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2013 William E. Wenstrom, Jr. Bible Ministries 1

Philemon 12-14

Philemon 12-16: Pauls motives

Philemon 12 I have sent him back to you in person, that is, sending my very

heart, 13 whom I wished to keep with me, so that on your behalf he might

minister to me in my imprisonment for the gospel; 14 but without your

consent I did not want to do anything, so that your goodness would not be, in

effect, by compulsion but of your own free will. 15 For perhaps he was for this

reason separated from you for a while, that you would have him back forever,

16 no longer as a slave, but more than a slave, a beloved brother, especially to

me, but how much more to you, both in the flesh and in the Lord. (NASB95)In this paragraph, Paul informs Philemon that he sent back Onesimus to him

whom he describes as his very own affections. The apostle then reveals to

Philemon that in contrast to sending Onesimus back to him, he could almost wishhe could keep his slave with himself in Rome. Pauls purpose is that Onesimus

could render service to him during his imprisonment with reference to the

proclamation of the gospel. But then the apostle writes that he preferred however

to do absolutely nothing without Philemons consent. Paul didnt Philemons good

deed to be characterized as based on compulsion but rather on the basis Philemons

own self-determination. Paul advances upon this by telling Philemon that perhaps

God permitted Onesimus to run away form him for a brief period of time in order

that he could receive him back in person forever. Onesimus would no longer

simply be a slave to Philemon but rather, more than a slave, namely a divinely

loved spiritual brother since he has now become a Christian through Pauls

ministry. Thus, we see that Paul is reminding Philemon of a spiritual principle that

he taught him and in all the church he planted throughout the Roman Empire,

namely that in the body of Christ, there are no longer any racial, social and gender

distinctions.

Philemon 12

Philemon 12 I have sent him back to you in person, that is, sending my very

heart. (NASB95)This verse is composed of the following: (1) accusative masculine singular form

of the relative pronoun hos (), him (2) first person singular aorist activeindicative form of the verb anapemp(), I have sent back (3) dativesecond person singular form of the personal pronoun su (), to you (4)accusative third person masculine singular form of the intensive personal pronoun

autos (), in person (5) nominative neuter singular form of the

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demonstrative pronoun houtos (), that (6) third person singular presentactive indicative form of the verb eimi (), is (7) nominative neuter pluralform of the adjective emos(), my very (8) articular nominative neuter pluralform of the noun splagchnon(), heart.

Asyndeton

In Philemon 12, the apostle Paul under the inspiration of the Holy Spirit is

employing the figure of asyndeton in order to emphasize the statement here in

this verse. The Holy Spirit through Paul uses this figure because He wants

Philemon to dwell or meditate upon this statement that Oneimus means a lot to

Paul and regards him very highly. Paul wants Philemon to accept Onesimus as a

spiritual brother and forgiving him rather than punishing him as his runaway slave.

Anapemp

The verb anapemp means to send someone back to a previous location

indicating that Paul is informing Philemon that he is sending Onesimus back to

him in Colossae. The aorist tense of this verb is an epistolary aorist which is a use

of the aorist indicative in which the author self-consciously describes his letter

from the time frame of the audience. Here it is of course from the standpoint of

Philemon who read this epistle since the one being sent, Onesimus, was the one

who carried this letter to Philemon. The active voice indicates that Paul as the

subject is performing the action of this verb. The indicative mood is declarative

presenting this Pauline assertion as a non-contingent or unqualified statement.

Textual Problem

The NET Bible has the following note, There are several variants at this point

in the text, most of them involving the addition of (proslabou,receive, accept) at various locations in the verse. But all such variants seem to be

motivated by the harsh syntax of the verse without this verb. Without the verb, the

meaning is that Onesimus is Pauls very heart, though this is an awkward

expression especially because of (toutestin, this is, who is) in themiddle cluttering the construction. Nowhere else in the NT is (splanchna, here translated heart) used in apposition to people. It is thus natural

that scribes would want to fill out the text here, and they did so apparently with a

verb that was ready at hand (borrowed from v. 17). With the verb the sentence is

converted into an object-complement construction: I have sent him back to you;

accept him, that is, as my very heart. But both the fact that some important

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witnesses (* A F G 33pc) lack the verb, and that its location floats in the variousconstructions that have it, suggest that the original text did not have .1

Metzger writes The reading * A 33, adopted for the text, best explains theorigin of the other readings. In order to smooth the syntax, the verb (from verse 17) was introduced by copyists, either after (cC D K P 81 614 1739 Byz, it61vg syrp,hgoth al) or after (048 330mg451 2492 itgsyrpalarm), or before (69 431 462 copsa,bo). Likewise, the introduction of , eitherin place of (cDcGgrK P al) or in addition to it (C2D* 048 88 al), is obviouslya further scribal amelioration.

2

Hos

The relative pronoun hosmeans whom referring of course to Onesimus who

is described by Paul in Philemon 11. This word functions as an accusative direct

object meaning that it is receiving the action of the verb anapemp.

Su

The personal pronoun su means you referring to Philemon of course and

functions as a dative indirect object meaning that it is receiving the direct object of

the verb anapempindicating Onesimus is being sent by Paul to Philemon. He will

receive Onesimus from Paul.

Autos

The intensive personal pronoun autosmeans himself since it is a marker of

emphasis referring to Onesimus expressing the distinctiveness of Onesimus in that

Paul has a great affection for him. The word is an accusative of simple apposition

meaning that it stands apposite to the accusative masculine singular form of the

relative pronoun hos, whom indicating both words refer to the same person,

Onesimus.

Houtos

The immediate demonstrative pronoun houtos means that referring to

Onesimus. It is employed with the verb eimias a marker of equivalence. Together,

1Biblical Studies Press. (2006). The NET Bible First Edition; Bible. English. NET Bible.; The NET Bible. Biblical Studies Press.2Metzger, Bruce M.,A Textual Commentary On The Greek New Testament, Second Edition; page 589; United Bible Societies, 2002.

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they point forward to the expression , my very heart.Houtosisa nominative subject meaning that it is performing the action of the verb eimi.

Eimi

The verb eimimeans to exist in a particular state or condition indicating that

Paul views Onesimus as existing in the state or condition of being his very heart.

The present tense of the verb is a customary or stative used to signal an

ongoing state. This indicates that from Pauls perspective, Onesimus exists in the

state of being his very heart. The active voice of the verb is stative indicating the

same thing. This indicates a widow that exists in the state of being a widow in

the truest sense of the word. The indicative mood is declarative presenting this

Pauline assertion as a non-contingent or unqualified statement. We will translate

eimi, is.

Splagchnon

Splagchnonoccurred as early as Homer in classical writings and used almost

entirely in the plural denoting the internal organs, such as the heart, lungs and liver

as well as the spleen and kidneys. It especially refers to the inner parts of sacrificial

animals that were removed, prepared and eaten following the sacrifice. A

splagchnon signified the meal itself. From Aeschylus in the fifth century B.C.

onwards splanchnawas also used for the human entrails, especially for the male

sexual organs and the womb as the site of conception and birth. Hence, children

were sometimes called splanchna and ek splagchnonmeans out from ones own

flesh and blood. Since the intestines were regarded as the site of the natural

passions or emotions such as anger, desires, and personal love. The word finally

came to mean much the same as kardia, heart. In distinction from kardia,which

is more the seat of nobler affections like love and hate, courage and fear, joy and

sorrow, splagchnon is either more comprehensive or it is often a more blunt,

forceful and unequivocal term.

In the Septuagint, the noun occurs 17 times, the verb twice and the remaining

examples are found in first and second Maccabees (Apocrypha). Only twice does

the noun translate Hebrew words: (1) Proverbs 12:10: Representing rahamim,mercy (2) Proverbs 26:22: Representing beten, inner parts, belly Unlike the

Greeks, the Jews did not employ splanchnafor inner parts, entrails in the general

sense and the verb no longer gives evidence of its original connection with

sacrifice. In fact, in later Jewish writings such as the Testaments of the Twelve

Patriarchs, splagchnonwas used for a portion of mans inward parts as the seat of

feelings, parallel to kardia. Also, it was the center of human feeling and

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sensibility generally or to the whole person in respect of the depth and force of

feeling. In these later writings, the splagchnon was the seat of mercy, and

loving mercy. This usage was the main one in the Testaments of the Twelve

Patriarchs, splanchnawas no longer employed for entrails in the general sense

and the verb no longer gives evidence of its original connection with sacrifice. The

best translations of the word are mercy and to be merciful. Philo and Josephus

used the word much as the Greeks to describe the inner parts of the peace offering,

but they also used the word for inner being, the soul.

