of the gospel could transform them and their congregations into obedient children of God in contrast to the Law, which can’t.

Conversion to Christianity

Paul’s conversion to Christianity took place on the road to Damascus. He had letters of extradition signed by the high priest and was bent on arresting Jewish Christians and taking them back for trial and punishment. He thought he was serving God by persecuting Christians (1 Tim. 1:14). His plans to go to Damascus to persecute Christians were upset when he encountered the risen Jesus (Acts 9:1- 16). He was called as an apostle to the Gentiles by the Lord Himself and not the other apostles (Acts 9:15; 22:21; Rom. 1:1; Gal. 1:16). He knew the other apostles (Gal. 1:17) and knew Peter and John by name (Gal. 2:9). He knew our Lord’s brother, James (Gal. 1:19). He saw the risen Christ on the road to Damascus therefore qualifying him to be an apostle. He was blinded by the Lord for 3 days and Ananias took him into his home. Paul recovered his sight and spent several days with the disciples in Damascus (Acts 9:18-19). He immediately began preaching Jesus in the synagogue that He is the Son of God (Acts 9:22). The Jews then plotted to kill him and he had to be let down in a basket outside the walls of the city so that the Jews would not see him leaving (Acts 9:23:25). In Jerusalem, he tried to associate with the disciples there but they were afraid of him because of his reputation as a violent persecutor the church (Acts 9:26). Barnabas finally acted as a mediator and brought him to the disciples (Acts 9:27). He did not go to the other apostles to receive instruction upon his conversion but went to Arabia where he studied the Scriptures (Gal. 1:16-17). He received direct revelation from the Lord Himself (Gal. 1:12).

The Christian

Paul wrote half the New Testament. He is the principle expounder in the Greek New Testament of the mystery doctrine for the church age. His evangelistic ministry is responsible for numerous churches rising up throughout the Roman Empire. Paul is greatly responsible for a great Pivot being established in Asia or what is now known as Turkey. The great churches of Asia such as Ephesus and Colossae along with the churches in Philippi in Macedonia contained a tremendous Pivot of mature believers, which sustained the Roman Empire for generations to come.

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Paul studied more than the other apostles and thus knew the mind of Christ better than any of them (1 Cor. 15:10). He suffered more for Christ than any of the apostles (1 Cor. 11:24-33). He was persecuted more than any of the apostles. He was the greatest apostle. Paul was caught up to the third heaven and saw things that no human being has ever been privileged to see (1 Cor. 12:1-10). Because he received such tremendous revelation from God there was a demon assigned to him to protect him from arrogance (1 Cor. 12:7-10). The apostle who never walked with the Lord turned out to be the greatest.

The Scholar

Paul’s excellent education in Tarsus and in Jerusalem coupled with his tremendous study habits and genius IQ made him a great scholar. He was fluent in Aramaic, Hebrew, Greek and Latin. His genius can be deduced from his tremendous vocabulary, which he displays in his epistles along with a complete command of the Greek in all its dialects. Paul communicated in: Doric Greek, Ionic Greek, Aeolic Greek, Attic Greek, Hellenistic Greek, and the Koine Greek. His epistles also display Hebraicism’s and Latinism’s. He was a classical Greek scholar as witnessed to the fact that he quotes 2 minor Greek poets in Acts 17:28 and a Cretan poet in Titus 1:12. Quoting Plato or Homer was not significant but quoting minor poets reveals a comprehensive knowledge of Greek literature. His hometown of Tarsus was known for its great universities and scholars during the period of the Roman Empire. It was a center of Greek culture and philosophy ranking next only to Athens and Alexandria. Paul was also a Hebrew scholar. He studied alongside the greatest Rabbi in Israel in his day, Gamaliel, who taught in the famous Hillel school.

Roman Citizen

Paul was the greatest Roman citizen of all time with Gaius Julius Caesar coming in second. Paul’s spiritual impact made him greater than Caesar. Paul was the only apostle who was a Roman citizen thus our Lord sent him to the Gentiles. He was born a Roman citizen so therefore; his father was a Roman citizen. His father probably acquired his Roman citizenship through his trade as a tentmaker. Quite possibly his father or grandfather was granted Roman citizenship by one of the Roman generals, namely Pompey or Antony. A skenopoioi , “tentmaker” was very useful to a Roman general such as Pompey or Antony. Paul’s native Cilicia fell within the province of both Pompey and Antony during the first Century B.C. Both these generals were invested with imperium by Roman law and could grant Roman citizenship to whom they desired to give it to.

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Thus, we can deduce that this probably was the case with Paul’s father or grandfather. His Roman citizenship was quite useful in his ministry and he appeals to his rights as a Roman citizen on more than one occasion during his ministry. Because Paul was born a Roman citizen, his father would make a declaration in the appropriate record office that his child was a Roman citizen. This was called civem Romanum esse professus est in the Latin.

Prisoner of Christ Jesus

“Prisoner of Christ Jesus ” is composed of the nominative masculine singular noun desmios (ι ), “ a prisoner ” which is followed by the genitive masculine singular form of the proper name Christos (ι ), “ Christ ” and the genitive masculine singular form of the proper noun Iesous (), “ Jesus .”

Desmios

The noun desmios means “prisoner” referring to a person who is under custody or arrest. In classical Greek, it is used both literally, as in “bound with fetters” or metaphorically, as in “bound with a spell.” (Liddell-Scott). The word appears 9 times in the Septuagint where it is used literally of prisoners and in the figurative sense. It occurs 16 times in the Greek New Testament where it is used in a literal sense (Matthew 27:15-16; Mark 15:6; Acts 16:25, 27; 23:18; 25:14, 27; 28:17; Ephesians 3:1; 4:1; 2 Timothy 1:8; Philemon 1, 9; Hebrews 10:34; 13:3). This noun in Philemon 1:1 refers to Paul’s first Roman imprisonment because of the gospel. Acts 28 indicates that Paul was under house arrest during his first Roman imprisonment while awaiting his appeal before Caesar. Paul had two Roman imprisonments: (1) A.D. 60-62: Ephesians, Colossians, Philippians and Philemon (2) A.D. 68: 2 Timothy, Hebrews. The apostle Paul wrote Philippians, Ephesians, Colossians and Philemon during his first Roman imprisonment while he was awaiting his appeal before Caesar and he was actually permitted to have his own rented quarters in Rome with a Roman soldier guarding him (See Acts 28). In Philemon 1, the noun desmios functions as a nominative in simple apposition meaning that the word stands in apposition to the nominative form of the proper noun Paulos indicating that Paul’s is describing himself as a prisoner of the Christ who is Jesus of Nazareth.

Christos

The proper name Christos in classical Greek identifies that which has been thus smeared or anointed. In the Greek New Testament, it is used only as a noun, either

2013 William E. Wenstrom, Jr. Bible Ministries 23 as an appellative (“the Anointed One, the Christ”) or a personal name (“Jesus Christ” or “Christ”). It corresponds to the Hebrew mashiach and denotes someone who has been ceremonially anointed for an office. In the Old Testament, three office bearers are expressly described as mashiach i.e. as anointed with oil: (1) Prophet (2) High priest (3) King. Therefore, the noun Christos signifies the three-fold offices held by our Lord: (1) Prophet (2) Priest (3) King. The anointing of oil on the individual assigned by God to one of these offices signified that he was empowered by the Holy Spirit. In the Old Testament, oil signified the presence and power of God the Holy Spirit, thus the Messiah or Christ was One Who was totally and completely guided and empowered by God the Holy Spirit. The Messiah is characterized by permanent possession of the Spirit, which enables or empowers Him as the Messianic Ruler to reign with integrity and wisdom. Therefore, the word Christos denotes the Messiahship of Jesus of Nazareth, thus He is the Deliverer of the human race in three areas through His death, resurrection, ascension and session: (1) Satan (2) Cosmic System (3) Old Sin Nature. The Lord’s Messiahship has a four-fold significance: (1) Separation unto God. (2) Authorization from God. (3) Divine enablement. (4) The coming Deliverer. It also signifies the uniqueness of Jesus of Nazareth who is the God- Man. Christos signifies that Jesus of Nazareth served God the Father exclusively and this was manifested by His execution of the Father’s salvation plan which was accomplished by His voluntary substitutionary spiritual and physical deaths on the Cross. The word signifies that Jesus of Nazareth has been given authority by God the Father to forgive sins, give eternal life, and authority over all creation and every creature as a result of His execution of the Father’s salvation plan. It denotes that Jesus of Nazareth was perpetually guided and empowered by God the Holy Spirit during His First Advent. Lastly, Christos signifies that Jesus of Nazareth is the promised deliverer of the human race from the bondage of Satan, his cosmic system and the old Adamic sin nature. In Philemon 1, Christos emphasizes that Jesus of Nazareth, the incarnate Son of God delivered the believer from the sin nature, personal sins, the devil and his cosmic system, spiritual and physical death and eternal condemnation through His substitutionary spiritual and physical deaths and resurrection. This word functions as a possessive genitive denoting ownership meaning that the Lord Jesus Christ owns Paul. Therefore, when Paul states that he is a prisoner of Christ Jesus he is acknowledging the fact that he has been redeemed by the Lord Jesus Christ from the slave market of sin and delivered from Satan’s power and authority and is now possessed by Him.

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Iesou

The proper name Iesou is the Greek spelling of the Hebrew word Jehoshua , “Jehovah saves,” and refers to the human nature of the incarnate Son of God, Jesus of Nazareth. The word functions as a “genitive of simple apposition” meaning that it stands in apposition to the genitive form of the noun Christos , “ Christ ” and simply clarifies who is Christ here, namely Jesus of Nazareth since there were many in the first century who made the claim.

Desmios Christou I ēsou

So we will translate the expression desmios Christou I ēsou (ι ι ), “ a prisoner, owned by the Christ, who is Jesus .” Paul not only employs this expression to describe himself here in Philemon 1 and 9 but also in Ephesians 3:1. He uses “ prisoner of the Lord ” in Ephesians 4:1 to describe himself. In both instances, he was under house arrest during his first Roman imprisonment awaiting his appeal before Caesar.

Timothy, Our Spiritual Brother

“And Timothy our brother ” is composed of the conjunction kai ( ), “ and ” followed by the nominative masculine singular form of the proper name Timotheos (ι ), “Timothy ” which is modified by the nominative masculine singular form of the definite article ho (), “our ” which is modifying the nominative masculine singular form of the noun adelphos ( ), “ brother .”

Kai

The conjunction kai is adjunctive expressing the fact that Timothy “in addition to” Paul is sending his greetings to Philemon and the Christians who met in his home.

Timetheos

The proper name Timotheos means “one who honors God” since it is composed of the noun time , “honor” and the noun theos , “God.” His name appears 24 times in the Greek New Testament and is found 6 times in Acts (16:1; 17:14-15; 18:5; 19:22; 20:4). His name appears 18 times in Pauline epistles (Romans 16:21; 1 Corinthians 4:17; 16:10; 2 Corinthians 1:1, 19; Philippians 1:1; 2:19; Colossians 1:1; 1 Thessalonians 1:1; 3:2, 6; 2 Thessalonians 1:1; 1 Timothy 1:2, 18; 6:20; 2

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Timothy 1:2; Philemon 1:1; Hebrews 13:23). His name appears at the head of eight of the Pauline epistles (2 Cor. 1:1; Phlp. 1:1; Col. 1:1, 1 Th. 1:1, 2 Th. 1:1, 1 Tm. 1:2; 2 Tm. 1:2; Phlm 1:1). On his second missionary journey Paul met Timothy at Lystra (Acts 16:1-5). Timothy, who may have been converted as the result of Paul’s first visit to Lystra, was highly regarded by the royal family at Lystra and Iconium. His Jewish mother had become a believer with his grandmother (2 Tm. 1:5) but yet his father is described as a Greek (Acts 16:1) and thus would have belonged to the small elite class of Lystra who had been educated in the Greek language and culture. Acts 16 indicates that Timothy’s mother was a Jewish woman who was a believer. She had married a Greek whose name is unknown. There is no reference to his father being a believer hence he would have been considered a heathen by both Jews and Christians. This mixed marriage would have been viewed by Jewish law as illegal and would have been opposed by the Christian church (cf. 2 Cor. 6:14). The marriage thus took place while his mother was not strictly observing Judaism and before she became a Christian. This “mixed” marriage between a Jew and a Gentile would place their offspring (Timothy) on all but the lowest step in the Jewish scale of precedence, yet this was not uncommon in the later periods of Jewish history. Even though Timothy’s mother married a Gentile he was considered a Jew by the Jews and was therefore liable to be circumcised. In Jewish law, a child takes the religion of its mother; so Timothy should have been circumcised and raised a Jew. But in Greek law the father dominates the home. Apparently the Jewish community at Lystra was too weak or lax to interfere with Greek custom. The absence of any personal allusion to the father in Acts or the Epistles suggests the inference that he must have died or disappeared during his son’s infancy. The care of the boy thus devolved upon his mother Eunice and her grandmother Lois (2 Tm. 1:5). The fact that he had not been circumcised implies either that his mother was not a practicing Jew or that his Gentile father had refused to allow the sign of the covenant to be performed on his son. Under the training of Eunice and Lois, Timothy’s education was emphatically Jewish. 2 Timothy 1:5 speaks of the sincere Jewish faith of Timothy’s grandmother Lois and of his mother Eunice, and 2 Timothy 3:15 speaks of Timothy’s early instruction in the Hebrew Scriptures. His mother Eunice is identified as a Jewess as well as a Christian believer in Acts 16:1 who had probably believed on the Lord Jesus Christ during Paul and Barnabas’ first visit to Lystra (Acts 14:20-23). Likewise, from Paul’s reference to Timothy in 1 Corinthians 4:17 as his son, we may assume that Timothy’s conversion to Christ also dates from the proclamation of the gospel on that first missionary journey.

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Timothy became an associate and traveling companion of the apostle Paul. 1 Timothy 1:18 strongly suggests that some prophetic utterances about Timothy had first pointed him out to Paul and had encouraged Paul to enlist him as a fellow- soldier of Christ. He is called a “disciple” or “student” ( mathetes ) in Acts 16:1. Paul was at least indirectly responsible for Timothy’s conversion and since he had such a close working relationship with him, he could justly call him his gnesio tekno en pistei , “true child in the faith” (1 Tm. 1:2; Phlp. 2:22). Paul calls him his mou teknon agapeton kai piston en kurio , “my beloved and faithful student in the Lord” (1 Cor. 4:17). These two statements indicate that Paul was indeed Timothy’s spiritual father and mentor. Paul had Timothy circumcised after he asked him to become his co-worker (Acts 16:3). According to the text Paul did this not out of deference to Timothy’s mother but on account of local unregenerate Jews who knew Timothy had not been circumcised. Timothy’s thoughts about the matter are not mentioned but evidently he willingly complied with Paul’s request. Paul’s refusal to have Titus, a Gentile by birth, circumcised (Gal. 2:1-5) is not inconsistent with his decision to have Timothy, a Jew by birth, circumcised; both decisions accord with his theology and missionary strategy. Paul considered circumcision per se as nothing, and the same was true of uncircumcision (Gal. 5:6; 6:15). If someone insisted that circumcision was necessary for salvation, Paul fought against this as false doctrine and refused to permit the uncircumcised person to be circumcised. But in Timothy’s case circumcision was simply a matter of expediency; and since Paul himself was prepared to become all things to all people so as to win some (1 Cor. 9:19-23), he did not hesitate to ask the same of Timothy. Paul would not risk impeding the gospel’s progress among the Jews by having an uncircumcised Jewish-Christian as his associate. Had he obstinately done so, he would have alienated his audience immediately and forever. Therefore, Paul regarded Timothy’s circumcision not as a means of salvation but as a legal act to remove a serious obstacle to the presentation of the gospel to unregenerate Jews. Some time after Timothy had been ordained with the laying on of hands by the pastor-teachers at Lystra (1 Tm. 4:14), he became a nearly constant companion of Paul. This long association began some time during Paul’s second missionary journey. Timothy is probably the best known of all of Paul’s co-workers, although Acts mentions his name infrequently and does not record all of his movements. But presumably Timothy traveled with Paul from the time of his calling at Lystra onward, until his second and final Roman imprisonment. Paul links Timothy’s name with his own in saluting the churches in: (1) Corinth (2 Cor. 1:1). (2) Philippi (Phlp. 1:1). (3) Colossae (Col. 1:1). (4) Thessalonica (1 Th. 1:1; 2 Th. 1:1). This indicates either that Timothy served with Paul in each of

2013 William E. Wenstrom, Jr. Bible Ministries 27 these churches, or that he had been sent there by the apostle, or that he had come to be known by them because of his close association with Paul (cf. Rm. 16:21). As Silas took Barnabas’s place as Paul’s senior associate on his second missionary journey (Acts 15:36-41), so Timothy replaced Mark as Paul’s junior associate. Timothy was diligent student of Paul’s as well as becoming a trusted and invaluable colleague. Paul describes him as: (1) “My fellow-worker” (Rm. 16:21). (2) “God’s fellow- worker” (1 Th. 3:2). (3) “My beloved and faithful student in the Lord” (1 Cor. 4:17). (4) “True child in the faith” (1 Tm. 1:2; Phlp. 2:22). (5) “A Christian gentleman of proven worth” (Phlp. 2:22). (6) “Brother” (2 Cor. 1:1; Col. 1:1). (7) “My son” (1 Tm. 1:18; cf. v. 1; 1 Cor. 4:14). (8) “I have no one like-minded” (Phlp. 2:20). (9) “Slave of Christ Jesus” (Phlp. 1:1). (10) “Seeks the things of Jesus Christ” (Phlp. 2:21). (11) “Loyal” (2 Tm. 3:10). (12) “Doing the Lord’s work” (1 Cor. 16:10). Apparently the apostle Paul derived special comfort from Timothy’s presence (Phlp. 2:20-22). Paul’s request for Timothy to leave Ephesus and come to him at Rome during his second and last Roman imprisonment demonstrates once again Paul’s deep and lasting affection for Timothy and his need for Timothy’s sympathy and care, especially at the end of his life (2 Tm. 4:9). Evidently, Timothy was a young man with exceptional leadership qualities since Paul authorized him to appoint pastor-teachers and to establish order in the churches throughout the Roman Empire. On occasion Paul left Timothy behind while he went on ahead, in order that Timothy might accomplish some unnamed task (Acts 17:14) or, perhaps, act as a decoy, allowing Paul to escape danger (vv. 13f.). On other occasions Paul enlisted Timothy as an emissary to do what he himself could not do such as when the Macedonian Christians were suffering persecution Paul sent him to Thessalonica to encourage them and teach them doctrine (1 Th. 3:1-3). Later Paul sent him from Ephesus to other Macedonian churches with perhaps the same mission (Acts 19:22). Paul sent him to Corinth (1 Cor. 4:17-21) and Philippi (Phlp. 2:19). On at least one return journey Timothy brought with him a monetary gift, which seems to have freed Paul from the need to work with his hands (cf. Acts 18:5; Phlp. 4:15). Timothy accompanied Paul on his last recorded journey to Jerusalem (Acts 20:4) and was at his side during his first Roman imprisonment (Phlp. 1:1; Phlp. 2:19). The Scriptures indicate that Timothy was the pastor-teacher at Ephesus (1 Tm. 1:3). He was frequently ill (1 Tm. 5:23), timid (2 Tm. 1:7), and even despised because of his youthfulness (1 Tm. 4:12; 1 Cor. 16:10), yet he was loyal (1 Cor. 16:10; Phlp. 2:19ff. 2 Tm. 3:10ff.). Paul had to command him to be diligent in his studies as a pastor-teacher (2 Tm. 3:16) as well as to persevere in his own spiritual

2013 William E. Wenstrom, Jr. Bible Ministries 28 life (1 Tm. 4:12-16; 2 Tm. 1:6; 3:14 f.). He needed instruction on how to: (1) Behave toward various groups of people (1 Tm. 5) (2) Control his own inclinations (2 Tm. 2:22 f.) (3) Respond to persons in error (3:1-8). Paul also reminded him to set an example for his congregation by his conduct (1 Tm. 4:12) through the execution of his own spiritual life. He was commanded by Paul to fight the noble fight of doctrine (1 Tm. 1:18), to guard the doctrine in his soul (1:19), and to protect his soul from the cosmic system and non-essentials (1:4; 4:7). The last reference of Timothy in the Scriptures is Hebrews 13:23 which indicates that Timothy was well-known to the readers of this epistle. Timothy was still young when Paul was put to death in A.D. 68 and was probably not more than 35 years old. Church history dates Timothy’s martyrdom as after the date of Revelation in A.D. 96.

Classical Usage of Adelphos

The noun adelphos is compounded from delphys , “the womb,” and the copulative a, and hence means one born from the same womb. It was originally used for brother in the physical sense. The masculine plural could cover all the children of a family, male and female. It came to signify all near relatives, e.g. nephew, brother-in-law, etc. In Greek literature adelphos is used for a physical brother or close relation, and metaphorically for companion, friend, fellow-man. It might indicate an ethnic relationship, such as “fellow-kinsman, compatriot.” Also, it might be used of a “colleague” or “associate.” The word was as a term of affection it could even be used by a wife of her husband. Grammatically, adelphos is also an adjective meaning “brotherly,” or “sisterly.” In general terms it describes anything paired or related. In addressing letters, it was also applied to a fellow-official or a fellow- member of a society. There is evidence that adelphos was used in the sense of a fellow-member in a religious fraternity or guild, that use, however, was probably imported from the East. The term was widely used in the Baal cults. The successors of Alexander the Great granted the title adelphos as a mark of honour. In the Mithras cult the initiates were called adelphos , “brothers.” The Stoics used the term for the brotherhood of man which is from the standpoint of a universal humanity. Liddell and Scott list the following classical meanings for the word as a substantive: (1) brother (2) kinsman (3) colleague, associate (4) term of address used by kings, as a term of affection, applicable by wife to husband (page 20). Josephus wrote that the Essenes referred to one another as adelphos , “brother” (War of the Jews 2.8.3). In speaking of the relationship between things of the

2013 William E. Wenstrom, Jr. Bible Ministries 29 world, Plotinus (Enneads 2.9.18.20) said that they were all adelphoi , “brothers” (Von Sodon, Theological Dictionary of the New Testament 1:146). Johannes Beutler notes that the word adelphos was used “as a self-designation and form of address among the soldiers of Bar Cochba” cf. a letter published by B. Lifshitz, Aegyptus 42 [1962] 248-54) (Exegetical Dictionary of the New Testament 1.30). Plato used adelphos for compatriots (Menex. 239a); Xenophon for friends (Anabasis VII, 2, 25).

Septuagint Usage of Adelphos

The Septuagint uses adelphos to translate 11 Hebrew terms and it is especially used to translate `ach, “brother” in the physical or genetic sense, or close relative. Also it was used in the Septuagint for one’s neighbor or fellow member of the community in which you live. The word is used to translate the following Hebrew terms in the Septuagint: (1) `ach , “brother” (Gn. 4:2; Nm. 32:6). (2) ` ish , “individual, each” (Lev. 26:37). (3) dodh , “beloved” (SS 5:1; 6:1). (4) kahan , “priest” (2 Ch. 35:14). (5) rea’ , “brother” (Gn. 43:33; Jr. 31:34 [38:34] ). Adelphos referred to tribal relationships or blood relationships. The word is used in Hosea 1:10-2:1 in order to portray God’s relationship with His people. It can refer to the citizens of Israel and thus can be applied to both unbelievers and believers in a client nation. The Qumran community expected love of fellow members of its community, but “brother” or “neighbor” applied only to those within the community. The distinction between brother and neighbor was a burning issue in later Judaism, as is reflected in the legal expert’s questioning of Jesus, “And who is my neighbor?” (Lk. 10:29). The rabbis distinguished between brother and neighbor. Brother was the adherent to Judaism in contrast to the stranger living in the land who did not belong to the people of God. The full proselyte was also a brother. By contrast the neighbor was the inhabitant who was a non-Israelite (cf. SB I 276).

