Philemon 4-5. Philemon 4 I thank my God always, making mention of you in my prayers. (NASB95)

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1 Philemon 4-5 Philemon 4-7: Thanksgiving and Intercessory Prayer In Philemon 4-7, Paul informs Philemon that his love for the Lord Jesus and faithfulness and the body of Christ was the basis not only for him giving thanks to the Father for him but also the basis for giving him joy and encouragement. Paul tells Philemon that he prayed that his fellowship which was produced by his faith in the Word of God would cause itself to be manifested as effective because of an experiential knowledge of God, which produces every type of divine good. This divine good Paul acknowledges has not only been produced by Philemon but Paul and his associates with him in Rome. This fellowship is based upon an experiential knowledge of God and produces divine good through various actions. Paul then explains what he means by all this in that he tells Philemon that he experienced much joy and encouragement because his demonstration of the love of God as manifested by his hospitality refreshed the inner most beings of the saints. God refreshed the saints through Philemon. Philemon 4 Philemon 4 I thank my God always, making mention of you in my prayers. (NASB95) Paul Thanks the Father for Philemon in Prayer I thank my God always is composed of the following: (1) first person singular present active indicative form of the verb eucharisteō (εὐχαριστέω), I thank (2) articular dative masculine singular form of the noun theos (θεός), God (3) genitive first person singular form of the possessive personal pronoun egō (ἐγώ), my (4) temporal adverb pantote (πάντοτε), always. Eucharisteō The verb eucharisteō is composed of the suffix eu, good, well, kind, which is prefixed to the verb charisteo, to give freely, to bestow a favor, to gratify. In classical literature, the word meant, to show someone a favor. A favor imposes the obligation of thanks, hence, the meaning arises to be thankful, to give thanks. In classical literature, the word meant, to show someone a favor. A favor imposes the obligation of thanks, hence, the meaning arises to be thankful, to give thanks. Demosthenes used eucharisteo in the 4 th century B.C. and Polybius in the 2013 William E. Wenstrom, Jr. Bible Ministries 1

2 2 nd century B.C. also employed the word. It is also found on numerous inscriptions that have been excavated. Philo uses the word to mean, to pray. It is found in the LXX and 6 times in the Apocrypha. The great German scholar Adolph Deissmann provides an example of the use of this word in the second century A.D. The word is used in a letter from an Egyptian soldier in the Roman navy to his father. Here is a portion of it, Apion to Epimachus his father and lord many greetings. Before all things I pray that you are in health, and that you are prospering and fare well continually together with my sister and her daughter and my brother. I thank (eucharisteo) the lord Serapis that, when I was in peril in the sea, he saved me immediately. 1 Eucharisteo is found 39 times in the NT. As a rule eucharisteo is used of giving thanks to God and Paul uses the verb in the same fashion in his epistles. In all his epistles except 2 Corinthians, Galatians and the Pastoral Epistles, Paul used this verb eucharisteo in the introductory portion to share with his readers his appreciation to God for them (Rom. 1:8; 1 Cor. 1:4; Eph. 1:16; Phil. 1:3; Col. 1:3; 1 Thess. 1:2; 2 Thess. 1:3; Phlm. 1:4). Here in Philemon 4, the verb eucharisteo means, to give thanks to God the Father. Here is used in reference to Paul s thanksgiving in prayer to the Father for Philemon. Paul was constantly offering thanksgiving to God the Father through the Lord Jesus Christ for Philemon during his prayers. The present tense of the verb is a retroactive progressive present tense denoting that which has begun in the past and continues into the present and this means here that Paul has offered up thanksgiving to God the Father in the past for Philemon and continues to do so into the present. Some grammarians call this a durative present tense which is generally associated with an adverb of time. In Philemon 4, we have the adverb of time pantote, which means always, and is modifying this verb eucharisteo. This means that the Greek actually says that Paul continues to offer thanksgiving to God the Father always in his prayers for Philemon. This present tense can also be interpreted as a customary present, which is used to signal a regularly occurring action. This would indicate that Paul continued to regularly or make it a habit of giving thanks to the Father for Philemon during his prayers. The active voice, the apostle Paul produces the action of giving thanks to God the Father. The indicative mood is declarative presenting Paul s assertion that he continues giving thanks to the Father always for Philemon as a non-contingent or unqualified statement. We will translate eucharisteo here in Philemon 4, I continue making it a habit of giving thanks. 1 Light from the Ancient East, page William E. Wenstrom, Jr. Bible Ministries 2

