Digging Deeper: Onesiphorus

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Author: Mr. Kenneth Frank | Faculty in Theology, Living Education

Estimated reading time: 7 min.

Did you know that while Paul was in prison awaiting execution for the last time, brethren risked their lives to visit him?

In his final epistle, Paul remarked heartbrokenly that some had turned away from him, either fearful for their lives by associating with him or having turned against true doctrine by teaching falsehoods. Nonetheless, Paul purposefully thanked those who supported him and even endangered their lives to visit him in his final days. This Digging Deeper considers one such individual who risked everything for his beloved apostle.

Our focus verses mention Paul’s associate, Onesiphorus, in only two passages:

2 Timothy 1:16-18 KJV “The Lord give mercy unto the house of Onesiphorus; for he oft refreshed me, and was not ashamed of my chain: (17) But, when he was in Rome, he sought me out very diligently, and found me.  (18) The Lord grant unto him that he may find mercy of the Lord in that day: and in how many things he ministered unto me at Ephesus, thou knowest very well.”

2 Timothy 4:19 KJV “Salute Prisca and Aquila, and the household of Onesiphorus.”

Onesiphorus is not the only one Paul thanked for their loyal support. F.E. Marsh’s 1000 New Bible Readings prepared this list under the title “621. Paul’s Regard for His Brethren”:

“It is an interesting study to ponder Paul’s regard for those with whom he laboured.

  1. He was solicitous of Trophimus, who was sick—2Tim 4:20.
  2. He writes of prayerful Epaphras—Col 4:12.
  3. The Women who helped in the Gospel—Phil 4:3.
  4. The beloved Timothy—2Tim 1:2.
  5. Profitable Mark—2Tim 4:11.
  6. Refreshing Onesiphorus—2Tim 1:16.
  7. And Others—Romans 16.” (Bible Analyzer 5.4.1.22)

Who was Onesiphorus?

The biblical record offers extraordinarily little information about Onesiphorus. Albert Barnes’ Notes on the Bible declares: “He was evidently of Asia, and is the only one who is mentioned from that region who had showed the apostle kindness in his trials. He is mentioned only in this Epistle, and nothing more is known of him” (e-Sword 13.0.0).

Paul wrote this last epistle to his young protege, Timothy, during his second and last imprisonment in Rome, according to the biblical record. This time he was not under house arrest, as in his first Roman imprisonment, but was likely in a dank, dark, and frigid dungeon. 2 Timothy 1:16 declares that Onesiphorus was not ashamed of Paul’s chains. Albert Barnes’ Notes on the Bible describes Paul’s two Roman imprisonments: “Paul was bound with a chain when a prisoner at Rome; Philippians 1:13-14,16; Colossians 4:3,18; Philemon 1:10; see the notes at Acts 28:20” (e-Sword 13.0.0). Roman prisoners relied on family and friends for necessary supplies.

2 Timothy 1:18 says Onesiphorus had ministered to Paul beforehand in Ephesus, far from Rome. This may have been during Paul’s three-year ministry in Ephesus (Acts 19-20). The International Standard Bible Encyclopedia offers background: “It was to Paul that the church at Ephesus owed its origin, and it was to him therefore that Onesiphorus and the Christians there were indebted for all that they knew of Christ” (e-Sword 13.0.0).

A dangerous mission

Onesiphorus is contrasted to those, such as Phygellus and Hermogenes, who turned away from Paul (2 Timothy 1:15). He had to search everywhere to locate Paul in this huge capital city (2 Timothy 1:17). The NIV Cultural Backgrounds Study Bible reports that “People were often ashamed to be associated with those in Roman custody, withdrawing from them … A benefactor from wealthy Ephesus could well have had means to visit Paul in Rome” (Tecarta Bible App).

Nonetheless, Onesiphorus risked his own life, as explained by the International Standard Bible Encyclopedia: “But to do this, though it was only his duty, involved much personal danger at that particular time. For the persecution, inaugurated by Nero against the Christians, had raged bitterly; its fury was not yet abated, and this made the profession of the Christian name a matter which involved very great risk of persecution and of death” (e-Sword 13.0.0).

The College Press Bible Study Textbook Series explains how dangerous a mission this was: “It was not easy for Onesiphorus to leave Ephesus and travel all the way to Rome; not when Rome was on fire with hatred against all Christians. Would the loved ones of Onesiphorus ever see him again? If they didn’t, they could find comfort in knowing his mission was accomplished. He did arrive in Rome; he did find Paul; he did live up to his name, Onesiphorus, which means ‘profit-bringer’” (e-Sword 13.0.0). An alternate definition is “help bringer.”

This source then describes the complications he faced: “When Onesiphorus arrived in Rome, it had been largely destroyed by fire. Christians were scattered and were living in constant fear of being arrested and taken to the Arena. When he inquired concerning the whereabouts of Paul, he had the greatest difficulty in finding those who would identify themselves as friends of a condemned criminal” (e-Sword 13.0.0).

His diligent search

Onesiphorus was not dissuaded from locating Paul. Arno Gaebelein’s Annotated Bible Old and New Testament notes: “There were many thousands of prisoners in Roman dungeons, and we may well imagine how day after day Onesiphorus sought for his beloved brother, going from dungeon to dungeon till he had located Paul” (e-Sword 13.0.0).