The noun splagchnonis found predominately in the Pauline corpus where it not

only lost completely the sense of creaturely or natural emotion, but it also shows

no traces of the later Jewish usage of mercy. The word appears in Luke 1:78;

Acts 1:18; 2 Cor. 6:12; 7:15; Phil. 1:8; 2:1; Col. 3:12; Phlm. 1:7, 12, 20; 1 John

3:17. The NT usage continued the usage that was employed by the writers of the

Testaments of the Twelve Patriarchs. The verb splanchnizomai was used to

describe the attitude of compassion on the part of our Lord and it characterized thedivine nature of His acts (Matt. 9:36; 14:14; 15:32; 18:27; 20:34; Mark 1:41; 6:34;

8:2; 9:22; Luke 7:13; 10:33; 15:20). Like other anthropological terms such as

kardiaand nous, the word is used in Paul for the whole man or the soul. John uses

the word as a term for compassion that members of the Royal Family of God

should have for one another (1 John 3:17). Paul often uses the word splagchnonas

a term for personal love or affection between individuals (2 Cor. 7:15; Phil. 1:8;

2:1; Phlm. 20). He also used the word for the soul that is sensitive to the needs of

others, thus, compassionate (Col. 3:12), or simply just a synonym for kardia,

which refers to the soul (Phlm. 1:7, 12)

In Philemon 12, the noun is in the plural and means affections since it is a

term for personal love and affection, which finds its source in the mind of Christ. It

is a personal love and compassion that our Lord demonstrated during His First

Advent, and thus it finds its source or originates in the mind of Christ.

Helmet Koster of Harvard University commenting on Pauls usage of

splanchnain the NT writes, Splanchnameans the capacity of man for love or man

as one who loves, in this context the word can only mean love itself. The word

is used in a transferred sense and as a synonym of agape, though it is distinct from

this inasmuch as it is not a divine, but love as the mutual experience and gift

among Christians...A unique expression is the martus gar mou ho theos, hosepipotho pantas humas en splanchna Christou Iesouin Philippians 1:8. The sense

here is obviously transferred and splanchna is thus a pointed term for personal

love. But for Paul emotions which might be regarded as personal inclinations arean

expression of his being en Christo, and they have their origin here.3

3Theological Dictionary of the New Testament, volume 7, page 556

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In Philemon 12, the noun splagchnon means affections referring to the

affection for members of the body of Christ. Here it refers to Pauls affection for

Onesimus. This affection is produced by the Holy Spirit in the believer who obeys

the command to love his fellow believer as Christ loved Him (John 13:34). Thus, it

is the direct result of the believer operating in the agape, divine-love of God and

is an expression of it. This noun splagchnonis modified by the nominative neuter

plural form of the adjective emos, which is in the first attributive position because

the definite article immediately precedes it indicating that the adjective emos

receives greater emphasis than the noun splagchnon. Therefore we will translate

the expression , my very own affections.

Translation of Philemon 12

Philemon 12 whom I have sent back to you himself, that is, my very own

affections.

Exposition of Philemon 12

In verse 12, Paul announces his intention to send Onesimus directly back to

Philemon. He describes Onesimus as his very own affections, which expresses his

deep personal love and affection for Philemons runaway slave. This description

would serve to further soften the blow of coming into contact with Onesimus and

serve to bring about a reconciliation between the two and assuage any anger

Philemon might have towards his slave.

Romans 12:10 Concerning affection among spiritual brothers and sisters,

all of you must continue to make it your habit to be affectionate with one

another. Concerning honor, all of you continue to make it your habit to

regard one another more highly than yourselves. (Authors translation)Affection is a tender attachment to someone or a fondness for someone.

Outward affection between believers is a badge of discipleship as well since it

demonstrates that they are obeying the Lords command in John 13:34 to love one

another as He has loved them. It is a mark and characteristic of Christian

fellowship. When believers outwardly express affection for one another it

demonstrates to the world that they belong to Christ.The fact that Paul expresses his personal love and affection for Onesimus

expresses the emotional attachment the apostle had for Philemons runaway slave.

Indeed, he had led Onesimus to faith in Jesus Christ. The apostle Paul had already

described Onesimus as his spiritual child and his spiritual father. By expressing his

personal love and affection for Onesimus, Paul is teling Philemon how much he

values his slave. By Paul telling Philemon that he has a personal love and affection

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for his runaway slave would make clear to Philemon that it was a difficult decision

for Paul to send Onesimus back to him. It was also painful for Paul to send

Onesimus back to his master because Onesimus was rendering valuable service for

Paul while he was under house arrest in Rome awaiting his appeal before Caesar as

verse 13 indicates. True to form, Paul puts Philemons interests ahead of his own

personal interests and comfort, which is an excellent lesson for pastors to follow

and all Christians when dealing with each other (Philippians 2:2-4).

The fact that Paul says to Philemon that he is sending his slave Onesimus back

to him is in accord with the demands of Roman Law in the first century. However,

his real reason for sending Onesimus back to Philemon is to bring about a

reconciliation between the two and for Philemon to welcome his new spiritual

brother into the fellowship of the church which met in his home. Paul also wanted

Philemon of his own free will permit Onesimus to minister to him in Rome rather

than order him to do so. Onesimus had accompanied Tychicus who then delievered

this letter addressed to Philemon (Colossians 4:7-9). Onesimus would have beenstanding beside Tychicus awaiting Philemons response to Pauls letter addressed

to him.

Legally, the first step in the manumission of Onesimus would have taken place

when Paul sent Philemons runaway slave back to him accompanied by this letter.

Barth and Blanke write A calculating fugitive who had met friends of his

master in a personal way was well advised to appeal for temporary asylum at the

door of an acquaintance of his patron. If possible, the slave would turn to a person

of relatively high social standing. Roman law conceded that in this case the slave

was not guilty of flight (fuga) in the full legal sense-if only the private asylum

giver carefully examined the complaints of this slave and sent him back to his

master, usually with a written request or recommendation how the prodigal should

be received and treated.4

Philemon 13

Philemon 13 whom I wished to keep with me, so that on your behalf he

might minister to me in my imprisonment for the gospel. (NASB95)

Paul Expresses His Desire to Keep Onesimus with Him

Whom I wished to keep with me is composed of the following: (1)

accusative masculine singular form of the relative pronoun hos (), whom (2)

4Barth, Markus; Blanke, Helmut, The Letter to Philemon: A New Translation with Notes and Commentary; Eerdmans Critical Commentary;

pages 28-29; William B. Eerdmans Publishing Company; Grand Rapids, Michigan/Cambridge, U.K.; 2000

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nominative first person singular form of the personal pronoun ego (), I (3)first person singular imperfect middle indicative form of the verb boulomai

(), wished (4) prepositionpros(), to (5) accusative first personmasculine singular emautou (), me (6) present active infinitive form ofthe verb katech(), to keep.

Hos

The relative pronoun hosmeans whom referring of course to Onesimus who

is described by Paul in Philemon 11. This word functions as an accusative direct

object meaning that it is receiving the action of the verb katech.

Ego

The first person singular form of the personal pronoun egomeans I referringof course to the apostle Paul and fucnctions as a nominative subject of the verb

meaning that it is performing the action of the verb boulomai. This pronoun

emphasizes a contrast between Paul sending Onesimus back to Philemon and his

desire to keep Onesimus with him in Rome in order to minister to him during his

first Roman imprisonment while awaiting his appeal before Caesar in his own

rented quarters.

Boulomai

In classical Greek boulomai indicates a rational, planned desire as opposed to

thelo, which suggests a more impulsive wish. The word has the idea of wish,

intend, want, purpose, or desire. It means to desire, to have or experience

something, with the implication of some reasoned planning or will to accomplish

the goal, thus to desire, to want, to will.

In Philemon 13, the verb boulomai is used in reference to Pauls desire to

keep Onesimus with him in Rome in order that he could minister to him during his

imprisonment. The imperfect tense of the verb is a conative imperfect which

portrays the action as something that was desired, attempted or at the point of

almost happening (Wallace, page 550). There are two categories of this type ofimperfect. One is a true conative where the action is in progress but not complete

and the other is not begun but about or desired to be attempted. Here, in Philemon

13, the latter is in view indicating that Paul did not attempt to keep Onesimus with

him but desired to. It indicates he did not carry out his desire to keep Onesimus

with him. Paul contemplated this action but did not carry it out. His statement in

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Philemon 14 tells Philemon why he didnt. He did not want to keep Onesimus

without Philemons consent.

The middle voice of the verb is an indirect middle indicating that for his own

interests or for his own benefit Paul thought about keeping Onesimus with him

in Rome. This is a potential indicative mood used with the verb of desire

boulomai. The indicative is used with verbs of obligation, wish, or desire, followed

by an infinitive. The indicative mood of verb boulomai is employed with the

katech, to keep and expresses Pauls unreliazed desire to keep Onesimus with

him in Rome. We will translate boulomai, could almost wish for my own

benefit.

Katech

The verb katech is a compound word that is composed of the verb echo, to

have, hold, possess whose meaning is intensifies by the preposition kata, thusword literally means, to hold fast, to possess.