3 Pantote The adverb of time pantote is composed of the adjective pas, all and the adverb tote, then, at that time. It is found in several passages with respect to prayer (John 11:42; Luke 18:1; Romans 1:9-10; 1 Corinthians 1:4; Philippians 1:4; Colossians 1:4; 4:12; 1 Thessalonians 1:2-3; 2 Thessalonians 1:11; 2:13; Hebrews 7:25). Here in Philemon 4, the adverb of time pantote is also used with reference to prayer. Specifically, the word is used with reference to Paul s thanksgiving in prayer to the Father for Philemon. The word refers again to Paul s perseverance in prayer. The adverb of time answers the question, when or how often does Paul offer thanksgiving to God the Father for Philemon? Theos The noun theos refers to a specific member of the Trinity who in context is God the Father since according to the Word of God, all prayer is to be addressed to Him (John 14:13-14; 16:23-27; Rom. 8:15; Eph. 3:14; 5:20; Col. 1:3, 12; 3:17; 1 Pet. 1:17; Rev. 1:6). The articular construction of this noun in the New Testament commonly signifies the first member of the Trinity unless otherwise indicated by the context. The Scriptures teach there is a protocol to prayer. They teach that the Christian is to pray to the Father in the name of the Lord Jesus Christ by the power of the Spirit. Just as there is only one way for salvation, which is through faith in Jesus Christ, so also there is only one way to pray. Protocol is a rigid, long established code and procedure, which prescribes complete deference to superior rank and authority, and which deals with diplomatic formality, precedence, and etiquette. In eternity past, God established a code and procedure for prayer, which prescribed complete deference to His authority and followed a strict adherence to formality, precedence, and etiquette. First and foremost in God s protocol for prayer, the believer-priest must address God the Father in prayer (John 14:13-14; 16:23-27; Romans 8:15; Galatians 4:6; Ephesians 2:18; 3:14; 5:20; Col 1:3, 12; 3:17; 1 Peter 1:17; Revelation 1:6). Even the Lord Jesus Christ taught to address the Father in prayer. When His disciples asked Him how to pray, His response was, pray to your Father (Mat 6:6). While many Christians today may argue otherwise, Scriptures clearly dictate God s protocol for prayer. Prayer that is not addressed to the Father in the name of the Son by the power of the Spirit is not heard because it is not done according to God s protocol William E. Wenstrom, Jr. Bible Ministries 3

4 The apostle Paul taught the churches, throughout the Roman Empire, to address the Father in prayer (Rom 8:15; Gal 4:6; Eph 2:18; 3:14; Col 1:3; 1:12). The apostle Peter also stated that prayer was to be addressed to the Father. 1 Peter 1:17 If you address as Father the One who impartially judges according to each one's work, conduct yourselves in fear during the time of your stay on earth. (NASB95) The Lord Jesus Christ taught that prayer must be made in His name or His person, since He is the intermediary to the Father (Eph 5:20; Col 3:17). John 14:13 Whatever you ask in My name, that will I do, so that the Father may be glorified in the Son. 14 If you ask anything in My name, I will do it. 15 If you love Me, you will keep My commandments. (NASB95) Christ taught His disciples in the Upper Room Discourse to pray in His name. John 15:16 You did not choose Me but I chose you, and appointed you that you would go and bear fruit, and that your fruit would remain, so that whatever you ask of the Father in My name He may give to you. (NASB95) John 16:23 In that day you will not question Me about anything. Truly, truly, I say to you, if you ask the Father for anything in My name, He will give it to you. (NASB95) John 16:26 In that day you will ask in My name, and I do not say to you that I will request of the Father on your behalf; 27 for the Father Himself loves you, because you have loved Me and have believed that I came forth from the Father. (NASB95) It is through the merits of Christ s impeccable person and work on the cross that gives the believer the privilege to boldly approach the throne of God in prayer. To pray in His name is equivalent to praying in union with Christ. Thus, to pray in His name is, essentially, to pray from the vantage point of the believer s new and exalted position in Christ. The believer occupies this position because of Christ s so great salvation. John 14:13 Whatever you ask in My name, that will I do, so that the Father may be glorified in the Son. 14 If you ask anything in My name, I will do it. 15 If you love Me, you will keep My commandments. (NASB95) Name, in John 14:13, is the noun onoma, which has a five-fold meaning. First, it refers to the person of the Lord Jesus Christ, who is undiminished deity and true humanity and, thus, the unique theanthropic person of history and creation. Second, the word refers to the character of the Lord Jesus Christ, the aggregate features and traits of the Lord Jesus Christ s divine and human nature. Onoma also refers to the Lord Jesus Christ s work during His First Advent, which ended with His greatest accomplishment, His substitutionary spiritual death on the cross William E. Wenstrom, Jr. Bible Ministries 4