C.H. Spurgeon’s Expositions adds more detail: “You could not tell in Rome where a prisoner was. The registers were not open to investigation. You had to go from prison to prison, and fee the guards to get admission, or to be told who might be there, and Onesiphorus was determined to find out Paul. I suppose that he went to the Mamertine, a dungeon in which some of us have been — one dungeon under the bottom of another” (e-Sword 13.0.0). Many expositors believe Paul was confined to this Mamertine Prison before his execution.

Imagining his diligent search, Albert Barnes’ in his Notes on the Bible offers this contemporary lesson: “It is not everyone, even among professors of religion, who in a great and splendid city would be at the trouble to search out a Christian brother, or even a minister, who was a prisoner, and endeavor to relieve his sorrows. This man, so kind to the great apostle, will be among those to whom the Saviour will say, at the final judgment, ‘I was in prison, and ye came unto me;’ Matthew 25:36” (e-Sword 13.0.0).

Imagining Paul’s delight when Onesiphorus finally found him is provided by Peter Pett’s Commentary Series on the Bible: “And then into the bleakness of his experience came a shining light (Matthew 5:16; 25:36). For one day as he sat there in his cell, he heard the door grinding open, and into his cell strode Onesiphorus who explained that he was sorry that it had taken so long, but he had been looking for him diligently and had only just discovered in which prison he was. Only those who have gone through such an experience of darkness and aloneness would understand the joy that must have filled Paul’s soul” (e-Sword 13.0.0).

Closer than a brother

Because our two focus passages report Paul’s greeting of and praying for the house (family) of Onesiphorus, some have concluded that Onesiphorus had since died. Paul prayed that God would show him mercy “in that day” (2 Timothy 1:18) causing some to assume Paul offered prayers for the dead, which later became a major practice in some Christian denominations. However, the Fausset Bible Dictionary in its article on Onesiphorus refutes this: “Absence from Ephesus probably is the cause of the expression; he had not yet returned from his visit to Rome. If the master were dead the household would not be called after his name…Nowhere does Paul use prayers for the dead; Onesiphorus therefore was not dead” (e-Sword 13.0.0).

Another suggestion is that Onesiphorus had not yet returned home because he too was then confined, as explained by Rhoderick D. Ice in the College Press Explanatory Notes: “But he may also be in prison, waiting to be executed as was Paul. He had placed himself in danger by visiting Paul in prison and helping him” (e-Sword 13.0.0). At the time he wrote 2 Timothy, Paul may not have known what happened to his loyal friend after his visit.

Onesiphorus had risked his life to find his beloved teacher. Albert Barnes’ Notes on the Bible praises Onesiphorus and offers believers this lesson: “His affection for him [Paul] did not change when he became a prisoner. True friendship, and especially that which is based on religion, will live in all the vicissitudes of fortune, whether we are in prosperity or adversity; whether in a home of plenty, or in a prison” (e-Sword 13.0.0). Onesiphorus stuck closer to Paul than a brother (Proverbs 18:24).

Kenneth Frank headshot

Kenneth Frank was born and raised in New Jersey, USA, and attended Ambassador College, graduating in 1973. He served in the Canadian ministry from 1973-1999, after which he returned to the USA to pastor churches in Maryland, Virginia, and North Carolina for 15 years. Having earned a BA degree from Ambassador College he later earned a MA degree from Grand Canyon University before being assigned to the Charlotte office to teach at Living University, now Living Education. Currently, he teaches the Survey of the Bible course to the on-campus students and writes the Digging Deeper column for our online Bible study program. He is married, has four children, and seven grandchildren.

Digging Deeper: It is finished

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Author: Mr. Kenneth Frank | Faculty in Theology, Living Education

Estimated reading time: 7 min.

Did you know that one of the last things Jesus spoke from the cross was that He had completed His God-assigned task of providing substitutionary atonement for those willing to accept it?

In this hectic world, people often feel at the end of the day they still have unfulfilled tasks. At His death, Jesus knew He had accomplished all God had appointed Him for His first coming. This Digging Deeper explores His declaration and its meaning for Christians as they draw near to their annual observance of Passover.

Our focus verse this week is: “When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up the ghost” (John 19:30 KJV throughout). This was the sixth of seven statements Jesus delivered from the cross that are recorded in the Four Gospels.

A duty fulfilled

Jesus came to earth with an assignment from His Heavenly Father. Early in His ministry: “Jesus saith unto them, My meat is to do the will of him that sent me, and to finish his work” (John 4:34). God had assigned Jesus this duty and Jesus had accepted it willingly before the world began (2 Timothy 1:9; Revelation 13:8). During his high priestly prayer before His arrest, Jesus prayed to the Father: “I have glorified thee on the earth: I have finished the work which thou gavest me to do” (John 17:4). He understood His soon-coming death was part of this work.

The ESV Study Bible explains His statement: “It is finished proclaims that all the work the Father had sent him to accomplish (cf. 4:34; 9:4) was now completed, particularly his work of bearing the penalty for sins. This means there was no more penalty left to be paid for sins, for all Jesus’ suffering was ‘finished’ (see Heb. 1:3; 9:11–12, 25–28)” (Tecarta Bible App).

The Greek word for “finished” in our focus verse is teleo. Greek words of that same family appear just two verses before it and are translated as “accomplished” and “fulfilled”: “After this, Jesus knowing that all things were now accomplished, that the scripture might be fulfilled, saith, I thirst” (John 19:28). These words have the same Greek root. Jesus knew He was fulfilling many scriptural prophecies concerning his sacrificial death for sin.