New Testament Usage of Adelphos

There are 343 instances of adelphos in the Greek New Testament and it has two basic usages: (1) literal: related to physical birth or genetics. (2) figurative: related to spiritual birth or regeneration. Adelphos was used in the New Testament as a technical term for members of the royal family who are related to each other and the Lord Jesus Christ through

2013 William E. Wenstrom, Jr. Bible Ministries 30 spiritual birth, i.e., regeneration, thus, the word refers to a “fellow-believer, fellow-Christian.” Through faith alone in Christ alone Christians are sons (articular huios ) of God (Rm. 8:14; 2 Co. 6:18; Ga. 3:26). They are called His children (articular teknon ) (Rm. 8:16 f.; Jn. 1:12). All this makes intelligible the use of adelphos as a title for a brother in the Christian faith. The children of God are His household (Ga. 6:10; Eph. 2:19). A Greek-English Lexicon of the New Testament and Other Early Christian Literature-Third Edition: (1) a male from the same womb as the reference pers., brother, Mt 1:2, 11; 4:18, 21 al.; . . ι J 1:41 (s. Jos., Ant. 11, 300). Of Jesus’ brothers (passages like Gen 13:8; 14:14; 24:48; 29:12; Lev 10:4; 1 Ch 9:6 do not establish the mng. ‘cousin’ for .; they only show that in rendering the Hebr. . is used loosely in isolated cases to designate masc. relatives of various degrees. The case of [q.v. 1] is similar Gen 24:59f; Tob 8:4, 7 [cp. 7:15]; Jos., Ant. 1, 211 [ = ]. Sim. M. Ant., who [1, 14, 1] uses . for his brother-in-law Severus; the same use is found occas. in the pap: JCollins, TS 5, ’44, 484–94; s. VTscherikover HTR ’42, 25–44) Mt 12:46f; 13:55; Mk 3:31f; J 2:12; 7:3, 5; Ac 1:14; 1 Cor 9:5. James υυ Gal 1:19. The pl. can also mean brothers and sisters (Eur., El. 536; Andoc. 1, 47 υ . ; Anton. Diog. 3 [Erot. Gr. I 233, 23; 26 Hercher]; POxy 713, 21f [97 a.d.] υ ι . ι ; schol. on Nicander, Ther. 11 [p. 5, 9] , , ι . The , a married couple consisting of brother and sister on the throne of the Ptolemies: OGI 50, 2 [III b.c.] and pap [Mitt-Wilck. I/1, 99; I/2, 103–7, III b.c.]). In all these cases only one brother and one sister are involved. Yet there are also passages in which means brothers and sisters, and in whatever sequence the writer chooses (Polyb. 10, 18, 15 ιι ι ω ω ; Epict. 1, 12, 20 . beside , , ; 1, 22, 10; 4, 1, 111; Artem. 3, 31; Ptolem., Apotel. 3, 6; Diog. L. 7, 108; 120; 10, 18. In PMich 214, 12 [296 a.d.] υ seems to be even more general=‘your relatives’). Hence there is no doubt that in Lk 21:16 =brothers and sisters, but there is some room for uncertainty in the case of the of Jesus in Mt 12:46f; Mk 3:31; J 2:12; 7:3, 5; Ac 1:14. (2) a pers. viewed as a brother in terms of a close affinity, brother, fellow member, member, associate fig. ext. of 1. (a) one who shares beliefs (for an associated duality, s. Did., Gen. 127, 6 . ι ιυ ω υ υ ι ω =brother to the man as he appears from without is the man who is hidden in thought): Jesus calls everyone who is devoted to him brother Mt 12:50; Mk 3:35, esp. his disciples Mt 28:10; J 20:17. Hence gener. for those in such spiritual communion Mt 25:40; Hb 2:12 (Ps 21:23), 17 al. Of a relationship w. a woman other than that of husband Hs 9, 11, 3 al.; 2 Cl 12:5.—Of the members of a relig. community (PParis 20 [II b.c.] al. of the hermits

2013 William E. Wenstrom, Jr. Bible Ministries 31 at the Serapeum in Memphis; UPZ 162 I, 20 [117 b.c.] ιυ ι ι ; IG XIV, 956 B, 11f. .=member of the υι ; IPontEux II, 449f ι . ι ι [Ltzm. ZWT 55, 1913, 121]. Mystery pap [III a.d.]: APF 13, ’39, 212. Essenes in Jos., Bell. 2, 122. Vett. Val. 172, 31; Cleopatra ln. 94. See GMilligan 1908 on 1 Th 1:4; Ltzm. Hdb. on Ro 1:13 [lit.]; Dssm. B 82f, 140 [BS 87f, 142]; Nägeli 38; Cumont3 276). Hence used by Christians in their relations w. each other Ro 8:29, 1 Cor 5:11; Eph 6:23; 1 Ti 6:2; Ac 6:3; 9:30; 10:23; Rv 1:9; 12:10; IEph 10:3; ISm 12:1 al. So esp. w. proper names (for . in a figurative sense used with a name, cp. the address of a letter PMich 162 verso [II a.d.] ωυ ) to indicate membership in the Christian community Ro 16:23; 1 Cor 1:1; 16:12; 2 Cor 1:1; Phil 2:25; Col 1:1; 4:7, 9; 1 Th 3:2; Phlm 1; 1 Pt 5:12; 2 Pt 3:15; AcPl Ha 1, 30 al. Completely υ Phil 1:14. Oft. in direct address 1 Cl 1:1 (cod. A); 4:7; 13:1; 33:1; 2 Cl 20:2 al.; B 2:10; 3:6 al.; IRo 6:2; Hv 2, 4, 1; 3, 1, 1; 4; AcPl Ha 7, 4; 8, 21; AcPlCor 1:16. υ B 4:14; 5:5; 6:15; IEph 16:1; . Ac 1:16 (rabb. par. in EStauffer, TLZ 77, ’52, 202); 15:7, 13; 1 Cl 14:1; 37:1; 43:4; 62:1. To interpret . in Ac 15:23 as ‘colleague’ (e.g. PGaechter, Petrus u. seine Zeit, ’58, 141f) is speculative; and the interpretation of . in 3J 5 and 10 as itinerant preachers (AKragerud, D. Lieblingsjünger im Johannesevangelium, ’59, 105) is based entirely on the context. (b) a compatriot (cp. Pla., Menex. 239a ι , ι ; Lev 10:4; p 19 Dt 15:3, 12; 17:15 al.; Philo, Spec. Leg. 2, 79f ‘ .’ υ he termed a compatriot ‘brother’; Jos., Ant. 10, 201; 7, 371 after 1 Ch 28:2) Ac 2:29; 3:17, 22 (Dt 18:15); 7:2, 23 (Ex 2:11), 25f al.; Ro 9:3. (c) without ref. to a common nationality or faith neighbor (of an intimate friend X., An. 7, 2, 25; 38. Specif. in the sense ‘neighbor’ Gen 9:5; Lev 19:17 al.) Mt 5:22ff; 7:3ff; 18:15, 21, 35; Lk 6:41f; 17:3; B 19:4; Hm 2:2 al. (d) Form of address used by a king to persons in very high position (OGI 138, 3; 168, 26; 36 [both II b.c.]; Jos., Ant. 13, 45; 126) Herod says ι GPt 2:5.—JO’Callaghan, El vocativo sing. de , Biblica 52, ’71, 217–25.—B. 107. DELG. M-M. EDNT. TW. Sv. (pages 18-19) The New Thayer’s Greek-English Lexicon list the following meanings: (1) a brother (whether born of the same two parents, or only of the same father or the same mother) (2) having the same national ancestor belonging to the same people, countryman (3) any fellow-man (4) a fellow-believer, united to another by the bond of affection (5) an associate in employment or office (6) brethren of Christ is used of His brothers by blood, all men, apostles, Christians (pages 10-11). Louw and Nida list the following meanings in the New Testament for the word: (1) a male having the same father and mother as the reference person - ‘brother’ (10.49). (2) a close associate of a group of persons having a well-defined membership (in the NT adelphos refers specifically to fellow believers in Christ)-

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‘fellow believer (Christian) brother’ (11.23). (3) a person belonging to the same socio-religious entity and representing an older age group than the so-called reference person- ‘father, elder’ (11.25). (4) a person who is a member of the same patria or phule ‘nation’ - fellow countryman’ (11.57). (5) a persons who lives close beside others and who thus by implication is a part of a so-called ‘in group,’ that is, the group with which an individual identifies both ethnically and culturally - ‘neighbor, brother’ (11.89) (Greek-English Lexicon of the New Testament Based on Semantic Domains). Johannes Beutler list the following New Testament meanings: (1) physical brother (2) fellow kinsman, fellow countryman, neighbor (3) fellow Christian, fellow believer (4) friend, co-worker, fellow soldier (Exegetical Dictionary of the New Testament 1.28). Deissmann states that the “employment of the name brother to designate the members of Christian communities is illustrated by the similar use, made known to us by the Papyri, of adelphos in the technical language of the Serapeum at Memphis” (Bible Studies pages 87-88). He also states that in the secular world the word was used “for the members of a community” (Light from the Ancient East page 107). Von Sodon states “in the NT adelphos and adelphe denote either ‘physical brotherhood’ in the strict sense or more generally the ‘spiritual brotherhood’ of Israelites or Christians” (Theological Dictionary of the New Testament 1.144). Vine lists the following New Testament usages: (1) male children of the same parents (Mt. 1:2; 14:3). (2) male descendants of the same parents (Acts 7:23, 26; Hb. 7:5). (3) male children of the same mother (Mt. 13:55; 1 Cor. 9:5; Gl. 1:19). (4) people of the same nationality (Acts 3:17, 22; Rm. 9:3). (5) any man, a neighbor (Lk. 10:29; Mt. 5:22; 7:3). (6) persons united by a common interest (Mt. 5:47). (7) persons united by a common calling (Rv. 22:9). (8) mankind (Mt. 25:40; Hb. 2:17). (9) the disciples, and so, by implication, all believers (Mt. 28:10; Jn. 20:17). (10) believers, apart from sex (Mt. 23:8; Acts 1:15; Rm. 1:13; 1 Th. 1:4; Rv. 19:10). (11) believers, with aner, male, prefixed, and with ‘or sister’ added (1 Cor. 7:14); male as distinct from female (Acts 1:16; 15:7, 13) (Vine’s Expository Dictionary of New Testament Words Unabridged Edition pages 156-157). Moulton lists the following New Testament usages: (1) a brother (2) near kinsman or relative (3) one of the same nation or nature (4) one of equal rank and dignity (5) an associate, a member of the Christian community (The Analytical Greek Lexicon Revised page 6). As one thoroughly immersed in Judaism, the apostle Paul easily adapted adelphos as an appellation for a fellow Christian. In fact, Paul used adelphos in that sense 130 times, usually to address his hearers (e.g. Rm. 1:13; 7:1; 11:25; 1 Co. 1:10). Paul equally saw this expression as designating a vital relationship

2013 William E. Wenstrom, Jr. Bible Ministries 33 rather than being simply a term of convenience (Rm. 14:10, 13, 15; 1 Co. 8:13; Eph. 6:21; Phlp. 2:25). Christ Himself is the “ firstborn among many brothers ” (Rm. 8:29). Paul apparently still considered Jews to be his natural “brothers” ( ton adelphon mou , Rm. 9:3). The noun adelphos is employed in Philemon 1 in the figurative sense of a spiritual brother (Mt. 12:50; 23:8; 25:40; Lk. 8:21; Jn. 21:23; Rom 8:17; 8:29; 16:23; Gal. 3:26-28; Eph. 2:19; 3:15; Hb 2:11; 2:17; Rev. 12:10; 19:10).

Adelphos in Philemon 1

In Philemon 1, the noun adelphos means “fellow-believer, fellow-Christian, spiritual brother” indicating that Paul is identifying Timothy as a fellow believer. The article preceding the word functions as a possessive pronoun meaning “our” indicating Timothy’s relationship to Paul and other Christians. The word is a nominative in simple apposition meaning that it stands in apposition to the proper name Timotheos , “ Timothy ” describing for the reader Timothy. We will translate the expression kai Timotheos ho adelphos ( ι ), “ along with Timothy, our spiritual brother .”

Philemon, Our Dear Friend and Co-Worker

“To Philemon our beloved brother and fellow worker ”: (1) dative masculine singular form of the proper noun Phil ēmōn (ιω ), “ to Philemon ” (2) dative masculine singular form of the definite article ho (), which is not translated (3) dative masculine singular form of the adjective agap ētos ( ), “ beloved ” (4) conjunction kai ( ), “ and ” (5) dative masculine singular form of the adjective sunergos (υ ), “ fellow-worker ” (5) genitive first person plural form of the personal pronoun ego ( ), “ our .”

Phil ēmōn

The proper noun Phil ēmōn, “Philemon” means “affectionate-one” referring to a Christian slave owner and friend of the apostle Paul whose runaway slave Onesimus is the reason for Paul writing this epistle. From this epistle, we can determine that Philemon was well off in that he had a house large enough to have the church meet in it (verse 2). This house also provided a guest room according to verse 22. Also, indicating that Philemon was wealthy is that he was a slave owner and can assume that he had more than one slave. We can infer that he lived in Colossae since the Onesimus mentioned in verse 10 who is Philemon’s slave is the same Onesimus who appears in Colossians 4:9. He converted to Christianity

2013 William E. Wenstrom, Jr. Bible Ministries 34 through Paul’s ministry (verse 19). He was also a close friend of Paul. Philemon is described as one of Paul’s “fellow-workers” (verse 1) and “partner” (verse 17). This indicates that Philemon was wealthy enough to join Paul when he was conducting his evangelistic work or when checking up on the churches he planted. So he was involved in Paul’s ministry. The proper noun Phil ēmōn, “Philemon” functions as a dative of recipient indicating that Philemon is the person who is the recipient of this epistle and greeting that follows. However, as we noted in our introduction, not only is Philemon the recipient of this epistle and the greeting to follow but also but also Apphia, who is quite possibly Philemon’s wife and Archippus. Paul not only addresses Philemon, Apphia, and Archippus but also the entire congregation meeting in Philemon’s house (see verses 1-2). They were encouraged to participate in Philemon’s decision.

Classical and LXX Usage of Agapetos

Agapetos is a verbal adjective from agapao . In classical Greek it commonly describes “that with which one must be content,” and often refers to only children. It is used of a child to whom all the love of his parents is given. When used of things the word means “desirable,” and when used of persons it means “beloved.” It is employed in letters as a term of address. There are 15 canonical texts that the word is used in the Septuagint and 6 others. The Septuagint conforms to the classical usage but in another sense it prepares for the theologically significant use of the term in the New Testament. Agapetos is used 7 times for the Hebrew word yachidh , “only.” It is employed 5 times for the Hebrew term yadhidh , “beloved.” The word is coupled with monogenes in Judges 11:34 meaning “only, unique.” It is found in Baruch 4:16; Tobit 3:10, Amos 8:10 and Jeremiah 6:26. Agapetos describes Isaac as Abraham’s “beloved, only” son (Gen. 22:2, 12, 16). The word is used to describe those in Israel who remain faithful who will be rescued by God (Ps. 60:5 [LXX 59:5]; 108:6 [107:6]; cf. 127:2 [126:2]). It is found in Isaiah 5:1 where it describes Israel as God’s beloved son. This sets the stage for the word’s usage in the New Testament.

New Testament Usage of Agapetos

The word appears 61 times in the New Testament. It is used by God the Father to describe His personal love for the impeccable humanity of Jesus Christ in hypostatic union (Matt. 3:17; 12:18; 17:5; Mark 1:11; 9:7; Luke 3:22; 9:35; 2 Pet. 1:17).

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Agapetos is used in the New Testament to also describe church age believers with emphasis upon Election (Rom. 1:7; Heb. 6:9). It is used quite often to describe certain individuals who are singled out for their extraordinary service to the body of Christ and their efforts in the advancement of the communication of bible doctrine (Acts 15:25; Rom. 16:5, 8, 9, 12; 1 Cor. 4:17; Eph. 6:21; Col. 1:7; 4:7, 9, 14; 2 Tim. 1:2; Phlm. 1:1-2, 16; 3 John 1:1). The word is also employed often in the plural as a term of direct address indicating a close relationship between the writer and his readers (1 Cor. 10:14; 15:58; 2 Cor. 7:1; 12:19; Phil. 2:12; 4:1 twice; Heb. 6:9; James 1:16, 19; 2:5; 1 Pet. 2:11; 4:12; 2 Pet. 3:1, 8, 14-15, 17; 1 John 2:7; 3:2, 21; 4:1, 7, 11; 3 John 1:2, 5, 11; Jude 1:3, 17, 20). The term can be used to describe the writer’s love and affection for his readers. Simultaneously, it can also serve as a reminder to believers that they are beneficiaries of God’s impersonal unconditional love before salvation and objects of His personal love after salvation. A Greek-English Lexicon of the New Testament and Other Early Christian Literature-Third Edition lists the following meanings for the adjective agapetos : (1) pertaining to one who is in a very special relationship with another, only, beloved (2) pertaining to one who is dearly loved, dear, beloved, prized, valued (page 7). Vine’s Expository Dictionary of Biblical Words, “ Agapetos , from agapao , ‘to love,’ is used of Christ as loved by God, e. g., (Matt. 3:17); of believers (ditto), e. g., (Rom. 1:7); of believers, one of another, (1 Cor. 4:14); often, as a form of address, e. g., (1 Cor. 10:14). Whenever the KJV has ‘dearly beloved,’ the RV has ‘beloved’; so, ‘well beloved’ in (3 John 1); in (1 John 2:7), KJV, ‘brethren’ (adelphos ), the RV has ‘beloved,’ according to the mss. which have agapetos .” Louw and Nida’s Greek-English Lexicon of the New Testament Based on Semantic Domains lists the following: (1) Pertaining to one who or that which is loved – ‘object of one’s affection, one who is loved, beloved, dear’ (page 294). (2) Pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished – ‘only, only dear’ (page 591). Analytical Lexicon of the Greek New Testament lists the following: (1) beloved, dear, very much loved (2) of one not only greatly loved but also unique, the only one of a class only beloved, one dear (3) worthy of love (Page 30).

Agapetos in Philemon 1

In Philemon 1, the adjective agapetos employed here as a substantive as indicated by its articular construction and means “beloved” indicating the close personal relationship that existed between Paul, Timothy and Philemon. It

2013 William E. Wenstrom, Jr. Bible Ministries 36 describes Paul and Timothy’s personal love and affection for Philemon indicating that he was a dear friend of Paul’s. The articular construction of the word is employed with the genitive first person plural form of the personal pronoun ego to denote association indicating that Philemon is a close personal friend who is an “associate” of Paul and Timothy. The personal pronoun ego refers to Paul and those who were with him in Rome, which according to Philemon 1 would be Timothy. Also, Philemon 1:23-24 reveals that Epaphras, Mark, Aristarchus, Demas and Luke were with Paul and Timothy in Rome. The adjective agapetos functions as a dative of simple apposition meaning it stands in apposition to the dative form of the proper noun Phil ēmōn, “ Philemon ” clarifying Philemon’s relationship to Paul and Timothy.

Kai

The conjunction kai is adjunctive meaning that the word is introducing an “additional” description of Philemon.

Classical and LXX Usage of Sunergos

Sunergos is an adjective used mainly as a noun and is a compound word composed of the preposition sun , “with” and the noun ergon , “act of work.” The word denotes a colleague, a fellow-worker, an assistant. Liddell and Scott list the following classical meanings: (1) helper (2) bad sense, accomplice (3) astrologically, in co-operation, of planetary influence (4) person of the same trade as another, fellow-workman, colleague (Pages 1711-12). Sunergos is found in Pindar of Cynoscephalae (518-446 B.C.) in his Olympia with the meaning “fellow-worker” or “helper” (8.32). The ancient historian Thucydides of Athens (460-396 B.C.) also used the term in his history of the Peloponnesian War (3.63) where it had the meaning of “fellow-confederate.” Plato employs the word in one of his dialogues entitled Symposium (212b) where Apollodorus states to Phaedrus that “human nature will not easily find a helper ( sunergos ) better than love ( eros ). And therefore, also, I say that every man ought to honor him ( eros , ‘love’) and walk in his ( eros ) ways and exhort other to do the same, and praise the power and spirit of love ( eros ) according to the measure of my ability now and ever.” He also uses the word in another dialogue entitled Charmides (173d) where ignorance will “live and act” or “play a part” in man’s actions. The word also appears in Polybius during the second century B.C. (31, 24, 10).

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Both Josephus and Philo utilize the word in their writings. Philo uses the word of the memory which cooperates with virtue ( De Mutatione Nominum , “On The Changes of Names,” 84; The Works of Philo, page 348.84). He also uses the word in relation to rationalizations as assistants in comprehending the Creator of the universe ( De Praemiis et Poenis , “On Rewards and Punishments,” 43; The Works of Philo, 668.43). He employs the word in relation to the parts of the soul agreeing to commit acts of sin ( De Cofusione Linguarum , “On the Confusion of Tongues,” 22; The Works of Philo, 236.22). He also states that there is no human helper or assistant on the road which leads to virtue ( De Fuga Et Inventione , “On Flight and Finding,” The Works of Philo 322.21). Philo uses the word of the arts of statuary and painting are co-partners in the system of idolatry ( De Specialibus Legibus , “The Special Laws I” The Works of Philo 536.29). He also uses the word of God Who needed no helper in creating the cosmos ( De Opificio Mundi , “On The Creation” Works of Philo 11.72; Quod Deus Immutabilis Sit, “On The Unchangeableness of God, The Works of Philo 165.87). Josephus uses the formula theou sunergountos , “with God’s help” (Antiquities 8.130). The word appears only twice in the LXX (2 Macc. 8:7; 14:5). In these passages the night is said to be a sunergos with Maccabeus in his night raids on the enemy.

New Testament Usage of Sunergos

Sunergos occurs only 13 times in the NT (Rm. 16:3, 9, 21; 1 Cor. 3:9; 2 Cor. 1:24; 8:23; Phlp. 2:25; 4:3; Col. 4:11; 1 Thess. 3:2; Phlm. 1:1, 24; 3 Jn. 8). It only appears in the Pauline corpus with the only exception being 3 Jn. 8. Both Paul and John only use the word to describe the relationship between church age believers who are members of the royal family of God, the body of Christ. The word is used by Paul to describe 17 members of the royal family of God in relation to himself: (1) Priscilla (Rm. 16:3). (2) Aquila (Rm. 16:3). (3) Urbane (Rm. 16:9). (4) Timothy (Rm. 16:21; 1Th. 3:2). (5) Titus (2 Cor. 8:23). (6) Epaphroditus (Phlp. 2:25). (7) Euodia (Phlp. 4:3). (8) Syntyche (Phlp. 4:3) (9) Clement (Phlp. 4:3). (10) Tychicus (Col. 4:11). (11) Onesimus (Col. 4:11). (12) Aristarchus (Col. 4:11; Phlm. 24) (13) Barnabas’ cousin Mark (Col. 4:11). (14) Jesus called Justus (Col. 4:11). (15) Philemon (Phlm. 1). (16) Demas (Phlm. 24) (17) Lucas (Phlm. 24). It is interesting to note that there are 17 names mentioned in the Old Testament Hall of Fame of Visible Heroes in Hebrews 11. The number 17 is the number of the perfection of spiritual order since it is the combination of 2 perfect, indivisible numbers (7 and 10)-7 being the number of spiritual perfection, and 10 of ordinal perfection.

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The word is used of those individuals in the Body of Christ, royal family of God whose objectives are those of Jesus Christ (cf. Phlp. 2:21). The word always appears in the NT as a substantive. It is used of individuals who are joint-partners in the advancement of the communication of the Word of God throughout the Roman Empire through the utilization of their time, talent and treasure as well as their spiritual gift (cf. Phlp. 1:7). The word is used to describe by Paul to describe himself and Apollos in relation to the Lord (1 Cor. 3:9). Louw and Nida define the word, “one who works together with someone else” (Greek-English Lexicon of the New Testament Based on Semantic Domains, 42.44). A Greek-English Lexicon of the New Testament and Other Early Christian Literature-Third Edition states the word “pertains to working together with, helping, as substantive and always so in our literature helper, fellow-worker” (Page 969). The New Thayer’s Greek-English Lexicon defines the word, “a companion in work, fellow-worker, a joint-promoter” (page 603). Analytical Lexicon of the Greek New Testament “working together with, helping; predominately substantivally in the NT fellow worker, helper, fellow laborer” (Page 366).

Sunergos in Philemon

In Philemon 1, the adjective sunergos is employed as a substantive and means “co-worker” and is used to describe Philemon with Paul and Timothy with regards to the propagation of the gospel throughout the Roman Empire. The word describes Philemon as joint-partners with Paul and Timothy in the advancement of the communication of the Word of God throughout the Roman Empire (cf. Phlp. 1:7). It denotes that he contributed his time, talent, treasure and truth for the advancement of the communication of the Word of God and for the care of the body of Christ which met in his home. The word always denotes undefined work in the ministry. The word functions as a dative of simple apposition meaning it stands in apposition to the dative form of the proper noun Phil ēmōn, “ Philemon ” clarifying Philemon’s relationship to Paul and Timothy. The Granville Sharp appears in this expression υ , which takes place when the copulation kai connects two nouns of the same case, which are nouns of personal description, which is what we have here in this expression. If the article precedes the first noun and is not repeated before the second noun, the latter always relates to the same person that is expressed or described by the first noun and denotes a farther description of the first named

2013 William E. Wenstrom, Jr. Bible Ministries 39 person. So the Granville Sharp rule indicates that these two nouns are describing Philemon and the possession pronoun qualifies both terms.

Translation of Philemon 1

Philemon 1 From Paul, a prisoner owned by Christ, who is Jesus, along with Timothy, our spiritual brother, to Philemon, who is our dear friend and co-worker. (Author’s translation)

Exposition of Philemon 1

So here in Philemon 1, the apostle Paul identifies himself as one of the author’s of this epistle along with Timothy. Just as the Colossians who met in Philemon’s home were to be eyewitnesses of the effects of Paul’s letter since they could testify to Onesimus’ worth, so Timothy was serving as a witness to all that Paul writes and Philemon will do. Philemon 1 is the only place in Paul’s writings, where he uses this expression “a prisoner owned by Christ, who is Jesus ” to describe himself in the salutation of one of his letters. This phrase reminds Philemon that Paul is suffering undeservedly for the Lord Jesus Christ. Thus, Paul is putting pressure on Philemon to meet Paul’s request. As Lightfoot wrote “How could Philemon reject an appeal penned within prison walls and by a barnacled hand?” 3 By using this expression Paul is identifying with Onesimus since both are legally in bondage to another. Paul was in bondage to the Roman government as a prisoner of Caesar whereas Onesimus was in bondage to Philemon. Thus, Paul is reminding Philemon that he is addressing him as a person in bondage. Hiebert writes “As himself the Lord’s bondsman he will plead for another bondsman whose story is the burden of this letter.”4 The situation and legal position of a prisoner are close to those of a slave. Prisoners of war were sold on the market and became slaves. Even when a person kept in prison was not always literally fettered in a wooden stock, to the wall or to guardian soldiers (cf. Acts 12:6-7; 16:24-26) and when domestic slaves did not work tied together as a chain gang, captives as well as servants were ‘in bondage.’ 5 The apostle is not attempting to manipulate Philemon by using this expression and neither is he involved in self-pity and or attempting to ask for compassion. Rather he is simply reminding Philemon that he is not addressing him as a free man. Paul employs this expression to remind Philemon that the Lord Jesus Christ

3 Lightfoot, J.B.; The Epistles of St. Paul: Colossians and Philemon ; page 333; London: MacMillan, 1875. 4 Hiebert, D. Edmond, Titus and Philemon ; Everyman’s Bible Commentary; page 88; Moody Press; Chicago; 1957. 5 Barth, Markus; Blanke, Helmut, The Letter to Philemon: A New Translation with Notes asnd Commentary ; page 244; Eerdman’s Critical Commentary; William B. Eerdman’s Publishing Company; Grand Rapids, Michigan/Cambridge, U.K.; 2000.

2013 William E. Wenstrom, Jr. Bible Ministries 40 is responsible for his imprisonment and that he is a slave to the Lord. Thus, he is reminding Philemon that like Onesimus who is a slave to him, he, Paul is a slave to the Lord. Bart Pillette writes “Paul never alludes to his great accomplishments as reason to trust him as God’s spokesman. His successes are never used to motivate others. He always points to his hardships as proof of being a worthy spokesman for Christ. 6 It is the lack of popularity and prosperity that, ironically enough, gives him powerful influence with Philemon. Christ Himself taught that popularity was not a good sign: ‘Woe to you when all men speak well of you, for in the same way their fathers used to treat the false prophets’ (Luke 6:26). Paul uses his imprisonment as proof that he has not chosen to be popular. In so many words, he is saying, ‘I am genuine, Philemon. My request, like most of what I do, may not be popular, but it is sincere and serves Christ’s interests.’ 7 The fact that apostle does not describe himself as a prisoner of the Roman government but rather as a prisoner of the Lord Jesus Christ is significant since it expresses view of life. For Paul, being a slave or a prisoner or a free man are transformed because of his union and identification with Jesus Christ in His crucifixion, death, burial, resurrection and session. This helps to understand Paul’s view with regards to slavery in the first century. Being a servant of Jesus Christ transcends being a slave or a freeman or a prisoner because of one’s relationship to the Lord. This is the new reality for the Christian. Paul was living in this new reality as a prisoner of the state and thus was practicing what he taught Christian slaves. Therefore, what would be evil and depressing for Paul, being a prisoner of the state, is in reality good and encouraging because of his union with Christ. Also, it was good because it was the will of God that he suffered unjustly on behalf of the propagation of the gospel of Jesus Christ. Paul’s circumstances did not depress him since he viewed his adverse circumstances as being the will of the Father. Paul was not depressed because he knew that his imprisonment was for the advance of the gospel of Jesus Christ in the Roman Empire. In fact, in Philippians Paul evangelized the entire Praetorian Guard. Paul’s imprisonment did not stop the spread of the gospel in the Roman Empire but rather had served to advance it. Philippians 1:12 Now, at this particular time I want all of you to thoroughly understand royal family that my circumstances have resulted to an even greater extent in the propagation of the proclamation of the gospel 13 so that as a result my imprisonment because of the proclamation of the gospel of Christ has become well known throughout the entire Praetorian Guard and

6 C. Forbes, “Comparison, Self-Praise and Irony: Paul’s Boasting and the Conventions of Hellenistic Rhetoric,” New Testament Studies 32 (January 1986): 1-30. J. T. Fitzgerald, “Cracks in an Earthen Vessel: An Examination of the Catalogues of Hardship in the Corinthian Correspondence,” (Ph.D. diss., Yale University, 1984). R. Hodgson, “Paul the Apostle and First Century Tribulation Lists,” Zeitschrift für die neutestamentliche Wissenschaft 74 (January-February 1983), 59–80. 7 . Vol. 6 : Emmaus Journal Volume 6 . 1997 (2) (237–238). Dubuque, IA: Emmaus Bible College.