5 His death fulfilled the righteous requirements of the Mosaic Law, destroyed the works of the devil, redeemed the entire human race from the slave market of sin, propitiated the Father s righteous demands that every sin in history be judged, and reconciled the entire human race to God. What an accomplishment! The word also alludes to Christ s resurrection, ascension, and session at the right hand of the Father (Eph 1:21; Phi 2:5-11; Heb 1:4), since it refers to His reputation before mankind as the Savior of the world, redeemer of all mankind, and sovereign ruler of history. Lastly, onoma refers to the Lord Jesus Christ s position before the Father as righteous and holy and as His beloved Son. Essentially, considering all five meanings, onoma refers to the impeccable person of the humanity of Christ in hypostatic union, who is the only person holy enough to have merit before God the Father. The Lord Jesus Christ is honored when we express faith in Him and demonstrate that faith by obeying His commands and prohibitions. The name, or onoma, of the Lord Jesus Christ is in our possession and at our disposal when we pray. The apostle Paul employed the expression in Christ or in Him in his writings to express this same truth. Therefore, to pray in My name is essentially to pray from the vantage point of a new and exalted position of being in union with the Lord Jesus Christ. Praying in the name of Christ is a new and revolutionary concept exclusive to the church-age. Once believers begin praying in the name of Christ, they begin experiencing for themselves the power of Christ as sovereign ruler of history. Therefore, this phrase, in My Name, describes the eternal union between Christ and the believer that is supernatural in nature. A.H. Strong writes, Christ and the believer have the same life. They are not separate persons linked together by some temporary bond of friendship they are united by a tie as close and indissoluble as if the same blood ran in their veins. Galatians 2:20 I have been crucified with Christ; and it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself up for me. (NASB95) Because the believer is always positionally in Christ, the very fact that Christ conditioned prayers to be asked in His name indicates that the condition is more than being positionally in Christ. Thus, it must mean that a believer is to pray consciously aware of his exalted position in Christ, even as he must be consciously aware of believing in the name of the only begotten Son of God (Jo 3:18). Ephesians 5:20 Always giving thanks for all things in the name of our Lord Jesus Christ to God, even the Father. (NASB95) 2013 William E. Wenstrom, Jr. Bible Ministries 5

6 Since the believer stands positionally secure in Christ, the fact that God created a protocol for prayer and specifically commanded, in his Word, to pray in the name of Christ indicates that the conditions for prayer require more than being positionally in Christ. Therefore, a believer should pray consciously aware of his exalted position in Christ, even as he must be consciously aware of believing in the person of the uniquely born incarnate Son of God (John 3:18). Indeed, the very fact that the Lord felt it necessary to state in My name as a condition, while we are already positionally in Christ, implies a need for conscious awareness. A believer should, therefore, end his prayer with the phrase, This I ask in Jesus name, amen. The believer may also wish to repeat the phrase at the beginning of his prayer, thus bringing into reminder, at the onset, that he is in Christ and that Christ serves as his advocate and intermediary. We may also say to the Father, that we are aware of our position, which seats us at His right hand while we are offering our prayers to Him. Regardless of whether the phrase is attached to the beginning or end of a prayer, the issue is that the believer consciously acknowledges he is approaching the Father in prayer because of the merits of the Lord Jesus Christ. Ephesians 2:18 For through Him we both have our access in one Spirit to the Father. (NASB95) Colossians 3:17 Whatever you do in word or deed, do all in the name of the Lord Jesus, giving thanks through Him to God the Father. (NASB95) Finally, prayer must be made by the power of the Spirit or by means of the Filling of the Spirit (Jude 20). This is accomplished by praying in accordance to the Word of God. Upon confessing our sins and regaining fellowship with the Father, the Holy Spirit is free to inspire and guide us in prayer. Apart from the Filling of the Spirit, we pray to serve our own agenda. With the power of the Spirit, we pray to obey God s agenda. Ephesians 6:18 All of you pray on a consistent basis, at all times by means of [the omnipotence of] the Spirit through every kind of specific prayer request and for this very purpose, all of you be continually alert with every kind of persistent specific prayer request on behalf of all the saints. (Author s translation) The definite article is also employed with the singular form of the personal pronoun ego, my to denote possession emphasizing that the apostle Paul possesses a familial relationship with God as a result of regeneration and the baptism of the Spirit, which made him a son of God (See John 1:12; Galatians 3:26; 1 John 3:1). The fact that Paul possessed a relationship with the Father that enabled him to go the Father directly in prayer reveals an eternal spiritual 2013 William E. Wenstrom, Jr. Bible Ministries 6

7 principle, namely, that the first prerequisite for an effective prayer is that one must have a personal relationship with Jesus Christ as one s Savior. The noun theos functions as a dative direct object meaning it is receiving the action of the verb eucharisteo. This category of the dative is found with verbs of thanksgiving, which eucharisteo denotes. This indicates that the Father was the recipient of Paul s thanksgiving for Philemon. The apostle Paul puts the word in the dative rather than accusative case since he wants to emphasize his personal relationship with the Father. We will translate theos, to God (the Father). Paul Remembers Philemon in Prayer Making mention of you in my prayers is composed of the following: (1) accusative feminine singular form of the noun mneia (µνεία), mention (2) genitive second person singular form of the personal pronoun su (σύ), you (3) nominative masculine singular present middle participle form of the verb poieō (ποιέω), making (4) preposition epi (ἐπί), in (5) articular genitive feminine plural form of the noun proseuchē (προσευχή), prayers (6) genitive first person singular form of the possessive personal pronoun egō (ἐγώ), my. Classical Usage of Poieo 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. 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 Poieo 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. This verb refers quite often to the activity of Yahweh. The word denotes Yahweh s 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 2013 William E. Wenstrom, Jr. Bible Ministries 7