BDAG lists the following meanings for the word: (1) to prevent the doing of

something or cause to be ineffective, prevent, hinder, restrain (a) to hold someone

back from going away hold back, hinder, prevent from going away (b) hold down,

suppress something (c) to prevent someone from exercising power, restrain,check [5 highlights] (2) to adhere firmly to traditions, convictions, or beliefs, hold

to, hold fast (a) keep in ones memory (b) hold fast, retain faithfully (3) to keep in

ones possession, possess (4) to keep within limits in a confining manner, confine

(a) in prison keep, confine (b) by law: (c) by disease (5) to have a place as ones

own, take into ones possession, occupy (6) lay claim to, legal t.t. Ro 1:18 (the

point is that a claim is made for truth, which is denied in practice, (7) hold course,

nautical t.t, intr. (8) Perh. in the sense of determine.5

(katech): vb.; Str 2722; TDNT 2.8291. LN 13.150 prevent,hinder, restrain, keep from (Ro 1:18); 2. LN 31.48 continue belief, implying

appropriate action (1Co 11:2; 15:2); 3.LN 57.1 possess, have, own (2Co 6:10; Jn

5:4 v.r.); 4.LN 37.17 control, restrain continuously (Lk 4:42); 5.LN 85.9 occupy,

be in a place (Lk 14:9); 6. LN 54.22 (katech eis), head for (Ac27:40+)

6

5Arndt, W., Danker, F. W., & Bauer, W. (2000).A Greek-English lexicon of the New Testament and other early Christian literature(3rd ed.)

(532533). Chicago: University of Chicago Press.vb. verb

Str Strongs Lexicon

v.r. varia lectio, variant reading in a manuscriptLNLouw-Nida Greek-English Lexicon

+ I have cited every reference in regard to this lexeme discussed under this definition.6Swanson, J. (1997). Dictionary of Biblical Languages with Semantic Domains: Greek (New Testament)(electronic ed.). Oak Harbor: Logos

Research Systems, Inc.

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Louw and Nida list the following: (1) to prevent someone from doing

something by restraining or hinderingto prevent, to hinder, to restrain, to keep

from. the people whose evilways keep the truth from being known Ro 1:18.

7(2) to continue to believe, with

the implication of acting in accordance with such beliefto continue to believe

and practice, to continue to follow. you continue to believe and practice the traditions as I passed them on toyou 1 Cor 11:2; by which you are saved ifyou continue to believe and practice it 1 Cor 15:2.

8 (3) a; c;

a, f: to have or possess objects or property (in the technical sense ofhaving control over the use of such objects)2to have, to own, to possess, to

belong to.3 a: we have nothing hereexcept five loaves of bread Mt 14:17; there was awoman who had ten drachmas Lk 15:8. a may also occur in an absolute

construction where the objects possessed are not explicitly mentioned in thecontext: for to everyone who has will something begiven Mt 25:29. c: we seem tohave nothing but we really possess everything 2 Cor 6:10. a: to give it to him as a possession Ac 7:5.9 (4) 37.17b; a; d: to exercise continuous control over someone orsomething [6 highlights]to control, to restrain. b: submit yourselves to the king who is the one whocontrols 1 Pe 2:13. a: for Christslove controls us 2 Cor 5:14. d: and they tried to keep him from leaving them Lk 4:42. There is usually nodifficulty in speaking of control if it is performed by a person as in 1 Pe 2:13.

However, it may not be possible to speak of death having control, unless the

language in question can personify death. In some instances Ac 2:24 (see 37.16)

must be rendered as it was impossible for him to continue to be dead, and in 2

Cor 5:14 Christs love controls us may be rendered as the fact that Christ loves

us causes us to act as we do.10

(5) e: to come to occupy a particular place

7Louw, J. P., & Nida, E. A. (1996). Vol. 1: Greek-English lexicon of the New Testament: Based on semantic domains (electronic ed. of the 2ndedition.) (164). New York: United Bible Societies.8Louw, 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.) (371). New York: United Bible Societies.

ffeminine22 Ownership usually entails to a greater or lesser degree the social sanctions of the right by the owner to use the object in question and the

obligation by non- owners to recognize that right and to desist from such usage.33 This meaning of have/possess contrasts with hold, grasp (Domain 18), the whole/part relation (Domain 63), to be in a relationship to

(Domain 89), to be in a state or condition (Domain 13), and to have authority, power, or control over persons or objects, either sociologically or

physically (Domain 37).9Louw, 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.) (557). New York: United Bible Societies.10Louw, 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.) (473). New York: United Bible Societies.

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to come to be in a place, to occupy. then with embarrassment you will begin to occupy the last place Lk14:9.

11

The Analytical Lexicon of the New Testament: (1) transitively, active; (a) hold

fast, keep in possession, possess (2C 6.10); figuratively hold in memory, keep in

mind, continue believing (1C 15.2); (b) hold back, detain, prevent (LU 4.42);

figuratively restrain, check (2TH 2.6); (c) hold down, suppress; figuratively

suppress (RO 1.18); (d) take (over), occupy (LU 14.9); (2) transitively, passive; (a)

of law be bound by (RO 7.6); (b) of disease be afflicted with (JN 5.4); (3)

intransitively, as a nautical technical term hold ones course toward, head for, steer

for (AC 27.40)12

Here in Philemon 13, the verb to detain in the sense of holding or keeping

indicating that Paul is telling Philemon that he could almost wish for his own

benefit detain Onesimus with him in the sense of keeping Onesimus from

returning to him. The present tense of the verb katechis a conative present whichdenotes that Paul desired to keep Onesimus with him in Rome but did not carry out

the action because he did not want to keep Onesimus without Philemons consent

(Philemon 14). The active voice of the verb indicates that Paul as the subject

performed the action of desiring to keep Onesimus with him in Rome. The

infinitive form of the verb functions as a complementary infinitive meaning it

completes the thought of the verb boulomai.

Emautou

The accusative first person masculine singular form of the reflexive pronoun

emautouwhich means myself which indicates that the subject is also the object

of the action of the verb. Here the action of the verb katechis reflecting back on

the subject, Paul indicating he desired to keep Onesimus for himself. It is the

object of the prepositionpros, which is a marker of association indicating that Paul

thought about keeping Onesimus with him in Rome but did not because he

wanted Philemons consent to do so.

Paul Desired Onesimus to Minister to Him During His Imprisonment

So that on your behalf he might minister to me in my imprisonment for

the gospel is composed of the following: (1) conjunction hina(), so that (2)preposition huper(), on behalf of (3) second person genitive singular form

11Louw, 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.) (724). New York: United Bible Societies.12Friberg, T., Friberg, B., & Miller, N. F. (2000). Vol. 4:Analytical lexicon of the Greek New Testament. Baker's Greek New Testament Library

(225). Grand Rapids, MI: Baker Books.

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of the personal pronoun su(), your (4) dative first person singular form of thepersonal pronoun ego (), me (5) third person singular present activesubjunctive form of the verb diakone (), he might minister to (6)preposition en (), in (7) articular dative masculine plural form of the noundesmos (), my imprisonment (8) articular genitive neuter singular formof the noun euangelion(), for the gospel.

Hina

The conjunction hina is employed with the subjunctive mood of the verb

diakonein order to form a purpose clause that indicates the intention of the action

of the verbs boulomai and katech. This indicates that the conjunction is

introducing a clause which presents the purpose of Pauls desire to keep Onesimus

with him in Rome.

Huper sou

The personal pronoun sumeans your referring to Philemon of course and is

the object of the preposition huper, which is a marker of substitution indicating

that Paul desired to keep Onesimus in Rome with him in order that on behalf of

Philemon or in his place Onesimus could minister to Paul during his

imprisonment. This prepositional phrase indicates that Paul desired to keep

Onesimus in Rome with him in order that he could function as Philemons

substitute or representative. This indicates that Paul wanted Onesimus to render

service to him just as Philemon would have if he were in Rome instead of his

runaway slave.

Diakoneo

The verb diakoneomeans to serve or passively to be served. Herodotus first

used the word of waiting on tables (Kittel, 2:82). It also had other senses such as

to care for, provide for or to do the work of a servant. The majority of Greeks

did not think highly of being a servant since this meant submission to the will of

another. This attitude is reflected by the Sophists who believed that a free manshould only serve his own interests and wishes. Many felt that serving another

contradicting the goal of life, which was the full development of the individual

personality.

Beyer contends that the diakoneoword group can be distinguished from other

terms of service such as douleuo, therapeuo, latreuo, leitourgeoand hupereteoin

the sense that diakoneois a very personal service, or a service of love (Theological

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Dictionary of the New Testament, volume 2, page 81ff.). However, its relative

absence in the papyri before the fourth century A.D. indicates that it was more a

literary term and a popular expression as Beyer suggests.

The Old Testament did not have a negative assessment of servanthood as did

the Greek culture. The command to love God and ones neighbor laid the

foundation for a God-directed lifestyle characterized by service.