2013 William E. Wenstrom, Jr. Bible Ministries 41 all the others. 14 Even, the majority of the members from the royal family are confident in the Lord because of my imprisonment with the result that they are at this particular time increasingly daring, fearlessly communicating the Word originating from God. 15 In fact, on the one hand, some even are at the present time proclaiming the Christ because of envy and inordinate competition but some also on the other hand because of good intentions. 16 In fact on the one hand, the latter are at the present time proclaiming the Christ motivated by divine-love because they had discerned that I had been appointed for the defense of the gospel. 17 But on the other hand, the former are at the present time proclaiming the Christ everywhere, motivated by inordinate selfish ambition, with absolutely no sincerity at all, while at the same time assuming they can stir up trouble at this particular point during my imprisonment. 18 What under these circumstances is my mental attitude? Nevertheless, that by any and every manner, whether, hypocritically or sincerely, Christ is at the present time being proclaimed everywhere and because of this fact, I am at the present time rejoicing. Yes, in fact, I will continue rejoicing! (Author’s translation) The following results occurred because of Paul’s courage and initiative in communicating the Word of God even while imprisoned: (1) The advancement of the Gospel in Rome. (2) The evangelization of the military and civilian population of Rome. (3) Majority of believers courageously and boldly communicated the Gospel in Rome from proper motivation. (4) Some proclaimed the Gospel from improper motivation seeking to do harm to Paul. Philippians 1:12-18 teaches us that Christ being proclaimed is better than Christ not being proclaimed regardless of the motivation involved whether proper or improper. Paul as a spiritually mature believer refused to allow his adverse circumstances dictate his mental attitude. He refused to allow the outside pressures of adversity become the inward pressure of stress in the soul. Adversity is inevitable but stress is optional. Paul refused to allow the negative decisions of others dictate his happiness or contentment. He refused to allow his enemies to exercise control over him by dictating his happiness through inordinate ambition resulting in jealousy and inordinate competition. One is a slave to circumstances if circumstances dictate one’s happiness. A person is a slave to people if one let’s people dictate one’s happiness. Paul as a spiritually mature believer is occupied with Christ and not with his enemies. Occupation with Christ produces inner happiness and contentment in the believer. Occupation with obnoxious people and adverse circumstances produces self-induced misery. Paul does not compound his problems by becoming occupied with self or others or his adverse circumstances but rather appropriates by faith his union with Christ (Colossians 3:1-4; Hebrews 12:1-2).

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Paul displays his indomitable will by refusing to allow his opponents nor his adverse circumstances dictate his happiness. An indomitable will is acquired by the believer is faithful and is obedient to the Father’s will and is dependent upon the Father’s provisions of the Spirit, Word and prayer (2 Timothy 2:8-9). Paul, who was a mature believer, was not occupied with his problems and difficult circumstances but is occupied with the Person of Christ and with the advancement of His Word. God’s plan transcends the difficult circumstances, problems and adversities of life. The believer can rise above his difficulties and problems by being occupied with the Word of God and the advancement of it. The problems, difficulties and adversities which take place in a believer’s life were already decreed by God the Father in eternity past to occur and are now controlled in time by the Lord Jesus Christ. Therefore, the believer should have confidence and comfort in the midst of these things. God’s will, purpose and plan will be accomplished regardless of a believer’s difficult circumstances or seemingly insurmountable problems because He took them in the decree of God in eternity past and therefore has already provided a solution for every problem, difficulty and adversity in life through the appropriation by faith of the promises in the Word of God. The decree of God is His eternal, holy, wise and sovereign purpose, comprehending at once all things that ever were or will be in their causes, courses, conditions, successions, and relations and determining their certain futurition (i.e., that they will certainly take place). When I say comprehending I mean that the omniscience of God is the source of the divine decrees. When I say determining I mean that the sovereignty of God choosing before anything has existed which things would actually become historical events. The decree of God is His eternal and immutable will, regarding the future existence of events, which will happen in time and regarding the precise order and manner of their occurrence. It is the chosen and adopted plan of all God’s works. The decree of God is His eternal purpose according to the counsels of His own will, whereby for His own glory He has foreordained whatever comes to pass. The decree of God is the sovereign choice of the divine will (His attribute of sovereignty) and mentality (His omniscience) by which all things are brought into being and controlled, made subject to His pleasure, and producing His glorification (Isa. 46:10; Eph. 1:9). “The will of God” refers here to His sovereign decision as to what would come into existence; in other words, the divine decrees. This will and purpose of God originated within Himself long before any creature of any kind existed. His will is always consistent with His perfect essence. The will and purpose of God-that is, the divine decree-was objectively designed for His own glory, pleasure, and

2013 William E. Wenstrom, Jr. Bible Ministries 43 satisfaction. The decree of God is His eternal purpose, according to the counsels of His own will, whereby for His own glory He has foreordained whatever comes to pass. It is the sovereign choice of the divine will (His attribute of sovereignty) and mentality (His omniscience) by which all things are brought into being and controlled, made subject to His pleasure, and producing His glorification. God the Father in eternity past decreed every circumstance and adversity and prosperity in the believer’s life (Ecclesiastes 7:14). The believer’s awareness of the Lord Jesus Christ controlling human history will provide the believer with confidence and will anchor his soul (Hebrews 6:17-19). Therefore, no matter how adverse the circumstances, a believer can accomplish the Father’s will. In fact, the worse the circumstances, the more God can be glorified (2 Corinthians 12:7-10). Paul obeyed the Lord’s command to ‘take up his cross, and follow me’ (Mark 8:34). As a Christian he did not lose faith in Christ or his love for the saints because of all his problems. He continued to do what was right and holy, irrespective of life’s uncertainties. He put aside bitterness and its questions for Christ’s sake. He kept the faith and stayed in love with his Saviour (cf. v. 5). Paul’s imprisonment was the result of him being in the centre of God’s will, but Christian people can be ‘imprisoned’ because of unbelief. John Bunyan reminds us that ‘Giant Despair’ is always waiting to incarcerate backslidden saints in ‘Doubting Castle’. 8 Pilgrim and Christian, the two companions in Bunyan’s famous story, got weary and footsore on their journey along the ‘narrow way that leads to life’ and ended up in prison, but it was their own fault! Let all God’s people resolve not to backslide or look for a so-called easier Christianity. It is required of us all to take up our cross daily and follow Christ. How much better and blessed it is to be the prisoner of Christ; to be like Paul and to be content as the Lord’s servant, and busy as the Lord’s evangelist, no matter what. He waited creatively and in anticipation of his freedom. 9 Dwight Pentecost writes “It may be observed that as Paul endured his imprisonment, there was perfect peace, composure, and rest in the circumstances that are his. If anyone had a right to rebel against that which was the will of God, it would be the Apostle Paul, for God has taken him through the most trying of circumstances. Paul writes to the Corinthians of the sufferings he had endured for the Gospel’s sake—sufferings beyond that which any man has been called upon to bear. Paul might well have reasoned within himself that, long before he came into a Roman imprisonment, he had fulfilled that which Ananias had said of him, that he must suffer for the gospel’s sake. His life had been a continuous life of suffering and now his suffering was to be climaxed in the will of God by this Roman imprisonment. It was from this imprisonment that he wrote to the Ephesians,

8 John Bunyan, The Pilgrim’s Progress , Thomas Nelson, 1931, p. 114. 9 McNaughton, I. S. (2006). Opening up Colossians and Philemon . Opening Up Commentary (106–107). Leominster: Day One Publications.

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Colossians, and Philippians, as well as this personal note to Philemon. One can search through all those epistles and there is not one single note of rebellion against that which was God’s will for him. That which delivered him from rebellion, even in the midst of trying circumstances, was the absolute conviction that the apostle of Jesus Christ, and the servant of Jesus Christ, might at the same time be the prisoner of the Lord Jesus Christ. When the child of God can rest in any revelation or manifestation of the will of God because he knows that he is God’s child, and this is God’s will for him, he will experience the peace of God as his abiding portion. When one begins to doubt and question God’s will for his life, immediately the peace of God leaves. For apart from this complete rest in the God who works all things according to the counsel of His own will, there can be no peace for the child of God. It is not with a note of complaint, criticism, or rebellion, but rather, it seems, with a note of joy, that Paul introduces himself as a prisoner who belongs to the Lord Jesus Christ, who has not abandoned Paul because he is in prison, but who finds himself in prison because this is the will of God for him.”10 The fact that Paul’s imprisonment mentioned in Philemon 1 was because of his proclamation of Christ and His death and resurrection is clearly indicated in the book of Acts. Paul had been unjustly imprisoned under the governor Felix for 2 years (Acts 24:27) after being unjustly accused of starting a riot in Jerusalem. Paul was simply witnessing to the Jews in Jerusalem and they became incensed with him after hearing him preach Jesus as the Messiah of Israel, the One they had crucified (Acts 22:1-21). He appealed to Caesar before the Judean procurator Porcius Festus (Acts 25:10-12). Festus who had inherited Paul’s case from Felix did not find Paul guilty of any wrongdoing but in order to gain the favor of the Jews, he kept Paul in prison (Acts 24:27). Festus kept Paul incarcerated because he wanted to keep Rome off his back and keep the Jews happy in order to achieve political gain. Therefore, when Paul arrived in Rome, he was innocent of any wrongdoing and the word got around among the members of the Praetorian Guard that this was the case. It was on account of Paul’s proclamation to the Jews in Jerusalem that the Lord Jesus was the Messiah of Israel, which incited the Jews against him and therefore led to his unjust treatment and imprisonment (Acts 21-23:11). In Philemon 1, Paul’s description of Philemon as “ our dear friend as well as co-worker ” indicates that Philemon was a close friend of Paul and Timothy. They were not strangers to one another. Paul’s description of Philemon also makes clear that the latter helped him and Timothy in serving the body of Christ and helped them also in propagating the gospel throughout the Roman Empire along with

10 . Vol. 129 : Bibliotheca Sacra Volume 129 . 1972 (514) (136–137). Dallas, TX: Dallas Theological Seminary.

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Timothy. By describing Philemon as a “co-worker,” Paul is expressing his humility. Though he was an apostle in authority over Philemon, Paul never uses this title in the salutation of this letter. This indicates that that he is approaching Philemon in this letter from the perspective that they are both servants of Christ. He does this because he wants to approach Philemon from the position of a supplicant. Apostle would not have suited a private letter, and one in which Paul takes the ground of personal friendship and not of apostolic authority. A similar omission of the official title occurs in the Epistles to the Thessalonians and Philippians, and is accounted for on the similar ground of his affectionate relations with the Macedonian churches. Contrast the salutation to the Galatians. 11 Because of the loving pastoral nature of this brief letter, many commentators have assumed that Paul chose this title instead of his usual opening affirmation of his apostleship. 12 Bart Pillette has an excellent comment, he writes, “The curious element in all this, of course, is that Paul has the authority to demand obedience, but he refuses to resort to pulling rank on Philemon (Philm. 8–9). The reason for not using his position to demand acquiescence is given in Philemon 14 (which parallels his argument in 2 Corinthians 9:7). 13 Forced obedience does not allow the person to demonstrate the genuineness of his actions. His motives are suspect if he has been obligated. There is no value attributed to an action carried out under compulsion. Paul knows that God looks at the intentions of men’s hearts (Phil 1:15–17). Therefore, he believes that his work will be in vain if his fellow workers are moved to obedience for the wrong reasons. 14 Paul makes his appeal with logical reasons but leaves the final impetus to God. God, not human manipulation or pressure, must convince a man to respond to the appeal. Only in this way can personal conviction grow and deepen. Otherwise, when Paul is no longer present, the person will return to taking the easy road. 15 It is not too unlike a parent dealing with his children. The child may be obedient, but the reason given to friends for not doing something is, ‘My dad will not let me.’ That is praiseworthy, but a parent wants his

11 Vincent, M. R. (1887). Word studies in the New Testament (Phm 1). New York: Charles Scribner’s Sons. 12 Utley, R. J. (1997). Vol. Volume 8 : Paul Bound, the Gospel Unbound: Letters from Prison (Colossians, Ephesians and Philemon, then later, Philippians) . Study Guide Commentary Series (148). Marshall, TX: Bible Lessons International. 13 Keith Nickle, The Collection: A Study of Paul’s Strategy (Naperville, Illinois: Alec R. Allenson, 1966), 126. Robert Banks, Paul’s Idea of Community. The Early House Churches in Their Historical Setting (Grand Rapids: Eerdmans, 1980), 177. 14 John F. Kilner, “A Pauline Approach to Ethical Decision-Making,” Interpretation 43 (October 1989): 375. Paul is reluctant to deprive his friend Philemon of freely exercising his will in choosing to do what is proper. F. Forrester Church, “Rhetorical Structure in Philemon,” 27. “Paul is literally forcing a point of honor. While ostensibly avoiding even the appearance of constraint, his argument is designed to do just that, yet without robbing Philemon of the opportunity to act on his own in a truly honorable fashion.” 15 For further discussion on Paul’s motivational approach, see the following works: R. J. Austgen , Natural Motivation in the Pauline Epistles (Notre Dame, Indiana: University of Notre Dame Press, 1969); Prosper Grech, “Christological Motives in Pauline Ethics,” in Paul de Tarse: Apôtre du Notre Temps, (Festschrift for Pope Paul VI), ed. Lorenzo De Lorenzi (Rome: Abboye de S. Paul, 1979), 541–58; Kazimierz Romaniuk, “Les Motifs Parénétiques dans les écrits Pauliniens,” Novum Testamentum 10 (April-July 1968): 191-207; M. H. Grumm, “Motivation in Paul’s Epistles,” Concordia Theological Monthly 35 (April 1964): 210-18; Albert Sundberg, “Enabling Language in Paul,” Harvard Theological Review 79 (January/April/July 1986): 270-77.

2013 William E. Wenstrom, Jr. Bible Ministries 46 child to get to the point of saying, ‘I will not do it because I am convinced that it is wrong for these reasons.’ The child has then internalized his parent’s conviction and understands why such conduct is unacceptable.”16 Dwight Pentecost writes “The Apostle Paul used a number of different titles for himself as he wrote the New Testament epistles. If one turns for instance to 1 Thessalonians 1:1, he would find that Paul introduces that epistle by saying, ‘Paul and Sylvanus and Timotheus unto the church of the Thessalonians, which is in God the Father and the Lord Jesus Christ.’ With no title at all, Paul begins to pen this epistle. The absence of any authoritative title indicates that the apostle is dealing with these Thessalonians in a personal and intimate way because his heart was knit to the hearts of these who were his children in the faith. If one were to turn to Galatians 1:1, he would find that Paul writes, ‘Paul, an apostle, not of men neither by men, but by Jesus Christ and God the Father who raised Him from the dead.’ Paul, in this address, is rising above the personal comment in 1 Thessalonians, and is striking an authoritative note. In the Epistle to the Galatians he deals severely with error and false teachers; he declares the Gospel of the grace of God authoritatively. In the introduction he emphasizes the authoritative appointment which was given to him by the grace of God as he was called of God to be an apostle, a sent one, one who was the minister to the Gentiles. In Romans 1:1, Paul uses a different address. There he writes, ‘Paul, a servant of Jesus Christ.’ When Paul introduces himself as a bond servant, he is showing his relationship to Jesus Christ, and a relationship to the ministry entrusted to him by the Lord of the harvest. While ‘Paul, the Apostle’ emphasizes a divine appointment, ‘Paul, the servant’ emphasizes the fact that he has received a commission which he voluntarily has accepted. He is related to the ministry because, by an act of submission to the will of God, he has accepted the appointment. In Philemon, another address is used by the Apostle where he introduces himself, not as Paul— the person whose heart is knit to those to whom he writes, nor as Paul the apostle—the authoritative declarer of the gospel, nor as Paul the servant—one who is given a ministry to perform, but rather, he introduces himself as Paul, a prisoner of Jesus Christ. In this address he is not introducing himself as one who belongs to Jesus Christ as a prisoner, but one who is a prisoner because he was placed in a Roman prison by Jesus Christ. He is in the circumstances in which he finds himself, not by accident, not because of the vicissitudes of his earthly experience, but he is a prisoner who is the personal possession of the Lord Jesus Christ. After Paul had been smitten by blindness on the Damascus Road, Ananias was commissioned to go to him to bring a message. Ananias was sent with the commission, ‘Go thy way for he [that is, Paul] is a chosen vessel unto me to bear

16 . Vol. 6 : Emmaus Journal Volume 6 . 1997 (2) (240–241). Dubuque, IA: Emmaus Bible College.

2013 William E. Wenstrom, Jr. Bible Ministries 47 my name before the Gentiles, and kings, and the children of Israel, for I will show him how great things he must suffer for my name’s sake’ (Acts 9:15–16). God appointed the apostle not only to minister to those who were seeking God but to minister to those who were rebels against the grace of God and those who were in ignorance of the things of God. Paul was to minister not only in Israel but in the high courts of the Roman Empire. God chose the means by which Paul might have a voice in the imperial household. God’s method was to deliver Paul to a Roman imprisonment, so that as he was passed from guard to guard, captain to captain, and from court to court, his tongue might speak forth the unsearchable riches of Jesus Christ. Paul is not one who has been enslaved or imprisoned to Christ, but rather, he is one who has been made a prisoner by Jesus Christ. In the experiences to which God brought the Apostle Paul, it is evident that God was hovering over His servant. God had many different means by which He could have accomplished His purpose, but God moved in a peculiar way to bring Paul to the very seat of the Roman Empire so that he could bear testimony to those in authority.”17

Philemon 2

Philemon 2 and to Apphia our sister, and to Archippus our fellow soldier, and to the church in your house. (NASB95)

Apphia, our Spiritual Sister

“And to Apphia our sister ” is composed: (1) conjunction kai ( ), “ and ” (2) dative feminine singular form of the proper noun Apphia ( ), “ Apphia ” (3) dative masculine singular form of the definite article ho (), “our” (4) dative feminine singular form of the noun adelphe ( ), “ sister .”

Kai

The conjunction kai is adjunctive meaning that “in addition to” Philemon, Paul is also addressing Apphia as the recipient of this letter.

Apphia

The proper noun Apphia is a name which is found in western Asia Minor and in Colossae. This name was common in Phrydian inscriptions. In fact, it was a much more common Phrygian name than “Philemon.” It is also attested elsewhere

17 . Vol. 129 : Bibliotheca Sacra Volume 129 . 1972 (514) (133–136). Dallas, TX: Dallas Theological Seminary.

2013 William E. Wenstrom, Jr. Bible Ministries 48 including Palestine. This word was a term of endearment used by brothers and sisters and husbands and wives and lovers. It means “darling, sweetheart or sweetie. Barth and Blanke write “Since the name Philemon reminds of phil ēma (kiss), the first two persons addressed in Philemon appear predestined to form as intimate and ideal a couple as Philemon and Baucis: Philemon the liberal host, Apphia the gracious hostess of the house church, and both – as a late postscript to Philemon indicates – the common owners of the slave Onesimus.” 18 This woman was more than likely Philemon’s wife. We cannot be dogmatic that she was his wife but it is a strong possibility. She could have been his sister or the wife or sister of Archippus who could have been Philemon’s son. We can’t be sure this proper name Apphia is the wife of Philemon since Paul does not give us anymore information about her. However, she did have a close relation to Philemon otherwise Paul would have listed her name after Archippus rather than right after the name Philemon. If she was Philemon’s wife, then she would have a big part in this situation with Onesimus since according to the custom of the day, the wife had the day-to-day responsibility for the slaves serving in the home. So she would have a great interest in this letter from the apostle Paul. What we do know about Apphia is that she was a Christian. The first word that is used to describe Apphia is the noun adelphe , which refers to a close female believer or sister in Christ or a female member of the body of Christ. It functions as a dative of recipient indicating that along with Philemon, Apphia is the recipient of this epistle and greeting that follows. The definite article preceding the noun adelphe is a pronominal article meaning that it functions as possessive personal pronoun and it denotes association. Therefore we will translate the expression kai Apphia t ē adelph ē ( ), “ as well as Apphia, our spiritual sister .”

Archippus

“And Archippus our fellow soldier ”: (1) conjunction kai ( ), “ and ” (2) dative masculine singular form of the proper noun Archippos (ι ), “Archippus ” (3) dative masculine singular form of the definite article ho (), which is not translated (4) dative masculine singular noun sustrati ōtēs (υι ), “ fellow soldier ” (5) genitive first person plural form of the personal pronoun ego ( ), “ our .”

18 Barth, Markus; Blanke, Helmut, The Letter to Philemon: A New Translation with Notes asnd Commentary ; Eerdman’s Critical Commentary; page 254; William B. Eerdman’s Publishing Company; Grand Rapids, Michigan/Cambridge, U.K.; 2000.

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Kai

Once again the conjunction kai functions in an adjunctive sense meaning that “in addition to” Philemon and Apphia, Paul is also addressing this letter to Archippus, who he describes as “ our fellow soldier .”

Archippos

The name Archippos is a common name found also in western Asia Minor and means “master of the horse” or “horse chief.” This individual could have been the son of Philemon and Apphia. He is more than likely the same individual who Paul mentions in Colossians 4:17 since both Philemon and Colossians were sent to the same location as we noted in our introduction. If this is the case, then he appears to be the pastor who taught in the home of Philemon since in Colossians 4:17 Paul writes to Archippus to “Take heed to the ministry which you have received in the Lord, that you may fulfill it .” (NASB95) Paul’s description of Archippus in Philemon 2 as a “fellow soldier” is a further indication that Archippus was a pastor who taught in the home of Philemon since the only other time that sustrati ōtēs, “fellow-soldier” appears in the New Testament it is used to describe a pastor. The word occurs in Philippians 2:25 to describe Epaphroditus who was one of the pastors in Philippi. This proper name also functions as a dative of recipient indicating that along with Philemon and Apphia, Archippus is also the recipient of this epistle and greeting that follows.

Classical and LXX Usage of Sustrati ōtēs

The noun sustrati ōtēs and its cognates are basically military terms. Stratos seems to be originally a participle (verbal adjective) of the root ster - “to spread,” hence first “spread out a camp,” then “army.” Homer uses the word 64 times in this sense, and 3 times the derived verb ( auph -) estratoonto “they lay in the field,” (Iliad 11.713). The meaning “army” became the norm. From strateuo comes the noun strateia (from Aeschylus, Herodotus) which denotes the essential activity of him who is in the stratos , “campaign.” The collective strateia (from Pindar, Aeschylus) is synonymous with “army.” trateuma (from Aeschylus, Herodotus) is mostly used for “army, division.” The individual on military service could be called strateuomenos , an ek kata logou strateuomenos (Xenophon Memorabalia. III, 4, 1) is “in military service from the prescribed age.” For the position into which one came when enlisted according to the katalogos or enrollment list there then came into use the noun stratiotes from the same stem but

2013 William E. Wenstrom, Jr. Bible Ministries 50 more strictly as a term denoting a profession; this is found from Herodotus IV, 134, 3, and it is a technical term there. The compound sustratiotes “comrade in arms” is derived from the noun stratiotes . Only those who had been through experiences of battle together greeted one another with this term (Xenophon Hellenica, [aka. History of Greece, History of My Times] II, 4, 20, cf. Plato The Republic. VIII, 556c). It is interesting to note that according to Suetonius Divus Julius, 67, Gaius Julius Caesar honored his troops with the address in the Latin: commilitones (Greek: sustratiotai ) translated “comrades, fellow-soldiers” (Polyaenus Strategica VIII, 23, 22). Strategos is the “military leader,” though later the usage goes much beyond this original and persistent sense. Stratopedon (from Aeschylus, Herodotus) is as such the site of the stapatos , the “camp.” Stratologeo “I enlist for military service” is found from the first century B.C. The noun sustratiotes is always used by the classical writers in the literal sense. In view of the common use of the group we should expect its frequent occurrence in the translation of a book like the OT which deals so much with wars and warriors, but the findings correspond to our expectations only to a limited degree. The noun sustratiotes does not appear in the LXX. Stratiotes appears only 7 times in the LXX, of which only 1 is canonical (2 Kgs. 23:8). The other instances of the word are found in 2, 3 and 4th Maccabees. Otto Bauernfeind makes the following comment regarding this word group’s minimal usage in the LXX, he writes, “The translators did not intentionally slight the group but when they had the Hebrew before them they saw the difference between it and OT ideas and were thus able to make only comparatively sparing use of it. This difficulty did not exist when they were not under the control of a Hebrew text. It is significant that of the instances of the group more than a third are in the Book of Maccabees. There the authors could write as they were accustomed to speak.”19

New Testament Usage of Sustrati ōtēs

The noun sustratiotes appears only twice in the NT (Phlp. 2:25; Phlm. 2). The word is used to describe Epaphroditus here in Philippians 2:25 and Archippus in Philemon 2. It used in the figurative or in a metaphoric sense in each case. Sustratiotes is related to spiritual combat and thus refers to spiritual soldiers. Balz commenting on its usage in the NT, writes, “This usage presupposes the metaphor of the struggle of faith on behalf of the gospel in a world hostile to God”

19 Theological Dictionary of the New Testament 7.706

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(cf. Phlp. 1:27-30; 3:18; 4:3; Rm. 13:12; 2 Cor. 6:7; 10:3-6; 1 Th. 5:8; Col. 2:1; Eph. 6:10ff.).20 Louw and Nida define the word in the NT, “one who serves in arduous tasks or undergoes severe experiences together with someone else—‘one who struggles along with, one who works arduously along with, fellow struggler. 21 The noun sustratiotes is used in the New Testament to describe both Archippus and Epaphroditus as soldiers of Jesus Christ who fought alongside the apostle Paul during spiritual combat with the kingdom of darkness and thus have endured undeserved suffering and hardship with him as a result as pastors. The articular construction of the word is employed with the genitive first person plural form of the personal pronoun ego to denote association indicating that Archippus is a an “associate” of Paul and Timothy in that they have fought as pastors in the cause of Christ. The personal pronoun ego refers to Paul and those who were with him in Rome, which according to Philemon 1 would be Timothy. Also, Philemon 1:23-24 reveals that Epaphras, Mark, Aristarchus, Demas and Luke were with Paul and Timothy in Rome.

The Church in Philemon’s House

“And to the church in your house ”: (1) conjunction kai ( ), “ and ” (2) dative masculine singular form of the definite article ho (), which is not translated (3) preposition kata ( ), “ in ” (4) accusative masculine singular form of the oikos ( ), “ house ” (5) second person genitive singular form of the personal pronoun su ( ), “ your ” (6) dative feminine plural form of the noun ekklesia ( ), “to church .”

Kai

Once again, the conjunction kai is adjunctive meaning that “in addition to” Philemon, Apphia and Archippus, Paul is also addressing the entire church which met in the home of Philemon.

Ekklesia

The noun ekklesia refers to the local Christian assembly that meets in the home of Philemon, which was pastor by Archippus. This word also functions as a dative of recipient indicating that along with Philemon, Apphia and Archippus, the church

20 Exegetical Dictionary of the New Testament , 3.314; William B. Eerdmans Publishing Company, Grand Rapids, Michigan, 1978-80. 21 Louw, J. P., & Nida, E. A. (1996). Vol. 1 : Greek-English lexicon of the New Testament: Based on semantic domains (electronic ed. of the 2nd edition.) (447). New York: United Bible Societies.

2013 William E. Wenstrom, Jr. Bible Ministries 52 which met in the home of Philemon is the recipient of this epistle and greeting that follows.

