Philemon 12-14

2013 William E. Wenstrom, Jr.
Bible Ministries

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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 wish
he 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 active
indicative form of the verb anapemp (), I have sent back (3) dative
second 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
2013 William E. Wenstrom, Jr. Bible Ministries

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demonstrative pronoun houtos (), that (6) third person singular present
active indicative form of the verb eimi (), is (7) nominative neuter plural
form of the adjective emos (), my very (8) articular nominative neuter plural
form 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 (tout estin, this is, who is) in the
middle 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 33 pc) lack the verb, and that its location floats in the various
constructions that have it, suggest that the original text did not have .
1

Metzger writes The reading * A 33, adopted for the text, best explains the
origin of the other readings. In order to smooth the syntax, the verb
(from verse 17) was introduced by copyists, either after (
c
C D K P
81 614 1739 Byz, it
61
vg syr
p
,
h
goth al) or after (048 330
mg
451 2492 it
g
syr
pal

arm), or before (69 431 462 cop
sa,bo
). Likewise, the introduction of , either
in place of (
c
D
c
G
gr
K P al) or in addition to it (C
2
D* 048 88 al), is obviously
a further scribal amelioration.
2

Hos

The relative pronoun hos means 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 anapemp indicating Onesimus is being sent by Paul to Philemon. He will
receive Onesimus from Paul.

Autos

The intensive personal pronoun autos means 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 eimi as a marker of equivalence. Together,

1
Biblical Studies Press. (2006). The NET Bible First Edition; Bible. English. NET Bible.; The NET Bible. Biblical Studies Press.
2
Metzger, 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. Houtos is
a nominative subject meaning that it is performing the action of the verb eimi.

Eimi

The verb eimi means 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

Splagchnon occurred as early as Homer in classical writings and used almost
entirely in the plural denoting the internal organs, such as the heart, lungs and liver
as well as the spleen and kidneys. It especially refers to the inner parts of sacrificial
animals that were removed, prepared and eaten following the sacrifice. A
splagchnon signified the meal itself. From Aeschylus in the fifth century B.C.
onwards splanchna was also used for the human entrails, especially for the male
sexual organs and the womb as the site of conception and birth. Hence, children
were sometimes called splanchna and ek splagchnon means 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 splanchna for inner parts, entrails in the general
sense and the verb no longer gives evidence of its original connection with
sacrifice. In fact, in later Jewish writings such as the Testaments of the Twelve
Patriarchs, splagchnon was 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, splanchna was no longer employed for entrails in the general sense
and the verb no longer gives evidence of its original connection with sacrifice. The
best translations of the word are mercy and to be merciful. Philo and Josephus
used the word much as the Greeks to describe the inner parts of the peace offering,
but they also used the word for inner being, the soul.
The noun splagchnon is found predominately in the Pauline corpus where it not
only lost completely the sense of creaturely or natural emotion, but it also shows
no traces of the later Jewish usage of mercy. 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 the
divine nature of His acts (Matt. 9:36; 14:14; 15:32; 18:27; 20:34; Mark 1:41; 6:34;
8:2; 9:22; Luke 7:13; 10:33; 15:20). Like other anthropological terms such as
kardia and nous, the word is used in Paul for the whole man or the soul. John uses
the word as a term for compassion that members of the Royal Family of God
should have for one another (1 John 3:17). Paul often uses the word splagchnon as
a term for personal love or affection between individuals (2 Cor. 7:15; Phil. 1:8;
2:1; Phlm. 20). He also used the word for the soul that is sensitive to the needs of
others, thus, compassionate (Col. 3:12), or simply just a synonym for kardia,
which refers to the soul (Phlm. 1:7, 12)
In Philemon 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
splanchna in the NT writes, Splanchna means 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, hos
epipotho pantas humas en splanchna Christou Iesou in 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.
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Theological 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 splagchnon is 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 been
standing 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.
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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)

4
Barth, 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) preposition pros (), to (5) accusative first person
masculine singular emautou (), me (6) present active infinitive form of
the verb katech (), to keep.