The verb diakoneodoes not appear in the Septuagint and occurs 37 times in the

Greek New Testament.

A Greek-English Lexicon of the New Testament and Other Early Christian

Literature-Third Edition: (1) to function as an intermediary, act as go-

between/agent, be at ones service with intermediary function either expressed or

implied (2) to perform obligations without focus on intermediary function (a) of

unspecified services perform duties, render assistance, serve (b) of attention at

meals wait on someone at table (3) to meet an immediate need, help (4) to carry

out official duties, minister (5) care for, take care of (Pages 229-230).Louw and Nida list the following meanings for the verb: (1) to render assistance

or help by performing certain duties, often of a humble or menial natureto

serve, to render service, to help, service, help (35.19). (2) to take care of, by

rendering humble service toto take care of (35.37) (3) to serve food and drink

to those who are eatingto serve, to wait upon (46.13) (4) to serve God in some

special way, such as a deaconto be a deacon, to minister to. (53.66) (Greek-

English Lexicon of the New Testament Based on Semantic Domains).

Analytical Lexicon of the Greek New Testament: (1) generally, of services of

any kind serve (2) of supplying with lifes necessities support, take care of,

minister to (3) of table service wait on, serve (4) of religious service relating the

physical needs of believers serve as deacon, perform duties of deacon (Page 109).

At times the term diakoneodenotes the kind of waiting on tables or serving

described in its classical usage (e.g. Matthew 8:15; Mark 1:31; Luke 10:40; 17:8).

It also refers to the kind of care that women who were disciples of our Lord

provided Him (e.g. Matthew 27:55; Mark 15:41). The word was used in relation to

the servanthood of Christ (Matthew 20:28; Mark 10:45; Luke 22:26). The verb was

used in relation to the Lord commanded His disciples to follow His example and

serve each other if they wish to be spiritual leaders and great in the kingdom of

God (Luke 22:27; cf. John 12:26; cf. Matthew 20:26; Mark 9:35). The idea ofwaiting on tables appears in Acts 6:2.

The term diakoneo is also found in passages related to Christian service or in

other words, service rendered by Christians for the benefit of other Christians, i.e.

the church (Romans 15:25; 2 Corinthians 3:3; 8:19-20; 1 Timothy 3:10, 13; 2

Timothy 1:18; Philemon 13; Hebrews 6:10; 1 Peter 4:10-11).

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In Philemon 13, the verb diakoneomeans to render service or assistance on

behalf of another and is used of course of Onesimus serving or rendering

assistance to Paul during his imprisonment in Rome on behalf of his master,

Philemon.

The present tense of the verb is a customary present or stative present signaling

an ongoing state indicating that Paul desired to keep Onesimus in Rome with him

in order that he could exist in the state of serving him on behalf of Philemon. The

active voice is stative expressing the same thing. The subjunctive mood is

employed with the conjunction hinain order to form a purpose clause as we noted

above. The subjunctive mood along with the hinadoes not suggest any uncertainty

and should not be translated may or might but rather could or would

indicating that Paul desired to keep Onesimus with him in Rome in order that on

behalf of Philemon he could render service to him.

Ego

The personal pronoun egomeans me referring of course to the apostle Paul

and functions as a dative direct object meaning that it is receiving the action of the

verb diakoneo. The word is put in the dative rather than accusative case because

Paul wants to emphasize the personal relationship between he and Onesimus.

En tois desmois

This same prepositional phrase appeared in Philemon 10 and retains the same

meaning here in Philemon 13 as it did in that verse. Thus, the noun desmiosmeans

imprisonment referring to Pauls first Roman imprisonment. The articular

construction the word functions as a possessive personal pronoun and means my.

This noun is the object of the preposition en, which is a marker of the extent of

time within a unit. Here it refers to the period of Pauls first Roman imprisonment.

So we will translate the prepositional phrase, during my imprisonment.

Classical Usage of Euangelion

The noun euangelionmeans, good news, victorious proclamation. Liddell andScott list the following meanings: (1) Reward of good tidings, given to the

messenger; to make a thank-offering for good tidings; to crown one for good news

brought (2) Good tidings, good news (Greek-English Lexicon, New Edition, page

705).

The verbs euangelizomai, euangelizo and the adjectival noun euangelion and

the noun euangelos are all derived from the angelos, messenger, or the verb

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angello, to announce. The verb euangelizomaiis a middle form and is found in

Aristophanes. The verb euangelizois a form not encountered until later Greek. The

noun euangelion is found as early as the writings of Homer. Euangelos,

messenger is one who brings a message of victory or other political or personal

news that causes joy.

In the ancient world, the noun euangelion became a general term for the

triumphant message from the battlefield, and it was used for joyous political

proclamations or for personal messages of good news. In the Hellenistic period the

word can also mean one who announces oracles. Similarly the verb euangelizomai

means to speak as a messenger of gladness, to proclaim good news, and in the

religious sense to promise.

Euangelizomai also gains a religious meaning when it is used in connection

with the appearance of a divine man, whose approach is announced with joy

(e.g. of Apollonius of Tyana in Philostratus, VA 1, 28, 3rd century A.D.).

The original classical definition of the noun euangelion was a reward forbringing a good message. But the term also stood for the message itself. It became

a general term for the triumphant message from the battlefield, and it was used for

joyous political proclamations or for personal messages of good news. It was a

technical term for news of victory.

The messenger appears, raises his right hand in greeting and calls out with a

loud voice: chairenikomen. By his appearance it is known already that he brings

good news. His face shines, his spear is decked with laurel, his head is crowned, he

swings a branch of palms, joy fills the city, euangeliaare offered, the temples are

garlanded, an agon is held, crowns are put on for the sacrifices and the one to

whom the message is owed is honored with a wreath.

Such messages are seen as a gift of the gods. When the message had been

received, sacrifices are offered to them out of gratitude but also in order to hold the

gods to their gift.

Euangelionis chiefly used in connection with oracles (i.e., the promise of some

future event) and in the imperial cult it acquired a religious meaning. In the latter

sphere news of the divine rulers birth, coming of age, or enthronement, and also

his speeches, decrees and acts are glad tidings which bring long hoped for

fulfillment to the longings for the world for happiness and peace.

Ulrich Becker, Professor of Theology at Hanover, quoting from Barkers workentitled From Alexander to Constantine: Passages and Documents Illustrating the

History of Social and Political Ideas 336 B.C.-A.D.337, documents the decree of

the Greeks in the province of Asia in 9 B.C. marking the birthday of Augustus

(September 23rd) the beginning of the civil year: It is a day which we may justly

count as equivalent to the beginning of everything-if not in itself and in justly

count as equivalent to the beginning of everything-if not in itself and in its own

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nature, at any rate in the benefits it brings-inasmuch as it has restored the shape of

everything that was failing and turning into misfortune, and has given a new look

to the Universe at a time when it would gladly have welcomed destruction if

Caesar had not been born to be the common blessing of all men...Whereas the

Providence (pronoia) which has ordered the whole of our life, showing concern

and zeal, has ordained the most perfect consummation for human life by giving to

is Augustus, by filling him with virtue for doing the work of a benefactor among

men, and by sending in him, as it were, a saviour for us and those who come after

us, to make war to cease, to create order everywhere... and whereas the birthday

of the God (Augustus) was the beginning for the world of the glad tidings (in the

Greek the Evangel) that have come to men through him...Paulus Fabius Maximus,

the proconsul of the province...has devised a way of honoring Augustus hitherto

unknown to the Greeks, which is, that the reckoning of time for the course of

human life should begin with his (Augustus) birth. (Colin Browns Dictionary of

New Testament Theology, volume 2, page 108).The proclamation of this euangeliondoes not merely herald a new era, but it

actually brings it about. The proclamation is itself the euangelion, since the

salvation it proclaims is already present in it.

To Christians the emperor was a false lord (kurios) who claimed divine rule,

something which belongs to the Lord Jesus Christ alone. In the same way, the

euangelion of the emperor cult was a false gospel which opposed the gospel of

Christ.

Linguistically, however, the noun euangelion and its cognate verb euangelizo

formed a background for the preaching of Jesus Christ as Lord. Therefore, when

Paul spoke of another gospel, a very literal sense can be understood because he

lived in an age of gospel preaching.

When Christians used the term euangelion, they were speaking the familiar

language of the day. The emperor in Rome was considered divine by nature. His

power was considered to extend to men, to animals, to the earth and to the sea.

Nature belongs to him, wind and waves are subject to him. He works miracles and

heals men. He is the savior of the world who also redeems individuals from their

difficulties. He has appeared on earth as deity in human form. He is the protective

god of the state of Rome and his appearance is the cause of good fortune the whole

kingdom.Extraordinary signs accompany the course of his life. They proclaim the birth of

the ruler of the world. A comet appears at his ascension to power and at his death

signs in heaven declare his assumption into the ranks of the gods. Because the

emperor was considered more than a common man, his ordinances are glad

messages and his commands are sacred writings. What he says is a divine act and

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implies good and salvation for men. The emperor cult of Rome was inspired by

Satan and is a counterfeit gospel.