Oikos

The noun oikos means “house” since it refers to a building consisting of one or more rooms, which serves as the dwelling place of Philemon the meeting place for Christians who met in his home. Modifying this word, is the second person genitive singular form of the personal pronoun su means “your” which is referring to Philemon and functions as a possessive personal pronoun. It functions as a genitive of possession indicating that Philemon is the owner of the home which the church being addressed met in. The noun oikos is the object of the preposition kata , which functions as a marker of spatial aspect of isolation or separateness indicating that this church met in the private home of Philemon. Paul does not use the preposition en with the dative locative form of the noun oikos to denote a church met in the home of Philemon but rather he uses the preposition kata with the accusative form of oikos since he not only wants to emphasize the location of this church but that this church met in the private dwelling of Philemon. Paul wants to emphasize that this church met in the private dwelling of Philemon because he wants to express the fact that he demonstrated Christian hospitality. The dative feminine singular form of the definite article ho functions as a “substantiver” meaning it nominalizes (i.e. converts to a noun) and conceptualizing the prepositional phrase kat’ oikon ( ). Therefore, this can be reflected by translating the article with a relative pronoun phrase such as, “ which is .” The article functions as a “dative of simple apposition” meaning that it stands in apposition to the noun ekklesia , “ the church ” which is in the same case. It is introducing a prepositional phrase that identifies for the reader the location of a church that Paul wants to give his regards to.

Translation of Philemon 2

Philemon 2 as well as to Apphia, our spiritual sister and in addition, Archippus, our fellow-soldier, also, the church, which is in your private home. (Author’s translation)

Exposition of Philemon 2

There is a good possibility, though we can’t be dogmatic, that Apphia was the wife of Philemon who would take a strong interest in this letter from Paul

2013 William E. Wenstrom, Jr. Bible Ministries 53 regarding Onesimus since the wife held the responsibility of overseeing the slaves in the home in a Roman household of the first century. Colossians 4:17 and Paul’s description of Archippus here in Philemon 2 indicate that Archippus was the pastor of the church which met in Philemon’s home. Philemon 2 also makes clear that this epistle was not simply a private letter to Philemon but a public one as well. Paul addresses the church which met in Philemon’s home along with the pastor of this church in order to encourage this church to participate in Philemon’s decision. This church was to be eyewitnesses of the effects of Paul’s letter since they could testify to Onesimus’ worth. By addressing all of them together and not just Philemon alone, they are witnesses to all that Paul writes and Philemon will do. Philemon’s decision and the congregations’ are to be harmony with one another. However, Philemon chooses to go with this matter of Philemon, the congregation will follow. Lastly, in support of Philemon being a public letter is that it is included in the canon of Scripture and is to be read and studied in all the churches throughout church history. Pentecost writes “Home Bible classes are as important a ministry as any church can carry on. Many unsaved persons have an aversion to church. But if invited to a home to study the Bible, many are willing to come. The opportunity to reach the unsaved with the gospel in a home is perhaps greater where the Word of God can be taught, than any formal service. Many have not begun to tap the blessings that could be realized if God would lay it upon their hearts to gather together a few of our neighbors, or friends, or business associates, and provide them with a simple teaching of the Word of God, so that they are presented with the truth of the Word of Jesus Christ. The vast majority of those who have come to know Christ as Saviour in this writer’s recent ministry have come through the home Bible classes. 22 Before the third century there is no certain evidence of special church buildings for worship (White, Exp. Grk. T. ). See Acts 12:12 for Mary’s house in Jerusalem, I Cor. 16:19 for the house of Aquila and Prisca in Ephesus, Rom. 16:5 for the house of Prisca and Aquila in Rome, Col. 4:15 for the house of Nympha in Laodicea. 23 The New Testament churches met in homes (Rom. 16:5, 23; 1 Cor. 16:19), and perhaps the church in Philemon’s house was one of two assemblies in Colossae (Col. 4:15). 24 The practice of churches meeting in private homes for worship was common up to A.D. 200. Not until the third century did churches meet in separate buildings.

22 . Vol. 129 : Bibliotheca Sacra Volume 129 . 1972 (514) (138–139). Dallas, TX: Dallas Theological Seminary. 23 Robertson, A. (1933). Word Pictures in the New Testament (Phm 2). Nashville, TN: Broadman Press. 24 Wiersbe, W. W. (1996). The Bible exposition commentary (Phm 1). Wheaton, IL: Victor Books.

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Home churches were also mentioned by Paul in Romans 16:5 and Colossians 4:15. 25

There were no church buildings until the third century (cf. Acts 2:40; 5:42; 20:20; Rom. 16:5; I Cor. 16:19; Col. 4:15) These “house churches” followed the Jewish pattern of local synagogues (scripture readings, prayers, songs, etc.). 26

25 Walvoord, J. F., Zuck, R. B., & Dallas Theological Seminary. (1985). The Bible Knowledge Commentary: An Exposition of the Scriptures (Phm 2). Wheaton, IL: Victor Books. 26 Utley, R. J. (1997). Vol. Volume 8 : Paul Bound, the Gospel Unbound: Letters from Prison (Colossians, Ephesians and Philemon, then later, Philippians) . Study Guide Commentary Series (149). Marshall, TX: Bible Lessons International.

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The fact that a church met in Philemon’s home not only indicates that he was quite well off financially but also very hospitable and practice Christian hospitality, which is commanded of every Christian without exception. During the first and second centuries, many members of the royal family of God were displaced from their homes because of various persecutions in the Roman Empire. Hospitality was to be shown to these individuals. Our Lord spoke of hospitality towards strangers and in particular toward Jewish believers during the Tribulation in Matthew 25:35. The apostle Paul mentions it in Romans 12:13 as a function of the royal family honor code. The writer of Hebrews 13:2 commands members of the royal family of God to be philoxenia , “ hospitable .” By doing so, some believers such as Lot and Abraham entertained the angels. Abraham entertained the pre-incarnate Christ in Genesis 18:1-22 and Lot entertained only the two angels in Genesis 19:1. Paul teaches in 1 Timothy 3:2 that the man who aspires to the office of pastor-teacher must be an individual who tries to meet the needs of displaced members of the royal family of God through his own financial means or even opening his home to them. It describes the man who has the gift of pastor-teacher who is willing to open his home to other members of the Royal Family of God in order to teach them. This term is used of course with respect to the relationship between the pastor and others. In the first century, born-again believers met in homes and not in large buildings as they do today, therefore, the pastor-teacher had to be willing to open his home to strangers, who were unbelievers and needed the gospel, and to believers who needed the Word of God taught to them. In the first century, there was a great need in the church to provide shelter and food to visitors who had been uprooted from their homes because of persecution. Furthermore, in the ancient world there were few motels or hotels, most of which were very undesirable. In the Roman Empire, inns were many times places of ill repute and travelers, whenever possible, stayed with friends, thus, the New Testament emphasizes hospitality to strangers. Romans 12:13 All of you continue to make it your habit to contribute to the saints’ needs. All of you continue to make it your habit to eagerly seek out opportunities to practice hospitality. (Author’s translation) 1 Peter 4:9 Be hospitable to one another without complaint. (NASB95) Since believers are members of the body of Christ according to 1 Corinthians 12:12-27, Ephesians 3:6 and Colossians 3:15 of which body, Christ is the head according to Ephesians 4:15, 5:23, Colossians 1:18, then when believers practice hospitality towards one another, they are in fact doing it to Christ (Matthew 25:40). Nelson's Illustrated Bible Dictionary has the following article regarding hospitality, they write, “The practice of entertaining strangers graciously.

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Hospitality was a very important trait in Bible times. In the New Testament, the Greek word translated as hospitality literally means ‘love of strangers.’ In the Old Testament, Abraham was the host to angels unaware; he invited strangers into his house, washed their feet, prepared fresh meat, had Sarah bake bread, and later accompanied them as they left (Gen 18:1-15). Even today a traditional greeting to the guests among the Bedouin people of the Middle East is ‘You are among your family.’ Hospitality was specifically commanded by God (Lev. 19:33-34; Luke 14:13-14; Rom. 12:13). It was to be characteristic of all believers (1 Peter 4:9), especially bishops (Titus 1:7-8; 1 Tim. 3:2). Jesus emphasized the importance of hospitality by answering the question of who should inherit the kingdom: ‘I was a stranger and you took Me in’ (Matt. 25:35). Several Old Testament personalities set a good example for all believers in the practice of hospitality. These included Abraham (Gen 18:1-8); David (2 Sam 6:19); the Shunammite woman (2 Kings 4:8-10); Nehemiah (Neh. 5:17-18); and Job (Job 31:17-20). Ps 23 concludes with a portrait of a host who prepares a table for the weary, anoints the head of the guest with oil, and shows every kindness so that the guest's cup runs over. The psalmist sees the Lord Himself as Host; His hospitality exceeds all others. The New Testament also gives examples of gracious hospitality: Mary (Matt. 26:6-13); Martha (Luke 10:38); the early Christians (Acts 2:45-46); Lydia (Acts 16:14-15); and Priscilla and Aquila (Acts 18:26). 27 International Standard Bible Encyclopedia has the following article with regards to the subject of hospitality, they write, “When the civilization of a people has advanced so far that some traveling has become necessary, but not yet so far that traveling by individuals is a usual thing, then hospitality is a virtue indispensable to the life of the people. (1) Among Nomads: This stage of culture was that represented in ancient Palestine and the stage whose customs are still preserved among the present-day Arabs of the desert. Hospitality is regarded as a right by the traveler, to whom it never occurs to thank his host as if for a favor. And hospitality is granted as a duty by the host, who himself may very soon be dependent on some one else's hospitality. But none the less, both in Old Testament times and today, the granting of that right is surrounded by an etiquette that has made Arabian hospitality so justly celebrated. The traveler is made the literal master of the house during his stay; his host will perform for him the most servile offices, and will not even sit in his presence without express request. To the use of the guest is given over all that his host possesses, stopping not even short of the honor of wife or daughter. ‘Be we not all,’ say the poor nomads, ‘guests of Ullah? Has God given unto them, God's guest shall partake with them thereof: if they will not for God render his own, it should not go well with them’ (Doughty, Arabia

27 Nelson's Illustrated Bible Dictionary, Copyright (c) 1986, Thomas Nelson Publishers

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Deserta, I, 228). The host is in duty bound to defend his guest against all comers and to lay aside any personal hatred-the murderer of father is safe as the guest of the son. (2) In the Old Testament: An exquisite example of the etiquette of hospitality is found in Gen 18:1-8. The very fact that the three strangers have passed by Abraham's door gives him the privilege of entertaining them. When he sees them approaching he runs to beg the honor of their turning in to him, with oriental courtesy depreciates the feast that he is about to lay before them as ‘a morsel of bread,’ and stands by them while they eat. Manoah (Judg 13:15) is equally pressing although more matter-of-fact, while Jethro (Ex 2:20) sends out that the stranger may be brought in. And Job (Job 31:32) repels the very thought that he could let the sojourner be unprovided for. The one case where a breach of hospitality receives praise is that of Jael (Judg 4-5), perhaps to be referred to degeneration of customs in the conflicts with the Canaanites or (perhaps more plausibly) to literary-critical considerations, according to which in Judg 5 Sisera is not represented as entering Jael's tent or possibly not as actually tasting the food, a state of affairs misunderstood in Judg 4, written under later circumstances of city life. (For contrasting opinions see ‘Jael’ in Encyclopaedia Biblica and Hastings, Dictionary of the Bible (five volumes). (3) The Table-Bond: It is well to understand that to secure the right to hospitality it is not necessary, even in modern times, for the guest to eat with his host, still less to eat salt specifically. Indeed, guests arriving after sunset and departing the next morning do not, as a rule, eat at all in the tent of the host. It is sufficient to enter the tent, to grasp a tent-pin, or even, under certain circumstances, to invoke the name of a man as host. On the other hand, the bond of hospitality is certainly strengthened by eating with one's host, or the bond may actually be created by eating food belonging to him, even by stealth or in an act of theft. Here a quite different set of motives is at work. The idea here is that of kinship arising from participation in a common sacrificial meal, and the modern Arab still terms the animal killed for his guest the dhabichah or ‘sacrifice’ (compare Hastings, Dictionary of the Bible (five volumes), II, 428). This concept finds its rather materialistic expression in the theory that after the processes of digestion are completed (a time estimated as two nights and the included day), the bond lapses if it is not renewed. There seem to be various references in the Bible to some such idea of a ‘table-bond’ (Ps 41:9, e.g.), but hardly in connection directly with hospitality. (4) In the City: In the city, naturally, the exercise of hospitality was more restricted. Where travel was great, doubtless commercial provision for the travelers was made from a very early day (compare Luke 10:34 and see INN), and at all events free hospitality to all comers would have been unbearably abused. Lot in Sodom (Gen 19) is the nomad who has preserved his old ideas, although settled in the city, and who thinks of the ‘shadow of his roof’ (verse 8) as his tent. The same is true of the old man in Gibeah of Judg

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19:16 ff. And the sin of Sodom and of Gibeah is not that wanderers cannot find hospitality so much as it is that they are unsafe in the streets at night. Both Lot and ‘the old man,’ however, are firm in their duty and willing to sacrifice their daughters for the safety of their guests. (Later ideas as to the position of woman should not be read back into these narratives.) However, when the city-dweller Rahab refuses to surrender her guests (Josh 2), her reason is not the breach of hospitality involved but her fear of Yahweh (verse 9). When Abraham's old slave is in Nahor, and begs a night's lodging for himself and his camels, he accompanies the request with a substantial present, evidently conceived of as pay for the same (Gen 24:22 f). Such also are the modern conditions; compare Benzinger-Socin in Baedeker's Palestine (3), xxxv, who observe that ‘inmates’ of private houses ‘are aware that Franks always pay, and therefore receive them gladly.’ None the less, in New Testament times, if not earlier, and even at present, a room was set apart in each village for the use of strangers, whose expenses were borne by the entire community. Most interpreters consider that the kataluma of Luke 2:7 was a room of this sort, but this opinion cannot be regarded as quite certain. But many of the wealthier city-dwellers still strive to attain a reputation for hospitality, a zeal that naturally was found in the ancient world as well. (5) Christ and Hospitality: Christ's directions to the apostles to ‘take nothing for their journey’ (Mark 6:8, etc.) presupposes that they were sure of always finding hospitality. Indeed, it is assumed that they may even make their own choice of hosts (Matt 10:11) and may stay as long as they choose (Luke 10:7). In this case, however, the claims of the travelers to hospitality are accentuated by the fact that they are bearers of good tidings for the people, and it is in view of this latter fact that hospitality to them becomes so great a virtue-the ‘cup of cold water’ becomes so highly meritorious because it is given ‘in the name of a disciple’ (Matt 10:42; compare verse 41, and Mark 9:41). Rejection of hospitality to one of Christ's ‘least brethren’ (almost certainly to be understood as disciples) is equivalent to the rejection of Christ Himself (Matt 25:43; compare verse 35). It is not quite clear whether in Matt 10:14 and parallels, simple refusal of hospitality is the sin in point or refusal to hear the message or both. (6) First Missionaries: In the Dispersion, the Jew who was traveling seemed always to be sure of finding entertainment from the Jews resident in whatever city he might happen to be passing through. The importance of this fact for the spread of early Christianity is incalculable. To be sure, some of the first missionaries may have been men who were able to bear their own traveling expenses or who were merchants that taught the new religion when on business tours. In the case of soldiers or slaves their opportunity to carry the gospel into new fields came often through the movements of the army or of their masters. And it was by an ‘infiltration’ of this sort, probably, rather than by any specific missionary effort that the church of Rome, at least, was rounded. But the ordinary missionary,

2013 William E. Wenstrom, Jr. Bible Ministries 59 whether apostle (in any sense of the word) or evangelist, would have been helpless if it had not been that he could count so confidently on the hospitality everywhere. From this fact comes one reason why Paul, for instance, could plan tours of such magnitude with such assurance: he knew that he would not have to face any problem of sustenance in a strange city (Rom 16:23). (7) In the Churches: As the first Christian churches were founded, the exercise of hospitality took on a new aspect, especially after the breach with the Jews had begun. Not only did the traveling Christian look naturally to his brethren for hospitality, but the individual churches looked to the traveler for fostering the sense of the unity of the church throughout the world. Hospitality became a virtue indispensable to the well-being of the church-one reason for the emphasis laid on it (Rom 12:13; 16:1 f; Heb 13:2). As the organization of the churches became more perfected, the exercise of hospitality grew to be an official duty of the ministry and a reputation for hospitality was a prerequisite in some cases (1 Tim 3:2; 5:10; Titus 1:8). The exercise of such hospitality must have become burdensome at times (1 Peter 4:9), and as false teachers began to appear in the church a new set of problems was created in discriminating among applicants for hospitality. 2 and 3 Jn reflect some of the difficulties. For the later history of hospitality in the church interesting matter will be found in the Didache, chapters xi, xii, Apology of Aristides, chapter xv, and Lucian's Death of Peregrinus, chapter xvi. The church certainly preferred to err by excess of the virtue. An evaluation of the Biblical directions regarding hospitality for modern times is extremely difficult on account of the utterly changed conditions. Be it said at once, esp., that certain well-meant criticism of modern missionary methods, with their boards, organized finance, etc., on the basis of Christ's directions to the Twelve, is a woeful misapplication of Biblical teaching. The hospitality that an apostle could count on in his own day is something that the modern missionary simply cannot expect and something that it would be arrant folly for him to expect ( Weinel, Die urchristliche und die heutige Mission, should be read by everyone desiring to compare modern missions with the apostolic). In general, the basis for hospitality has become so altered that the special virtue has become merged in the larger field of charitable enterprise of various sorts. The modern problem nearest related to the old virtue is the question of providing for the necessities of the indigent traveler, a distinctly minor problem, although a very real one, in the general field of social problems that the modern church has to study. In so far as the New Testament exhortations are based on missionary motives there has been again a merging into general appeals for missions, perhaps specialized occasionally as appeals for traveling expense. The

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‘hospitality’ of today, by which is meant the entertainment of friends or relatives, hardly comes within the Biblical use of the term as denoting a special virtue.” 28

Philemon 3

Philemon 3 Grace to you and peace from God our Father and the Lord Jesus Christ. (NASB95)

Paul’s Greeting

“Grace and peace to you ”: (1) nominative feminine singular form of the noun charis (ι ), “ grace ” (2) dative second personal plural form of the personal pronoun su ( ), “ to you ” (3) conjunction kai ( ), “ and ” (4) nominative feminine singular form of the noun eirene ( ), “ peace .”

Classical Usage of Charis

Archbishop Trench writes of charis , “It refers to the heart or essence of the Greek mind... charis also referred to the presence of grace or beauty, which were the most joy-inspiring of all qualities for the Greek” (Synonyms of the New Testament, page 181). Charis is first of all that property that produces joy in its hearers or beholders. It also referred to the presence of grace or beauty, which were the most joy inspiring of all qualities for the Greek. Over a period of time, charis came to refer to grace that embodied and expressed itself in gracious actions toward objects, not to favor in the sense of beauty. The usage of the word evolved over a period of time in Greek. The noun charis in classical Greek initially referred to grace and beauty as qualities and then to gracious persons or actions, beautiful thoughts or speeches. It referred to grace, which expressed itself in gracious actions toward people or things such as favors. Charis in the objective sense meant “outward grace or favor, beauty of persons.” In the subjective sense, the word meant “grace or favor felt, whether on the part of the doer or the receiver.” For the doer, charis meant, “grace, kindness for or towards someone,” and for the receiver, it meant “a sense of favor received, thankfulness, gratitude.” The word was also used for a favor done or returned and it was also used of women who gave sexual favors to men and also referred to “gratification and

28 Burton Scott Easton; International Standard Bible Encyclopaedia, Electronic Database Copyright (c) 1996 by Biblesoft

2013 William E. Wenstrom, Jr. Bible Ministries 61 delight” in or from a thing. Charis not only designated both the attitude of the gods but also that of men such as a rulers favor. In classical literature, charis is the favor of the gods in Aeschylus’s works Agamemnon 182, 581). Trench states “ charis implied a favor that was freely done without claim or expectation of return.” (Synonyms of the New Testament, page 181 and 182). The Greeks used the word in reference to a favor done by one Greek to another out of sheer generosity and with no expectation of payment in return or no expectation of reward. Charis referred to giving with no strings attached. Wuest writes, “The Greek word ( charis ) referred to an action that was beyond the ordinary course of what might be expected, and was therefore commendable” (Word Studies in the Greek New Testament, volume 2, page 29). Aristotle uses charis in this same manner, he writes, “Let charis be that quality by which he who has it is said to render favor ( charin ) to one who is in need, not in return for anything, nor that anything be given to him who renders it, but that something be given to that one in need” ( Rhetorica 2.7). Therefore, the basic fundamental definition of charis in classical Greek includes the ideas of “grace, an undeserved favor, kindness, goodness, beauty, gratitude, thankfulness, delight, and pleasure.” In the Hellenistic period, charis was a term for demonstrations of a ruler's favor. The word was mainly used in the plural for “gifts.” In Hellenism, to show charis to people came to suggest favoritism. It was also used for the showing of grace in court. Euripides used it for the power of love (Hipp. 527). Charis also referred to supernatural power, which flowed from the gods above. It referred to a spell or demonic force that affects human life with supernatural influences.

Septuagint Usage of Charis

The Greek noun charis is used to translate the following Hebrew words in the Septuagint: (1) gedhullah , “greatness, dignity; chalaq , “flattering”; (2) chesedh , “kindness, steadfast love, mercy, grace”; (3) racham , “compassion, mercy”; (4) ratson , “what is acceptable, favor.” The most frequent equivalent used in the Septuagint is the noun chen , “grace, favor, inclination,” which is employed 61 times. Chen and chesedh are the most important of these words. Chen means “favor, delight, grace.” It was particularly employed when favor was shown or asked without conditions or stipulations (Genesis 6:8). The noun chesedh is used often to describe the Lord (Ex.15:13; 20:6; 34:6-7; Num. 14:18-19; Deut. 5:10; 7:9, 12; 2 Chron 20:21; Ezra 3:11; Ps. 100:3; 106:1;

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118:2-3). The word denotes “kindness, goodness, favor, mercy, grace” and is connected to the Lord's faithfulness in His covenant relationship with His people Israel. The terms grace and covenant are related in the Old Testament. Chesedh refers to the grace policy of God towards His covenant relationship with Israel. In this relationship, He exercises faithfulness, mercy and compassion towards sinners through the forgiveness of sins based upon the Lord Jesus Christ's sacrifice on the Cross, which was yet future in the Old Testament and was portrayed in the Levitical animal sacrifices. Chesedh describes God’s attitude towards His covenant people Israel. God’s faithfulness is manifested in His gracious, merciful acts towards His people who have been apostasy. His deliverance of His people demonstrates that God’s grace is inherent in the covenant relationship. Girdlestone discusses grace in the Old Testament, he writes, “Grace is the free bestowal of kindness on one who has neither claim on our bounty, nor adequate compensation to make for it...An act done with any expectation of a return from the object on which it is wrought, or one that is meted out as a matter of justice, recompense, or reward, is not an act of grace...In the great proportion of passages in which the word grace is found in the New Testament, it signifies the unmerited operation of God in the heart of man, effected through the agency of the Holy Spirit. We have gradually come to speak of grace as an inherent quality in man, just as we talk of gifts; whereas it is in reality the communication of Divine goodness by the inworking of the Spirit and through the medium of Him who is ‘full of grace and truth’” (Girdlestone’s Synonyms of the Old Testament, pages 125-126). Grace is expressed through mercy and compassion. The Hebrew term racham , “compassion, mercy” denotes grace, whose basis rests upon a close relationship between the giver and the recipient of grace. Exodus 33:19 And He said, “I Myself will make all My goodness pass before you, and will proclaim the name of the LORD before you; and I will be gracious to whom I will be gracious, and will show compassion (racham ) on whom I will show compassion.” (NASB95) Psalm 116:5 Gracious is the LORD, and righteous; Yes, our God is compassionate (racham ). (NASB95)

New Testament Usage of Charis

God’s grace is the main theme of the Greek New Testament. Charis is found approximately 155 times in the New Testament. It is found mostly in the Pauline corpus where it occurs approximately 100 times.