8 relation to the execution of His: (1) Judgments (2) Plans. It 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 Poieo 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. A Greek-English Lexicon of the New Testament and Other Early Christian 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 ). 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 one s 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 2013 William E. Wenstrom, Jr. Bible Ministries 8

9 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 assume responsibilities for a task (37.106). (8) To gain by means of one s 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) 2013 William E. Wenstrom, Jr. Bible Ministries 9

10 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 ). Poieo in Philemon 4 In Philemon 4, the verb poieō is employed with the noun mneia to form a periphrastic expression. The verb means to continue to perform a particular activity. In context, the activity is remembering Philemon in prayer. Here it refers to the apostle Paul continuing to perform the activity or continuing to remember Philemon during his prayers. It denotes that Paul continued giving thanks to the Father for Philemon as he continued to perform the activity of remembering him during his prayers. The present tense of the verb poieō can be interpreted as a retroactive progressive present tense denoting that which has begun in the past and continues into the present. This would indicate that Paul remembered Philemon during his prayers in the past and continued to do so into the present. This present tense can also be interpreted as a customary present, which is used to signal a regularly occurring action. This would indicate that Paul continued to regularly remember Philemon during his prayers. The middle voice of the verb is an intensive middle focusing attention on the subject of the verb. It is thus emphasizing that this activity of remembering Philemon in prayer is performed by Paul. The participle form of the verb is a temporal participle meaning that it in relation to its controlling verb, it answers the question, when? Here in Philemon 3, eucharisteō is the controlling verb as indicated by the fact that the word is in the indicative mood. With the temporal participle, the present tense of is usually contemporaneous in time to the action of the main verb. Therefore, this indicates that the present tense of the verb poieō is contemporaneous with the present tense of its main verb, which is eucharisteō. So the temporal participle form of the verb poieō indicates that Paul continued to giving thanks to the Father always while he continues to remember Philemon during his prayers. Therefore, we will translate poieō, As I myself continue to make it a habit of. Mneia The noun mneia does not mean mention but rather remembrance. It refers to recalling information from memory but without necessarily the implication that a person or persons has been forgotten. Here it refers to Paul recalling information about Philemon from his memory while offering up prayers of thanksgiving to the 2013 William E. Wenstrom, Jr. Bible Ministries 10

11 Father for him. Paul is thanksgiving to the Father for Philemon when he recalls the divine love that Philemon exercised towards himself and the body of Christ, which demonstrated his faith in the Word of God. The noun mneia functions as an accusative direct object of the verb poieomai, making meaning that the word is receiving the action of this verb. We will translate this noun remembering because the genitive second person singular form of the personal pronoun su functions as an objective direct object. Su The genitive second person singular form of the personal pronoun su means you referring of course to Philemon. The word functions as an objective direct object meaning that it functions semantically as the direct object of the verbal idea implicit in the noun mneia. This is indicated by the fact that we can convert this noun into a verbal form and render the word remembering. Paul puts the word in the genitive case rather than the accusative case since he is emphasizing the personal relationship that he possessed with Philemon. The genitive case also emphasizes the eternal relationship that Paul shared with Philemon through regeneration and the baptism of the Spirit which was the result of their common faith in the Lord Jesus Christ as Savior. Classical Usage of Proseuche The noun proseuchē is a compound word composed of the preposition pros, face to face and the noun euche, wish, aspiration, desire. In ancient Greek proseuchē denotes prayer, petition, or place of prayer. Although not found in classical writings, the word does occur in some pagan sources. The verb euchomai and the noun euche in secular Greek are the most comprehensive terms for invocation of the deity. Proseuchomai and its cognate noun proseuchē in classical Greek from Homer onward referred to prayers for favors from the gods who can help in battle or in helping to get revenge. In the Hellenistic period, the word was used of prayer directed toward a monotheistic god. The content of these prayers was generally for the development of one s own personal inner being rather than real petitions to a deity. Despite the mythological character of the Greek gods, who assumed a variety of forms and carried the names of the abstract, prayer was integral to much of the Greek religion. Prayers were also made for protection and healing. Prayer was integral to their religious ritual. The first prayers are found in Homer. The heroes of Homer are fully conscious of their dependence on the gods, and they naturally ascribe to them 2013 William E. Wenstrom, Jr. Bible Ministries 11