Euangelionin the sense of good news itself belongs to a later period. Outside of

Christian literature the neuter singular form first appears with this meaning in a

papyrus letter from an Egyptian official of the third century A.D. In the plural it is

found in a calendar inscription from Priene about 9 B.C. It is not until the writings

of the apostolic fathers that there is a transition to the later Christian usage of

euangelion as referring to a book which sets forth the life and teaching of Jesus

(Justin, Apology i. 66).

Septuagint Usage of Euangelion

The noun euangelion appears once in the Septuagint. The plural form of the

word is used to render the Hebrew besorah, to reward for good news is found in

2 Samuel 4:10. In Samuel 18:20, 22, besorahcould be translated good tidings. Itis rendered euangeliaby the Septuagint translators. This derivative of euangelion

does not appear in the New Testament. The noun never functions in a religious

capacity in the Septuagint. This fact indicates that the New Testament term

euangelion is derived from the Greek usage rather than the Hebrew or more

precisely from the language of the imperial cult. The only difference between the

euangelion of the New Testament and the imperial cult is the content of the

message.

New Testament Usage of Euangelion

The noun euangelionappears 76 times in the New Testament where it means,

good news, victorious proclamation and appears ten times in Romans (1:1, 9, 15,

16; 2:16; 11:28; 15:16, 19, 20; 16:25).

The New Thayers Greek-English Lexicon lists the following meanings for

euangelionin the New Testament: (1) A reward for good tidings (2) Good tidings

(a) The glad tidings of the kingdom of God soon to be set up, and subsequently

also of Jesus, the Messiah, the founder of this kingdom (b) The glad tidings of

salvation through Christ; the proclamation of the grace of God manifested and

pledged in Christ; the gospel (c) As the Messianic rank of Jesus was proved by His

words, His deeds and His death, the narrative of the sayings, deeds, and death of

Jesus Christ came to be called euangelion(page 257).

The Analytical Greek Lexicon Revised lists the following: (1) Glad tidings,

good or joyful news (2) The Gospel, doctrines of the gospel (3) Metonymically, the

preaching of, or instruction in, the Gospel (page 172).

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A Greek-English Lexicon of the New Testament and Other Early Christian

Literature-Third Edition lists the following meanings for euangelion: (1) Gods

good news to humans (2) details relating to the life and ministry of Jesus, good

news of Jesus (3) a book dealing with the life and teaching of Jesus, gospel account

(Pages 402-403).

Louw and Nida define euangelion, the content of the good news (in the NT a

reference to the gospel of about Jesus) (33.217) (Greek-English Lexicon of the

New Testament Based on Semantic Domains).

Analytical Lexicon of the Greek New Testament defines the word good news;

in the NT only of Gods message of salvation gospel, good news (1) as denoting

the act of proclamation preaching of the gospel (2) as denoting the work of

evangelization cause, service, or spread of the gospel (3) as denoting the content of

the message as an offer of salvation gospel, good news, Gods message (Page 177).

Vines Expository Dictionary of Biblical Words, Euangelion originally

denoted a reward for good tidings; later, the idea of reward dropped, and the wordstood for the good news itself. The Eng. word gospel, i. e. good message, is

the equivalent of euangelion (Eng., evangel). In the NT it denotes the good

tidings of the kingdom of God and of salvation through Christ, to be received by

faith, on the basis of His expiatory death, His burial, resurrection, and ascension, e.

g., (Acts 15:7; 20:24; 1 Pet. 4:17). Apart from those references and those in the

gospels of Matthew and Mark, and (Rev. 14:6), the noun is confined to Paul's

epistles. The apostle uses it of two associated yet distinct things, (a) of the basic

facts of the death, burial and resurrection of Christ, e. g., (1 Cor. 15:1-3); (b) of the

interpretation of these facts, e. g., (Rom. 2:16; Gal. 1:7,11; 2:2); in (a) the gospel

is viewed historically, in (b) doctrinally, with reference to the interpretation of the

facts, as is sometimes indicated by the context. The following phrases describe the

subjects or nature or purport of the message; it is the gospel of God, (Mark 1:14;

Rom. 1:1; 15:16; 2 Cor. 11:7; 1 Thes. 2:2,9; 1 Pet. 4:17); God, concerning His Son,

(Rom. 1:1-3); His Son, (Rom. 1:9); Jesus Christ, the Son of God, (Mark 1:1); our

Lord Jesus, (2 Thes. 1:8); Christ, (Rom. 15:19), etc.; the glory of Christ, (2 Cor.

4:4); the grace of God, (Acts 20:24); the glory of the blessed God, (1 Tim. 1:11);

your salvation, (Eph. 1:13); peace, (Eph. 6:15). Cf. also the gospel of the

Kingdom, (Matt. 4:23; 9:35; 24:14); an eternal gospel, (Rev. 14:6). In (Gal.

2:14), the truth of the gospel denotes, not the true gospel, but the true teachingof it, in contrast to perversions of it. The following expressions are used in

connection with the gospel: (a) with regard to its testimony; (1) kerusso, to

preach it as a herald, e. g., (Matt. 4:23; Gal. 2:2); (2) laleo, to speak, (1 Thes.

2:2); (3) diamarturomai, to testify (thoroughly), (Acts 20:24); (4) euangelizo, to

preach, e. g., (1 Cor. 15:1; 2 Cor. 11:7; Gal. 1:11); (5) katangello, to proclaim,

(1 Cor. 9:14); (6) douleuoeis, to serve unto (in furtherance of), (Phil. 2:22); (7)

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sunathleo en, to labor with in, (Phil. 4:3); (8) hierourgeo, to minister, (Rom.

15:16); (8)pleroo, to preach fully, (Rom. 15:19); (10) sunkakopatheo, to suffer

hardship with, (2 Tim. 1:8); (b) with regard to its reception or otherwise: (1)

dechomai, to receive, (2 Cor. 11:4); hupakouo, to hearken to, or obey, (Rom.

10:16; 2 Thes. 1:8); pisteuo en, to believe in, (Mark 1:15); metastrepho, to

pervert, (Gal. 1:7). Note: In connection with (a), the apostle's statement in (1 Cor.

9:23) is noticeable, I do all things for the Gospel's sake, that I may be a joint

partaker thereof, RV, for the incorrect KJV, that I might be partaker thereof with

you.

Euangelion has a broad semantic range in the New Testament. Nevertheless,

this variety should be examined and understood in light of the basic concept that

the gospel is a message of victory.

According to its Greek heritage, euangeliondescribes a good report from the

battlefield, a message of victory. This is its essential meaning in the New

Testament.Euangelionappears primarily in Pauls writing where it is used in an absolute

sense meaning without any qualifying definition. For the apostle Paul, there was

only one gospel. Pauls ministry was distinctively that of the propagation of the

gospel. Unto this gospel he was set apart (Rom. 1:1) and made a minister

according to the grace of God (Eph. 3:7). His special sphere of action was the

Gentile world (Rom. 16:16; Gal. 2:7).

Since Paul accepted the gospel as a sacred trust (Gal. 2:7), it was necessary that

in the discharge of this obligation he speak so as to please God rather than man (1

Tim. 2:4). The divine commission had created a sense of urgency in Paul where he

cried woe to me if I do not preach the gospel (1 Cor. 9:16). For the sake of the

gospel Paul was willing to become all things to all men (1 Cor. 9:22-23). No

sacrifice was too great since eternal issues were at stake.

By the time wrote his epistles, the word was a technical term for the Christian

proclamation. In the Synoptic Gospels euangelion and euangelizo denote the

message and teaching of the Lord Jesus. The Christian message of salvation is both

a proclamation of and an interpretation of the facts of salvation history. Thus, one

word, euangelion, summarizes the Christ event: (1) His incarnation (2) His earthly

life (3) His death on the cross (4) His resurrection (5) His ascension (6) His

session.Euangelion is the message of Gods action in Christ, executed within the

framework of human history, which is the appeal trial of Satan-what God has done

to make salvation possible. The proclamation of this message of Christs victory is

the creative Word of God in action. It changes spiritual darkness into light and

death into life. It is the power of God for salvation (Rm. 1:16). This same word

becomes active in those who trust it (1 Th. 2:13).

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The gospel receives many qualifying descriptions: (1) Gospel of the

kingdom (Mt. 4:23; 9:35; 24:14). (2) Gospel of Jesus Christ (Mk. 1:1). (3)

Gospel of the kingdom of God (Mk. 1:14). (4) Word of the gospel (Acts

15:7). (5) Gospelof the grace of God (Acts 20:24). (6) Gospel of His Son

(Rom. 1:9). (7) Gospel ofChrist (Rom. 1:16; 15:19, 29; 1 Cor. 9:12, 18; 2 Cor.