This word finished had a historical significance in that culture, as Bob Utley’s You Can Understand the Bible explains: “John 19:30 ‘It is finished!’ This is a perfect passive indicative. From the Synoptic Gospels we learned that He shouted this with a loud cry (cf. Mark 15:37; Luke 23:46; Matthew 27:50). This refers to the finished work of redemption. This form of the term (telos) in the Egyptian papyri (Moulton and Milligan) was a commercial idiom for ‘paid in full'” (e-Sword 13.0.0). Peter Pett’s Commentary Series on the Bible describes it further: “Interestingly we know from papyri that tetelestai would be written across invoices to indicate ‘paid in full.’ He had given His life as a ransom for many (Mark 10:45)” (Ibid.).

What was finished

Joseph Benson’s Commentary of the Old and New Testaments details what was finished: “The important work of man’s redemption is accomplished. The demands of the law, and of divine justice, are satisfied, and my sufferings are now at an end. It appears from Matthew, Mark, and Luke, that in speaking these words he cried with an exceeding loud voice; probably to show that his strength was not exhausted, but that he was about to give up his life of his own accord” (e-Sword 13.0.0).

B.H. Carroll’s An Interpretation of the English Bible itemizes more of what Jesus accomplished: “Expiation for sin was made; the penal demands of the law were satisfied; the vicarious Substitute for sinners died in their behalf; and the claims of the law on the sinner that believes in Jesus Christ were fully met. Therefore, no man can ‘lay any charge to God’s elect.’ The debt, all of it, has been paid” (e-Sword 13.0.0).

Psalm 22 is known as the Crucifixion Psalm and was recited by Jesus, at least in part, during His hours on the cross, as explained by Peter Pett’s Commentary Series on the Bible: “As the final words in Psalms 22 tell us ‘He has done it’. God’s work had been accomplished, and Jesus had successfully completed His mission” (e-Sword 13.0.0). Imagine Jesus’ deep emotion as He recited David’s words that He was then experiencing. He was the One who had inspired David to write them as a prophecy of His own death.

He suffered God’s wrath, for us

To understand the horror Jesus faced in His last moments, David Guzik in his Enduring Word Commentary writes: “This was the cup – the cup of God’s righteous wrath – that He trembled at drinking (Luke 22:39-46, Psalm 75:8, Isaiah 51:17, Jeremiah 25:15). On the cross, Jesus became, as it were, an enemy of God who was judged and forced to drink the cup of the Father’s fury. He did it so we would not have to drink that cup” (e-Sword 13.0.0). Humanity deserved that wrath, but Jesus suffered it in their place. This explains His agony in Gethsemane before He was arrested. He was repulsed by sin, yet He would bear the sins of the world on the cross.

John the Baptist described Jesus at the beginning of His ministry: “Behold the Lamb of God, which taketh away the sin of the world (John 1:29).” They understood the significance of Jesus’ coming to earth to provide salvation from sin for humanity. Paul explained that God “…hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him” (2 Corinthians 5:21). Peter later wrote: “Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed” (1 Peter 2:24).

The victorious end

There was another work that Jesus finished before His sacrifice. He was the Creator in the Book of Genesis (John 1:3). Notice these words: “Thus the heavens and the earth were finished, and all the host of them” (Genesis 2:1). Jesus finished creation and redemption for His creatures. All that believers need for life and happiness has been supplied by the One who gave Himself for us (Romans 5:8; Ephesians 5:2). These are words to remember during the Passover and Days of Unleavened Bread: “Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our Passover is sacrificed for us” (1 Corinthians 5:7). Paul wrote to primarily Gentile Christians at Corinth in the first century who were observing the spring festivals.

As tragic and heartbreaking as the words “It is finished” are, Jesus was victorious in His death, nonetheless. David Guzik’s Enduring Word Commentary explains: “It is finished! Jesus’ final word (tetelestai in the ancient Greek) is the cry of a winner. Jesus had finished the eternal purpose of the cross. It stands today as a finished work, the foundation of all Christian peace and faith, paying in full the debt we righteously owe to God” (e-Sword 13.0.0).

Jesus died victorious, even though it seemed He had lost it all. Satan was defeated (John 16:11; Colossians 2:15; Hebrews 2:14) and humanity’s reconciliation with God was accomplished. William Barclay’s Daily Study Bible provides a thought-provoking explanation: “‘It is finished’ is one word in Greek–tetelestai (G5055) –and Jesus died with a shout of triumph on his lips. He did not say, ‘It is finished,’ in weary defeat; he said it as one who shouts for joy because the victory is won. He seemed to be broken on the Cross, but he knew that his victory was won” (e-Sword 13.0.0). Because Jesus was victorious, believers can be too.

Kenneth Frank headshot

Kenneth Frank was born and raised in New Jersey, USA, and attended Ambassador College, graduating in 1973. He served in the Canadian ministry from 1973-1999, after which he returned to the USA to pastor churches in Maryland, Virginia, and North Carolina for 15 years. Having earned a BA degree from Ambassador College he later earned a MA degree from Grand Canyon University before being assigned to the Charlotte office to teach at Living University, now Living Education. Currently, he teaches the Survey of the Bible course to the on-campus students and writes the Digging Deeper column for our online Bible study program. He is married, has four children, and seven grandchildren.

Course Spotlight: “Foot Washing”, by Dexter Wakefield

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When we perform the foot washing ceremony, there are two things that we need to be very aware of as we perform them. We wash, and we are washed. And both have important meanings—so important, in fact, that God has us act out these meanings as a constant, annual reminder.