12 human emotions and impulses of will. They thus approach them as they would powerful princes. Prayer usually arises out of a concrete need and is related to the attainment of specific goals. Thus sacrifice and prayer are offered for preservation in an approaching battle. Achilles intercedes with prayers and offerings for his friend, Patroclus, asking Zeus that he may conquer and return safely. Almost always there is requested some gracious overruling which will bring deliverance from a particular emergency or fulfill a specific need. In the main the action of the gods is related only to fortunes of war, to the determining of the issues of life and death. Only rarely is there prayer for the operation of the deity on men s hearts. A unique climax in Homer is when Hector prays to the gods that his young son may enjoy the might and renown of a hero. Prayer was usually accompanied by an offering to the gods, which were employed to win the favor of the gods. The basic aspects of Greek prayer as they are already found in Homer persist into the period, which follows. Upright, with head erect and hands outstretched, the Greek calls upon his gods, the constant companions of his whole life, whom he approaches not so much with fear and trembling as with a certain intimacy. The relationship of Greeks to God as expressed in prayer appears to be one of friendship. There were prayers to the gods requesting virtue as in the case of Electra and for protection from the tormenting passion of jealousy. Some prayers were requests for honesty and the fear of God. Yet, there were prayers for revenge but it is always for the sake of justice being served. Prayer is found in poetry and philosophy as well among the Greeks. Prayer became more general as well as more inward. Euripides expressed skepticism in his prayers. In the Hellenistic period prayer is affected both by the heritage of Greek philosophy with its criticism and ideal of prayer and also by the penetration into the Greek world of the oriental mystery religions whose cultus gives particular features to prayer. During this period prayers were offered to various gods as in the earlier period of Greek history, but these represent God and are in no way differentiated. The prayer of philosophers is addressed to one deity. The nature of the thought of God lays its impress upon prayer. Since the conception of God is basically impersonal to the Greeks, we do not find in prayer those features which presuppose a personal being to whom it is offered. There was no true petition to a deity in Stoic philosophy. Seneca views prayer to God as a waste of time since God is already near, even within the person. There was certainly no sign of confidence in God when these prayers were issued. There was more a dependence upon self William E. Wenstrom, Jr. Bible Ministries 12

13 Prayer was part of the mystery religions although the emphasis was not upon the content of prayer but rather upon visionary experience. Judaism meets Hellenistic thought in the writings of Philo and the Wisdom of Solomon where the Jewish elements are more predominate. Septuagint Usage of Proseuchē In the Septuagint, the noun proseuchē appears 109 times and normally translates the Hebrew noun t e pillah, prayer. In addition it occurs in the titles of various Psalms. It translates qol, voice in Ps. 64 [63]:1; 130 [129]:2. Proseuche is also used for t e chinnah, supplication for favor (2 Ch. 6:35; Dn. 9:20). It is used to translate tachanun, prayer, supplication (Dn. 9:18). In the Septuagint, proseuchomai normally translates the Hebrew verb palal in the hithpael stem with the idea of a request being addressed to God by an inferior. It was a prayer of confidence as opposed to heathen prayers. This is illustrated in the prayers of the prophets of Baal in 1 Kings 18:26-29 and the prayer of Elijah in verses Prayer in the Old Testament includes much praise of Jehovah s character and integrity and thanksgiving for His grace policy toward Israel and its citizens. Prayer in the Old Testament is characterized by being directed to the one God, who is both the God of Israel and at the same time the Lord of the nations and of the whole earth, having revealed Himself as such to His people (1 K. 8:22 ff; 2 K. 19:15). The Israelite prays first as a member of the covenant people and then as an individual. He knows what to expect of God in contrast to the Greeks. Also, he knows that God hears His prayers and answers it in agreement with His will (Ps. 3:4; 18:6; 65:2; Jer. 29:12). He prays with firm confidence in God (Ps. 17:6 f.). He experiences temptation and doubt but this is always against the background of such confidence. The believer in Old Testament Israel knows that God is a Person. Therefore, his prayers are of a personal nature and are specific. He knows he is not invoking a dumb god like the heathen (Gen. 28:22-33; 1 Sm. 1:10 f.; Ps. 77:1-11). In some prayers the believer wrestles with God especially in intercession (Ex. 32:11-14; Nm. 14:13-22; Deut. 9:26-29; Neh. 1:4-11). The believer in the Old Testament appeals to the promises and the integrity of God in his prayers. He reminds God of what He has accomplished in the past for Israel and thus appeals to God s reputation to deliver him from adversity especially in times of war. Thanksgiving was also a prominent aspect in prayer. There are prayers for guidance and continued deliverance from all types of adversity. Prayer and thanksgiving can practically cover all the material and spiritual needs both of the 2013 William E. Wenstrom, Jr. Bible Ministries 13