Hos

The relative pronoun hos means 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 ego means I referring
of 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 of
imperfect. 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, thus
word 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.
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(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 (Ac
27:40+)
6

5
Arndt, 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 manuscript
LN Louw-Nida Greek-English Lexicon
+ I have cited every reference in regard to this lexeme discussed under this definition.
6
Swanson, 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 evil
ways keep the truth from being known Ro 1:18.
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(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 to
you 1 Cor 11:2; by which you are saved if
you continue to believe and practice it 1 Cor 15:2.
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(3) a; c;
a, f: to have or possess objects or property (in the technical sense of
having control over the use of such objects)2to have, to own, to possess, to
belong to.3 a: we have nothing here
except five loaves of bread Mt 14:17; there was a
woman who had ten drachmas Lk 15:8. a may also occur in an absolute
construction where the objects possessed are not explicitly mentioned in the
context: for to everyone who has will something be
given Mt 25:29. c: we seem to
have nothing but we really possess everything 2 Cor 6:10. a:
to give it to him as a possession Ac 7:5.
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(4) 37.17
b; a; d: to exercise continuous control over someone or
something [6 highlights]to control, to restrain. b:
submit yourselves to the king who is the one who
controls 1 Pe 2:13. a: for Christs
love controls us 2 Cor 5:14. d:
and they tried to keep him from leaving them Lk 4:42. There is usually no
difficulty 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.
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(5) e: to come to occupy a particular place

7
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.) (164). New York: United Bible Societies.
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f feminine
2
2 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.
3
3 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).
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10

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to come to be in a place, to occupy.
then with embarrassment you will begin to occupy the last place Lk
14:9.
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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)
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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 katech is a conative present which
denotes 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
emautou which means myself which indicates that the subject is also the object
of the action of the verb. Here the action of the verb katech is reflecting back on
the subject, Paul indicating he desired to keep Onesimus for himself. It is the
object of the preposition pros, 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

11
12
Friberg, 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 the
personal pronoun ego (), me (5) third person singular present active
subjunctive form of the verb diakone (), he might minister to (6)
preposition en (), in (7) articular dative masculine plural form of the noun
desmos (), my imprisonment (8) articular genitive neuter singular form
of the noun euangelion (), for the gospel.

Hina

The conjunction hina is employed with the subjunctive mood of the verb
diakone in 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 su means 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 diakoneo means 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 man
should 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 diakoneo word group can be distinguished from other
terms of service such as douleuo, therapeuo, latreuo, leitourgeo and hupereteo in
the sense that diakoneo is 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 diakoneo does 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 diakoneo denotes 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 of
waiting 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 diakoneo means 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 hina in order to form a purpose clause as we noted
above. The subjunctive mood along with the hina does 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 ego means 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 desmios means
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 euangelion means, good news, victorious proclamation. Liddell and
Scott 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

15
angello, to announce. The verb euangelizomai is a middle form and is found in
Aristophanes. The verb euangelizo is 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 for
bringing 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, euangelia are 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.
Euangelion is 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 work
entitled 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

16
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 euangelion does 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.
Euangelion in 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, besorah could be translated good tidings. It
is rendered euangelia by 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 euangelion appears 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
euangelion in 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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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 word
stood 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 teaching
of 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) douleuo eis, 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, euangelion describes a good report from the
battlefield, a message of victory. This is its essential meaning in the New
Testament.
Euangelion appears 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) Gospel of the grace of God (Acts 20:24). (6) Gospel of His Son
(Rom. 1:9). (7) Gospel of Christ (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 the
New 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 sound
words 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

21
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 the
gospel 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 dikaiosune means, 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 theos indicates 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
apokalupto means 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 noun pistis, 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

24
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 at
the 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

25
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, his
cosmic 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 Spirit
placed 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

26
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 euangelion means 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 condemnation
and 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 he
could 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.


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

27
service to me during my imprisonment with reference to the proclamation of
the gospel.


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 for
Paul 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?