4:4; 9:13; 10:14; Gal. 1:7; Phlp. 1:27; 1 Th. 3:2). (8) Gospel of God (Rom.

15:16; 2 Co. 11:7; 1 Thess. 2:2, 8, 9; 1 Pet. 4:17). (9) Christs gospel (2 Cor.

2:12). (10) Gospel of the uncircumcision (Gal. 2:7). (11) Gospel of your

salvation (Eph. 1:13). (12) Gospel of peace (Eph. 6:15). (13) Mystery of the

gospel (Eph. 6:19). (14) Teaching of the gospel (Phlp. 1:27). (15) Word of

truth of the gospel (Col. 1:5). (16) Hope of the gospel (Col. 1:23). (17)

Gospel of our Lord Jesus Christ (2 Th. 1:8). (18) Glorious gospel of the

blessed God (1 Tim. 1:11). (19) Afflictions of the gospel (2 Tim. 1:8). (20)

Bonds of the gospel (Phlm. 13). (21) Everlasting gospel (Rev. 14:6).

In addition to the above qualifying descriptions, other phrases are used in theNew Testament to describe the gospel. The content of the message is the

preaching of the cross (1 Cor. 1:18) and also the witness of the resurrection of

the Lord Jesus (Acts 4:33). It is also called the word of Gods grace (Acts

14:3), the word of salvation (Acts 13:26), the word of reconciliation (2 Cor.

5:19), the word of truth (Eph. 1:13), the word of faith (Rom. 10:8), word

of life (Phlp. 2:16).

The main emphasis of the message is contained in the phrase preach Christ

(cf. Acts 8:5; Col. 1:28). The content of the gospel message is further explained in

Romans 1:17 which states that in it (the gospel) the righteousness of God

revealed from faith to faith.

Faith in Christ and not obedience to the Law brings righteousness. Faith alone

in Christ alone enables the justice of God to impute the righteousness of Christ to

an individual. It is the preaching of the gospel that provides an individual to

exercise faith (Rom. 10:17). Faith alone in Christ alone produces peace in the soul

(Eph. 2:17; 5:16), confidence (Col. 1:23) and provides eternal life (Titus 1:1-3).

Believers are not to be ashamed of the gospel (Rom. 1:16; 2 Tm. 1:8) and are to

govern their lifestyle by it (Phlp. 1:27). Believers are at times called on to endure

undeserved suffering because of the gospel (Phlp. 1:27), yet they must continue to

proclaim it to the end of the dispensation (2 Tim. 4:2). It alone heralds the soundwords of truth, salvation, reconciliation, and grace (e.g. Acts 13:26; 14:3; 2 Cor.

5:19; Eph. 1:13). Only the gospel is the word of life (Phlp. 2:16). According to 1

Timothy 1:11, the Gospel contains teaching on the right use of the Mosaic Law. It

reveals the glory of God.

Euangelion was the central concept of Pauls theology. For Paul, euangelion

was not only the content of what is proclaimed, but also the act, process and

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execution of the proclamation. Content and process of proclaiming the message are

one for him. The gospel is not of human origin but the word of God (1 Pet. 1:12). It

was entrusted to Paul as an apostle and teacher (2 Tm. 1:11). Its message of Jesus

Christ, risen from the dead, and descended from David (2 Tm. 2:8) is not limited to

a single, past event, but rather is experienced as a word charged with power in the

present so that it cannot be fettered by human chains (2 Tm. 2:9). This message of

Christs victory at the Cross of Calvary produces regeneration and eternal life. It

brings peace (Eph. 2:17; 6:15) and incorporates both Jews and Gentiles under the

Headship of Christ (Eph. 3:1-9). It not only gives salvation but has brought life

and immortality to light (2 Tm. 1:10).

The Gospel is the manifestation of divine glory in history. It is the presence of

Christ. The gospel is divine power (Rom. 1:16) and as an instrument of the Holy

Spirit it convicts (1 Thess. 1:5) and converts (Col. 1:6). Although it is good news,

it is strenuously opposed by a rebellious unregenerate world (1 Thess. 2:2).

Opposition to the message takes the form of opposition to the messenger (2 Tm.1:11-12; Phlm. 13). Yet those who proclaim it must do so boldly (Eph. 6:19) and

with simplicity (2 Cor. 4:2), not with eloquence lest the cross of Christ be robbed

of its power (1 Cor. 1:17). To those who refuse to respond to the gospel it is both

foolishness and a stumbling block (1 Cor. 1:18 ff.), but to those who respond in

faith it proves itself to be the power of God unto salvation (Rom. 1:16).

Jesus Christ, risen from the dead, descended from David (2 Tm. 2:8) may

well stand as a summary of what the entire New Testament means by gospel. It

has to do with the Person of Christ, though with an equal stress on Christs saving

work centered in the cross and resurrection. The advent of salvation is depicted in

the Old Testament terms of promise and fulfillment (Rom. 3:21; 15:4-9; 1 Cor.

10:11). The present availability of that salvation is offered by grace alone,

through faith alone. The work of reconciliation is both complete meaning God in

Christ has effected the salvation of the entire cosmos (2 Co. 5:19, 21) and

incomplete meaning that God has entrusted the gospel to His servants who as

ambassadors for Christ call men and women to accept all that has been

accomplished (5:20).

In Romans 1:16-17, the apostle Paul describes the gospel in that it is the power

of God for salvation and that it reveals the righteousness of God, who is Jesus

Christ.Romans 1:16 For I am not ashamed of the Gospel, for it is the power of

God for salvation to everyone who believes, to the Jew first and also to the

Greek. 17 For in it the righteousness of God is revealed from faith to faith; as

it is written, BUT THE RIGHTEOUS man SHALL LIVE BY FAITH.

(NASB95)

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The context of Romans 1:16 indicates that the noun soteria, salvation refers

to the deliverance from sin, Satan and his cosmic system that is available to every

member of the human race and is received as a gift through faith in Christ. Paul is

referring to the salvation or deliverance that is available to the unbeliever since it is

used within the context of Paul pointing out the universal need for salvation

regardless of whether they are a Jew or Gentile, which is indicated by the phrase

to everyone who believes, to the Jew first and also to the Greek.

Who believes is the articular dative (of recipient) masculine singular present

active (substantive) participle form of the verb pisteuo, which means to trust,

place complete confidence in the Person of Christ in order to receive the gift of

eternal life.

The present tense is gnomic used to make a statement of a general, timeless

fact indicating that it is an eternal spiritual truth or spiritual axiom that the one

who believes in the gospel message of Jesus Christ will receive salvation since the

gospel is the power of God for salvation.When a person believes in Jesus Christ as his Savior heis in effect trusting in

the authority of the Scriptures and the Holy Spirit, which declare the Person and

Work of Jesus Christ as the object of faith for salvation. Our faith is the only

system of perception that God will accept because it is compatible with His grace

policy. The believer is saved based upon the merits of Christ and His death on the

Cross.

Therefore, the expression who believes refers to making the non-meritorious

decision to trust or place ones complete confidence in the Person of Jesus Christ

for salvation. Then the apostle Paul notes the universal nature of salvation by faith

in Jesus Christ with the phrase to the Jew first and also to the Greek. This

phrase demonstrates that God desires all men to be saved and that Christ died for

all men, which theologians call the unlimited atonement (1 Timothy 2:4; 4:10; 2

Peter 3:9; 1 John 2:2).

The expression to the Jew first and also to the Greek does not mean that

every Jew must be evangelized before the gospel can be presented to the Gentiles

but rather means that the Jews were elected by God as noted by Paul in Romans 9-

11. Also, this expression to the Jew first and also to the Greek places the Jew

on equal footing with the Gentile with respect to the need for salvation.

In Romans 1:16, the apostle Paul reveals three principles: (1) The effect of thegospel is salvation. (2) The extent of the gospel is that it is for all men. (3) The

condition attached to the gospel is faith in Christ.

Romans 1:17 For by means of it, the righteousness originating from God is

as an eternal spiritual truth revealed from faith to faith. (NASB95)In Romans 1:17, the noun dikaiosunemeans, righteousness and refers to the

righteousness of Christ since Paul writes that the gospel reveals the righteousness

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of God and in Romans 1:3-4 he writes that the gospel message centers upon the

Person of Christ.

The righteousness of Christ refers to the character of Christ having perfect

integrity in the sense that His character is perfectly sound, perfectly adhering to the

will of God, which is upright, honest, perfectly whole, undiminished, sound,

unimpaired and in perfect condition. The righteousness of Christ refers to the

character of Christ having perfect virtue in the sense that His character is perfect

moral excellence, goodness, and His conduct is conformed perfectly to the will of

God.

Of God is the noun theos, which is a genitive of source indicating that the

righteousness referred to in Romans 1:17 originates from God and was not of

human origin.