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The word occupies a special place in the salutations in the Greek New Testament and final greetings. The word does not occur in Mark, Matthew, first and third John and is used in the salutations of 1 Thessalonians and Philemon. Charis plays a crucial role in the New Testament’s presentation of God’s relationship to mankind. The word does not always refer specifically to the doctrine of grace for it can mean “thanks, thank-offering, to enjoy with thanks.” In the Greek New Testament, it was elevated from referring to an earthly benefit to referring to a heavenly one, from signifying the favor, grace and goodness of man to man, to signifying the favor, grace and goodness of God to man. In New Testament usage charis denotes the grace of the worthy to the unworthy, of the holy to the sinful. It had never had this meaning before, even in the Septuagint, where the Hebrew word that approximate the meaning of charis in the New Testament chesedh , which is not translated by charis (except in Esther 2:9) but usually be eleos . The essence of charis in the Greek New Testament is that it is unearned and unmerited. The concept of charis in the Greek New Testament is consistently defined in terms of God’s gracious act of redemption that is found in the Person and Finished Work of Christ on the Cross, which establishes the believer’s eternal relationship with God. It is also defined in terms of God providing everything the believer needs to experience and enjoy fellowship with Him. Incorporated into the meaning of charis in the Greek New Testament is that the believer is beneficiary of the love of each member of the Trinity. They are the beneficiaries of the love of God before salvation in that the Trinity loved the entire human race self-sacrificially and impersonally in that sinful mankind was obnoxious to a holy God. The believer after salvation is the object of the love of God since they possess the life and righteousness of God through imputation at the moment of salvation. God the Father’s divine provision for salvation is the impeccable unique Person and finished work of Christ on the Cross and after salvation it is His Word and His provision of the Spirit as the believer’s true teacher and mentor. Therefore, the grace of God is God’s provision for salvation and a post-salvation relationship with Him. Moulton and Milligan have the following comments regarding charis , they write, “The utmost we can attempt with this important word is to illustrate some of its meanings from our sources with the view of showing how readily it lent itself to the deeper Christian implications involved in its NT use. 1. ‘grace,’ ‘graciousness’: OGIS 3839 (Commagene rescript—mid. i/b.c.) ι : cf Lk 4:22. 2. ‘favour’: P Leid Di. 11 (b.c. 162–161) (= I. p. 25, UPZ i. p. 231) ω ι ι ι ι [] ι

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ι ι , similarly ib. K10 (c. b.c. 99) (= I. p. 52), P Lips I. 10414 (ii/i b.c.) ι ι ω ι ι [], and ib.24, BGU I. 19i. 21 (a.d. 135) υ υ ιι ιυ , ib. IV. 10855 (time of Marcus) ι []υ ω []υ ι ι , P Grenf II. 684 (a.d. 247) [ι ] ιι ι , P Oxy XIV. 166412 (iii/a.d.) υ ι ω ι ι , ‘for I shall be most pleased to accept your commands as favours’ (Edd.), and P Fay 1368 (iv/a.d.) (= Ghedini p. 242) in which the writer summons those whom he is addressing to return to their homes ι · ι ι ι , ‘before some one compels them, and there is no longer favour extended to them’: cf. Lk 1:30, 2:52, Ac 2:47, al. 3. ‘thanks,’ ‘gratitude’: P Oxy VII. 102118 (a.d. 54) ι . . . ι ι ι , ‘therefore ought we all to give thanks to all the gods,’ notification of the accession of Nero, BGU II. 59613 (a.d. 84) [] ι ι ι (= -ι ), P Oxy VI. 963 (ii/iii a.d.) ι ι , p 685 , υ υ (‘stool’), ι , and the constantly recurring ι , as in P Petr I. 292 (iii/b.c.) (= Witkowski2, p. 30) ι <> , ιι , P Hib I. 796 (c. b.c. 260) ωι . . . <> ω [ι ], ‘if you are well, it would be as I wish, and much gratitude would be due to the gods’ (Edd.), BGU III. 8436 (i/ii a.d.) ι [ ] , P Fay 12416 (ii/a.d.) [] [ ][] [ι] ι ι ι , ‘thank heaven, there is no preconceived principle on our part’ (Edd.), PSI I. 946 (ii/a.d.) ι ι ι , ι , P Giss I. 176 (time of Hadrian) (= Chrest. I. p. 566) ι ι ι ιυυι , and the Christian P Oxy VI. 9396 (iv/a.d.), where a servant writes to his master regarding the illness of his mistress, ι ι [ ] ι ι ω . . ι [ ] ι , ‘may it be granted us to continue for ever to acknowledge our thanks to Him because He was gracious to us by preserving for us our mistress’ (Edd.): cf. Lk 17:9, Rom 6:17, 1 Tim 1:12, 2 Tim 1:3, Heb 12:28, al. See also Epict. iv. iv. 7 ι , ι , ‘then I too was faulty, but, thanks to God, not now’ (cited by Sharp, p. 10), and for the ι ascribed to the Emperors, cf. Syll 365 (= 3 798)7ff. (a.d. 37) υ ι . . . ι ιυι ωω ι, υ ι ω —said of Caligula! Other exx. are cited by Wendland in ZNTW v. (1904), p. 345 n2. 4. We may note one or two prepositional phrases—P Par 63 (b.c. 164) (= P Petr III. p. 22) ι ι , “through favouritism” (Mahaffy), BGU IV. 113516 (b.c. 10) ] ι, P Oxy XIV. 16726 (a.d. 37–41) ι , with reference to a profitable sale of wine, almost =

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, ‘with joy’ (see Olsson, p. 78), ib. IX. 11885 (a.d. 13) ( ) () ι (ι ) (ι ), ‘making it your aim that nothing be concealed or done by favour’ (Ed.). 5. The favourite Pauline greeting ι may have been suggested by the union of the ordinary Greek and Hebrew forms of salutation, but both are deepened and spiritualized, ι (cf. Ac 15:23, 23:26, Jas 1:1) giving place to ι , and (cf. Ezra 4:17, Dan 4:1) pointing to the harmony restored between God and man (cf. Jn 14:27). See further Hort 1 Pet. p. 25f., and the discussion on the Apostolic Greeting by F. Zimmer in Luthardt’s Zeitschrift 1886, p. 443ff. Reference should be made to the Note “On the meanings of ι and ι” in Robinson Eph. p. 221ff., and to the exhaustive monograph ‘Charis. Ein Beitrag zur Geschichte des ältesten Christentums’ by G. P. von Wetter (Leipzig, 1913). 29 The New Thayer’s Greek-English Lexicon: (1) Prop. that which affords joy, pleasure, delight, sweetness, charm, loveliness (2) Good-will, lovingkindness, favor (3) Attends and assists one (4) Used of the kindness of a master towards his inferiors or servants, and so especially of God towards men (5) Used of the merciful kindness by which God, exerting His holy influence upon souls, turns them to Christ, keeps, strengthens, increases them in Christian faith, knowledge, affection, and kindles them to the exercise of Christian virtues (6) The grace of God promoting the progress and blessings of the Christian religion; sustaining and aiding the efforts of the men who labor for the cause of Christ; assisting and strengthening his followers and ministers to bear their troubles (7) What is due to grace; the spiritual condition of one governed by the power of divine grace; a token or proof of grace; a gift of grace; benefaction, bounty; the aid or succor of divine grace; of the various blessings of Christ experienced by souls; capacity and ability due to the grace of God; the aggregate of the extremely diverse powers and gifts granted to Christians; used of the power to undertake and administer the apostolic office; of the gifts and knowledge bestowed upon Christians (8) Thanks (for benefits, services, favors); recompense, reward.30 The Analytical Greek Lexicon Revised: (1) Pleasing show, charm; beauty, gracefulness; a pleasing circumstance, matter of approval (2) Kindly bearing, graciousness (3) A beneficial opportunity, benefit (4) A charitable act, generous gift (5) An act of favor (6) Favor, acceptance (7) Free favor, free gift, grace (8) Free favor specially manifested by God towards man in the Gospel scheme, grace (9) A gracious provision, gracious scheme, grace (10) Gracious dealing from God, grace (11) A commission graciously devolved by God upon a human agent (12) Grace, graciously bestowed divine endowment, or influence (13) Grace, a graciously vouchsafed spiritual position (14) An emotion correspondent to what is

29 Moulton, J. H., & Milligan, G.; 1930; The vocabulary of the Greek Testament, pages 684-685; London: Hodder and Stoughton 30 The New Thayer’s Greek-English Lexicon pages 665-666

2013 William E. Wenstrom, Jr. Bible Ministries 66 pleasing or kindly; sense of obligation (15) A grateful frame of mind (16) Thanks (17) To oblige, gratify.31 Vine’s Expository Dictionary of Biblical Words, “ Charis has various uses, (a) objective, that which bestows or occasions pleasure, delight, or causes favorable regard; it is applied, e. g., to beauty, or gracefulness of person, Luke 2:40; act, 2 Cor 8:6, or speech, Luke 4:22, RV, ‘words of grace’ (KJV, ‘gracious words’); Col 4:6; (b) subjective, (1) on the part of the bestower, the friendly disposition from which the kindly act proceeds, graciousness, loving-kindness, goodwill generally, e. g., Acts 7:10; especially with reference to the divine favor or ‘grace,’ e. g., Acts 14:26; in this respect there is stress on its freeness and universality, its spontaneous character, as in the case of God's redemptive mercy, and the pleasure or joy He designs for the recipient; thus it is set in contrast with debt, Rom 4:4,16, with works, 11:6, and with law, John 1:17; see also, e. g., Rom 6:14,15; Gal 5:4; (2) on the part of the receiver, a sense of the favor bestowed, a feeling of gratitude, e. g., Rom 6:17 (‘thanks’); in this respect it sometimes signifies ‘to be thankful,’ e. g., Luke 17:9 (‘doth he thank the servant?’ lit., ‘hath he thanks to’); 1 Tim 1:12; (c) in another objective sense, the effect of ‘grace,’ the spiritual state of those who have experienced its exercise, whether (1) a state of ‘grace,’ e. g., Rom 5:2; 1 Peter 5:12; 2 Peter 3:18, or (2) a proof thereof in practical effects, deeds of ‘grace,’ e. g., 1 Cor 16:3, RV, ‘bounty’ (KJV, ‘liberality’); 2 Cor 8:6,19 (in 2 Cor 9:8 it means the sum of earthly blessings); the power and equipment for ministry, e. g., Rom 1:5; 12:6; 15:15; 1 Cor 3:10; Gal 2:9; Eph 3:2,7. To be in favor with is to find ‘grace’ with, e. g., Acts 2:47; hence it appears in this sense at the beginning and the end of several epistles, where the writer desires ‘grace’ from God for the readers, e. g., Rom 1:7; 1 Cor 1:3; in this respect it is connected with the imperative mood of the word chairo , ‘to rejoice,’ a mode of greeting among Greeks, e. g., Acts 15:23; James 1:1 (marg.); 2 John 10,11, RV, ‘greeting’ (KJV, ‘God speed’). The fact that ‘grace’ is received both from God the Father, 2 Cor 1:12, and from Christ, Gal 1:6; Rom 5:15 (where both are mentioned), is a testimony to the deity of Christ. See also 2 Thess 1:12, where the phrase ‘according to the grace of our God and the Lord Jesus Christ’ is to be taken with each of the preceding clauses, ‘in you,’ ‘and ye in Him.’ In James 4:6, ‘But He giveth more grace’ (Greek, ‘a greater grace,’ RV, marg.), the statement is to be taken in connection with the preceding verse, which contains two remonstrating, rhetorical questions, ‘Think ye that the Scripture speaketh in vain?’ and ‘Doth the Spirit (the Holy Spirit) which He made to dwell in us long unto envying?’ (see the RV). The implied answer to each is ‘it cannot be so.’ Accordingly, if those who are acting so flagrantly, as if it were so, will listen to the Scripture instead of letting it speak in vain, and will act so that the

31 The Analytical Greek Lexicon Revised page 433

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Holy Spirit may have His way within, God will give even ‘a greater grace,’ namely, all that follows from humbleness and from turning away from the world.” A Greek-English Lexicon of the New Testament and Other Early Christian Literature-Third Edition: (1) a winning quality or attractiveness that invites a favorable reaction, graciousness, attractiveness, charm, winsomness (2) a beneficent disposition towards someone, favor, grace, gracious care/help, goodwill (3) practical application of goodwill, (a sign of) favor, gracious deed/gift, benefaction (4) exceptional effect produced by generosity, favor (5) response to generosity or beneficence, thanks, gratitude.32 Greek-English Lexicon of the New Testament Based on Semantic Domains: (1) To show kindness to someone, with the implication of graciousness on the part of the one showing such kindness – ‘to show kindness, to manifest graciousness toward, kindness, graciousness, grace’ (88.66). (2) That which is given freely and generously – ‘gift, gracious gift’ (57.103). (3) An expression of thankfulness – ‘thanks’ (33.350). (4) A favorable attitude toward someone or something – ‘favor, good will’ (25.89). Analytical Lexicon of the Greek New Testament lists the following meanings: (1) as a quality that adds delight or pleasure graciousness, attractiveness, charm (LU 4.22); (2) as a favorable attitude; (a) active, of what is felt toward another goodwill, favor (AC 2.47); (b) as a religious technical term for God’s attitude toward human beings kindness, grace, favor, helpfulness (JN 1.16, 17; EP 2.8); (3) concretely; (a) of exceptional effects produced by God’s favor ability, power, enabling (RO 12.6; 1C 15.10); (b) of practical proofs of goodwill from one person to another kind deed, benefit, favor (AC 24.27; 2C 1.15); collection for the poor, generous gift (1C 16.3); (4) as an experience or state resulting from God’s favor state of grace, favored position (RO 5.2); (5) as a verbal thank offering to God gratitude, thanks (1C 15.57; 2C 9.15); (6) as contained in formulas that express greetings or farewell in letters goodwill, favor, blessing (RO 1.7; 16.20). (Friberg, T., Friberg, B., & Miller, N. F.; 2000; Vol. 4: Analytical lexicon of the Greek New Testament, page 407; Baker's Greek New Testament library. Grand Rapids, Mich.; Baker Books)

God’s Grace Policy

Grace is all that God is free to do in imparting unmerited blessings to those who trust in Jesus Christ as Savior based upon the merits of Christ and His death on the Cross. It is God treating us in a manner that we don’t deserve and excludes any human works in order to acquire eternal salvation or blessing from God.

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Grace means that God saved us and blessed us despite ourselves and not according to anything that we do but rather saved us and blessed us because of the merits of Christ and His work on the Cross. It excludes any human merit in salvation and blessing (Eph. 2:8-9; Titus 3:5) and gives the Creator all the credit and the creature none. By means of faith, we accept the grace of God, which is a non-meritorious system of perception, which is in total accord with the grace of God. Grace and faith are totally compatible with each other and inseparable (1 Tim. 1:14) and complement one another (Rom. 4:16; Eph. 2:8). Grace, faith and salvation are all the gift of God and totally exclude all human works and ability (Eph. 2:8-9). Titus 3:5 He saved us, not on the basis of deeds, which we have done in righteousness, but according to His mercy, by the washing of regeneration and renewing by the Holy Spirit. (NASB95) The unique Person of the Lord Jesus Christ and His finished work on the Cross- is the source of grace (2 Cor. 8:9) and He is a gift from the Father (2 Cor. 9:15). 2 Corinthians 8:9 For you know the grace of our Lord Jesus Christ that though He was rich, yet for your sake He became poor, so that you through His poverty might become rich. (NASB95) 2 Corinthians 9:15 Thanks be to God for His indescribable gift! (NASB95) Jesus Christ was full of “ grace and truth ” (John 1:17) and the believer receives the grace of God through Him (John 1:16). John 1:16 For of His fullness we have all received, and grace upon grace. 17 For the Law was given through Moses; grace and truth were realized through Jesus Christ. (NASB95) It is by the grace of God that Jesus Christ died a substitutionary spiritual death for all mankind (Heb. 2:9). Therefore, the throne in which Christ sits is a “ throne of grace ” (Heb. 4:16). Hebrews 2:10 But we do see Him who was made for a little while lower than the angels, namely, Jesus, because of the suffering of death crowned with glory and honor, so that by the grace of God He might taste death for everyone. (NASB95) The grace of God has been extended to every member of the human race because of the act of love and justice on the Cross. At the Cross, the Father imputed the sins of every person in history-past, present and future to the impeccable humanity of Christ in hypostatic union on the Cross and judged Him as a substitute for the entire human race (Titus 2:11). Titus 2:11 For the grace of God has appeared, bringing salvation to all men. (NASB95) The message of God’s saving act in Christ is described as the “ gospel of the grace of God ” (Acts 20:24), and the “ word of His grace ” (Acts 20:32; cf. 14:3).

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By His grace, God justifies the undeserving and unworthy through faith in His Son Jesus Christ (Rom. 3:24). Grace is an absolute and is no longer grace if we are saved on the basis of human works (Rom. 11:6). Ephesians 1:3-14 teaches that believers in the Lord Jesus Christ are the recipients of three categories of grace: (1) “Antecedent” grace: The Father’s work in eternity past. (2) “Living” grace: Our spiritual life and its accompanying invisible assets. (3) “Eschatological” grace: Resurrection bodies and our eternal inheritance. Therefore, since God has dealt graciously with the believer, the believer is in turn commanded to be gracious with all members of the human race, both believers and unbelievers (Eph. 4:32; Col. 3:13; 4:6; 1 Thess. 3:12). A Christian is someone who is a “ partaker ” of the grace of God (Phil. 1:7) and he is to live by the same principle of grace after salvation (Col. 2:6; Rom. 6:4). Grace is the Christian’s sphere of existence (Rom. 1:7; 1 Cor. 1:3; Col. 1:2). The believer who rejects this principle is said to have “ fallen from grace ,” (Gal. 5:1- 5). God in His grace and love disciplines the believer in order to get the believer back in fellowship with Himself (Heb. 12:5-12). He also trains the believer through undeserved suffering in order to achieve spiritual growth (2 Cor. 12:7-11). The believer is commanded to “ grow in the grace and knowledge of our Lord Jesus Christ ” (2 Pet. 3:18). The believer experiences the grace of God while in fellowship with God, which is accomplished by obedience to the Word of God. God in His grace has given the believer the ability to learn and apply bible doctrine through the ministry of God the Holy Spirit in order to achieve spiritual maturity (Jn. 16:13-15; 1 Cor. 2:9-16). God in His grace has provided the church with the spiritual gift of pastor- teacher to communicate the mystery doctrine for the church age, which produces spiritual growth (Eph. 3:1-5; 4:8-12, 16). The Christian life from beginning to end is built upon God's policy of grace (2 Cor. 6:1-9; Rom. 5:2; John 1:16). The grace of God has been manifested and revealed to the entire human race in time through the following: (1) Unique Theanthropic Person of Jesus Christ (2) Salvation work of Christ on the Cross (3) Word of God (4) Holy Spirit’s various salvation and post-salvation ministries. God the Father according to His grace policy has provided the unbeliever the spiritual gift of evangelism and the royal ambassadorship of believers as the vehicles that God the Holy Spirit employs to communicate the Gospel of Jesus Christ for their salvation (Jn. 16:7-11; Eph. 4:11; 2 Cor. 5:17-21). God the Father according to His grace policy has provided the believer with the spiritual gift of pastor-teacher as the vehicle, which the Holy Spirit employs to

2013 William E. Wenstrom, Jr. Bible Ministries 70 communicate the Word of God, which produces spiritual growth (Eph. 3:1-5; 4:8- 12, 16). God the Father according to His grace policy has provided the human race the Word of God and the Spirit of God, which reveal His plan from eternity past (Word: 2 Pet. 1:20-21; 2 Tim. 3:15-16; Spirit: Jn. 16:13-15; 1 Cor. 2:9-16). In relation to the unbeliever, God the Father’s gracious provision of salvation based upon faith in the merits of the Person and Work of Christ on the Cross-is revealed by the Holy Spirit through the communication of the Gospel. In relation to the believer, the Holy Spirit through the communication of the Word of God reveals all the benefits of God the Father’s gracious provision for their salvation. The Spirit of God through the communication of the Word of God reveals all that the Father has graciously done and provided for the believer to do His will. Therefore, we learn about the grace of God by listening to the Spirit’s voice, which is heard through the communication of the Word of God (Colossians 1:3-6). The Word of God informs the believer of all that God the Father has provided for the believer through Person, Work and Life of the Lord Jesus Christ. The Holy Spirit reveals the will of the Father through the communication of the Word of God (Acts 21:11; 28:25; 1 Cor. 12:3; 1 Tim. 4:1; Heb. 3:7; Rev. 2:7, 11, 17; 3:6, 13, 22). The grace of the Lord Jesus Christ is not only His impeccable unique Person and Work on the Cross but also it is the gift of His Words, His thoughts as communicated to the believer by the Holy Spirit. 1 Corinthians 2:16 For WHO HAS KNOWN THE MIND OF THE LORD, THAT HE WILL INSTRUCT HIM? But we possess the mind of Christ. (NASB95) The Spirit does not operate independently from the Word of God when He is actively working on behalf of the believer (John 16:13-15). God the Holy Spirit in common grace makes the Gospel message understandable to the unbeliever (John 16:7-11; 1 Cor. 2:10-15). God in His grace has to seek after spiritually dead human beings who have no ability to seek Him (Rom. 3:11; 5:6-11; Eph. 2:1-5). In the Greek New Testament, the term charis is used in the expression “grace and peace” that appears in the introduction to his epistles. Philippians 1:1 Paul and Timothy, slaves owned by Christ Jesus, to all the saints in union with Christ who are presently located in Philippi including the overseers and deacons. 2 Grace to all of you and peace from God our Father and the Lord Jesus Christ. (Author’s translation) Romans 1:7 To those who are presently located in Rome, loved by God, set apart ones, elected to privilege: Grace to all of you and peace that originates from God our Father and the Lord Jesus who is the Christ. (Author’s translation)

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In Philippians 1:2 and Romans 1:7, charis , “ grace ” refers to the revelation of the blessings and benefits given to the believer at the moment of salvation, and which blessings and benefits are imparted by the Holy Spirit through the communication of the Word of God, which is the mind of Christ. These blessings and benefits would include the revelation of the following: (1) character of God and the Lord Jesus Christ; (2) blessings effected by the work of the Trinity; (3) will of the Father; (4) provisions to perform the Father’s will, (5) rewards for executing the Father’s will. The impartation of these blessings to the believer pivots off his obedience to the will of the Father. Both the believer and the unbeliever “learn” of the grace of God (i.e. His unmerited favor) by “listening” to the voice of the Spirit, which is heard through the communication of the Word of God. The unbeliever receives the grace of God at the moment of salvation by obeying the voice of the Spirit, which is heard by the unbeliever through the communication of the Gospel for salvation by an evangelist or a believer operating under his royal ambassadorship. The believer receives the grace of God by obeying the voice of the Spirit who speaks to the believer regarding the will of the Father through the communication of the Word of God by the believer’s divinely ordained pastor-teacher, or fellow- believer. The Holy Spirit reveals the Word of God to the believer making it understandable to the believer since the Word of God is spiritual phenomena (Jn. 16:13-15; 1 Cor. 2:10-16). The human race would have no knowledge of who and what God is, what He has graciously done for the human race through the death, resurrection, ascension and session of Jesus Christ if it were not for the Spirit of God. He inspired the Scriptures, which reveals these things and who speaks to humanity through the communication of the Word of God. Nor would the human race know the extent to which and manner in which God has loved the entire human race if it were not for the Spirit of God inspiring the Scripture which reveals these things and who speaks to humanity through the communication of the Word of God. Believers would not know the deliverance that they can experience in time from Satan, his cosmic system and the old sin nature if it were not for the Spirit revealing through the communication of the Word of God the will of the Father and what the Father did on their behalf through Christ’s death and resurrection, ascension and session. They would know nothing of the fantastic future that the believer has if it were not for the Spirit revealing it to the believer through the communication of the Word of God (1 Cor. 2). The believer could not experience fellowship with God if it were not for the Spirit and the Word. The believer is able to experience a relationship with His Master, the Lord Jesus Christ by obeying the Spirit’s voice, which is heard through the communication of

2013 William E. Wenstrom, Jr. Bible Ministries 72 the Word of God. The believer experiences the blessings of having the character of Christ reproduced in their lives by obeying the Spirit’s revelation of the Father’s will, which is accomplished through the communication of the Word of God. Obedience to the Father’s will as it is revealed by the Holy Spirit through the communication of the Word of God in turn enables the Holy Spirit to reproduce the life and character of Christ in the believer, which is the Father’s will for the believer from eternity past. God the Father is the author of the salvation plan of God for sinful mankind that is based upon His grace policy and is executed by God the Son and revealed by the Holy Spirit. The attributes of each member of the Trinity are involved in grace in that the grace of God is expressed through the harmonious function of all God’s divine attributes in relation to both men and angels. God the Father, God the Son and God the Holy Spirit are co-equal, co-infinite and co-eternal and all with the same divine essence. God is not only a unity of three Persons, all with same divine essence but also the essence of God is a unity of invisible attributes, never working independently of each other. If they did work independently of each other, this would corrupt the integrity of the divine essence. Each of the divine attributes has a role to play in man’s salvation. Grace involves the attributes of each member of the Trinity providing in imparting unmerited blessings to the believer at the moment of salvation without compromising the divine integrity. They are also involved in providing the unbeliever the opportunity to receive these unmerited blessings by exposing them to the Gospel of grace. Grace is God giving of Himself (His holiness) in order to benefit all mankind. Grace is the sum total of unmerited benefits, both temporal and spiritual, imparted to the sinner through the harmonious function of the sum total of divine attributes of each member of the Trinity as a result of the sinner making the non-meritorious decision to trust in the Person and Work of Christ on the Cross. This is why John writes the following: John 1:16, For of His fullness we have all received, and grace upon grace. (NASB95)

Charis in Philemon 3

The noun charis , “ grace ” in Philemon 3 refers to the means by which grace might be received, namely through the mind and thinking of Christ, the Word of God, which is inspired by the Spirit of God. The Spirit, through the communication of the Word of God to the believer reveals God the Father’s grace policy to the believer.

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The noun charis , “grace” here in Philemon 3 refers to the Holy Spirit speaking through the communication of the Word of God to the believer’s human spirit or new Christ nature regarding the will of the Father. By responding to the Spirit’s appeal here in Philemon 3, the recipients, would be obedient to the commands in Ephesians 5:18 and Colossians 3:16, which when obeyed produce the same results. In Philemon 3, with this word charis , we have a figure of speech here called metonymy meaning the effect is put for the cause or in other words, the thing effected for the instrument which effects it. Here grace is put for the Word of God which effects grace. Therefore, the Spirit of God speaking through the communication of the Word of God to the believer’s human spirit regarding the will of the Father is the means by which grace is received by the believer. The greeting is more than just that, but rather it is in fact, a Spirit inspired desire that Philemon would respond to his teaching in this epistle regarding the will of the Father for him. The apostle Paul under the ministry of God the Holy Spirit is appealing to Philemon and the church in his home to respond to his doctrinal teaching in this epistle, which originates from the Lord Jesus Christ. Paul is not speaking of grace at salvation but the grace or God’s provision for after conversion. The grace of God is God’s provision of eternal salvation relationship and a post-conversion fellowship with Him. The noun charis , “ grace ” is a nominative absolute, which is a nominative that does not appear in a sentence but only in salutations, titles and other introductory phrases. This word is a nominative absolute since it does not function in a sentence but rather in a salutation.

Classical Usage of Eirene

In classical Greek, the noun eirene meant the state of peace in contrast to war, state of rest, contentment, inner peace and tranquility of soul, peace of mind. Eirene to the Greeks did not primarily denote a relationship between people or an attitude, but a state, such as a “time of peace” or a “state of peace.” It was originally conceived as an interlude in the everlasting state or condition of war and denoted the state or condition of peace in contrast to war. The Greeks considered peace as the absence of war and as the foundation for national and personal welfare and prosperity. In the Greek mind, eirene denotes the concept of the state of rest and also denoted the opposite of disturbance such as laughing. Eirene can also signify in the Greek literature a peaceful attitude. The Stoics used the word to indicate “inner peace, tranquility, peace of mind.” It denoted soul prosperity and contentment of soul.

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Septuagint Usage of Eirene

The Septuagint (LXX) translators used eirene to translate shalom , “peace as the antithesis to war, health prosperity, soul prosperity, overt prosperity, a state of well-being, contentment of soul.” When the LXX translators adopted the term eirene , it was an inadequate equivalent to the Hebrew shalom . Shalom served purposes and had more diversity of meaning than the limited term eirene . To have shalom in the Old Testament period meant not only to have “peace” as it is understood today, but it also meant to feel “healthy” or to be “whole.” “Peace” was a state of well-being in the Old Testament period and was always viewed in relation to God. Shalom was a very broad Hebrew term, which ultimately finds its source in Jehovah and was the gift of Yahweh (Gen. 28:21; 41:16; Lev. 26:6; Jdg. 18:6; 1 Chron. 22:9). Whenever shalom is used as the gift of Yahweh, His presence is implied.

New Testament Usage of Eirene

Eirene is found 92 times in the New Testament and is used often in the greetings of Paul’s letters to the churches (Rom. 1:7; 1 Cor. 1:3; 2 Cor. 1:2; Gal. 1:3; Eph. 1:2; Col. 1:2; 1 Thess. 1:1; 2 Thess. 1:2; 1 Tim. 1:2; 2 Tim. 1:2; Titus 1:4; Philemon 1:3). The salutation “ grace to you and peace from God our Father and the Lord Jesus Christ ” appears in Romans 1:7, 1 Corinthians 1:3, 2 Corinthians 1:2, Galatians 1:3, Ephesians 1:2, Philippians 1:2, 2 Thessalonians 1:2 and Philemon 3. A derivative of this salutation “ grace to you and peace from God our Father ” appears in Colossians 1:2, “ grace to you and peace ” in 1 Thessalonians 1:1, and “grace to you and peace from Him (Christ)” appears in Revelation 1:4. Notice the word order, grace precedes peace, which is significant since we cannot experience peace until we comprehend and then appropriate grace that is extended to every believer through the Person, Work and Life of the Lord Jesus Christ. Charis , “ grace ” always precedes eirene , “ peace ” in his greetings to the churches because God’s grace is the ultimate source of true peace and true prosperity, thus the believer must appropriate the grace of God if he is to experience the peace of God in his soul. Eirene is used of God as the author of peace (Rm. 15:33; 16:20; 1 Th. 5:23) since God as to His divine nature and essence is peace. The word refers to the reconciliation between the sinner and God through faith alone in Christ alone (Acts 10:36; Rm. 5:1; Eph. 2:14, 15, 17). This reconciliation

2013 William E. Wenstrom, Jr. Bible Ministries 75 is presented in the gospel message that God has made a peace treaty with the entire human race and the terms of that peace treaty is accepting the Gospel message through faith alone in Christ alone. The noun eirene is used to describe the content of the Gospel message in Ephesians 6:15, which when accepted by means of faith alone in Christ alone results in peace with God. Ephesians 6:15 Also, I solemnly charge all of you to make it your top priority to strap on your own feet combat boots and do it now, equipped with a firm foundation, namely, the Gospel, which produces a peace that is divine in quality and character. (Author’s translation) In relation to the unbeliever, the gospel is God’s victorious proclamation of God’s love in delivering the entire human race from sin, Satan, his cosmic system and eternal condemnation and has reconciled them to Himself through the death and resurrection of Jesus Christ (1 Corinthians 15:1-4). This reconciliation with God and deliverance and victory over sin, Satan, his cosmic system and eternal condemnation that God accomplished through His Son’s crucifixion, burial, death, resurrection and session is received as a gift and appropriated through faith in Christ (John 3:16-18; Acts 16:31; Romans 5:1-2). The peace treaty is the direct result of the spiritual death of Christ on the Cross since it propitiated the holiness of God that expresses itself in righteous indignation against sin and sinners. Therefore, it broke down the barrier, which separated man from God and is composed of the following: (1) Mankind commits acts of sin (Isa. 64:6b; Rom. 3:23). (2) The penalty of sin is spiritual death (Rom. 5:12; 6:23a). (3) All are born spiritually dead at physical birth (Gen. 2:17; Rom. 5:12; Eph. 2:1). (4) Man’s relative righteousness cannot compare to God’s perfect righteousness (Isa. 64:6a; Rom. 9:30-33). (5) The character of God demands that our personal sins be judged (Isa. 46:9b; 64:6b; Rom. 8:8). (6) Man’s position in Adam as a result of the imputation of his sin (1 Cor. 15:22a). The Removal of the Barrier: (1) Redemption resolves man’s problem with sin (1 Pet. 1:18-19; Eph. 1:7; Titus 2:14; 1 Tim. 2:6a). (2) The Unlimited Atonement also resolves man’s sin problem (1 John 2:2). (3) Expiation resolves man’s problem with the penalty of sin, which is spiritual death (Col. 2:14). (4) Regeneration resolves man’s problem with being born spiritually dead (John 3:1- 18). (5) Imputation resulting in justification resolves the problem of man’s relative righteousness (1 Cor. 1:30; 2 Cor. 5:21; Rom. 4:1-5; Gal. 2:16). (6) Propitiation resolves man’s problem with the perfect character of God (Rom. 3:22-26; 1 John 2:2). (7) Our position in Christ resolves man’s position in Adam (1 Cor. 5:22b; 2 Cor. 5:17).