28
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) conjunction
de (), 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 of
the 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

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

29
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 alla here 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 alla because 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 gnm means agreement, consent, or approval which is based on
knowledge indicating that Paul is telling Philemon that he chose not to keep
Onesimus 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 su because 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 gnm is 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

30
B.C. and it is still listed in some lexicons as ethelo. In the papyri thel is 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 thel to 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 Thel in 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.

31

New Testament Usage of Thel

Thel appears 208 times in the Greek New Testament. It has the full range of
classical meanings depending upon the context.
Literature-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 an infinitive to like to do a thing, be fond of doing (4) to take delight, have
pleasure (pages 285-286).
Analytical Lexicon of the Greek New Testament lists the following meanings
as exercising the will; (1) from a motive of desire wish, want, desire (JN 15.7); (2)
from a readiness or inclination, followed by an infinitive consent to, be ready to, be
pleased to, wish to (MT 1.19); (3) from resolve, decision, or design will, intend,
purpose, aim, with a following infinitive either expressed or implied from the
context (RV 11.5); often used of God (1T 2.4), of Christ (MK 3.13), and of the
authoritative dealings of the apostles (1TH 4.13) (Page 196)
In the New Testament the word is used of: (1) human volition (2) sovereign will
of God.

Thel in Philemon 14

In Philemon 14, the verb thel means to prefer in the sense of liking one
option over another. Here it means that Paul wanted to keep Onesimus in Rome
with him but preferred to do absolutely nothing without Philemons consent.
The aorist tense of the verb is a constative aorist describing in summary
fashsion this past action on the part of Paul in summary. The active voice indicates
that this was Pauls decision. The indicative mood is declarative presenting this
Pauline assertion as a non-contingent or unqualified statement.

32

Classical Usage of Poie

The verb poieo is found as early as Homer and is generally used transitively
meaning to do, to make. It is the basic term for all activity. The subjects
belonging to the verb include both the gods and men. Sometimes the subject for the
verb is inanimate such as the soil or the produce from a tree. In Greek mythology
poieo describes the creative activity of the gods.
Liddell and Scott list the following classical usages for the word (: (1) Make,
produce (2) Bring about, cause (3) Make, render (4) Put in a certain place or
condition (5) Deem, consider, reckon a thing as (6) Put the case, assume that (7)
Delay, tarry, stay (8) Sacrifice (9) Make ready, prepare (10) Do (11) To be doing,
act (12) Operate Greek-English Lexicon page 1427-1429).
The word takes on the meaning of to create, generate, and give shape to in
relation to the activities of the gods. Human doing and making can refer to any
kind of activity. Used intransitively poieo has the meaning of to act. Platonic texts
use the verb in the sense of making every effort.

Septuagint Usage of Poie

In the Septuagint, poieo occurs 3199 times and translates a variety of Hebrew
words. It often translates `asah, to make, do, and less frequently bara, to create
out of nothing.
Poieo refers quite often to the activity of Yahweh. The word denotes Yahwehs
involvement in the creation of: (1) Heaven and earth (Gen. 1:7, 16, 21, 25, 31). (2)
Man (Gen. 1:26-27). It refers to His action in bringing help and salvation to His
people (Ex. 13:8; 14:13), and in working miracles (Ex. 15:11; Deut. 11:3). The
word is used of His intervention into human history and is used in relation to the
execution of His: (1) Judgments (2) Plans.
The word is used in reference to logistical grace provisions and also refers to
human work where man: (1) Prepares cakes (Gen. 18:6). (2) Makes feasts (Gen.
21:8). (3) Makes war (Gen. 14:2). (4) Builds altars (Ex. 20:24-25). The Lord
commanded Israel to cease from all labor during the Sabbath and Passover (Ex.
12:16; 20:9-10).

New Testament Usage of Poie

Poieo appears approximately 568 times in the Greek New Testament and has a
wide range of meanings in the New Testament depending upon on its object.