Course Spotlight From God’s Feast Days: Passover
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Practical lessons from self-examination

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Student Responses | God’s Feast Days: The Biblical Passover

We have made changes to our student comments section of our online courses, and we invite you to join us in participating in this new forum!

This forum is designed to collect and share responses to the discussion questions in our online courses. Answer the question by leaving a response in the comments below!

Question:

In preparation for the Passover each year, as instructed by Paul in 1 Corinthians 11, Christians examine themselves before taking of the bread and wine. What is one practical lesson you have learned about self-examination in your experience preparing for the Passover?

Please leave your response in the comment box on this post below!

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Course Spotlight: Passover – Easter Comparison by Mike Desimone

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Many people think of Passover as a Jewish holiday and Easter as a Christian holiday. But are they right? Take a look at a helpful comparison of Passover and Easter by Mike Desimone!

Course Spotlight From God’s Feast Days: Passover
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Digging Deeper: Woman, Behold thy Son!

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Author: Mr. Kenneth Frank | Faculty in Theology, Living Education

Estimated reading time: 9 min.

Did you know that among the last things Jesus spoke while hanging on the cross were words directed to His mother?

Imagine her agony, despair, and terror as she stared at her firstborn son crucified by the Romans as an insurrectionist. Jesus suffered with her and desired to comfort her. As a widow’s firstborn son, he had a responsibility to her knowing He was about to die. This Digging Deeper details this heartbreaking scene to understand how Jesus met His duty to His beloved mother.

Our focus passage is: “Now there stood by the cross of Jesus his mother, and his mother’s sister, Mary the wife of Cleophas, and Mary Magdalene. When Jesus therefore saw his mother, and the disciple standing by, whom he loved, he saith unto his mother, Woman, behold thy son! Then saith he to the disciple, Behold thy mother! And from that hour that disciple took her unto his own home” (John 19:25-27 KJV throughout). Jesus spoke seven times from the cross, as recorded in the four gospels; this is the third and the first recorded in the Gospel of John. Only John describes this incident.

The one whom Jesus loved

The disciple to whom Jesus assigned His mother is unnamed but has been deduced to be the apostle, John, the author of this gospel account. Bob Utley’s You Can Understand the Bible Study Guide Commentary explains John’s reluctance to name himself: “Since John is not mentioned by name in the Gospel, many assume this was his way of identifying himself (cf. John 13:23; 19:26; 21:7, 20)” (e-Sword 13.0.0). It was customary in the first century to refer to oneself in the third person to avoid drawing attention to oneself.

Notice that, though His disciples had all fled and forsaken Him when He was arrested in Gethsemane (Matthew 26:56), the KJV Study Bible declares: “Four women attend the Crucifixion, and they remain while the disciples flee (except for John, who returns). Several women, including these mentioned here, have accompanied Jesus and His disciples on their journeys, taking care of their daily needs” (Tecarta Bible App). Jesus had many loyal female disciples during His ministry and at least some stood by Him in His hour of need.

“Woman!”

Modern readers of John 19:26 may think Jesus’ use of the term Woman when referring to His mother is distant and harsh. However, the Seventh-day Adventist Bible Commentary, Vol. 5  shows otherwise: “Woman – In the Orient, a customary, dignified, and respectful term of address…” (Review and Herald Publishing, 1980, p. 921). Mary was not the only woman whom Jesus addressed this way. Ellicott’s Commentary for English Readers highlights other examples: “Were proof needed of the tenderness which underlies the word as used by Him, it would be found in the other instances which the Gospels supply. It is spoken only to the Syro-Phœnician whose faith is great (Matthew 15:28); to the daughter of Abraham loosed from her infirmity (Luke 13:12); and, in this Gospel, to the Samaritan embracing the higher faith (John 4:21); perhaps to the sinner whom He does not condemn (John 8:10); to the same mother from the cross (John 19:26); and to Mary Magdalene in tears (John 20:13, 15)” (e-Sword 13.0.0).

Nonetheless, this was an unusual way for Jesus to refer to His mother, as the NET Bible explains: “The custom in both Hebrew (or Aramaic) and Greek would be for a son to use a qualifying adjective or title. Is there significance in Jesus’ use here? Jesus probably used the term here to help establish Mary and the beloved disciple in a new ‘mother-son’ relationship. Someone would soon need to provide for Mary since Jesus, her oldest son, would no longer be alive. By using this term Jesus distanced himself from Mary so the beloved disciple could take his place as her earthly son (cf. John 2:4)” (e-Sword 13.0.0).

Another suggestion is offered by the College Press Bible Study Textbook Series: “Perhaps He did not use ‘mother’ in order to spare her an increased awareness of her maternal relationship to the One in extreme agony. But ever since He reminded her in the Temple, when He was twelve, of His unique relationship with God, He has taught her that He is much more than her son. He taught her that He was her Lord and Saviour (cf. John 2:4; Matthew 12:46-50)” (e-Sword 13.0.0).

Jesus may also have been attempting to reduce her pain and guard her security, as John Gill explains in his Exposition of the Bible: “Christ calls her not mother, but woman; not out of disrespect to her, or as ashamed of her; but partly that he might not raise, or add strength to her passions [sufferings], by a tenderness of speaking; and partly to conceal her from the mob, and lest she should be exposed to their rude insults; as also to let her know that all natural relation was now ceasing between them; though this is a title he sometimes used to give her before” (e-Sword 13.0.0).