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The Author and thus Initiator of the peace treaty is God the Father (2 Cor. 5:18a; Eph. 1:3-7; 2:14-16). Man was totally helpless to make peace with God (Rom. 3:10, 23; 8:5-8; Eph. 2:1) since he was the enemy of God because of his sin and rebellion but God reconciled man to Himself through the death of His Son (Rom. 5:6-10; Eph. 2:1-5). The Lord Jesus Christ is the Mediator of the Peace Treaty (1 Timothy 2:5). The Lord is the peacemaker (Eph. 2:14) since this peace treaty took place was accomplished through Him (2 Cor. 5:19a; Eph. 2:14-16; Col. 1:22; 1 Pet. 2:24). God offers the entire world a full pardon of their sin through faith in Jesus Christ (2 Cor. 5:19b; Acts 13:38; Eph. 1:7; 4:32b; Col. 1:14; 2:13; 1 John 2:12). Therefore, the terms of the Peace Treaty is to believe on the Lord Jesus Christ (Acts 16:31; John 3:16, 36). At the moment of his salvation, the church age believer was given a royal ambassadorship in which he is to represent the absent Christ who sits as the right hand of the Father and presents the gospel message of peace with God to the unsaved through faith alone in Christ alone (2 Cor. 5:17-21). The spiritual and physical deaths of Christ not only reconciled God to man but also it reconciled the Jew with the Gentile, establishing peace with the two groups. In Ephesians Paul emphasized that salvation was made available to the Gentiles. In Ephesians 2:11-22, Paul teaches that God the Holy Spirit is building a spiritual temple, which is the church and it is composed of both Jew and Gentile races. The church in Ephesus was composed primarily of Gentiles racially rather than those of Jewish descent. Ephesians 2:11 Therefore remember that formerly you, the Gentiles in the flesh, who are called “Uncircumcision” by the so-called “Circumcision,” which is performed in the flesh by human hands. (NASB95) The term “circumcision” refers to people who are Jewish racially whereas the term “uncircumcision” refers to those people who are not Jewish in racial descent, which is synonymous with the term “Gentiles.” The term “uncircumcision” was actually a derogatory term used by the Jews among themselves when referring to the Gentiles. Circumcision is the act of cutting of the foreskin of the male’s penis and was given as a sign to Abraham that he was set apart by God and was not given to justify him. Abraham was first justified by his faith and then he was given circumcision as a badge or a mark that he was saved and set apart by God. Your faith in Christ is what is important to God and not whether you are circumcised or not (Romans 3:28-30; Galatians 6:15). Circumcision of the flesh is useless unless there is a circumcision of the heart.

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Philippians 3:2 Beware of those dogs, beware of those evil workers, beware of the mutilation. (Author’s translation) “The mutilation ” was a term used by Paul to mock the Judaizers who taught one must be circumcised in their flesh in order to be saved. The first church council that is recorded in Acts 15 determined that faith alone in Christ alone and not circumcision was the way a person got saved. Philippians 3:3 because we are the circumcision those who are serving (God the Father) by means of the Spirit of God, who are priding themselves in the nature of Christ Jesus, who have no confidence in the flesh. (Author’s translation) God is concerned about the condition of the heart and not the male phallus. 1 Corinthians 7:19 Circumcision is nothing, and uncircumcision is nothing, but what matters is the keeping of the commandments of God. (NASB95) Ephesians 2:12 remember that you were at that time separate from Christ, excluded from the commonwealth of Israel, and strangers to the covenants of promise, having no hope and without God in the world. (NASB95) In Ephesians 2:11, Paul gives five-fold description of the Gentiles: (1) “Separate from Christ”: The Gentiles were not saved and under condemnation since salvation is received through faith alone in Christ alone. (2) “Excluded from the commonwealth of Israel”: The Gentiles were not citizens of the nation of Israel, which God had specifically separated from the heathen to represent Him in the world. (3) “Strangers to the covenants of promise”: The Gentiles were “not” the beneficiaries of the four unconditional covenants to Israel: (1) New (2) Palestinian (3) Davidic (4) Abrahamic. (4) “Having no hope”: The Gentiles were under the deception and tyranny of Satan, in fear of death and having no understanding of the true meaning and purpose of human life, which is to love and serve and worship the Lord Jesus Christ. (5) “Without God in the world”: The Gentiles did not know or have a relationship or fellowship with the true and living God, the Lord Jesus Christ. Ephesians 2:13 But now in Christ Jesus you (Gentiles) who formerly were far off have been brought near by the blood of Christ. 14 For He Himself is our peace, who made both groups into one and broke down the barrier of the dividing wall. (NASB95) Ephesians 2:14 teaches that the Lord Jesus Christ’s substitutionary spiritual death on the cross demolished the barrier that separated Jew and Gentile races from being united. Our Lord’s death united both Jew and Gentile races and made both groups into one new entity and organic unit. “The barrier ” is a reference to the Jewish Temple, which was divided into various courts: (1) Holy of Holies (2) Holy Place (3) Priests (4) Israel (5) Women (6) Gentiles.

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A wall, about 3 or 4 feet high, ran through the temple area separating the Court of the Gentiles from the inner court into which Jews only were permitted. This wall contained an inscription, which read: “No foreigner may enter within the barricade which surrounds the sanctuary and enclosure. Anyone who is caught doing so will have himself to blame for his ensuing death.” The inner court is where the worship of God took place and the Gentiles were not allowed but Christ’s work has enabled the Gentiles to worship God. Ephesians 2:15 by abolishing in His flesh the enmity, which is the Law of commandments contained in ordinances, so that in Himself He might make the two into one new man, thus establishing peace. (NASB95) The term “ His flesh ” refers to the perfect “human nature” of our Lord. “The enmity” is a reference to the Mosaic Law. The cause of the enmity was the Mosaic Law, because the Law made a definite distinction between Jews racially and Gentiles. The Mosaic Law was perfectly fulfilled by the impeccable humanity of Christ in hypostatic union during His First Advent (Rm. 10:4). The Law was designed to show man his total helpless and hopeless condition before a righteous and just God and to lead him to the Savior (Galatians 3:24-25). Ephesians 2:16 and might reconcile them both in one body to God through the cross, by it having put to death the enmity. (NASB95) Ephesians 2:16 teaches that one of the purposes of Christ’s death was to not only fulfill the righteous demands of the Mosaic Law but also make effect a reconciliation between the Jewish and Gentiles races into one body. Both Jews and Gentiles were reconciled into the body of Christ through the baptism of the Spirit, which takes place exclusively during the dispensation of the church age. It is accomplished at the moment of salvation when the omnipotence of God the Holy Spirit places the believer in a eternal union with Christ, thus identifying the believer positionally with Christ in His death, resurrection and session (1 Corinthians 12:13). Ephesians 2:17 AND HE CAME AND PREACHED PEACE TO YOU WHO WERE FAR AWAY, AND PEACE TO THOSE WHO WERE NEAR. (NASB95) Where Ephesians 2:14 teaches that the Lord Jesus Christ is our peace, Ephesians 2:17 teaches that He proclaimed God’s peace treaty to those were “far away ,” which refers to the Gentiles and to those “near,” which refers to the Jews. The Gospel means, “good news” and is God’s victorious proclamation of Christ’s death, burial and resurrection, which delivers the believer from the power of the old sin nature and Satan and eternal condemnation. Ephesians 2:18 for through Him we both have our access in one Spirit to the Father. 19 So then you are no longer strangers and aliens, but you are fellow citizens with the saints, and are of God's household. (NASB95)

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Paul is teaching the Ephesians that their citizenship is in heaven and they are now members of God’s household. Philippians 3:20 For our citizenship exists from eternity past in the realm of the heavens, out from which also we ourselves at the present time are eagerly anticipating as Savior, the Lord Jesus Christ. (Author’s translation) Ephesians 2:20 having been built on the foundation of the apostles and prophets, Christ Jesus Himself being the corner stone. (NASB95) The phrase “ the foundation of the apostles and prophets ” refers to the “teaching” of the mystery doctrine for the church by the apostles and the “New” Testament prophets who proclaimed the mystery doctrine for the church age until the New Testament canon was closed in 96 A.D. The Person of Jesus Christ and His teaching is the Chief Cornerstone of the church (Psalm 118:22). Ephesians 2:21 in whom the whole building, being fitted together, is growing into a holy temple in the Lord. (NASB95) Both Jewish and Gentile believers are said to be growing into a holy temple in the Lord, which is accomplished by growing up spiritually and becoming like Christ (Ephesians 4:11-16). Ephesians 2:22 in whom you also are being built together into a dwelling of God in the Spirit. (NASB95) God does not dwell now in a temple built with human hands but now dwells in His new temple, which is constructed not from inanimate materials but of living believers. God the Father, God the Son and God the Holy Spirit now permanently indwell every church age believer, both Jew and Gentile (Ephesians 4:4-6; Colossians 1:25-27; Romans 8:11). True peace is having a relationship with God, which can only be acquired by an unregenerate human being through faith alone in Christ alone. After salvation, eirene for the believer is the tranquil or serene state or condition of the soul of the believer who obeys the Father’s will, which is revealed by the Spirit through the communication of the Word of God (1 Corinthians 14:33). The peace of God is accomplished in the believer in three stages: (1) Positionally: The believer has peace with God because of his eternal union and identification with Jesus Christ, which received through faith alone in Christ alone. (2) Experientially: The believer can experience the peace of God by being obedient to the Word of God. (3) Ultimately: The believer is guaranteed that he will experience permanently the peace of God in a resurrection body. By “positionally” I mean that God views the believer as being at peace with Him as a result of faith in Christ and his eternal union with His Son, which sets up the “potential” to experience this peace in time. It also sets up the “guarantee” or experiencing permanently this peace when the believer receives his resurrection body.

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After salvation, experiencing the peace of God is only a “potential” since it demands obedience to God whereas the believer is “guaranteed” that he will experience the peace of God permanently in a resurrection body. The believer is eternally united with the Lord Jesus Christ at the moment of salvation through the Baptism of the Spirit (Romans 5:1-2; Galatians 3:26-28) and has peace positionally at the moment of salvation. Romans 5:1 Therefore, since we have been justified by means of faith as a source, we, as an eternal spiritual truth, always have peace with God through our Lord who is Jesus, who is the Christ. (NASB95) Galatians 3:26-28 For you are all sons of God through faith in Christ Jesus. For all of you who were baptized into Christ have clothed yourselves with Christ. There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Christ Jesus. (NASB95) This eternal union with Jesus Christ serves as the basis for the believer having the privilege and opportunity to have fellowship with God. After being delivered from sin, Satan, his cosmic system and eternal condemnation, in respect to his self, the believer can experience the peace of God in time by having fellowship with God, which is accomplished by obedience to God’s Word (Colossians 3:15; 1 John 2:3-5). Obedience to God not only constitutes experiencing the peace of God in time and fellowship with God but also it constitutes loving God (John 14:23-24). Obedience to God also constitutes walking by means of faith (Hebrews 11:8). Obedience to God’s Word also constitutes experiencing sanctification. 1 Thessalonians 5:23 Now may the God of peace (eirene) Himself sanctify you entirely; and may your spirit and soul and body be preserved complete, without blame at the coming of our Lord Jesus Christ. (NASB95) Obedience to God’s Word is equivalent to obeying the voice of the Holy Spirit since He reveals the Father’s character, will, provisions for doing His will and the consequences for doing His will and not doing His will. The voice of the Holy Spirit is heard through the communication of the Word of God by the believer’s divinely ordained pastor-teacher (Romans 8:1-8). When the believer is obeying the Spirit’s voice, which is heard through the communication of the Word of God, he enables the Holy Spirit to reproduce the peace of God in him. Therefore, reproducing the peace of God in the believer is one of the objectives of God the Holy Spirit in the process of experiential sanctification and is thus produced by Him (Galatians 5:22-23). The peace of God is also produced in the believer by the Holy Spirit when the believer goes to the Father in prayer in order to worship and adore Him and to present his needs and concerns in life (Philippians 4:6-7). Experiencing the peace of God in time is also accomplished by trusting in the promise that God is for you and not against you (Romans 8:31-39). This promise is

2013 William E. Wenstrom, Jr. Bible Ministries 81 based upon the fact Christ has died as the believer’s substitute in order that the believer might have fellowship with God. Therefore, the cosmic system of Satan can not give this peace with God since it can only be acquired as a permanent possession through faith alone in Christ alone. Since the believer has peace with God through faith in Jesus Christ and his eternal union and identification with Christ, he has a peace that is unique to God and something the unbeliever does not possess. John 14:27 Peace ( eirene ) I leave with you; My peace (soul prosperity in the humanity of Christ) I give to you; not as the world gives, do I give to you. Let not your right heart be troubled, nor let it be fearful. (NASB95) John 16:33 These things I have spoken to you, that in Me you may have peace ( eirene ). In the world (cosmic system) you have tribulation, but take courage; I have overcome the world (cosmic system). (NASB95) The peace of God is synonymous with the Sabbath Rest in Hebrews 4:1-16, which the believer is urged to be diligent in applying the promises of God so that they might have peace in their souls. The believer who is diligent to enter God’s reset expresses faith in God by being obedient to God’s Word whereas the disobedient believer will not experience this rest since he is operating in unbelief. Therefore, it is possible to not experience the peace of God in time like the Exodus generation through disobedience, which constitutes unbelief in God’s promises. As we noted every believer has peace with God positionally because of his eternal union and identification with Jesus Christ but in order for the believer to experience that peace he must obey God’s Word, which constitutes loving God (Deut. 6:5; Mk. 12:28-30; Rm. 8:28). Therefore, believers are commanded in the Scriptures to pursue this peace or soul prosperity that originates from God (1 Pet. 3:11). 2 Timothy 2:22 Now flee from youthful lusts and pursue righteousness, faith, love and peace ( eirene ), with those who call on the Lord from a pure heart. (NASB95) 2 Peter 3:14 Therefore, beloved, since you look for these things, be diligent to be found by Him in peace, spotless and blameless. (NASB95) The peace of God is also experienced by the believer in time by being content with what he has in life. It is also experienced by living life in view of eternity and equating time with eternity, which constitutes true contentment and happiness in life (Phil. 1:21; 4:10-13). Also, the believer is not only commanded to experience the peace of God with respect to his own walk with the Lord but also he is commanded to experience peace with other believers, which constitutes unity in the body of Christ experientially (Romans 12:18; 2 Corinthians 13:11; Hebrews 12:14).

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The believer pursues this peace by being obedient to the Lord’s command to love one another as He has loved you and treating one’s fellow human being as God in Christ has treated you, which produces unity experientially among believers (John 13:34). The peace of God is accomplished experientially among believers by exercising patience and tolerance and forgiveness with each other just as God through Christ Jesus exercised these virtues towards all men (Eph. 4:3, 31- 32; 5:1-2). When the believer exercises patience, tolerance and forgiveness of his fellow believer because God has exercised these virtues with him, this not only produces peace among believers but also constitutes obeying the Lord’s command to love one another as He has loved all believers. The peace of God is experienced among believers when they reflect God’s love in not judging each other regarding non-essentials such food, drink and certain days (Romans 14).

Eirene in Philemon 3

Now, in Philemon 3, the noun eirene refers to the peace of God that is produced by the Spirit in and among believers. The Spirit does this when believers obey the commands and prohibitions that He guides Paul in issuing them in this epistle and specifically, if they obey his teaching concerning false teachers. The eirene , “ peace ” is also a nominative absolute, which is a nominative that does not appear in a sentence but only in salutations, titles and other introductory phrases. This word is a nominative absolute since it does not function in a sentence but rather in a salutation.

Humin

The dative second personal plural form of the personal pronoun su means “all of you” referring to all the individuals mentioned in verse 2, which would include Philemon, Apphia, Archippus and the entire church which met in the home of Philemon. This word is a dative of recipient, which is a dative that appears in verbless constructions such as salutations and titles and here in Philemon 3. This indicates that these individuals are the recipients of Paul’s Spirit inspired desire that they would respond to his teaching in this epistle regarding the will of the Father for them.

The Source of Grace and Peace

“From God our Father and the Lord Jesus Christ ”: preposition apo ( ), “from ” (2) genitive masculine singular form of the noun theos ( ), “ God ” (3)

2013 William E. Wenstrom, Jr. Bible Ministries 83 genitive masculine singular form of the noun pater ( ), “ Father ” (4) genitive first person plural form of the personal pronoun ego ( ), “ our ” (5) conjunction kai ( ), “ and ” (6) genitive masculine singular form of the noun kurios (ι ), “Lord ” (7) genitive masculine singular form of the proper noun Iesous (), “Jesus ” (8) genitive masculine singular form of the proper name Christos (ι ), “ Christ .”

Classical Usage of Theos

The etymology of theos has not yet been clarified. The only thing that is certain is that it was originally a title. It is originally a predicative term and had a broad usage in classical literature. Homer employed both the plural theoi and the indefinite singular theos (tis ). In this use he is sometimes thinking of a divine being and work in general. Sometimes he has a particular god in mind and sometimes specifically Zeus. The term was applied to any superhuman being. Johannes Scheider commenting on the classical usage of the word, writes, “Greek religion was polytheistic. The gods were represented in anthropomorphic form as personal beings who exercised a determining influence on the world and fate of men, but who themselves were dependent on a superior fate. As they were not creator-gods, they were not thought of as outside the universe and transcendent. The cosmos included both gods and men. The influence of the gods was not universal, but was limited by their natures and attributes. They were not righteous in the OT sense. The Greek gods had form. Consequently, the statement ‘God is spirit’ (John 4:24) could not be applied to them. From Aeschylus onwards the different gods came increasingly to be identified. Their convergence into one divine being was prepared by the pre-Socratic thinkers and the ideas of classical tragedy. The Greek philosophical understanding of god was non-personal. Philosophers sought the origin of all things and the principle that shaped the world. In the process of rationalizing and moralizing, brought about by philosophical criticism and reflection, an important transformation of the Greek concept of god took place. The divine forms were spiritualized and finally replaced by general concepts like ‘world reason, the divine,’ and ‘being,’ which influenced and formed the world as powers giving it meaning and creating order. In Hellenistic syncretism the various Greek and non-Greek divinities were assimilated and even equated as a result of the recognition that behind the diverse names stood the same entities. This is particularly clear in the Isis cult. Not infrequently these tendencies lead to the honouring of one godhead as the divine All. The development reached its height in Neo-Platonism, where the divine is the universal One which has no objective existence or personality. It is being itself which is manifested through a

2013 William E. Wenstrom, Jr. Bible Ministries 84 series of hypostases and emanations in the world, since it is the ground and force behind everything that is.”33 Hermann Kleinknecht once again commenting on the usage of theos in Greek literature, writes, “Zeus takes the first decision and has the final word. Hence piety often equates him quite simply with God (cf. Hom. Od., 4, 236; Demosth.Or., 18, 256; Aesch. Suppl., 524 ff.; 720 ff.; Ag., 160 ff.). Under the influence of rational theological speculation along causal lines there develops out of the original plurality of gods a divine genealogy and hierarchy (cf. Hesiod’s theogony). We read of higher and lower gods, of families of gods, and finally of a pantheon. In Greece and Rome there is not only a trinity etc., but also a group of twelve gods (hoi dodeka theoi ), and this expression comes to be used for the unity and totality of the gods who rule the world (cf. Pind. Olymp., 5, 5; Plat. Phaedr., 247a). For the most part theos is used for such well-known deities as Zeus, Apollos, Athena, Eros etc. But to call the cosmos God is also good Greek (Plat. Tim. 92c: hode ho kosmos...theos, Orig. Cels. V, 7); the phthonos is a kakistos kadikotatos theos, Hippothoon Fr., 2 (TGF, p. 827), and in Eur. even meeting again is a god: Hel. 560: ho theoi theos gar kai to gignoskein philous . In Aesch. Choeph. 60 eutuchein is for men theos te kai theou pleon . Similarly, original forces (dike II, 181), both inward and outward, may be furnished with the predicate theos , and later abstract concepts, cosmic magnitudes and divine attributes such as aion (I, 198), logos , nous (Corp. Herm. II, 12), are personified in the cultus and philosophy and hypostatised as gods. Eulabeia is an adikos theos , Eur. Phoen., 560; 782, and lupe isa deine theos , Eur. Or. 399.”34 Heroes such as Chiron and Colonos were described as gods. Homer speaks of extraordinary men as theos . An outstanding ruler may be called theos in the Hellenistic period. In the Hellenistic cult of the ruler and the Roman cult of the emperor theos becomes a designation of office. The word is used increasingly in the world of religious philosophy to denote impersonal metaphysical powers and forces. To the Greek athanatos is synonymous with theos . The gods are called immortals ( athanatoi , Hom. Iliad, 1, 503; Odyssey 1, 31). This does not mean eternal pre-existence. It means only that they have no end, that they are not subject to death.

Septuagint Usage of Theos

Theos occurs in the LXX with few exceptions as a translation for the Hebrew words ` Elohim and Yahweh (Yahweh, Lord God). This latter is the personal name of God, the name under which He revealed Himself as the God of Israel (Exodus

33 The New International Dictionary of New Testament Theology volume 2, pages 66-67 34 Theological Dictionary of the New Testament volume 3, page 68

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3:13-15). Elohim and Yahweh are rarely translated by kurios or other terms. `Elohim describes God and is the plural of ` eloahh , but it usually takes its verb in the singular when used of the true God. When it is in reference to the Lord the plural form has no effect upon the reality that God is one (monotheism). `Elohim , derived from ` el , is one of the oldest terms for God, and it is found in all the Semitic languages. In the OT ` el serves both as a common name and as a proper name for the God of Israel (Num. 23:8; Psa. 16:1 [LXX 15:1]; Isa. 40:18; etc.). The Greek theos as well as the Hebrew ` el were also used by polytheists. They are in fact used so in the Scripture both of the true God ( theos ) and of foreign gods ( theoi ). The term theos is actually a title and not the personal name for God.

New Testament Usage of Theos

The noun theos as would be expected appears numerous times in the NT. The NT rests firmly on the foundation of the OT, when it speaks about God, but its emphases are new. It is the same God who reveals Himself in the NT as in the OT, and whose plan of salvation, there promised, comes to fulfillment in the NT. Louw and Nida lists the following NT meanings (Greek-English Lexicon of the New Testament Based on Semantic Domains, volume 2): (1) The one supreme supernatural being as creator and sustainer of the universe – ‘God’ (page 137). (2) Any one of many different supernatural beings regarded as having authority or control over some aspect of the universe or human activity – ‘god’ (page 143). (3) A female deity – ‘goddess’ (page 144). Vine's Expository Dictionary of Biblical Words, “theos , (I) in the polytheism of the Greeks, denoted ‘a god or deity,’ e. g., (Acts 14:11; 19:26; 28:6; 1 Cor. 8:5; Gal. 4:8). (II) (a) Hence the word was appropriated by Jews and retained by Christians to denote ‘the one true God.’ In the Sept. theos translates (with few exceptions) the Hebrew words Elohim and Jehovah, the former indicating His power and preeminence, the latter His unoriginated, immutable, eternal and self- sustained existence. In the NT, these and all the other divine attributes are predicated of Him. To Him are ascribed, e. g., His unity, or monism, e. g., (Mark 12:29; 1 Tim. 2:5); self-existence, (John 5:26); immutability, (Jas. 1:17); eternity, (Rom. 1:20); universality, (Matt. 10:29; Acts 17:26-28); almighty power (Matt. 19:26); infinite knowledge, (Acts 2:23; 15:18; Rom. 11:33), creative power, (Rom. 11:36; 1 Cor. 8:6; Eph. 3:9; Rev. 4:11; 10:6); absolute holiness, (1 Pet. 1:15; 1 John 1:5); righteousness, (John 17:25); faithfulness, (1 Cor. 1:9; 10:13; 1 Thes. 5:24; 2 Thes. 3:3; 1 John 1:9); love, (1 John 4:8,16); mercy, (Rom. 9:15,18); truthfulness, (Titus 1:2; Heb. 6:18). See GOOD, No. 1 (b). (b) The divine attributes are likewise indicated or definitely predicated of Christ, e. g., (Matt. 20:18-19;

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John 1:1-3; 1:18), RV, marg.; (5:22-29; 8:58; 14:6; 17:22-24; 20:28; Rom. 1:4; 9:5; Phil. 3:21; Col. 1:15; 2:3; Titus 2:13), RV; (Heb. 1:3; 13:8; 1 John 5:20; Rev. 22:12,13). (c) Also of the Holy Spirit, e. g., (Matt. 28:19; Luke 1:35; John 14:16; 15:26; 16:7-14; Rom. 8:9,26; 1 Cor. 12:11; 2 Cor. 13:14). (d) Theos is used (1) with the definite article, (2) without (i. e., as an anarthrous noun). ‘The English may or may not have need of the article in translation. But that point cuts no figure in the Greek idiom. Thus in (Acts 27:23) (`the God whose I am,' RV) the article points out the special God whose Paul is, and is to be preserved in English. In the very next verse ( ho theos ) we in English do not need the article’ (A. T. Robertson, Gram. of Greek, NT, p. 758). As to this latter it is usual to employ the article with a proper name, when mentioned a second time. There are, of course, exceptions to this, as when the absence of the article serves to lay stress upon, or give precision to, the character or nature of what is expressed in the noun. A notable instance of this is in (John 1:1), ‘and the Word was God’; here a double stress is on theos , by the absence of the article and by the emphatic position. To translate it literally, ‘a god was the Word,’ is entirely misleading. Moreover, that ‘the Word’ is the subject of the sentence, exemplifies the rule that the subject is to be determined by its having the article when the predicate is anarthrous (without the article). In (Rom. 7:22), in the phrase ‘the law of God,’ both nouns have the article; in (v. 25), neither has the article. This is in accordance with a general rule that if two nouns are united by the genitive case (the ‘of’ case), either both have the article, or both are without. Here, in the first instance, both nouns, ‘God’ and ‘the law’ are definite, whereas in (v. 25) the word ‘God’ is not simply titular; the absence of the article stresses His character as lawgiver. Where two or more epithets are applied to the same person or thing, one article usually serves for both (the exceptions being when a second article lays stress upon different aspects of the same person or subject, e. g., (Rev. 1:17)). In (Titus 2:13) the RV correctly has ‘our great God and Savior Jesus Christ.’ Moulton (Prol., p. 84) shows, from papyri writings of the early Christian era, that among Greek-speaking Christians this was ‘a current formula’ as applied to Christ. So in (2 Pet. 1:1) (cf. (1:11; 3:18)). In the following titles God is described by certain of His attributes; the God of glory, (Acts 7:2); of peace, (Rom. 15:33; 16:20; Phil. 4:9; 1 Thes. 5:23; Heb. 13:20); of love and peace, (2 Cor. 13:11); of patience and comfort, (Rom. 15:5); of all comfort, (2 Cor. 1:3); of hope, (Rom. 15:13); of all grace, (1 Pet. 5:10). These describe Him, not as in distinction from other persons, but as the source of all these blessings; hence the employment of the definite article. In such phrases as ‘the God of a person,’ e. g., (Matt. 22:32), the expression marks the relationship in which the person stands to God and God to him. (e) In the following the nominative case is used for the vocative, and always with the article; (Mark 15:34; Luke 18:11,13; John 20:28); (Acts 4:24) in some mss.; (Heb. 1:8; 10:7). (f) The phrase "the things of God"

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(translated literally or otherwise) stands for (1) His interests, (Matt. 16:23; Mark 8:33); (2) His counsels, (1 Cor. 2:11); (3) things which are due to Him, (Matt. 22:21; Mark 12:17; Luke 20:25). The phrase ‘things pertaining to God,’ (Rom. 15:17; Heb. 2:17; 5:1), describes, in the Heb. passages, the sacrificial service of the priest; in the Rom. passage the gospel ministry as an offering to God. (III) The word is used of divinely appointed judges in Israel, as representing God in His authority, (John 10:34), quoted from (Ps. 82:6), which indicates that God Himself sits in judgment on those whom He has appointed. The application of the term to the Devil, (2 Cor. 4:4), and the belly, (Phil. 3:19), virtually places these instances under (I).” BDAG list the following meanings for theos : (1) In the Gr-Rom. world the term primarily refers to a transcendent being who exercises extraordinary control in human affairs or is responsible for bestowal of unusual benefits, deity, god, goddess 35 (2) Some writings in our lit. use the word . w. ref. to Christ (without necessarily equating Christ with the Father, and therefore in harmony w. the Shema of Israel Dt 6:4; cp. Mk 10:18 and 4a below), though the interpretation of some of the pass. is in debate. In Mosaic and Gr-Rom. traditions the fundamental semantic component in the understanding of deity is the factor of performance, namely saviorhood or extraordinary contributions to one’s society. 36 (3) God in Israelite/Christian monotheistic perspective, God the predom. use, somet. with, somet. without the art. 37 (4) that which is nontranscendent but considered worthy of special reverence or respect, god 38 (5) of the devil.