33
Exegetical Dictionary of the New Testament: (1) To do (2) To make (3) To act
(volume 3, pages 123-126).
Literature-Third Edition: (1) to produce something, material, make, manufacture,
produce (2) to undertake or do something that brings about an event, state or
condition, do, cause, bring about, accomplish, prepare (3) to carry out an obligation
of a moral or social nature, do, keep, carry out, practice, commit (4) to do
something to others or something, do something to/with (5) do, make (6) to be
active in some way, work, be active (7) make/do something, for oneself or of
oneself (Pages 839-842).
The New Thayers Greek-English Lexicon lists two major categorical meanings
for poieo (pages 524-525): (1) To make (2) To do.
The following meanings for the word under the first category are as follows: (1)
To produce, construct, form, fashion, create (2) To be the author of, to cause (3)
Joined to nouns involving the idea of action or of something which is
accomplished by action, so as to form a periphrasis for the verb cognate to the
substantive and thus to express the idea of the verb forcibly. (4) To make ready, to
prepare (5) To produce, bear, shoot forth: of trees, vines, grass, etc. (6) To acquire,
to provide a thing for ones self, to gain (7) To make a thing out of something (8)
To render one anything (9) To constitute or appoint one anything (10) To declare
one anything (12) To put one forth, to lead him out (13) To make one do a thing
(14) To cause one to (15) To be the author of a thing, to cause, to bring about.
The following meanings for poieo fall under the second category: (1) With
adverbs describing a mode of action (2) To carry out, to execute (3) To perform, to
accomplish (4) To commit (5) To pass, spend (of time) (6) To celebrate, keep.
The following meanings under listed under the second category: (1) Universally
with adverbs describing the mode of action (2) With nouns which denote a
command, or some rule of action, to carry out, to execute (3) With nouns
describing a plan or course of action, to perform, accomplish.
Greek-English of the New Testament Based on Semantic Domains: (1) A
marker of an agent relation with a numerable event - to do, to perform, to practice,
to make (90.45). (2) To do or perform (highly generic for almost any type of
activity) - to do, to act, to carry out, to accomplish, to perform, doing,
performance (42.7). (3) To cause a state to be - to cause to be, to make to be, to
make, to result in, to bring upon, to bring about (13.9). (4) To engage in an
activity involving considerable expenditure of effort - to work, to labor (42.41).
(5) To produce something new, with the implication of using materials already in
existence (42.29). (6) To behave or act in a particular way with respect to someone
- to behave toward, to deal with, to do to, to act (41.7). (7) To cause someone to
assume a particular type of function - to assign to a task, to cause people to

34
assume responsibilities for a task (37.106). (8) To gain by means of ones activity
or investment - to earn, to gain, to make a profit (57.189). (9) (An idiom, literally
to do what is enough) to cause someone to be pleased by doing what will satisfy -
to act in a pleasing manner, to please (25.96). (10) To produce fruit or seed (of
plants) - to bear fruit, to produce fruit, to produce seed, to yield (23.199). (11)
(An idiom, literally to make fruit) to cause results to exist - to produce results, to
cause results (13.86). (12) (An idiom, literally to make straight wheel tracks for
the feet) to live or behave in strict conformance to a predetermined model for
behavior - to live, to behave, to conduct oneself correctly (41.30). (13) (An
idiom, probably an adage or traditional saying, literally do not let your left hand
know what your right hand is doing) an admonition to do something without
letting people know about it - to do something secretly, to do something without
letting the public know (28.74).
The Analytical Greek Lexicon Revised: (1) To make, form, construct (2) To
create (3) To make, prepare a feast (4) Metonymically, to make, establish, ratify, a
covenant (5) To make, assume, consider, regard (6) To make, effect, bring to pass,
cause to take place, do, accomplish (7) Metonymically, to perfect, accomplish,
fulfill, put in execution a purpose, promise, etc. (8) To cause, make (9) To make
gain, gain, acquire (10) To get, procure (11) To make, to cause to be or become a
thing (12) To use, treat (13) To make, constitute, appoint to some office (14) To
make, declare to be (15) To do, to perform, execute, practice, act (16) To commit
evil (17) To be devoted to, follow, practice (18) To do, execute, fulfill, keep,
observe, obey, precepts (19) To bring evil upon, inflict (20) To keep, celebrate a
festival (21) To institute the celebration of a festival (22) To cause to leave a place
(23) To lead or conduct out (24) To pass, spend time, continue for a time (25) To
bear, as trees, yield, produce (26) With a substantive or adjective it forms a
periphrasis for the verb corresponding to the noun or adjective (27) To make
manifest, betray (28) To vindicate, avenge (29) To expose infants (30) To lie in
wait (32) To exercise power or authority (33) To judge, act as judge (34) To
deliver, set free (35) To remain, dwell (36) To make or wage war, fight (37) To
consult together, deliberate (38) To conspire together, form a conspiracy (39) To
make known, betray (40) To delay, procrastinate (41) To confirm, render firm and
sure (42) To pray, offer prayer (43) to cast out, throw overboard (44) to cleanse
from sin (45) to communicate in liberality, bestow alms (46) to lament, bewail (47)
to regard, make account of (48) to call to mind (49) to remember, retain in memory
(50) to go, journey, travel (51) to take care of, provide for (52) to act with diligence
and earnestness (pages 332-333).
Vine commenting on the words usage, writes, Poieo signifies (a) to make, (b)
to do, i.e., to adopt a way of expressing by act the thoughts and feelings. It stands
for a number of such acts, chiefly to make, produce, create, commit, continue, deal,