The responsibility of a son

By speaking to His mother and John together, Jesus was fulfilling a son’s duty, as explained by the ESV Study Bible: “In keeping with biblical injunctions to honor one’s parents (Ex. 20:12; Deut. 5:16), Jesus made provision for his mother, who was almost certainly widowed and probably in her late 40s or early 50s, with little or no personal income” (Tecarta Bible App). The NIV Cultural Backgrounds Study Bible adds:”…because men controlled most legal proceedings, having a male advocate was vital. Since Jesus as the eldest son was responsible for his mother’s care, entrusting this responsibility to another before he died was important. Jesus had younger brothers (7:3–5), who would normally take the responsibility, but Jesus entrusts her care to a disciple, treating him as a member of the family (cf. Mk 3:32–35)” (Ibid.). Jesus understood this proverb: “Hearken unto thy father that begat thee, and despise not thy mother when she is old” (Proverbs 23:22).

Why did Jesus not assign Mary to His half-brothers? John 7:5 reports they did not yet believe He was the Messiah. Henry Morris’ Defender’s Study Bible adds this: “It is sad to note that His brothers were not present with their mother. Presumably they had remained in Galilee while Mary had decided to journey to Jerusalem with Jesus and the other women” (e-Sword 13.0.0). The Book of Acts reports that His brothers were later part of the early church along with Mary (Acts 1:14).

Jesus was fulfilling His role as provider for His mother. The NIV Cultural Backgrounds Study Bible explains: “Testaments could entrust care for a family member to a designated person, and one who was dying could assign property or duties verbally. In contrast to many subsequent portrayals, Jesus’ cross left him close enough to the ground (like many other ancient crosses) for his mother and disciple to hear him” (Tecarta Bible App).

Why did Jesus chose John? William Barclay’s Daily Study Bible explains: “And, after all, John had a double qualification for the service Jesus entrusted to him–he was Jesus’ cousin, being Salome’s son, and he was the disciple whom Jesus loved. So Jesus committed Mary to John’s care and John to Mary’s, so that they should comfort each other’s loneliness when he was gone” (e-Sword 13.0.0).

A pierced heart

Mary’s attendance at the Cross reveals a special love of a mother for her son, even one who had been crucified by the Romans, as explained by Joseph Benson’s Commentary: “While Jesus, hanging on the cross, suffered all manner of insults and sorrows; there stood by the cross his mother — ‘Neither her own danger, nor the sadness of the spectacle, nor the reproaches and insults of the people, could restrain her from performing the last office of duty and tenderness to her divine son on the cross. Grotius justly observes that it was a noble instance of fortitude and zeal. Now a sword (according to Simeon’s prophecy, Luke 2:35) struck through her tender heart, and pierced her very soul; and perhaps the extremity of her sorrows might so overwhelm her spirits, as to render her incapable of attending the sepulchre, which we do not find that she did'” (e-Sword 13.0.0).

John 19:27 declares that John took Mary that hour to his home. One may wonder if there is any other record of John’s caring for Mary. Bob Utley’s You Can Understand the Bible Study Guide Commentary offers this: “Tradition says that John cared for Mary until her death and then he moved to Asia Minor (especially Ephesus) where he had a long and successful ministry. It is at the urging of the Ephesian elders that John, as an old man, wrote his memories of the life of Jesus (i.e., the Gospel of John)” (e-Sword 13.0.0).

This tragic crucifixion scene painfully strikes believers’ hearts. William Barclay’s Daily Study Bible offers us some final thoughts: “There is something infinitely moving in the fact that Jesus in the agony of the Cross, when the salvation of the world hung in the balance, thought of the loneliness of his mother in the days ahead. He never forgot the duties that lay to his hand. He was Mary’s eldest son, and even in the moment of his cosmic battle, he did not forget the simple things that lay near home. To the end of the day, even on the Cross, Jesus was thinking more of the sorrows of others than of his own” (e-Sword 13.0.0).

Kenneth Frank headshot

Kenneth Frank was born and raised in New Jersey, USA, and attended Ambassador College, graduating in 1973. He served in the Canadian ministry from 1973-1999, after which he returned to the USA to pastor churches in Maryland, Virginia, and North Carolina for 15 years. Having earned a BA degree from Ambassador College he later earned a MA degree from Grand Canyon University before being assigned to the Charlotte office to teach at Living University, now Living Education. Currently, he teaches the Survey of the Bible course to the on-campus students and writes the Digging Deeper column for our online Bible study program. He is married, has four children, and seven grandchildren.

Course Spotlight: Two Types of Bread

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There are two types of bread, leavened and those that are not. What can we learn from looking into these two different types? Take a look at the words used for these types in the Bible and consider learning more about the use of “bread” in the Bible by studying the articles linked.

COURSE SPOTLIGHT FROM  The Life, Teachings, and Ministry of Jesus Christ: (Unit 3) The Judean Ministry
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Digging Deeper: The Heart Tablet

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Author: Mr. Kenneth Frank | Faculty in Theology, Living Education

Estimated reading time: 7 min.

Did you know that the internal inscribing of God’s word, i.e., on the heart, is taught in the Old Testament?

Some may think that this is exclusively a benefit of the New Covenant (Jeremiah 31:33). However, this Digging Deeper presents Old Testament examples in which God required His law to be inscribed internally on the heart, not just externally on stone. The Almighty has always wanted His people’s motivation for obedience to come from within. Our focus verse is: “Let not mercy and truth forsake thee: bind them about thy neck; write them upon the table of thine heart” (Proverbs 3:3 KJV throughout). God’s teachings are to be imprinted deeply into the innermost being so they never slip out of memory, as will be explained further in this study.