Theos in Philemon 3

In Philemon 3, the noun theos means “God” referring to the deity of the Father. The attributes of the Father: (1) Sovereign (Mt. 6:10). (2) Righteousness (Jn. 17:25). (3) Justice (Rm. 3:24-26) (4) Love (Rm. 5:8; Jn. 3:16) (5) Eternal life (Jn. 1:1; 17:2-3). (6) Omniscience (Mt. 6:8). (7) Omnipresence (Eph. 4:6). (8) Omnipotence (Mk. 14:36a). (9) Immutability (Jam. 1:17). (10) Veracity (Jn. 7:28). The noun theos , “God” is the object of the preposition apo , “ from ,” which functions as a marker of source indicating that God the Father is the “source” of this grace and peace that are expressed through the instructions in this epistle and appropriated by faith in these instructions resulting in obedience.

35 Arndt, W., Danker, F. W., & Bauer, W. (2000). A Greek-English lexicon of the New Testament and other early Christian literature (3rd ed.) (450). Chicago: University of Chicago Press. 36 Arndt, W., Danker, F. W., & Bauer, W. (2000). A Greek-English lexicon of the New Testament and other early Christian literature (3rd ed.) (450). Chicago: University of Chicago Press. 37 Arndt, W., Danker, F. W., & Bauer, W. (2000). A Greek-English lexicon of the New Testament and other early Christian literature (3rd ed.) (450). Chicago: University of Chicago Press. 38 Arndt, W., Danker, F. W., & Bauer, W. (2000). A Greek-English lexicon of the New Testament and other early Christian literature (3rd ed.) (451). Chicago: University of Chicago Press.

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Classical Usage of Pater

Pater basically denotes a “father” in classical Greek and is used of: (1) Literal father (Homer, Odyssey, 1, 94). (2) The patriarch of the family (Josephus Antiquities 14, 255). The word is used in the plural of forefathers and ancestors generally (Homer Iliad 6, 209). In a figurative sense the word is used as a title of honor for, or a respectful means of addressing, a venerable old man (Homer, Iliad, 24, 362), and also to indicate spiritual or intellectual fatherhood. Thus a philosopher may be called the “father” of his followers (Epictetus, Dissertationes, 3, 22, 81 f.), and in the mystery religions the one who conducts the ceremony of initiation can be described as “father” of the newly initiated (Apuleius, Metamorphoses, 11, 25, 7). In ordinary Greek use pater means first the father of a family and occasionally the grandfather, who is usually pappos (Josephus Antiquities 7, 180) can be called pater (Philo Som. I, 166), also the great-grandfather (Hb. 7:10). This use is possible because pater even in the singular can reach further back and be used for “forefather, progenitor.” Forefather can then be taken spiritually as the initiator of an occupation, trend, or group, Gn. 4:20 f. pater , then, does not have to denote blood relationship and its projection into the past. The word can also be used of the representative of a stage of life: “the old or honorable man.” He can be called “father” because he reminds us of our physical father, (Homer, Iliad, 24, 503 f.), whose contemporary he is, Ps.- Phocylides V, 221, thus pater is a term of respect in addressing the aged and honorable, (Homer, Odyssey, 7, 28; Iliad 24, 362). The word was used of the following: (1) Literal father as head of the house (2) Of Zeus (3) Respectful term for addressing elders (4) Metaphorically of a father, author (5) Title of a grade in the mysteries of Mithras (6) In plural, forefathers, parents, parent-nation (7) Of teachers (8) Of God as Creator (9) In Plato, of good (10) Of the fatherhood of God. Both the concept and standing of the father are part of the patriarchal structure of antiquity and are oriented toward the idea of household, family and dominion. The father is the protector, nourisher, and helper. From the time of Homer the biological father, forefather, and ancestor of a race are called pater (Iliad, 6, 209), though both the teacher in one’s philosophical education (Epictectus, Diss. 3, 22, 81 ff.) and the mystagogue within a cult (Apuleius Met. 11, 25, 7) can be called “father.” As a metaphor pater is used of the king and of God. The use of the name father for God in the religions of the ancient orient and classical Greece and Rome is always based upon mythical ideas of an original act of begetting and the natural,

2013 William E. Wenstrom, Jr. Bible Ministries 89 physical descent of all men from God. Thus, the god El of Ugarit is called “father of mankind”, the Babylonian moon-god Sin is “father and begetter of gods and men”, and in Greece Zeus (from Homer onwards) is called “father of men and gods”. In Egypt the Pharaoh is regarded in a special way as the son of God in a physical sense. The name of father expresses above all God’s absolute authority, demanding obedience but at the same time his merciful love, goodness and care. The appropriate attitude of man should be recognition of total and absolute dependence on God and childlike trust and love towards God. The idea of the fatherhood of God is given a philosophical interpretation in Plato and the Stoics. Plato, in his cosmological elaboration of the father idea, emphasizes the creator relationship of God, the “universal father”, to the entire cosmos (Tim. 28c, 41a). According to Stoic teaching, God’s authority as father pervades the cosmos. He is creator, father and sustainer of mankind, who are his children, related to him (Epictetus, Dissertationes, 1, 9, 7). In the ancient mystery cults the regeneration and deification of the initiate is seen as an act of begetting by the deity; hence the latter is invoked in prayer as “Father”. The Gnostics describe the supreme God as the father, or first father but yet there is no personal relationship between God and man.

Septuagint Usage of Pater

The Old Testament uses the word father predominately in a secular sense (1180 times), and occasionally in a religious sense (15 times). Pater is used for the Hebrew term ` ah . As in the case of the Old Testament, so in the literature of ancient Palestinian Judaism, we may note a marked reserve in the use of the word in a religious sense. Not until the literature of Diaspora Judaism do we find more frequent use of the name “Father” in reference to God. God is only rarely recognized as Father in the Old Testament. Physical fatherhood is the gift and command of the Creator (Gn. 1:28). The father is head of the family, his house (cf. Jos. 24:15b), and an authority, which must be respected under all circumstances (Ex. 20:12; 21:15, 17; Prov. 23:22). He is to feed, protect and educate his family. He is the family priest (Ex. 12:3 f.) and teacher (Ex. 12:26 f.; 13:14 ff.; Dt. 6:7, 20 ff.; 32:7, 46; Is. 38:19. The father is responsible for seeing that family life is in accordance with the covenant, and that the children receive doctrinal teaching. Earlier generations of Israel are called “the fathers” (Ps. 22:4; 106:7), as are outstanding men of God of previous ages (Sir. 44:1 ff.), and particularly the patriarchs Abraham, Isaac and Jacob, the bearers and mediators of the covenant promises of God (Jos. 24:3; 1 Ch. 29:18). Father is used as a title of honor for a priest (Jdg. 17:10; 18:19), and for a prophet (2 Kg. 6:21; 13:14). It also expresses a

2013 William E. Wenstrom, Jr. Bible Ministries 90 spiritual relationship (2 Kg. 2:12). The term was used of the respected scribes. The metaphor of father and child is occasionally applied to the relationship between a teacher of the Torah and his pupil.

New Testament Usage of Pater

Pater in the Greek New Testament appears 414 times. It occurs regularly in the normal literal understanding (Lk. 1:59; Mk. 9:24). The plural form of the word also stands as a semi technical term for the ancestors of the Jews (Lk. 6:26; Acts 3:13; 5:30; Rm. 15:8; Heb. 3:9). The range of meaning of pater , father, in the New Testament corresponds to that of ` ab and pater in the Old Testament. In contrast to the Old Testament, which uses the name of Father only very occasionally for God, the number of examples of pater in the religious sense in the New Testament (245 times) far exceeds the number of those in a secular sense (157 times). In the New Testament pater can designate the following: (1) Of the immediate (male) ancestor (2) Forefather, ancestor, progenitor: of Abraham (3) Of spiritual fatherhood (4) An honorary title or a form of respectful address (5) As a designation of the older male members of a church (6) Generation (s) of deceased Christians (7) Visible heroes in the OT (8) The prototype of a group or the founder of a class of persons (9) As the originator and ruler (10) A title for the 1st Person of the Trinity (11) Of the devil as father of (unregenerate) Jews (12) Members of the Sanhedrin. Vine's Expository Dictionary of Biblical Words, “ Pater , from a root signifying ‘a nourisher, protector, upholder’ (Lat., pater, Eng., ‘father,’ are akin), is used (a) of the nearest ancestor, e. g., Matt 2:22; (b) of a more remote ancestor, the progenitor of the people, a ‘forefather,’ e. g., Matt 3:9; 23:30; 1 Cor 10:1; the patriarchs, 2 Peter 3:4; (c) one advanced in the knowledge of Christ, 1 John 2:13; (d) metaphorically, of the originator of a family or company of persons animated by the same spirit as himself, as of Abraham, Rom 4:11,12,16,17,18, or of Satan, John 8:38,41,44; (e) of one who, as a preacher of the gospel and a teacher, stands in a ‘father's’ place, caring for his spiritual children, 1 Cor 4:15 (not the same as a mere title of honor, which the Lord prohibited, Matt 23:9); (f) of the members of the Sanhedrin, as of those who exercised religious authority over others, Acts 7:2; 22:1; (g) of God in relation to those who have been born anew (John 1:12,13), and so are believers, Eph 2:18; 4:6 (cf. 2 Cor 6:18), and imitators of their ‘Father,’ Matt 5:45,48; 6:1,4,6,8,9, etc. Christ never associated Himself with them by using the personal pronoun ‘our’; He always used the singular, ‘My Father,’ His relationship being unoriginated and essential, whereas theirs is by grace and regeneration, e. g., Matt 11:27; 25:34; John 20:17; Rev 2:27; 3:5,21; so the apostles spoke of God as

2013 William E. Wenstrom, Jr. Bible Ministries 91 the ‘Father’ of the Lord Jesus Christ, e. g., Rom 15:6; 2 Cor 1:3; 11:31; Eph 1:3; Heb 1:5; 1 Peter 1:3; Rev 1:6; (h) of God, as the ‘Father’ of lights, i. e., the Source or Giver of whatsoever provides illumination, physical and spiritual, James 1:17; of mercies, 2 Cor 1:3; of glory, Eph 1:17; (i) of God, as Creator, Heb 12:9 (cf. Zech 12:1). Note: Whereas the everlasting power and divinity of God are manifest in creation, His ‘Fatherhood’ in spiritual relationship through faith is the subject of NT revelation, and waited for the presence on earth of the Son, Matt 11:27; John 17:25. The spiritual relationship is not universal, John 8:42,44 (cf. John 8:12 and Gal 3:26).” A Greek-English Lexicon of the New Testament Based on Semantic Domains (volume 2): (1) One’s biological or adoptive male parent – ‘father’ (10.14). (2) (Always in the plural): biological or legal parents – ‘parents’ (10.18). (3) A person several preceding generations removed from the reference person – ‘ancestor, forefather’ (10.20). (4) (A Greek transliteration of an Aramaic word meaning ‘father’): (titles for God, literally ‘father’) one who combines aspects of supernatural authority and care for his people – ‘Father’ (12.12). (5) A title for a person of high rank – ‘father, the honorable, excellency’ (87.48). (6) A member of a well-defined socio-religious entity and representing an older age group than the so-called reference person – ‘father, elder’ (11.26). (7) An archetype anticipating a later reality and suggesting a derivative relationship – ‘archetype, father, spiritual father, mother, spiritual mother’ (58.64). (8) One who is responsible for having guided another into faith or into a particular pattern of behavior – ‘spiritual father, leader in the faith’ (36.8). The Analytical Greek Lexicon Revised: (1) A father (2) Specially used of God, as the Father of man by creation, preservation (3) Peculiarly as the Father of our Lord Jesus Christ (4) The founder of a race, remote progenitor, forefather, ancestor (5) An elder, senior, father in age (6) A spiritual father (7) Father by origination (8) Used as an appellation of honor (page 312). The New Thayer’s Greek-English Lexicon: (1) Generator or male ancestor (2) A more remote ancestor, the founder of a race or tribe, progenitor of a people, forefather (3) One advanced in years (4) Metaphorically, originator or transmitter of anything (5) One who stands in a father’s place and looks after another in a paternal way (6) A title of honor, teachers, the members of the Sanhedrin (7) God is called the Father of all rational and intelligent beings, whether angels or men (8) Of Christians, as those who through Christ have been exalted to a specially close and intimate relationship with God, and who no longer dread him as the stern judge of sinners but revere Him as their reconciled and loving Father (9) The Father of Jesus Christ (pages 494-495). A Greek-English Lexicon of the New Testament and Other Early Christian Literature-Third Edition: (1) the immediate biological ancestor, parent (2) one

2013 William E. Wenstrom, Jr. Bible Ministries 92 from whom one is descended and generally at least several generations removed, forefather, ancestor, progenitor, forebear (3) one who provides moral and intellectual upbringing, father (4) a title of respectful address, father (5) revered deceased persons with whom one shares beliefs or traditions, fathers, ancestors (6) the supreme deity, who is responsible for the origin and care of all that exists, Father, Parent (Pages 787-788). Analytical Lexicon of the Greek New Testament lists the following: father (1) literally (a) as an immediate male ancestor (b) as a more remote or racial ancestor (fore) father, progenitor (2) as a title for God (a) as the creator and sovereign ruler of all (b) as the Father of Jesus Christ (c) as the Father of Christians (3) figuratively (a) of spiritual fatherhood (b) as a title of honor and respect (c) as the first of a class of persons, archetype, founder (d) of the devil as the first of the class of persons who partake of his nature as murderers, liars, etc. leader, archetype, model (Page 303). The command to honor father and mother appears throughout the New Testament (Mt. 15:4; Mk. 7:10; Eph. 6:2). The patriarch Abraham was called in Judaism “Father, Abraham.” He was also revered and honored in the Christian church as a model of faith and is used as an example of one who took God at His Word and trusted in His promises (Lk. 16:24, 30; Acts 7:2; Jam. 2:21; cf. Jn. 8:39, 53, 56; Rm. 4; Heb. 11). Abraham acquired the righteousness of God by trusting in God at the moment of salvation and after salvation he persevered and trusted in the promises of God even though he failed many times. The noun pater appears primarily in the Greek New Testament in reference to the first Person of the Trinity. The humanity of Christ always addressed God as Abba an intimate term for “ Father .” The Jews never called addressed God as Father thus making our Lord’s ministry totally different and unique from the Pharisees.

Pater in Philemon 3

The noun pater means “Father” referring to the first member of the Trinity and emphasizing the church age believer’s familial relationship to God through regeneration. God the Father is the author and planner of salvation. He is the author of the divine decrees. He is responsible for the five great imputations in human history: (1) Human life (real imputation) (Gn. 2:7). (2) Adam’s sin (real imputation) (Rm. 5:18a). (3) Personal sins to Christ (judicial) (2 Co. 5:21). (4) Eternal life (real) (Rm. 5:17). (5) Divine righteousness (judicial) (Rm. 5:16). The Bible teaches that the father is head over the family. God the Father is head over all creation and His Royal Family (1 Cor. 8:6; Ephesians 4:6). The title

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“Father ” emphasizes the absolute authority that the First Person of the Trinity has over all creation. The First Person of the Trinity is the author of the divine plan for humanity (Eph. 1). God the Father is the Father of the Lord Jesus Christ. The First Person of the Trinity is called “ the God and Father of our Lord Jesus Christ ” (2 Cor. 1:3; 11:31; Eph. 1:3; Col. 1:3; 1 Pet. 1:3). This title indicates the relationship between Christ and the Father. The Lord Jesus Christ reveals the Father to man and is most important part of the Father's plan (John 1:14, 18; 2 Cor. 4:6; Eph. 3:11; Heb. 1:2). This relationship has existed from eternity past in the divine decree (John 17:5, 24). The Lord Jesus Christ though equal with God the Father took a subordinate role to accomplish the plan of salvation (Phil. 2:6). God the Father is the Father of all believers and is not the Father of unbelievers. The Father indwells each and every believer as a guarantee that He will provide for us (John 14:23; Eph. 4:6). God the Father is the recipient of prayer from believers (Eph. 3:14) and God the Son (Lk. 22:42; 23:34, 46). The Lord Jesus taught His disciples to pray to the Father (Lk. 11:2). The Father is the source and giver of all that illuminates and is therefore called the Father of lights (Jam. 1:17). He is called the Father of mercy (2 Co. 1:3) and of glory (Eph. 1:17). The Scriptures teach that God is the Father of humanity of Christ in hypostatic union (Rm. 15:6). The incarnate Son of God addressed God in prayer as pater , “Father ” (Mt. 7:11; 28:19; Mk. 11:25; Mt. 7:21; 12:50; 16:17; Mk. 13:32; 14:36; Lk. 22:29, 42; Jn. 5:17, 43; 17). By addressing the God as Father, the Lord Jesus Christ was putting Himself on a par with God or equal to God (Jn. 5:18). God is the Father of all believers who are sons of God through regeneration (Jn. 1:12-13; Rm. 8:15; Gal. 3:26-28; 4:6; Eph. 2:18). Regeneration takes place at the moment of salvation when a person expresses faith alone in Christ alone (Jn. 3:16- 17, 36; Acts 16:31; Gal. 3:26-28). Those who are sons of God through regeneration are considered by God to be His children as a result of honoring His Son by accepting the Son as Savior. The Father deals with believers as a father in the natural realm would deal with his children (1 Th. 2:11; Heb. 12:4-13). Unlike the Greek philosophers of the ancient world and of modern twenty-first century society, the New Testament considers only those who have accepted Christ as Savior as children of God. Unbelievers are considered children of the devil and are designated “ sons of disobedience ” (Eph. 2:2; 5:6; Col. 3:6; cf. Jn. 8:44). It is true that as Creator, God is Father of all but in terms of relationship and fellowship, He is the Father of only believers who have been born into the royal family of God through faith in the Lord Jesus Christ (Heb. 12:7, 9). One cannot claim to have or know experientially the Father without the Son (1 Jn. 2:22-23; 2 Jn. 9; cf. Jn. 8).

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God the Father is the personal grantor of blessings for both time and eternity (eternal inheritance). God the Father receives the believer back into fellowship when he acknowledges his to Him in the name of the Lord Jesus Christ (1 John 1:9). The believer has eternal security and cannot lose his salvation, once a son, always a son. Sin after salvation prevents the believer from having fellowship with God but this fellowship is restored through the application of 1 John 1:9 and Psalm 32:5. The Scriptures teach that God the Father is responsible for electing and predestinating the believer (Eph. 1:3-14; Rm. 8:28-39). The purpose of electing and predestinating the believer is to conform the believer into the image of God the Son (Rm. 8:28). He justifies the one who expresses faith alone in Christ alone and sanctifies and glorifies the believer (Rm. 8:28-39). God the Father took part in the resurrection of Christ. By means of His omnipotence, the Father sent back our Lord’s human spirit to the body in the grave (Acts 2:24; Rom. 6:4; Eph. 1:20; Col. 2:12; 1 Thess. 1:10; 1 Pet. 1:21). In Philemon 3, the noun pater is a genitive of simple apposition meaning that the word stands in apposition to the substantive use of the genitive form of the noun theos , “God,” which indicates that both words have the same referent. Thus, pater is giving a different description of God. In relation to Paul and Timothy and the recipients of this letter, God is their Father through faith alone in Christ alone. This word is clarifying for the recipients of this letter who God is in relation to himself, Timothy and the recipients of this letter. Therefore, the noun patros , “Father ” functions as a genitive of simple apposition specifying the member of the Trinity from which grace and peace originate.

Humon

In Philemon 3, the genitive first person plural form of the personal pronoun ego means “our” referring to Paul, Timothy and the recipients of this epistle. It indicates association expressing the “eternal relationship” that Paul, Timothy and the recipients of this letter all possess with God the Father.

Kai

The conjunction kai has an adjunctive sense meaning that it is introducing an “additional” member of the Trinity from which grace and peace originate. It denotes that grace and peace not only originate from the Father through the instruction in this epistle but also in addition they originate from the Lord Jesus Christ as well. We will translate the word “ as well as .”

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Classical Usage of Kurios

The noun kurios was originally an adjective, which meant, “to have power, authority, possessing legal power, lawful, valid, authorized, competent, empowered;” also “important, decisive, principal.” The term first occurs as a noun with a precise sense in the first half of the fourth century B.C. and it began to have two fixed meanings: (1) “lord” as the lawful owner of a slave. (2) the lord of subject peoples, the master of the house, or in the sense of one who “is there for something,” who “is put in charge of certain things” and has them “under him.” It is attested from Pindar on. The word always contains the idea of legality and authority. Kurios is often used beside despotes , which means especially an owner (with overtones of high-handedness). It is the one who can dispose of something or someone, despotes the one who owns something or someone. Later anyone occupying a superior position was referred to quite generally as kurios and addressed as kurie (fem. kuria ). From here it penetrated as a loan word into the Hebrew of the Talmud and Midrash, and also into Aramaic to denote God. It is used as an adjective from the classical to the New Testament period but does not occur as such in the New Testament or later Jewish literature. This must be connected with the fact that the Hebrew-Aramaic equivalent for the noun ho kurios has no corresponding adjective. In classical Greek of the early period of kurios was not used as a divine title. Although the term was applied to the gods (e.g. Pindar, Isth. 5, 53; Plato, Leg. 12, 13), there was no general belief in a personal creator god. The gods were not creators and lords of fate, but were like men subject to fate. In effect, gods and men belonged to the same sphere of reality. The Greek of this period did not understand his position as that of a doulos , “slave,” dependent on a god. Nor did he feel himself in any way personally responsible to the gods. Only in so far the gods ruled over particular individual spheres in the world could they be called kurioi . In this respect the situation was different in the East. Werner Forester commenting on the Oriental usage of kurios , writes, “For Orientals the gods are the lords of reality. Destiny is in their hands. The individual man is personally responsible to the gods who made him. They intervene in his life with punishments. From both these angles it is necessary that the gods be called lords. They are the lords of the world and all its component parts. They are the lords of destiny and the lords of men. That which is essential to the Greeks, namely, that reality show itself to be divine to man, and that man as a free agent to take up a position in relation to it, is completely lacking here. As the gods lay down what is right, the ruler proclaims this to his subjects, and these have no option but to submit in silence. This is what the Greeks felt to be servile. In the

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Orient, however, there was a lively sense that the administration of law requires personal authorization. This leads to the oriental cult of the ruler. Here the king is not regarded as a new form of manifestation of the divine. The power, which he possesses, and the justice which he administers set him above men and in the proximity of the gods to whom he owes his position. As king, as administrator of law, the ruler stands above men, and since the administration of law is committed to him by the gods he may issue unconditional commands to men and these owe to him the same unconditional obedience as they do to the gods. Everything is here based on the personal confrontation of God and man.”39 Kurios is never used of gods or rulers prior to the first century B.C. It is first used of Isis in Egypt and was used for gods, rulers and high government officials. The phrase kurios basileus , Lord and King, is found frequently between 64 and 50 B.C. In 12 B.C. the emperor Augustus was called theos kai kurios , God and Lord, in Egypt. The title was also used of: (1) Upper Egypt Queen Candace, he kuria basilissa , Mistress and Queen. (2) Herod the Great (73-74 B.C.). (3) Agrippa (10 B.C.-A.D. 44). (4) Agrippa II (A.D. 27-100). Foerster commenting on the word’s application to the Roman emperors, writes, “The peculiar feature of the situation in Roman Empire, however, is that under a constitutional cover there triumphed in fact the type of absolute monarchy constantly associated in the Orient with the term ‘lord.’ The scene under Augustus reported by Suetonius shows us already that the relevant word was also very much in the air at Rome. The above depiction of the introduction of kurios as a brief expression for the emperor show how, in spite of its official rejection by the majority of emperors, the word slowly but surely established itself. It also shows, however, that it received no specific emphasis. Neither kurios nor kuriakos has in the first instance any connection with the imperial cult. There is no passage in which kurios , when used of a Roman emperor, is sufficient of itself to describe the emperor as god.”40 The Roman emperors Augustus (31B.C.-A.D. 14) and Tiberius (A.D. 14-37), generally rejected the eastern form of monarchy and with it all that was bound up in the title kurios . But Caligula (A.D. 37-41) found the title of kurios attractive. From Nero (A.D. 54-68) on, who was described in an inscription as ho tou pantos kosmou kurios , Lord of all the world, the title kurios occurs more and more frequently. The title kurios was brought into disrepute again by Domitian (A.D. 81- 96), who had himself called in official letters dominus et deus noster , our Lord and God. After Domitian’s death this title was detested along with his memory but nevertheless it prevailed again later. In and of itself the title kurios does not call the

39 Theological Dictionary of the New Testament, volume 3, pages 1048-1049 40 Theological Dictionary of the New Testament, volume 3, page 1056

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Septuagint Usage of Kurios

Kurios appears 8,293 times in the Septuagint (LXX). The word kurios , ‘lord,’ as a name for God in the LXX is a strict translation only in cases where it is used for adhon . As a rule, however, it is used as a expository equivalent for the divine name Yahweh . It is thus meant to express what the name, or the use of the name, signifies in the original. That it does not altogether succeed in this may be seen at once from the switching of the name to the general concept and also from the fact that in the Bible, as in common usage, kurios cannot be restricted to the one function of being a term for God. The term is also employed for the following Hebrew and Aramaic terms: (1) adhon , “Lord, master (Gen. 33:13 ff., 1 Chron. 21:23, Mal. 1:6). (2) ` el , “God” (Jb. 8:3, 27:11, Is. 40:18). (3) ` elahh , “God” (Dn. 2:18ff., 23, 3:28-Aramaic). (4) `elohim , “God” (Gen. 21:6, 2 Chron. 36:19, Is. 61:10). (5) ` eloahh , “God” (Jb. 5:17, 19:21, 31:6). (6) ba`al , “Be a husband” (Is. 54:5); “owner” (Ex. 21:28, 22:11f.); “archer” (Gen. 49:23). (7) gevir , “Lord” (Gen. 27:29, 37). (8) yahh , “the Lord” (Ps. 68:4 [67:4], 77:11 [76:11], 118:14 [117:14] ). (9) Yehwah , “the Lord” (Ex. 12:27 ff., 1 Sm. 3:18 ff., Zep. 2:3). (10) mare , “Lord” (Dn. 2:47-Aramaic). (11) tsur , “Rock” (Is. 17:10). (12) shadday , “Almighty” (Jb. 6:14, 22:3, 31:35). (13) shallit , “the Most High” (Dn. 4:17 [4:14]-Aramaic). First and foremost kurios denotes God’s name as is depicted in the sacred Tetragrammaton YHWH. Yahweh is the personal name of God and His most frequent designation in Scripture occurring 5321 times in the Old Testament. In the post-biblical period, reverence for the ineffable name ‘ Yahweh ’ caused it to be supplanted in synagogue reading (but not in writing) with the noun ` adonay , ‘my master,’ or Lord. Next, when medieval Jewish scholars (Masoretes) began to insert vowels to accompany the consonantal Old Testament text, they added to YHWH the Massoretic vowel points for ` adonay ; and the actual writing became impossible YaHoWaH, “Jehovah.” God’s name identifies His nature, so that a request for His ‘name’ is equivalent to asking about His character or reputation or integrity (Ex. 3:13; Hos. 12:5). Critical speculation about the origin and meaning of “ Yahweh ” seems endless but the Bible’s own explanation in Exodus 3:14 is that it represents the simple Qal imperfect of hawa , “to be,’ I am what I am. The precise name Yahweh results when others speak of Him in the third person (jussive), Yahweh “He is.”