35
execute, exercise, fulfill, gain, give, hold, keep, make, mean, observe, ordain,
perform, provide, purpose, put, show, shoot forth, spend, take, tarry, work, yield
(Vines Expository Dictionary of New Testament Words, page 332).

Poie in Philemon 14

In Philemon 14, the verb poie means to do referring to Pauls actions with
regards to Onesimus. Paul is telling Philemon that he desired to keep Onesimus
with him in Rome however, he preferred to do absolutely nothing without his
consent. The aorist tense is constative describing in summary fashion this action.
The active voice indicates Paul is performing the action of this verb. The infinitive
form of this verb is a complementary infinitive meaning that it is completing the
thought of the verb thel.

Oudeis

The adjective oudeis functions as a substantive and means absolutely nothing
indicating that Paul chose not to keep Onesimus with him in Rome because he
preferred to do absolutely nothing without Philemons consent. The word
functions as an accusative direct object meaning that it is receiving the action of
the verb poie.

Compulsion vs. Free Will

So that your goodness would not be, in effect, by compulsion but of your
own free will is composed of the following: (1) conjunction hina (), so that
(2) negative particle m (), not (3) conjunction hs (), in effect (4)
preposition kata (), by (5) accusative feminine singular form of the noun
anagk (), compulsion (6) articular nominative neuter singular form of
the adjective agathos (), goodness (7) second person genitive singular
form of the personal pronoun su (), your (8) third person singular present
active subjunctive form of the verb eimi (), would be (9) conjunction alla
(), but (10) preposition kata (), which is not translated (11) accusative
neuter singular form of the adjective hekousios (), of your own free
will.

Hina

The conjunction hina is employed with the subjunctive mood of the verb eimi in
order to form a purpose clause that indicates the intention of the action of the verbs

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thel and poie. This indicates that the conjunction is introducing a clause which
presents the purpose of Pauls doing absolutely nothing without Philemons
consent.