The phrase, “the table of thine heart” appears only twice in the King James Bible and both references are in the Book of Proverbs. The other one is: “Bind them upon thy fingers, write them upon the table of thine heart” (Proverbs 7:3 KJV). In both cases, the believer is instructed to bind something to their fingers or neck. In the case of Proverbs 3:3, it is mercy and truth and in Proverbs 7:3 it is the commandments. The Book of Proverbs is filled with moral instruction for righteous living. There are other Scriptures of a similar nature that speak of God’s instruction being written in the inner person as opposed to being inscribed on stone, such as Deuteronomy 11:18-20, Proverbs 6:20-24, Jeremiah 31:33, 2 Corinthians 3:3, Hebrews 10:16. It is vital for our understanding that Hebrew often employed figurative language for depicting ways to influence human behavior.

Tables and Hearts

The older English word table in our primary text denotes a tablet, such as a writing tablet. The Pulpit Commentary by H.D.M. Spence and Joseph S. Exell defines it: “The table (luakh) was the tablet expressly prepared for writing by being polished, corresponding to the πινακίδον, the writing table of Luke 1:63, which, however, was probably covered with wax. The inscription was made with the stylus. The same word is used of the tables of stone, on which the ten commandments were written with the finger of God, end allusion is in all probability here made to that fact (Exodus 31:18; 34:28)” (e-Sword 13.0.0).

The NIV Cultural Backgrounds Study Bible provides additional historical background for this word: “In the ancient world, writing was often done on tablets. While in Mesopotamia writing tablets were normally made of clay, in the OT the term probably refers to wooden boards covered with wax (though the Ten Commandments were written on two stone tablets; Ex 24:12). The metaphor of the heart as a tablet (not a tablet worn on a cord over the heart as some would have it) on which one writes the law, of course, points to an internalization of God’s commands in one’s life, so that not only one’s actions but also one’s motives are pure (see also Pr. 7:3; Jer. 31:33)” (Tecarta Bible App).

Joseph S. Exell’s The Preacher’s Complete Homiletical Commentary additionally explains: “The tables were intended to be not a book only, but a type. An impress should be taken on our own hearts, that we may always have the will of God hidden within us.—Arnot” (e-Sword 13.0.0). As printing machine type leaves an impression on a sheet of paper, so God’s word is to impress our minds. The Pulpit Commentary by H. D. M. Spence and Joseph S. Exell explains the word write: “…i.e. inscribe them. mercy and truth, deeply there, impress them thoroughly and indelibly upon thine heart, so that they may never be forgotten, and may form the mainspring of your actions. The expression implies that the heart is to be in entire union with their dictates” (Ibid.).

A physical interpretation

Ellicott’s Commentary for English Readers reveals how some misunderstood the command: “These directions resemble the figurative orders with regard to the keeping of the Law in Exodus 13:9 and Deuteronomy 6:8, the literal interpretation of which led to the use of prayer-fillets and phylacteries among the Jews. Certain texts of Scripture were copied out, enclosed in a leather case, and tied at the time of prayer on the left arm and forehead” (e-Sword 13.0.0). This practice appears in the Gospels relating to Jesus’ rebuke of the Pharisees: “But all their works they do for to be seen of men: they make broad their phylacteries, and enlarge the borders of their garments” (Mat 23:5). The word phylacteries appears only here in our Bible.

The Biblical and Theological Dictionary by Richard Watson defines the word phylacteries as “…little scrolls of parchment, in which are written certain sentences of the law, enclosed in leather cases, and bound with thongs on the forehead and on the left arm…The command ought doubtless to be understood metaphorically, as a charge to remember it, to meditate upon it, to have it as it were continually before their eyes, and to conduct their lives by it; as when Solomon says, concerning the commandments of God in general, ‘Bind them about thy neck, write them upon the table of thy heart,” Proverbs III, 1, 3; VI, 21” (Bible Analyzer 5.4.1.22). The Bible’s figurative language was a colorful way for God to stress that His instruction was to be very much part of the worshiper’s psyche leading to observant behavior. Even some Israelites misunderstood this language genre.

The heart as the center

Proverbs 3:3 and Proverbs 7:3 state that instruction was to be written on the heart, i.e., the mind. The word heart was used multiple ways in Scripture, depending on the context. Definitions from three dictionaries will broaden our comprehension. Easton’s Bible Dictionary notes: “According to the Bible, the heart is the centre not only of spiritual activity, but of all the operations of human life” (e-Sword 13.0.0). The Bridgeway Bible Dictionary declares further: “Both Old and New Testaments speak repeatedly of the heart as the centre of a person’s inner life. An examination of the hundreds of references to the heart in the Bible will show that the word is not limited in its meaning to one particular part of a person” (Ibid.). The Poor Man’s Dictionary by Robert Hawker adds another aspect: “The heart in all languages is considered as the leading principle of action and of character” (Ibid.).

The Holman KJV Study Bible clarifies what God intended: “To write something on the heart is to internalize it so that it directs one’s actions (Pro. 1:1-4; Pro. 6:20-24; Jer. 17:1; 31:31-34)” (Tecarta Bible App). Conversely, wrong attitudes can also be impressed on the heart, as the College Press Bible Study Textbook Series explains: “The heart is like a table or tablet on which can be written either good (2 Corinthians 3:3) or bad (Jeremiah 17:1)” (e-Sword 13.0.0). Jeremiah 17:1 declares that Judah’s sin was inscribed on their hearts instead of God’s law.