14 individual and of the community, their whole life acquiring through prayer a lasting and intensive orientation toward God. Fasting was employed in prayer but as an expression of humility towards God and not as the basis for answered prayer (Neh. 1:4; Ezr. 8:23; Joel 1:14; 2:12). Prayer is not restricted to any special place of worship but can take place anywhere as witnessed by the patriarchs (Gen. 24:26f., 63). The prayer of the Old Testament believer was to be in a manner where the entire person comes before God, with his whole being and in an attitude of humility (Jer. 29:12 ff.). False prayer is one where there is no content in the heart meaning there is no knowledge of God from doctrine. It is having no knowledge of God s modus operandi which is based upon His perfect immutable character and nature from which is manifested His integrity. Disobedience (Is. 1:15-17), failure to virtuously love one s neighbor (Is. 58:3-10), and injustice (Mi. 3:1-4) are all hindrances to prayer. The book of Psalms is collection of prayers, which exemplify all these characteristics of prayer. New Testament Usage of Proseuchē The compound noun proseuchē appears 36 times in the Greek New Testament and denotes the following depending upon the context: (1) Prayer in the general sense that is directed towards God the Father without reference to the prayer s content and is expression of worship (Mt. 21:22; Lk. 6:12; 22:45; Acts 1:14; 2:42; 6:4; 10:4, 31; Rm. 1:9-10; 12:12; 15:30; 1 Co. 7:5; Eph. 1:16; 6:18; Col. 4:2; 1 Th. 1:2; 1 Pet. 3:7; Rev. 5:8; 8:3). (2) Intercessory prayer (Acts 12:5; Col. 4:12; 1 Tm. 2:1; 5:5; Jam. 5:17). The noun proseuchē is never used to denote petitionary prayer and is always refers to prayer directed towards God the Father whereas deesis is not used with such a restriction. The word is used predominately in the New Testament to denote the expression of the believer s worship of God. Prayer in the Bible is the expression of the believer s intimate relationship with the Father and dependence upon Him, thus it also constitutes worship in the real sense. When the believer offers up praise, thanksgiving, petitions, and intercessions to the Father he is demonstrating his total and absolute dependence upon Him to meet his every need, whether spiritual or material, thus he is worshipping Him. So the noun proseuchē is a term denoting prayer in the general sense as an expression of worship and adoration of God. The context in which the word is used will reveal its content and the type of prayer, whether intercessory, petitionary, or thanksgiving William E. Wenstrom, Jr. Bible Ministries 14

15 The noun proseuchē appears especially with nouns: (1) Nesteia, fasting (Mt. 17:21; Mk. 9:29). (2) Didache ton apostolon, koinonia, klasis tou artou, apostles teaching, fellowship, and to the breaking of bread (Acts 2:42). (3) Diakonia tou logou, teaching of the Word (Acts 6:4). (4) Eleemosunai, alms (Acts 10:4). (5) Deesis, petition (Eph. 6:18; 1 Tim. 5:5; Jas. 5:16 f.). (6) Desis meta eucharistias, petition with thanksgiving (Phlp. 4:6). (7) Deeseis, enteuxis, euxharistiai, petitions, intercessions, thanksgiving (1 Tim. 2:1). The noun proseuchē is employed together with the noun deesis in several passages (Acts 1:14; Eph. 6:18; Phlp. 4:6; 1 Tim. 2:1; 5:5). The word is employed with and without the definite article. A Greek-English Lexicon of the New Testament and Other Early Christian Literature-Third Edition: (1) petition addressed to deity, prayer (2) a place of or for prayer, place of prayer (Pages ). Greek-English Lexicon of the New Testament Based on Semantic Domains: (1) To speak to or to make requests of God to pray, to speak to God, to ask God for, prayer (volume 2, page 409). (2) A place where people customarily meet to pray a place for prayer (volume 2, page 409). Proseuchē in Philemon 4 In Philemon 4, the noun proseuchē literally means a face to face audience with God the Father and refers to the general concept of prayer that is directed toward God the Father without reference to the content of the prayer, which will be indicated by the context. This word speaks of prayer in the general sense of speaking face to face or in the presence of the Father to worship and adore Him. Worshipping God is the act of paying honor and reverence to God and flows from love and where there is little love, there is little worship and is the loving ascription of praise to God for what He is, both in Himself and in His ways and is the bowing of the soul and spirit in deep humility and reverence before Him. The basic meaning of the word views the prayer of the believer from the standpoint of speaking face to face with the Father in worship and dependence, thus acknowledging Him as all-sufficient in Himself and the believer as insufficient in himself. Prayer is the means by which the believer can approach the Father face-to-face in dependence of His sufficiency and submitting to His will. Therefore, the noun proseuchē denotes entering into the presence of the Father in order to worship and adore Him for who and what He is and what He has provided through His Son Jesus Christ. When the believer offers up praise, thanksgiving, petitions, and intercessions to the Father he is demonstrating his total and absolute dependence upon Him to meet his every need, whether spiritual or temporal, thus 2013 William E. Wenstrom, Jr. Bible Ministries 15