Agathos

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

37
good, pleasant, agreeable, joyful, happy (4) excellent, distinguished (5) upright,
honorable; benevolent, kind, generous; a good thing, convenience, advantage,
goods, riches; of the benefits of the Messianic kingdom; what is upright,
honorable, and acceptable to God (page 2-3).
Greek-English Lexicon of the New Testament Based on Semantic Domains list
the following meanings for the noun: (1) positive moral qualities of the most
general nature good, goodness, good act (88.1). (2) pertaining to having the
proper characteristics or performing the expected function in a fully satisfactory
way good, nice, pleasant (65.20). (3) pertaining to being generous, with the
implication of its relationship to goodness generous (57.110). (4) (occurring
only in the plural): possessions which provide material benefits, usually used with
reference to movable or storable possessions rather than real estate goods,
possessions (57.33).
Analytical Lexicon of the Greek New Testament lists the following meanings
for agathos: (1) of the moral character of persons good, upright, worthy (2) of
outward performance capable, excellent, good (3) of the quality of things good,
beneficial; of soil fertile; of gifts beneficial; of words useful; of deeds good (4)
substantivally as what is morally good the good, what is good, right; as what is for
ones well-being good things, fine things; of materially valuable things goods,
possessions, treasures; the Good One; the good person (5) neuter as an adverb in a
good way, helpfully (Page 30).
The adjective agathos in Philemon 14 functions as a substantive and means
good deed describing Philemon accepting Onesimus by forgiving him and
welcoming him into the fellowship of the church which meets in his home and
giving him his freedom to serve Paul in Rome. That this word refers to Philemon
accepting Onesimus by forgiving him and welcoming him into the fellowship of
the church which met in his home is indicated by Pauls statement in verse 17 in
which he tells Philemon that if he considers him a partner, then he should accept
Onesimus as he would him. That this adjective also refers to Philemon giving
Onesimus his freedom to serve Paul in Rome is implied here in verses 13-14 since
Paul says he wanted to keep Onesimus in Rome with him but did not want to do so
without his consent. Thus he is implying that he would keep Onesimus with him in
Rome once he received Philemons consent. Further indicating that agathos refers
to Philemon giving Onesimus his freedom to serve Paul in Rome is Pauls
statement in verse 21, in which he expresses his confidence that Philemon will do
even more than he has said he should do in this epistle. The contents of Pauls
statements in verses 12-14 would indicate that this statement in verse 21 is a veiled
request for Philemon to release Onesimus to serve him in Rome. The fact that he
said he wouldnt keep Onesimus in Rome with him unless he first received
Philemons consent makes clear what Paul wants Philemon to do making his

38
statement in verse 21 a veiled or implied request that Philemon give Onesimus his
freedom to serve Paul in Rome.
The articular construction of the adjective agathos is employed with the second
person genitive singular form of the personal pronoun su, your to denote
possession indicating that this good deed belongs to Philemon.

Eimi

The verb eimi means to exist in a particular state or condition and is used with
agathos, good deed as its subject. The verbs meaning is negated by the negative
particle m, which denies any idea of Philemon performing the good deed of
welcoming Onesimus and forgiving and freeing him to serve Paul in Rome under
compulsion. Therefore, these two words denote that Paul desired to keep Onesimus
in Rome with him but instead preferred to do absolutely nothing without
Philemons consent in order that his good deed would not exist in the state of being
under compulsion.
The present tense of this verb is a customary or stative present used to signal an
ongoing state. Here it denotes that the state of Philemons good deed not being
under compulsion. The active voice is stative expressing the same idea. The
subjunctive mood of the verb is employed with the conjunction hina in order to
express the purpose of Pauls doing absolutely nothing without Philemons
consent. The subjunctive mood along with the hina does not suggest any
uncertainty and should not be translated may or might but rather would. This
would indicate that Paul desired to keep Onesimus in Rome with him but instead
preferred to do absolutely nothing without Philemons consent in order that his
good deed would not be under compulsion.

Hs

The conjunction hs means as characterized since it is used to introduce a
characteristic quality that is real, claimed or supposed. Here it is introducing an
expression which describes the basis for Philemons good toward Onesimus as
being under compulsion. This word means that Paul does not want Philemon to
perform his good toward Onesimus to have the characteristic of being on the basis
of compulsion.

Kata anankn

The noun anagk means compulsion referring to an obligation of a
compelling nature. It refers to forcing someone to do something because of

39
exerting ones authority over a subordinate. It denotes causing someone to do
something by overwhelming pressure. This word refers to Philemon obeying
Pauls order to welcome Onesimus and forgive him and giving him his freedom so
he can serve Paul in Rome. It is the object of the preposition kata, which is a
marker of cause indicating that Paul chose not to keep Onesimus with him in Rome
but instead preferred to do absolutely nothing without Philemons consent in order
that his good deed would be not as characterized on the basis of compulsion.