The righteousness of God refers to the righteousness of the Lord Jesus Christ

since the gospel centers upon the Person of Christ according to Romans 1:3-4 and

the gospel message reveals the righteousness of God according to Romans 1:17.Therefore, the genitive of source theosindicates that the righteousness referred to

in Romans 1:17 originates from God and is in fact the second member of the

Trinity, the incarnate Son of God, Jesus Christ who is the object of faith.

Is revealed is the third person singular present passive indicative form of the

apokalupto, which is a compound word composed of the preposition apo, from

and the verb kalupto, to conceal, hide.

Interestingly and surprisingly, the result of combining these two words is that

apokaluptomeans the exact opposite, to reveal, disclose, uncover. So thus far,

we can see that the righteousness of God in the Person of the impeccable, incarnate

Son of God, Jesus Christ is revealed by means of the communication of the gospel.

From faith is composed of the preposition ek, from and the genitive

feminine singular form of the nounpistis, faith.

The preposition ek, from is a marker of the extent of time from a point in the

past whereas the noun pistis, faith is a genitive of time and together, they

emphasize time with emphasis upon the beginning. Therefore, ek pisteos, from

faith emphasizes that by means of the communication of the gospel, the

righteousness of Christ was revealed in the believer the moment he accepted Jesus

Christ as His Savior since at that moment God the Father imputed the

righteousness of His Son to him (See Romans 4).To faith is composed of the preposition eis, to and the accusative feminine

singular form of the noun pistis, faith. The preposition eis, to is a marker of

continuous extent of time up to a point whereas as the noun pistis, faith is an

accusative of measure or extent of time and together, they emphasize the extent of

time. Therefore, the prepositional phrase eis pistin, to faith emphasizes that by

means of the communication of the gospel, the righteousness of Christ is revealed

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in the believer after his conversion. This is accomplished by the believer

appropriating by faith the teaching of the gospel that he has been crucified, died,

buried, raised and seated with Christ (Romans 6:11-23; 8:1-17; Galatians 2:20;

Colossians 3:5-17). It also emphasizes that the righteousness of Christ is revealed

in the believer when he receives a resurrection body at the rapture of the church,

which completes the Fathers plan to conform the believer into the image of His

Son (Romans 8:28-29).

Therefore, in Romans 1:17, the expression dikaiosune gar theou en auto

apokaluptetai ek pisteos eis pistin, For in it the righteousness of God is

revealed from faith to faith indicates that by means of the communication of the

gospel, the righteousness of Christ is revealed in the believer in three stages: (1)

Positionally, at the moment he exercises faith in the gospel message and trusts in

Jesus Christ as his Savior. (2) Experientially, after salvation when the believer

exercises faith in the gospel message that he has been crucified, died, buried, raised

and seated with Christ. (3) Ultimately, when he receives his resurrection body atthe rapture of the church.

The noun euangelion, summarizes the Christ event: (1) His incarnation (2) His

earthly life (3) His death on the cross (4) His resurrection (5) His ascension (6) His

session. (7) He Will Judge.

The Gospel From Different Perspectives

Now, we must make clear that when the New Testament uses the term

euangelion, gospel it does not always referring to communicating the gospel to

the unsaved but at times refers to communicate the plan of God to believers.Depending upon the context the noun euangelion, gospel refers to: (1) The

gospel presentation to the unbeliever.

Ephesians 1:13 And when you heard the word of truth (the gospel of your

salvation) when you believed in Christ you were marked with the seal of

the promised Holy Spirit. (NET Bible)(2) The communication of Bible doctrine to the believer.

Romans 16:25 Now to him who is able to strengthen you according to my

gospel and the proclamation of Jesus Christ, according to the revelation of the

mystery that had been kept secret for long ages. (NET Bible)Notice, in this passage, Paul is addressing the Christians in Rome and reveals

his desire that the gospel that he communicating to them in the Roman epistle

would be able to strengthen them spiritually, thus indicating that euangelion,

gospel is used in relation to the saved and not just the unsaved.

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

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a firm foundation, namely, the Gospel, which produces a peace that is divine

in quality and character. (My translation)Paul is addressing the Ephesian believers and commanding them to fit their feet

with the preparation that comes from the good news of peace. They were to strap

on their combat boots, equipped with a firm foundation, which is the gospel, which

produces a peace in the believer that is divine in quality and character. So again the

gospel is used in relation to the believer.

Colossians 1:5 Your faith and love have arisen from the hope laid up for

you in heaven, which you have heard about in the message of truth, the gospel.

(NET Bible)In this passage, Paul is again addressing believers and teaches them that their

faith and love have arisen from the hope that is laid up for them in heaven, which

they have heard about in the message of truth, the gospel.

In relation to the unbeliever, the noun euangelion is Gods victorious

proclamation of Gods love in delivering the entire human race from sin, Satan, hiscosmic system and eternal condemnation and has reconciled them to Himself

through the death and resurrection of Jesus Christ.

In relation to the believer, the Gospel message is Gods victorious proclamation

regarding the believers deliverance and victory positionally from the power of

Satan, the old sin nature and the cosmic system of Satan (See Romans 5-7).

In relation to the unbeliever, the noun euangelion is Gods victorious

proclamation of Gods 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 and the cosmic

system that God accomplished through His Sons 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).

In relation to the believer, the Gospel message is Gods victorious proclamation

regarding the believers deliverance and victory positionally from the power of

Satan, the old sin nature and the cosmic system of Satan (See Romans 5-7). By

positionally, I mean that God views the believer as crucified, died, buried, raised

and seated with Christ, which was accomplished at the moment of salvation

through the Baptism of the Spirit when the omnipotence of God the Holy Spiritplaced the believer in an eternal union with Christ.

The Baptism of the Spirit identifies the believer with Christ in the sense that the

omnipotence of God the Holy Spirit causes the believer to become identical and

united with the Lord Jesus Christ and also ascribes to the believer the qualities and

characteristics of the Lord Jesus Christ. It identifies the believer with Christ in His

crucifixion (Romans 6:6; Galatians 2:20), His death (Romans 6:2, 7-8; Colossians

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2:20; 3:3), His burial (Romans 6:4; Colossians 2:12), His resurrection (Romans

6:5; Ephesians 2:6; Philippians 3:10-11; Colossians 2:12; 3:1) and His session

(Ephesians 2:6; Colossians 3:1). The believer can experience this victory and

deliverance by appropriating by faith the teaching of the Word of God that he has

been crucified, died, buried, raised and seated with Christ (Romans 6:11-23; 8:1-

17; Galatians 2:20; Colossians 3:5-17).

Euangelion in Philemon 13

In Philemon 13, the noun euangelionmeans the proclamation of the gospel

and refers to Paul communicating the gospel to both Christians and non-Christians,

i.e. who have not yet been justified through faith in Christ since in context Paul has

been describing the purpose of the Law. Therefore, the noun euangelion is the

good news and Gods victorious proclamation of Gods love in delivering the

entire human race from sin, Satan, his cosmic system and eternal condemnationand has reconciled them to Himself through the death and resurrection of Jesus

Christ. This reconciliation with God and deliverance and victory over sin, Satan

and the cosmic system that God accomplished through His Sons 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). In relation to the

believer, euangelion is Gods victorious proclamation regarding the believers

deliverance and victory positionally from the power of Satan, the old sin nature

and the cosmic system of Satan (See Romans 5-7).

The word is in the genitive case and functions as a genitive of reference

indicating that Paul wanted to keep Onesimus with him in Rome in order that hecould render service to him on behalf of Philemon during his imprisonment with

regards to or with reference to the proclamation of the gospel.

The definite article before the noun euangelion indicates that the noun is in a

class by itself, thus indicating that the Christian gospel was the only gospel worth

mentioning. There were many counterfeit gospels in the world in Pauls day and

the imperial cult of the Roman Empire was one of them (See Galatians 1:6-7) but

the good news of Christs victory at the cross and His resurrection from the dead is

the only good news with eternal ramifications and thus transcends all other

gospels.

Translation of Philemon 13

Philemon 13 whom I myself in contrast to this desire, could almost wish for

my own benefit keep with myself in order that on your behalf, he could render

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service to me during my imprisonment with reference to the proclamation of

the gospel.

Exposition of Philemon 13

The apostle Paul conveys to Philemon his desire to keep Onesimus with himself

in Rome in order that, on Philemons behalf, Onesimus could render service to the

apostle during his imprisonment in Rome with reference to the proclamation of the

gospel. This desire stands in direct contrast to what Paul actually did, which he

communicated in verse 12, namely he sent Onesimus back to Philemon, while

describing Onesimus as his very own affections. In Philemon 14, Paul tells

Philemon that the reason why he does not act upon this desire to keep Onesimus

with him in Rome was that he wanted Philemons consent to do so. This indicates

that Pauls motivation for sending Onesimus back to Philemon was not because

Roman Law required him to do so.Pauls statement here in verse 13 makes clear that he deliberated for quite some

time as to whether or not he should send Onesimus back to Philemon. He weighed

the consequences of not sending Onesimus back and keeping him and decided to

send him back. He did not hesitate in sending Onesimus back because he was

fearful that Philemon might punish him severely and physically harm him or even

kill him since Paul had been teaching Christian masters to treat their slaves in love.