The inscribing process

As has been stated, action displaying character flows from a correct spiritual mindset. The NIV Study Bible explains: “These instructions are metaphors for internalizing in the very center of one’s being the character traits mentioned (see Ex 13:9; Dt 6:8–9 and notes)” (Tecarta Bible App). Christians are building godly character. This is accomplished through meditation, reflection, and internalizing God’s standards throughout the day (Joshua 1:8).

Daily Bible study and prayer are part of this inscribing process. Bible memorization (Psalm 119:11) is another method for keeping God’s word in our hearts, as explained by Gary Everett’s Study Notes on the Holy Scriptures: “It is a full time job of diligent effort to walk according to the Scriptures so we must constantly keep Bible verses on our mind in order to walk in them” (e-Sword 13.0.0). What facilitates this is explained by the Jamieson, Fausset, and Brown Commentary: “The Spirit alone can enable us to ‘write them on the table,’ i.e., the tablet, of the heart (Jeremiah 31:33)” (Ibid.). By employing God’s Spirit and rehearsing God’s Scriptures throughout the day, Christians will respond obediently to God’s instruction written on the tablets of their hearts.

Kenneth Frank headshot

Kenneth Frank was born and raised in New Jersey, USA, and attended Ambassador College, graduating in 1973. He served in the Canadian ministry from 1973-1999, after which he returned to the USA to pastor churches in Maryland, Virginia, and North Carolina for 15 years. Having earned a BA degree from Ambassador College he later earned a MA degree from Grand Canyon University before being assigned to the Charlotte office to teach at Living University, now Living Education. Currently, he teaches the Survey of the Bible course to the on-campus students and writes the Digging Deeper column for our online Bible study program. He is married, has four children, and seven grandchildren.

Course Spotlight: Laodicea and Passover Examination by Mr. Gerald Weston

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Are you taking the time to examine yourself as we approach Passover? Take a look at our Passover course and the Sermon: Laodicea and Passover Examination by Mr. Gerald Weston.

Course Spotlight From God’s Feast Days: Passover
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Digging Deeper: Servants of Jesus Christ

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Author: Mr. Kenneth Frank | Faculty in Theology, Living Education

Estimated reading time: 9 min.

Did you know that Paul, despite being a Roman citizen (Acts 22:28), described himself as a servant?

Roman citizenship was highly prized in the first century. But when it came to his relationship to Jesus Christ, he referred to himself as a servant. This Digging Deeper explores why Paul chose this word for himself and how he intended brethren to understand it. Modern readers will uncover its relevance. This article highlights: “Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God” (Romans 1:1 KJV throughout).

Before he declared his ministerial office as an apostle, he described himself as Christ’s servant. Gary Everett’s Study Notes on the Holy Scriptures emphasizes Paul’s word order here: “Notice that Paul calls himself a servant before declaring himself an apostle. The Greek language often lacks our familiar word order of Subject-Verb-Object. Instead, the Greek places words in the order of their emphasis, or the order of importance to the thought being presented.” (e-Sword 13.0.0).

Servant, not slave

Notice that the King James Version of the Bible translates the Greek word doulos as “servant” and not “slave.” Webster’s 1828 Dictionary explains the difference: “Servant differs from slave, as the servant’s subjection to a master is voluntary, the slave’s is not. Every slave is a servant, but every servant is not a slave” (e-Sword 13.0.0). The Expository Notes of Dr. Constable agrees: “In his relationship to Jesus Christ, Paul was a bond-servant (Greek doulos). Some translators have rendered this word ‘slave,’ but Paul was a willing servant of Christ (cf. Philippians 2:7)” (Ibid.).

The Expositor’s Bible Commentary, Vol. 10, explains why the word servant is appropriate: “Some prefer the rendering ‘slave,’ but this could suggest an unwilling attachment. In Israel the citizenry regarded themselves as servants of their king, even though they were free men. Since this word doulos is used of Christ in relation to the Father (Philippians 2:7), where ‘slave’ would be inappropriate, the translation ‘servant’ is altogether fitting here. By beginning in this fashion, the writer is putting himself on the same plane as his readers. He does not seek to dominate them” (Zondervan, 1976, p. 14).

By employing the word servant, Paul compares himself to God’s Old Testament prophets, as explained by the NET Bible: “Undoubtedly the background for the concept of being the Lord’s ‘slave’ or ‘servant’ is to be found in the Old Testament scriptures. For someone who was Jewish this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isaiah 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Joshua 14:7), David (Psalm 89:3; cf. 2 Samuel 7:5, 8) and Elijah (2 Kings 10:10); all these men were ‘servants (or slaves) of the Lord’” (e-Sword 13.0.0).

The attitude of a doulos

Jesus referred to His followers as servants, as explained by Albert Barnes in his Notes on the Bible: “This name was what the Lord Jesus himself directed His disciples to use, as their general appellation; Matthew 10:25; 20:27; Mark 10:44. And it was the customary name which they assumed; Galatians 1:10; Colossians 4:12; 2 Peter 1:1; Jude 1:1; Acts 4:29; Titus 1:1; James 1:1” (e-Sword 13.0.0).

Daniel Whedon’s Commentary on the Old and New Testaments defines this Greek word: “Servant—Δουλος, derived from δεω, to bind, so signifying a bondsman … To be a doulos of a Divine Master is a high honour ... Just so in English we may say servant of God, but never slave of God” (e-Sword 13.0.0). In his comment on Luke 7:2, Whedon notes that this word designates: ” … any person performing a subordinate service for any reason whatever; as for hire, for love, from civil office, from religious duty, or from ownership” (Ibid.).