Alla

The strong adversative conjunction alla means but since it is a marker of an
emphatic contrast between Philemons good deed being characterized on the basis
of compulsion with that of it being characterized on the basis of his own free
choice to do so. It is contrasting to fundamentally different ideas, namely doing
something because someone in authority over you is ordering you to do it and
doing something because you freely choose to do so. Here it is contrasting the idea
of Paul ordering Philemon to welcome Onesimus and forigiving him as well as
giving him his freedom so he can serve Paul in Rome with the idea of Philemon
doing these things because of being motivated by the Holy Spirits teaching in the
Word of God.

Kata hekousion

The adjective hekousios means self-determination since it refers to free
choice of ones own acts without external compulsion. Here it denotes what is
done without compulsion or voluntarily because of the function of ones own
volition. It implies freedom and spontaneity of choice or action without external
compulsion. Thus, Paul did wanted Philemon to perform the good deed of
welcoming and freeing Onesimus to serve him in Rome on the basis of his own
free choice to do so as motivated by the Holy Spirits teaching in the Word of God.
Paul wanted him to treat Onesimus this way on the basis of Gods love for him
meaning that he wanted Philemons good deed to be the response in his soul to
what God had done for him. In the same way, God had forgiven Philemon through
faith in Jesus Christ and freed him to serve Jesus Christ so Paul wanted Philemon
to forgive Onesimus and free him to serve Paul and thus Jesus Christ whom Paul
was a prisoner of in Rome.
The adjective hekousios is also the object of the preposition kata, which is a
marker of cause indicating that Paul wanted Philemons good deed with regards to
Onesimus to be characterized on the basis of


40

Philemon 14 However, I prefer to do absolutely nothing without your
consent in order that your good deed would not be as characterized on the
basis of compulsion but rather on the basis self-determination.


Paul tells Philemon why he is sending Onesimus back to him rather than keep
him in Rome with himself. He wants Philemon to welcome and forgive Onesimus
and give him his freedom to serve Paul in Rome on the basis of self-determination
rather than ordering him to do so. Paul wants this good deed to be based upon
Philemons response to Gods love for him which was demonstrated at the cross of
Calvary. The apostle wants him to perform this good in response to God the Father
forgiving him and freeing him from the bondage of sin and Satan through faith in
His Son Jesus Christ.
If God, because of His love for Philemon, had forgiven him and welcomed him
into His family, freeing him from bondage to sin and Satan in order to serve Him,
Philemon, because of Gods love, was obligated to forgive Onesimus and welcome
him into the fellowship of the church in his home and free him to serve Paul in
Rome who was a prisoner of Jesus Christ. Because of Gods love for him,
Philemon should respond to Gods love for Him and reflect that love toward
Onesimus. He should willingly forgive and welcome him and give him his freedom
to serve Paul in Rome because of what God had done for him out of love through
His Son Jesus Christ and the Holy Spirit. Philemon manifested this love in the past
to Christians as Paul acknowledged in verses 4-7 and now his Spirit inspired desire
is that he would exercise this same love toward his runaway slave, Onesimus.
Thus, if Philemon performs this good deed toward Onesimus it would be divine
good of intrinsic quality and character. In other words it would be an action that is
divine in quality and character because it is produced by the Holy Spirit. It would
be divine good because it would be in accordance with the Fathers will because it
is the result of being influenced by the Spirit. The Christian is filled with or
influenced by the Spirit when they bring their thoughts into obedience to the
teaching of the Spirit, which is heard through the communication of the Word of
God. Therefore, these actions are divine in quality and character because the
teaching of the Spirit as recorded in the Word is the basis for these actions. So we
can see that in Philemon 14 the Holy Spirit makes clear through the apsostle Paul
that God the Father and the Lord Jesus Christ and He wants Christian service and
love to be voluntary in response to Gods love for them and rather than based upon
compulsion. When this takes place, the good performed by believers towards their

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fellow Christian and the unsaved becomes divine good of intrinsic quality and
character.

Philemon 12-14

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2013 William E. Wenstrom, Jr.

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