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Bietenhard commenting on the LXX usage of kurios , writes, “It is used to translate ` adon , lord, and such refers 190 times to men. While ba `al , in marriage and property law, denotes the owner of a wife or piece of land (Hos. 2:18; Judges 19:22-23), ` adon is determined by social factors and means the one who commands, the responsible head of a group (1 Sam. 25). Yahweh is rarely called owner (Hos. 2:16 [MT [18]), but more frequently Lord of the community belonging to him (Psa. 123:22). In addition kurios can stand also for gebir , commander, or the Aramaic mara , lord, or sallit , ruler. In the overwhelming majority of cases (some 6156), however, kurios replaces the Hebrew proper name of God, the Tetragrammaton YHWH. The LXX thus strengthened the tendency to avoid the utterance of the name of God, and finally avoid its use altogether. The substitution of the title adonay for the proper name Yahweh was a result of Israel’s development from a national religion in the pre-exilic period to an international one in the period of Alexander (356-323 B.C.). Where originally the exodus was the theological focal point, after the exile the emphasis fell on the creation of the world. Where kurios stands for ` adon or adonay there has been genuine translation, but where, on the other hand, it stands for Yahweh it is an interpretative circumlocution for all that the Hebrew text implied by the use of the divine name: Yahweh is Creator and Lord of the whole universe, of men, Lord of life and death. Above all He is the God of Israel, His covenant people. By choosing kurios for Yahweh the LXX Greek text also emphasized the idea of legal authority. Because Yahweh saved His people from Egypt and chose them as His possession, He is the legitimate Lord of Israel. As Creator of the world He is also its legitimate Lord with unlimited control over it.”41

New Testament Usage of Kurios

Kurios appears 717 times in the New Testament. The majority of the passages are found in the writings of Luke (210) and the apostle Paul (275). The reason for this is that Luke wrote for, and Paul to, people who lived in areas dominated by Greek culture and language. On the other hand, the Gospel of Mark, more firmly based in Jewish Christian tradition, uses the kurios -title only 18 times, and these mostly in quotations. The remaining occurrences of kurios are spread over the other New Testament books: (1) Matthew: 80 (2) John: 52 (3) Hebrews: 16 (4) James: 14 (5) 1 Peter: 8 (6) 2 Peter: 14 (7) Jude: 7 (8) Revelation: 23. The fact that kurios is one of the most frequently used words in the Old Testament is in accordance with its varied use in the LXX. The word has a secular usage where it means an owner of possessions (Mark 12:9; Luke 19:33; Matt. 15:27; Gal. 4:1). It was used to designate an employer (Luke 16:3, 5).

41 The New International Dictionary of New Testament Theology, volume 2, pages 511-512

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The husband in marriage was identified as kurios (1 Pet. 3:6; cf. Gen. 18:12 LXX). Kurios was used as a form of address emphasizing the power of a superior over an inferior, but it can also be simply politeness (Matt. 18:21 f.; 25:20 ff.; 27:63; Luke 13:8; John 12:21; 20:15; Acts 16:30). It is also used to address angels (Acts 10:4; Rev. 7:14). Paul used the word to address the risen Christ at his conversion on the road to Damascus (Acts 9:5; 22:8, 10; 26:15). A twice repeated kurios corresponds to Palestinian usage (Matt. 7:12; 25:11; Luke 6:46). The use of the nominative with the article instead of the vocative (John 20:28; Rev. 4:11) is also Semitic as is the addition of a noun in the genitive in place of an adjective (1 Cor. 2:8; 2 Thess. 3:16). In accordance with the usage of the Hellenistic synagogues God is frequently called kurios , especially in the numerous quotations from the Old Testament in which kurios stands for Yahweh , corresponding to the custom of pronouncing the title kurios instead of the Tetragrammaton in public reading: (1) “angel of the Lord” (Matt. 1:20, 24; 2:13, 19; 28:2; Luke 1:11; 2:9; Acts 5:19; 8:26; 12:7, 23). (2) “the way of the Lord” (Acts 18:25; cf. 13:10). (3) “the word of the Lord” (Acts 8:25; 12:24; 13:48-49; 15:35-36; 19:10, 20; 1 Thess. 4:15; 2 Thess. 3:1). (4) “the day of the Lord” (1 Cor. 5:5; 1 Thess. 5:2; 2 Thess. 2:2; 2 Pet. 3:10). (5) “the name of the Lord” (James 5:10). (6) “the hand of the Lord” (Acts 11:21). Kurios is used in expressions which refer to the communion table: (1) “table of the kurios ” (1 Cor. 10:21). (2) “the death of the kurios ” (1 Cor. 11:26). (3) “the cup of the kurios ” (1 Cor. 10:21; 11:27). (4) “provoke the kurios to jealousy” (1 Cor. 10:22). (5) “not to love the kurios ” (1 Cor. 16:22). (6) “the Lord’s supper” (1 Cor. 11:20). (7) “to be judged by the kurios ” (1 Cor. 11:27). (8) “to be guilty of the body and blood of the kurios ” (1 Cor. 11:27). The word is found in epistolary greetings. Kurios is used to describe Jesus Christ’s relationship to the church which He purchased at the cross with His voluntary substitutionary spiritual death: (1) He exercises authority ((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). (2) He causes the church to grow (1 Thess. 3:12). (3) He bestows authority to the apostles (2 Cor. 10:8; 13:10). (4) He bestows different spiritual gifts to members of His body (1 Cor. 3:5; 7:17; 12:5). (5) He gave visions and revelations during the pre-canon period of the church age (2 Cor. 12:1). (6) The spiritual life of the church depends on Him (Rom. 14:8). (7) He gives a measure of doctrine to each believer (1 Cor. 3:5; 7:17; Eph. 4:7). (8) He is prosperity and gives prosperity to the believer’s soul (2 Thess. 3:16). (9) He gives mercy (2 Tim. 1:16). (10) He gives spiritual insight (2 Tim. 2:7). It appears in the following formulas: (1) dia kurios (2) en kurios . Kurios is used in statements about the rapture (1 Cor. 4:5; Phil. 4:5; 1 Thess. 4:17; 6:16;

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James 5:7). It is found in the following expressions regarding the resurrection, i.e., the rapture: (1) “the day of the kurios ” (1 Cor. 1:8; 5:5; 2 Cor. 1:14; 1 Thess. 5:2; 2 Thess. 2:2): (2) “the revealing ( apokalupsis ) of the kurios ” (1 Cor. 1:7). (3) “the coming ( parousia ) of our kurios ” (2 Thess. 2:1). (3) “appearing ( epiphaneia ) of the kurios ” (1 Tim. 6:14). The term is applied to the Father (Matt. 11:25; Luke 2:26; 10:21; 20:42) and the Spirit (2 Cor. 3:17). Kurios is most frequently applied to Jesus of Nazareth who is the Christ, the God-Man. The title is often applied to the victorious resurrected incarnate Son of God. It was awarded to Him by God the Father because of His voluntary substitutionary spiritual death on the cross, which provided salvation, and defeated Satan in the angelic conflict. The term denotes the absolute sovereign authority that the resurrected humanity of Christ in hypostatic union now possesses and exercises over all of creation and every creature whether angelic or human (Eph. 1:10; Col. 1:20). The entire cosmos and every creature are now in subjection to the victorious resurrected incarnate Son of God as a result of His voluntary substitutionary spiritual death on the cross. The Old Testament witness to God as YHWH is consistently applied to the humanity of Christ in the New Testament. The New Testament uses the term kurios to denote the fact that the historical figure of Jesus of Nazareth is the second member of the Trinity and thus possesses the divine essence. All judgment and evaluation belongs to the victorious resurrected incarnate Son of God because of His work on the cross. His present session in heaven identifies Him as the authoritative arm of God and is Lord in the ultimate sense of the word. The term is used to express the resurrected incarnate Son of God’s equality with God and His absolute authority as sovereign ruler of the cosmos. It expresses His superiority over every creature in the cosmos whether angelic or human. The word also expresses His victory over Satan and the kingdom of darkness at the cross. J.A. Fitzmyer commenting on the usage of kurios in the New Testament, writes, “In a religious sense is also used of Jesus of Nazareth. It occurs as a title for Him in all books except Titus and 1-3 John. Normally it is used of the risen Christ. It may have been applied to Him originally as a title most apt for His coming at the parousia , as the Greek form of Aramaic marana ta (1 Cor. 16:22) suggests (see also 11:26, where the title is retrojected from the parousia to His death). Used absolutely, it forms the climax to the pre-Pauline (probably Jewish) Christian hymn to Christ in Phil. 2:6-11, where it is ‘the name that is above every name,’ is applied to the exalted Jesus, and gives the reason that He is entitled to the same adoration that Isa. 45:23 accords to Yahweh Himself.”42

42 Exegetical Dictionary of the New Testament volume 2, page 330

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Werner Foerster makes the following comment regarding the word’s usage in the New Testament, he writes, “Further light is shed by the well-known and inexhaustible passage in Phil. 2:6-11 (vv. 9 ff.): dio kai ho theos auton huperupsosen kai echarisato auto to onoma to huper pan onoma hina en to onomati Iesou pan gonu kampse epouranion kai epigeion kai katachthonion kai pasa glossa exhomologesetai hoti kurios Iesous Christos eis doxan theou patros. The name, which is characterized as a very specific one by the repetition of the article, can only be the name kurios . It is thus given to Jesus as the divine answer (dio ) to His suffering of death in obedience. At the name which Jesus, who took the form of a servant, has received, i.e., before the historical Jesus who is now exalted, all the world bows the knee. Rev. (5:12) says similarly of the arnion hos esphgmenon that it is worthy to receive the book which contains the denouement of world history and thus to take dunamis , doxa , and eulogia . The name of kurios implies a position equal to that of God. Bowing the knee and acclaiming the kurios Iesous Christos are related actions, while it is true that Phil. does not quote Is. 45:23 f. expressly, since the kurios Iesous Christos can hardly allude either to the exhomologesesis of the LXX or to the Mas., nevertheless the en to onomati Iesou takes the place of the emoi (sc. kampsei pan gonu ) on the lips of God. And the fact that this Jesus is confessed as kurios is to the glory of God. The name kurios thus designates the position of the Risen Lord. It is hardly possible to decide whether the huper in huperupsesen refers to the en morphe theou huparchon or simply means ‘beyond all measure.’ If kurios Iesous here takes the form of an acclamation, this is no argument against its high material significance. That the risen Jesus is kurios is stated throughout the NT. In R. 10:9 Paul rightly connects the confession of Jesus’ lordship with the lips and the faith of the heart that God has raised Him from the dead. In Acts 2:36, at the close of Peter’s Pentecost sermon, Lk. quotes him as saying: asphalos oun ginosketo pas oikos Israel hoti kai kurion auton kai Christon epoiesen ho theos touton ton Iesoun hon humeis estaurosate . The greater Luke’s contribution to the formulation of this passage, the more clearly it shows that for him the resurrection and the kuriotes of Jesus were related. Even when the word kurios is particularly prominent, the connection between the suffering, resurrection and divine position of Jesus finds varied expression. Thus in Heb. 2:6 ff. the quotation of Psa. 8:4 ff. is followed by proof in v. 8 that it cannot apply to man generally but refers specifically to Jesus, who because He suffered death is crowned with doxa and time. Hence, even though the author does not expressly says that the panta huptaxas hupokato ton podon autou is also fulfilled in Him, the lordship of Jesus is plainly indicated. The same relationship between the resurrection and lordship is to be seen at Mat. 28:18 in the saying of the Risen Lord: edothe moi pasa exousia en ourano kai epi ges : he who as exousia is kurios . But it is brought especially in the use of Psa. 110:1. There is

2013 William E. Wenstrom, Jr. Bible Ministries 102 no other reference. In this psalm, however, session is linked with lordship, and specifically with being David’s lord. With an oun ac. 2:36 causes Peter to draw from this verse the deduction concerning Jesus. Session at the right hand of God means joint rule. It thus implies divine dignity, as does the very fact of sitting in God’s presence.”43 The great German New Testament Greek scholar Adolph Deissmann makes the following comment regarding the word’s usage in the days that Paul wrote his epistles which was during the reign of Nero, he writes, “For Nero ‘the lord,’ i.e. in the time of the most important of St. Paul’s letters, the number of examples suddenly rushes up tremendously. For a long while I was unable to account for this uprush, but now I think it possible that it is connected with the proclamation of Nero as Agathus Daemon in Egypt on his accession. At any rate the statistics are quite striking; everywhere, down to the remotest village, the officials called Nero Kurios . Wilcken’s book alone contains 27 ostraca dated after Nero ‘the lord,’ among them one of 4 August 63 which is facsimiled above. My own collection also contains 8 Neronian Kurios -ostraca, among them one with ‘Nero Kurios ’ quite in the manner of a formula (without article, like the ‘ Kurios Jesus’ in 1 Cor. 12:3). We find the title ‘lord’ applied to Nero also in papyrus documents, of which a good example is the letter of Harmiysis, 24 July 66, of which a picture is given above. The officials who sign the document use the title three times. It is a very important fact that under Nero we first find the Kurios -title in an inscription in Greece. The marble tablet of Acraephiae in Boeotia which has yielded such an extraordinary rich harvest, and which immortalizes, among other things, a speech made by Nero at Corinth in November 67, contains a decree of honour in which the Boeotian town calls him once ‘lord of the whole world,’ and then, what is in my opinion more important, simply ‘the lord Augustus,’ divine honors being awarded him by the decree. This important inscription shows how far the East had already penetrated on its march of conquest into the West. A living illustration of the inscription and the forebodings it arouses is supplied by the journey undertaken a year before (66 A.D.) by the Persian king Tiridates to do homage to the Emperor. Tiridates came from the East to Italy and did homage to Nero at Naples as ‘the lord’ and in Rome as ‘the god.’” 44 A Greek-English Lexicon of the New Testament and Other Early Christian Literature-Third Edition: (1) one who is in charge by virtue of possession, owner (2) one who is in a position of authority, lord, master.45 Greek-English Lexicon of the New Testament Based on Semantic Domains: (1) (A title for God and for Christ) one who exercises supernatural authority over

43 Theological Dictionary of the New Testament volume 3, pages 1088-1089 44 Light From The Ancient East pages 353-354 45 A Greek-English Lexicon of the New Testament and Other Early Christian Literature-Third Edition Pages 576-578

2013 William E. Wenstrom, Jr. Bible Ministries 103 mankind – ‘Lord, Ruler, On who commands’ (12.9). (2) one who owns and controls property, including especially servants and slaves, with important supplementary semantic components of high status and respect – ‘owner, master, lord’ (57.12). (3) One who rules or exercise authority over others – ‘ruler, master, lord’ (37.51). (4) A title of respect used in addressing or speaking of a man – ‘sir, mister’ (87.53).

Kurios in the Pauline Epistles

Paul uses kurios of Jesus in three basic ways: (1) absolutely, of the risen “Lord” (Rom. 10:9; 14:8a, b; 1 Cor. 2:8 [followed by tes doxes ]; 4:4-5; 6:13a, b, 14, 17; 7:10, 2, 22, 25a, b, 32a, b, 34, 35; 9:1b, 5, 14; 10:9, 21a, b, 22; 11:23a, 26, 27a, b, 29, 32; 12:3, 5; 14:37; 15:58; 16:7; 2 Cor. 3:16, 17a, b, 18a, b; 4:14; 5:6, 8, 11; 8:5; 10:8; 11:17; 12:1, 8; 13:10; Gal. 1:19; 6:17; Eph. 4:5; 5:10, 17, 19, 22, 29; 6:4, 7, 8, 9; Phil. 2:11; 4:5; Col. 1:10; 3:13, 16, 22b, 23, 24; 4:1b; 1 Thess. 1:6; 3:12; 4:6, 15b, 16, 17a, b; 5:27; 2 Thess. 1:9; 2:13; 3:3, 5, 16a [ tes eirenes ]. (2) in the prepositional phrase en kurio (Rom. 16:2, 8, 11, 12a, b, 13, 22; 1 Cor. 4:17; 7:22, 39; 9:2; 11:11; 16:19; 2 Cor. 2:12; Gal. 5:10; Eph. 2:21; 4:1, 17; 5:8; 6:1, 10, 21; Phil. 1:14; 2:19, 24, 29; 3:1; 4:1, 2, 4, 10; Col. 3:18, 20; 4:7, 17; 1 Thess. 3:8; 4:1; 5:12; 2 Thess. 3:4; Phlm. 16:20a, often in exhortations and greetings or to express the union of the Christian with Christ. (3) Paul often joins to the title the names Jesus and/or Christ: Kurios Iesous /Christos (Rom. 1:4, 7; 4:24; 5:1, 11, 21; 6:11, 23; 7:25; 8:39; 12:11; 14:14; 15:6, 30; 16:18, 20, 24; 1 Cor. 1:2, 3, 7, 8, 9, 10; 5:4a, b, 5; 6:11; 8:6; 9:1a; 11:23b; 15:31, 57; 16:23; 2 Cor. 1:2, 3, 14; 4:5, 10; 8:9; 1:31; 13:13; Gal. 1:3; 6:14, 18; Eph. 1:2, 3, 15, 17; 3:11, 14; 5:20; 6:23, 24; Phil. 1:2; 2:19; 3:8, 20; 4:23; Col. 1:2, 3; 2:6; 3:17, 24; 1 Thess. 1:1a, b, 3; 2:15, 19; 3:11, 13; 4:2; 5:9, 23, 28; 2 Thess. 1:1, 2, 7, 8, 12a, b; 2:1, 8, 14, 16; 3:6, 12; Phlm. 3, 5, 25), especially at the beginnings of letters.

Kurios in Philemon 3

In Philemon 3, the noun kurios is applied to Jesus Christ and indicates the following: (1) His equality with the Father and the Spirit. (2) His joint-rulership with the Father over the entire cosmos. (3) His highest ranking position as Chief Administrator in the divine government. (4) His absolute sovereign authority as Ruler over all creation and every creature. (5) His victory over the sin nature and Satan and His kingdom. In His deity, Jesus Christ is “ Lord ” (See Luke 20:42). However in His human nature He received this title as a result of His obedience to the Father’s will, which called for Him to suffer a spiritual and physical death on the cross as a substitute

2013 William E. Wenstrom, Jr. Bible Ministries 104 for every member of the human race-past, present and future (See Philippians 2:5- 11). In Philemon 3, the noun kurios emphasizes the victory that Jesus of Nazareth, who is the Christ, accomplished for the believer through His spiritual and physical deaths and resurrection. His spiritual death solved the problem of personal sins, which are produced by the sin nature through the function of human volition. His physical death solved the problem of the sin nature, which resides in the genetic structure of the human body. His resurrection guarantees the believer that he or she will receive a resurrection body at the rapture of the church, which will be immortal and minus the sin nature. The noun kurios , “ Lord ” is also the object of the preposition apo , “ from ,” which as we noted functions as a marker of source indicating that not only the Father is the “source” of this grace and peace that are expressed through the instructions in this epistle and appropriated by faith and obedience in these instructions but also the Lord Jesus Christ is their source as well. God the Father and the Lord Jesus Christ are the source of grace and peace, which extend from both of them to every church age believer without exception. Grace and peace originated from not only God the Father but the Lord Jesus Christ as well since all blessings flow to the believer because of the merits of Jesus Christ and His Finished Work on the Cross as well as the believer’s eternal union with Christ.

Iesous

The proper name Iesous is the Greek spelling of the Hebrew word Jehoshua , “Jehovah saves,” and refers to the human nature of the incarnate Son of God, Jesus of Nazareth. The word functions as a “genitive of simple apposition” meaning that it stands in apposition to the genitive form of the noun kurios , “ Lord ” and simply clarifies who is Lord here, namely Jesus of Nazareth since there were many lords.

Christos

In Philemon 3, Christos emphasizes that Jesus of Nazareth, the incarnate Son of God delivered the believer from the sin nature, personal sins, the devil and his cosmic system, spiritual and physical death and eternal condemnation through His substitutionary spiritual and physical deaths and resurrection. This word also functions as a “genitive of simple apposition” meaning that it stands in apposition to the genitive form of the noun Iesous , “ Jesus ” and simply clarifies who is Jesus here, namely He is the Christ since there were many in the first century who made the claim.

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Translation of Philemon 3

Philemon 3 Grace to all of you as well as peace from God our Father as well as the Lord, who is Jesus, who is the Christ. (Author’s translation)

Exposition of Philemon 3

Philemon 3 contains not only Paul and Timothy’s greeting to Philemon, Apphia, Archippus and the church which met in the home of Philemon but also it expresses a Spirit inspired desire that Philemon would respond to the contents of this epistle regarding the will of the Father for Philemon and the church which met in his home. The apostle Paul under the ministry of God the Holy Spirit is appealing to Philemon and the church in his home to respond to his doctrinal teaching in this epistle, which originates from the Lord Jesus Christ. Paul is not speaking of grace at conversion but the grace or God’s provision for after conversion. The grace of God is God’s provision of eternal salvation relationship and a post-conversion fellowship with Him. “To all of you ” refers to all the individuals mentioned in verse 2, which would include Philemon, Apphia, Archippus and the entire church which met in the home of Philemon. These individuals are the recipients of Paul’s Spirit inspired desire that they would respond to his teaching in this epistle regarding the will of the Father for them. “Grace ” refers to the means by which grace might be received, namely through the mind and thinking of Christ, the Word of God, which is inspired by the Spirit of God. The Spirit, through the communication of the Word of God to the believer reveals God the Father’s grace policy to the believer. This word refers to the Holy Spirit speaking through the communication of the Word of God to the believer’s human spirit or new Christ nature regarding the will of the Father. By responding to the Spirit’s appeal here in Philemon 3, the recipients would be obedient to the commands in Ephesians 5:18 and Colossians 3:16, which when obeyed produce the same results. In Philemon 3, we have a figure of speech here called metonymy meaning the effect is put for the cause or in other words, the thing effected for the instrument which effects it. Here grace is put for the Word of God which effects grace. Therefore, the Spirit of God speaking through the communication of the Word of God to the believer’s human spirit regarding the will of the Father is the means by which grace is received by the believer. “Peace ” refers to the peace of God that is produced by the Spirit in and among believers. The Spirit does this when believers obey the commands and prohibitions

2013 William E. Wenstrom, Jr. Bible Ministries 106 that He guides Paul in issuing them in this epistle and specifically, if they obey his teaching concerning false teachers. Notice the word order, “grace” precedes “peace,” which is significant since the sinner cannot experience peace until they have faith in Jesus Christ and appropriate God’s grace that is extended to every believer through faith in the Lord Jesus Christ. The believer appropriates the grace of God by being obedient to the revelation of the Father’s will that is made known by the Holy Spirit to the believer through the communication of the Word of God by the believer’s divinely ordained pastor-teacher. The believer’s obedience to the revelation of the Father’s will by the Holy Spirit through the communication of the Word of God will result in the believer experiencing the peace of God in his life. When Paul uses the expression “ grace as well as peace ,” he is referring to the fact that what he is writing to Philemon and the church which met in his home in this letter under the inspiration of God the Holy Spirit is a revelation of the Father’s will and desire with regards to Philemon and Onesimus. If this revelation of the Father’s will and desire is obeyed, it will impart blessing to all of them and produce peace in their souls and among them. It will also reconcile Philemon to Onesimus. This expression thus emphasizes with Philemon and the church which met in his home that they need to respond to Paul’s Spirit inspired desire for Philemon and Onesimus, which is expressed in this letter. This letter written by the apostle Paul under the inspiration of the Holy Spirit, which expresses the Father and the Son’s desire, will reconcile slave and slave master, if Philemon responds to it in obedience. “Our Father ” refers to the eternal relationship that Paul, Timothy and the recipients of this letter all possess with God as a result of trusting in Jesus Christ as their Savior. It expresses the eternal relationship both the authors and recipients of this letter share with each other through regeneration. “Lord ” expresses the equality of the Jesus of Nazareth with the Father and emphasizes the authority Jesus of Nazareth exercises over Paul, Timothy and the recipients of this epistle. “ Jesus ” emphasizes the humanity of Christ in hypostatic union and “ Christ ” emphasizes the Saviorhood of Jesus of Nazareth. The Holy Spirit is not mentioned by name in this greeting since He is the one who inspired Paul to write this epistle according to the will of the Father and this was made possible by Paul’s union and identification with Jesus Christ. This greeting recorded in Philemon 3 is in effect an invasion of the Father and the Son as well as the Spirit into the lives of Philemon and the church which met in his home. It reveals the immanency of God meaning that God concerns Himself with and intervenes in the lives of men especially those who are Christians.

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God the Father and the Lord Jesus Christ as well as the Holy Spirit are communicating their desire to the recipients of this epistle through the apostle Paul regarding Philemon’s runaway slave, Onesimus.

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