David Guzik’s Enduring Word Commentary establishes the attitude of service:

“i. There were several Greek words used to designate a slave, but the idea behind the word for servant (doulos) is ‘complete and utter devotion, not the abjectness which was the normal condition of the slave.’ (Morris)

ii. ‘A servant of Jesus Christ, is a higher title than monarch of the world’ (Poole)” (e-Sword 13.0.0).

Servanthood in the ancient world

Servanthood was quite a different relationship in the Greco-Roman world of the first century than what people think of slavery in the western world, as explained by the ESV Study Bible: “The Roman institution of being a ‘bondservant’ or ‘slave’ (Gk. doulos; see ESV footnote and Preface) was different from the institution of slavery in North America during the seventeenth through the nineteenth centuries. Slaves (bondservants, servants) generally were permitted to work for pay and to save enough to buy their freedom (see Matthew 25:15 where the ‘servants’ [again Gk. doulos] were entrusted with immense amounts of money and responsibility)” (Tecarta Bible App).

Servanthood was not a relationship foreign to first-century people, as explained by John D. Morris in his article “A Bondslave and a Freeman” for the Days of Praise publication: “The parallel phrase ‘bondslave of the emperor’ was commonly used in governmental and commercial circles of the day, and the readers in Rome would fully understand the meaning of the new term. The emperor of Rome not only was to be obeyed as a human slave owner and king, he also was to be worshiped as a god. Paul boldly proclaimed himself to be the bondslave of a different slave owner, the subject of a different King, and the worshiper of a different God.”

Albert Barnes in his Notes on the Bible expands this idea further: “It is often, however, applied to courtiers, or the officers that serve under a king: because in an eastern monarchy the relation of an absolute king to his courtiers corresponded nearly to that of a master and a slave. Thus, the word is expressive of dignity and honor; and the servants of a king denote officers of a high rank and station. It is applied to the prophets as those who were honored by God, or especially entrusted by him with office; Deuteronomy 34:5; Joshua 1:2; Jeremiah 25:4. The name is also given to the Messiah, Isaiah 42:1, ‘Behold my servant in whom my soul delighteth,’ etc.; Isaiah 53:11, ‘shall my righteous servant justify many'” (e-Sword 13.0.0). Jesus was the Father’s servant.

Christians as servants

Not only did Paul describe himself as Christ’s servant, but our New Testament uses this term for Christians generally, as explained by R.C.H. Lenski’s Commentary on the New Testament: “In the New Testament John, as for instance in Rev. 1:1, often employs δοῦλοι with reference to all Christians, with which passage Eph. 6:6; 1 Pet. 2:16 agree and we may add Rom. 6:16–20; 14:4, 7, 8; 1 Cor. 7:22, together with the statements that we all belong to Christ, are bought by him, and are bound to serve him (δουλεύειν)” (Bible Analyzer 5.4.1.22).

Christ’s sacrifice has set His servants free from being slaves of Satan (John 8:34; Galatians 4:3), as explained by John D. Morris in his article “A Bondslave and a Freeman” for the Days of Praise publication: “Long before Nero’s executioner freed Paul from the limitations of his physical body, Paul had been made a ‘freeman of the Lord’ (1 Corinthians 7:22). The common title of the day ‘freedman of the emperor’ designated a bondslave of the emperor who had been elevated by the emperor to a higher position. Paul had been, and all believers have been, ransomed out of the slave market of sin by Christ’s blood and have been set free from the guilt, power, and penalty of that sin.”

Paul explained that Jesus purchased Christians: “What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own? For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God’s” (1 Corinthians 6:19-20 KJV). Christ’s death provided the ransom price to set them free from slavery to sin, self, and Satan (Matthew 20:28; Ephesians 1:7).

Christians are servants of Jesus Christ. This is an honored position in Christ. Nonetheless, Christians owe everything to Him and are obliged to serve Him at every command. Jesus explained this discipleship: “Come unto me, all ye that labour and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy, and my burden is light” (Matthew 11:28-30).

A special relationship

This servanthood also implies a special relationship with Christ: “Ye are my friends, if ye do whatsoever I command you. Henceforth I call you not servants; for the servant knoweth not what his lord doeth: but I have called you friends; for all things that I have heard of my Father I have made known unto you” (John 15:14-15).

The Preacher’s Complete Homiletical Commentary, reconciles the competing terms servants with friends: “I call you no longer servants, etc.—Servants = δούλους … But the apostles rejoiced in His service (Romans 1:1; 2 Peter 1:1, etc.). It was, however, a free service, not that of a slave. The slave’s position admits but of one mode of action, unthinking obedience. It is far otherwise with Christ’s disciples and friends. He takes them into confidence, reveals Himself and His work to them, makes them fellow-labourers in His vineyard” (e-Sword 13.0.0). How privileged are Christians as servants of Jesus Christ! This servanthood and friendship are unlike any other in human history.

Kenneth Frank headshot

Kenneth Frank was born and raised in New Jersey, USA, and attended Ambassador College, graduating in 1973. He served in the Canadian ministry from 1973-1999, after which he returned to the USA to pastor churches in Maryland, Virginia, and North Carolina for 15 years. Having earned a BA degree from Ambassador College he later earned a MA degree from Grand Canyon University before being assigned to the Charlotte office to teach at Living University, now Living Education. Currently, he teaches the Survey of the Bible course to the on-campus students and writes the Digging Deeper column for our online Bible study program. He is married, has four children, and seven grandchildren.