16 he is worshipping Him. Proseuchē emphasizes the worshipful attitude of the believer who depends upon God to meet his needs through prayer. The articular construction of the noun proseuchē is employed with the singular form of the personal pronoun ego, my to denote possession referring to the fact that proseuchē is referring to Paul s remembrance of Philemon during his prayers to the Father. The noun is also the object of the preposition epi, which is a marker of the extent of time within a unit. Here it refers to the period of the day in which Paul prayed to the Father. So Paul is saying with this preposition that during his prayers, he continued to remember Philemon, which caused him to offer up thanksgiving to the Father for Philemon. So we will translate the prepositional phrase ἐπὶ τῶν προσευχῶν µου, during my prayers. Translation of Philemon 4 Philemon 4 I continue making it a habit of giving thanks to my God always as I myself continue to make it a habit of remembering you during my prayers. (Author s translation) Exposition of Philemon 4 Philemon 4 reveals that the apostle Paul interceded in prayer for Philemon. He made it a habitual part of his prayer life to thank the Father for Philemon. This is an excellent example for all pastors to follow as well as all Christians. This verse also indicates that thanksgiving was an integral part of the apostle Paul s prayer life and demonstrates his great appreciation for other believers who have been so gracious to him throughout his ministry. Pentecost writes One of the most remarkable things revealed in the epistles of Paul is the great extent of the prayer life of this apostle. Here is one who traversed the Roman world to bring Christ to the Gentile people. Here is one who was occupied in season, and out of season, with preaching and teaching the Word of God. Here is one whose life was characterized by busyness from early morning until late at night. Here is one who suffered unprecedented hardships for the gospel s sake, who yet found time to spend much time in prayer. Here is one who, in spite of the responsibilities and the burdens that rested upon him, gave himself to a continuous ministry of intercession. It is difficult to find any one of Paul s epistles in which he does not refer to continuous prayer on behalf of those to whom he is writing. If one examines the prayer life of the Apostle Paul, he is not praying in generalities, Lord, bless the Ephesians, Lord, bless the Philippians, Lord, bless the Colossians, Amen. But the apostle was specific and individual in his prayers. And when he began to pray for the Ephesians, he prayed for all in Ephesus 2013 William E. Wenstrom, Jr. Bible Ministries 16

17 that he knew, personally. When he went from Ephesus to Philippi in his praying, he prayed individually for all believers there. Paul either had a phenomenal memory, or a very long prayer list which he carried with him. It is difficult for one to remember those with whom he was closely associated five years ago, but the Apostle Paul could look back into a church he had visited only briefly some years before, and he could remember their names so as to bear them up before the throne of grace. Now to one of the saints in Colossae, to a man of some material wealth and influence in the community, as well as in the church the apostle directs a word. He assured him when he wrote, I thank my God, making mention of thee always in my prayers. Not occasionally; not as he would be prompted by some circumstance, but there was perpetual remembrance of this one whose life had briefly touched Paul s at some previous time. If one were to ask the question, Why is it that the churches to which Paul wrote became so strong and influential in their day and generation? the answer could be found, at least in part, in the faithful ministry that Paul carried on for these saints. It was because of the faithful teaching of the Word that was watered with prayer, that those to whom the Word came were nurtured, sustained, and supported by prayer long after the one who ministered the Word had gone on to bring the Word to others in other places. Would to God that believers today could get this same vision and burden; that God would put upon the Christians hearts, individually, this ministry of intercession, to bear up the saints of God before the throne of grace. 2 One of the characteristics of a productive prayer life is that of thankfulness (Matt 15:36; 26:27; Mark 8:6; 14:23; Luke 22:17-19; John 6:11; 23; 11:41; Acts 27:35; 28:15; Rom. 1:8; 7:25; 1 Cor. 1:4; 11:24; Eph. 5:20; Col. 1:12; 3:17; Phlp. 1:3-4; 4:6; 1 Thess. 1:2; 2:13). We should never forget to thank God in prayer. Our gratitude demonstrates our respect and appreciation for God s grace policy, which blesses us without us ever earning or deserving blessings. Colossians 4:2 Devote yourselves to prayer, keeping alert in it with an attitude of thanksgiving. (NASB95) Psalm 9:1 I will give thanks to the LORD with all my heart; I will tell of all Your wonders. (NASB95) Also, the believer should always give thanks to the Father for His gift of salvation, namely, the Lord Jesus Christ, the God-Man Savior. 2 Corinthians 9:15 Thanks be to God for His indescribable gift! (NASB95) Psalm 50:23 teaches that the believer who offers thanksgiving to God the Father in prayer honors Him. Psalm 50:23 He who offers a sacrifice of thanksgiving honors Me; And to him who orders his way aright I shall show the salvation of God. (NASB95) 2. Vol. 129: Bibliotheca Sacra Volume (515) ( ). Dallas, TX: Dallas Theological Seminary William E. Wenstrom, Jr. Bible Ministries 17