Physically harming Onesimus or even killing him would be out of the question.

Forgiveness was required. The apostle Paul makes clear why he hesitated, namely,

he had great affection for Onesimus since he was the slaves spiritual father who

since his conversion was of great use for him in Rome.

The apostle viewed Onesimus service on his behalf as on behalf of Philemon

himself in the sense that he viewed the slave as Philemons representative. If

Philemon was in Rome with Paul he would have rendered helpful service to him

but since he could not be in Rome, Paul viewed Onesimus as taking his place or

serving Philemon in his place. Thus, tactfully, the apostle viewed Onesimus

service as on behalf of Philemon. This would also serve to soften the blow when

Onesimus returned to Philemon since Onesimus was doing something productive

that would have been pleasing to him. What could be more pleasing to Philemon in

that his slave got saved through Pauls ministry and was now rendering service forPaul while he was suffering undeservedly under house arrest? Furthermore this

service was on behalf of the gospel of Jesus Christ, which is the greatest form of

service a slave or any free man could render for another. How could Philemon be

angry with his runaway slave rendering service for the proclamation of the gospel

in Rome while Paul was imprisoned for the gospel?

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Because Paul was a financially independent person, he endured criticism from

several quarters. Yet as the years went by he was able to receive help from some

churches he ministered to. This help was in two specific ways: (1) the church of

Philippi (cf. Phil. 1:5, 7; 4:15) and possibly the church of Thessalonica (cf. II Cor.

11:9) sent him money to help with his expenses in prison and (2) the church at

Philippi sent a representative, Epaphroditus, to help Paul, (cf. Phil. 2:25). In a

similar sense Paul saw Onesimus as a gift from Philemon and the church at

Colossae.13

Paul mentions his circumstances once again to Philemon in order to emphasize

with him that his desire to keep Onesimus in Rome with him was not selfish but

one that fulfilled a need of his. He was not living a life of luxury but was suffering

undeservedly for the gospel. He was chained to a Roman soldier. He did not

mention these circumstances to guilt Philemon into letting Onesimus stay with

him but to emphasize it was for a good and noble purpose that he wanted

Onesimus with him. It fulfilled a great need and was not a selfish desire.

Philemon 14

Philemon 14 but without your consent I did not want to do anything, so

that your goodness would not be, in effect, by compulsion but of your own free

will. (NASB95)

Paul Wanted Philemons Consent

But without your consent I did not want to do anything is composed of

the following: (1) improper preposition chris (), without (2) conjunctionde (), but (3) genitive feminine singular form of the possessive adjective sos(), your (4) articular genitive feminine singular form of the noun gnm(), consent (5) accusative neuter singular form of the adjective oudeis(), not anything (6) first person singular aorist active indicative form ofthe verb thel (), I did want (7) aorist active infinitive form of the verb

poie(), to do.

De

The conjunction de is used in an adversative sense meaning that it is

introducing a statement which stands in contrast with the previous statement in

verse 13. Paul expresses to Philemon in verse 13 his desire to keep Onesimus with

13Utley, 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 (151). Marshall, TX: Bible Lessons International.

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him in Rome in order that he could render service to me during my imprisonment

with reference to the proclamation of the gospel. Now, here in verse 14, de

introduces a statement which records Paul telling Philemon that he refrained from

keeping Onesimus with him because he did not want to do so without his consent.

The apostle Paul does not use the strong adversative conjunction allahere but

de since he is continuing his thought from verses 12-13. So de had a mild

adversative sense. He also uses de instead of allabecause in verse 13 he is only

expressing to Philemon what he wish he could do and not what he had decided

upon and then changed his mind. In fact, Paul already informed Philemon in verse

12 that he was sending Onesimus back to him. We will translate de, however.

Chris ss ts gnms

The noun gnmmeans agreement, consent, or approval which is based on

knowledge indicating that Paul is telling Philemon that he chose not to keepOnesimus with him in Rome because he did not want to do so without his

agreement or approval without his knowledge.

The word is modified by the genitive feminine singular form of the possessive

adjective sos, which means your referring to Philemon and functions as a

genitive of possession indicating that this consent belongs to Philemon. Paul

uses this word instead of subecause this possessive pronoun is used by the writer

when they want to emphasize a contrast. Here in our context, the word is

emphasizing Pauls decision to receive Philemons consent before keeping

Onesimus with him in Rome. Also, it is emphasizing the contrast between Paul

entertaining the idea of keeping Onesimus with him in Rome with his actually

deciding to send Onesimus back to Philemon.

The articular construction of the noun gnmis employed with this possessive

pronoun in order to express this idea of possession. This noun is also the object of

the improper preposition choris, which means apart from or without indicating

that Paul does not want to act with regards to Onesimus independently of

Philemon. He is informing Philemon that he desired to keep Onesimus in Rome

with him but chose not to without his consent. We will translate this

prepositional phrase, without your consent.

Classical Usage of Thel

This verb was not common until about 250 B.C. However, it was predominately

used in the papyri to denote a personal wish or desire. The earlier form of thel,

ethelo, was used throughout classical Greek up until the end of the fourth century

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B.C. and it is still listed in some lexicons as ethelo. In the papyri thelis used to

communicate something hoped for or to express willingness.

Deitrich Muller lists the following classical meanings for ethelo: (1) to be

ready (Homer, Iliad, 7, 364; Epictectus, Dissertationes 1, 119), to prefer, to be

inclined (Homer, Iliad, 23, 894; Plato, Theaet. 143g). (2) to wish (Herodotus 2,

2), to desire (Homer, Odyssey, 11, 566); also in the sexual sense (Homer,

Odyssey 3, 272). (3) to have in mind (Homer, Iliad, 1, 549). (4) to will, both

as determining and coming to a decision (5) to will, in the sense of compelling,

and overbearing the will (Homer Iliad, 14, 120; 19, 274; Plato Phdr. 80d). (The

New International Dictionary of New Testament Theology, Colin Brown, General

Editor, volume 2, pages 1018-1023; Regency, Reference Library, Zondervan

Publishing House, Grand Rapids, Michigan, 1967, 1969, 1971)

The verb appears 17 times in the writings of Polybius meaning to purpose, 4

times the word means to be ready or willing and sometimes it means to

resolve.Schrenk lists the following classical meanings for thel: (1) to be ready or

inclined, to consent to (2) to take pleasure in, to like (3) express desire,

wanting, a strong desire to have, to take pleasure in, to experience desire or

impulse, to come together, to conceive (4) to wish, to be determined to perform

some action, to be on the point of doing something., to purpose, to intend, to

aim (5) to resolve, to decide, to choose, to maturely weigh a decision, to

decide resolutely but with self-constraint and free resolve (6) of God to

sovereignly decide a matter (Theological Dictionary of the New Testament

volume 3, pages 45-47).

Septuagint Usage of Thel

Thel appears 151 times in the Septuagint and very often with respect to an

aspect of Gods character. The Septuagint uses thelto translate 13 Hebrew words

and most often: (1) chaphets, to be pleased, to be delighted, to have delight in, to

have pleasure in (44 times). (2) avah, to be willing (33 times).

The Septuagint mainly has thelein with God as subject. It uses the word of

Gods sovereign rule in creation and human history, for His control manifested in

individual events.

Usage of Thelin Josephus and Philo

Josephus and Philo employ the verb in relation to Gods sovereign will. Philo

used it in dealing with Gods creation, His direction of the world structure and His

revelation.

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New Testament Usage of Thel

Thelappears 208 times in the Greek New Testament. It has the full range of

classical meanings depending upon the context.

A Greek-English Lexicon of the New Testament and Other Early ChristianLiterature-Third Edition: (1) to have a desire for something, wish to have, desire,

want (2) to have something in mind for oneself, of purpose, resolve, will, wish,

want, be ready (3) to take pleasure in, like (4) to have an opinion, maintain (5)

mean (Pages 447-448).

Greek-English Lexicon of the New Testament Based on Semantic Domains: (1)

to purpose, generally based upon a preference and desire (volume 2, page 357). (2)

to have a particular view or opinion about something (volume 2, page 366). (3) to

desire to have or experience something (volume 2, page 289). (4) to take pleasure

in something in view of its being desirable (volume 2, page 301). (5) (an idiom,literally it wishes to be) something which is to mean or to be understood in a

particular manner (volume 2, page 404).

The New Thayers Greek-English Lexicon lists the following NT meanings: (1)

to be resolved or determined, to purpose (2) to desire, to wish (3) to love followed

by

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