18 We are to give thanks with other believers in our congregation. This too glorifies God, if done with the proper motivation, which is to worship God in prayer, not to make ourselves look holy. Psalm 35:18 I will give You thanks in the great congregation; I will praise You among a mighty throng. (NASB95) We are to give thanks to God for both adversity and prosperity, since both come from Him. 1 Thessalonians 5:18 In all circumstances give thanks; for this is God's will for you in Christ Jesus. (NASB95) The humanity of Christ employed thanksgiving to God in prayer when performing miracles (Mat 14:19; 15:36; Mark 6:41; 8:6; Luke 9:16; John 6:11). One particular account was when Christ resuscitated Lazarus. The Lord Jesus Christ, in His humanity, showed immense gratitude towards His Father for hearing His prayer. John 11:41 So they removed the stone. Then Jesus raised His eyes, and said, Father, I thank You that You have heard Me. (NASB95) The Lord Jesus Christ also offered a prayer of thanksgiving to the Father when instituting the Lord s Supper for the Church (Mark 14:22-25; Luke 22:17, 19; 1 Co 11:23-26). In Philemon 4, always speaks of Paul s perseverance in prayer. One of the characteristics of an effective prayer life is perseverance (Matt. 26:39-44; Luke 11:9-10; 18:1-8; 21:36; Rom. 12:12; 15:30; Acts 1:14; 6:4; 12:5; Eph. 6:18; 1 Thess. 5:17; 1 Tim. 5:5; 2 Tim. 1:3; Col. 1:9; 4:2, 12; Heb. 10:22). Matthew 7:7 Ask repeatedly, and it will be given to you; seek repeatedly, and you will find; knock continuously, and it will be opened to you. (Author s translation) Perseverance demands faith in the promises of God that are found in the Word of God. The principle of faith operates quite simply: (1) God speaks and we hear His Word. (2) We trust His Word and act on it no matter what the circumstances are or what the consequences may be. The circumstances may be impossible, and the consequences frightening and unknown but we obey God s Word just the same and believe Him to do what is right and what is best. Basis for Prayer Philemon reveals that prayer was a habitual activity for Paul and should be for all Christians. The provision of prayer is made possible solely through the merits of the Lord Jesus Christ and His finished work on the cross. The Lord s session, or present position at the right hand of the Father, provides the believer with a Great High Priest, interceding on his behalf (Heb 7:25). Christ Jesus, therefore, serves as 2013 William E. Wenstrom, Jr. Bible Ministries 18

19 the believer s advocate and intermediary. As a result, the believer is commanded to pray to the Father in the name of the Lord Jesus Christ because, only through Christ, may the believer boldly approach the throne of God and offer prayers to Him. Hebrews 4:14 Therefore, since we have a Great High Priest who has passed through the heavens, Jesus the Son of God, let us hold fast our confession. 15 For we do not have a high priest who cannot sympathize with our weaknesses, but One who has been tempted in all things as we are, yet without sin. 16 Therefore let us draw near with confidence to the throne of grace, so that we may receive mercy and find grace to help in time of need. (NASB95) Through the Lord Jesus Christ and His saving work on the cross, the believer is blessed with free access to God the Father. Ephesians 2:18 states, for through Him we both have our access in one Spirit to the Father. Hebrews 10:10 By this will we have been sanctified through the offering of the body of Jesus Christ once for all. 11 Every priest stands daily ministering and offering time after time the same sacrifices, which can never take away sins; 12 but He, having offered one sacrifice for sins for all time, SAT DOWN AT THE RIGHT HAND OF GOD, 13 waiting from that time onward UNTIL HIS ENEMIES BE MADE A FOOTSTOOL FOR HIS FEET. 14 For by one offering He has perfected for all time those who are sanctified. (NASB95) Hebrews 10:19 Therefore, brethren, since we have confidence to enter the holy place by the blood of Jesus, 20 by a new and living way which He inaugurated for us through the veil, that is, His flesh, 21 and since we have a great priest over the house of God, 22 let us draw near with a sincere heart in full assurance of faith, having our hearts sprinkled clean from an evil conscience and our bodies washed with pure water. (NASB95) The throne of judgment was transformed to a throne of grace because the Lord Jesus Christ propitiated God the Father with His substitutionary spiritual death on the cross. Hebrews 2:17 Therefore, He had to be made like His brethren in all things, so that He might become a merciful and faithful high priest in things pertaining to God, to make propitiation for the sins of the people. (NASB95) 1 John 2:1 My little children, I am writing these things to you so that you may not sin. And if anyone sins, we have an Advocate with the Father, Jesus Christ the righteous; 2 and He Himself is the propitiation for our sins; and not for ours only, but also for those of the whole world. (NASB95) 1 John 4:10 In this is love, not that we loved God, but that He loved us and sent His Son to be the propitiation for our sins. (NASB95) The righteous demands of God s holiness namely, that the sins of the entire world be judged were satisfied through the merits of the voluntary, 2013 William E. Wenstrom, Jr. Bible Ministries 19