Pauline Links (2)
For I have come to have much joy and comfort in your love, because the hearts of the saints have been refreshed through you, brother. Philemon 1:7 NASB
Joy and comfort – We return to the Greek term chará in Paul’s letter to Philemon. Now we are equipped with a broader appreciation for the Hebraic background of Paul’s Greek. Paul attaches joy to comfort. The syntax of the Greek is quite different than the English translation. In Greek, the first word in the sentence, and therefore the one with the most emphasis, is chará. Literally, the verse reads, “Joy for much I have come to have.” This is followed by paráklēsis, a Greek word with considerable range of meaning.
- . . . the first sense being that of “calling to” either literally or with such nuances as calling for aid, inviting, and summoning.
- A second sense is that of “beseeching,” e.g., calling on the gods in prayer, or, from a superior to an inferior, proposing.
- A third sense is that of “exhorting” or “encouraging,” and even on occasion of “winning over” for a plan.
- The final sense is that of “comforting,” mostly in the form of giving exhortation or encouragement in times of sorrow. This is not a common use.[1]
Notice that comfort is an uncommon meaning for paráklēsis. Certainly Paul knew this so that when he employed the word, he knew his reader would also recall the more typical meanings, i.e., calling, beseeching, and encouraging. This umbrella of meanings helps us realize that the sense of joy and comfort is not narrowly defined as we might imagine. Whatever joy Paul finds in the brotherly love shown by Philemon, it certainly also includes the calling of Philemon, the exhortation of Paul, and the encouragement both men feel. Perhaps this reminds us not to restrict our expectation of joy to Greek concepts like pleasure and bliss but rather to look beyond toward the mutual celebration found in interpersonal relationships.
The Hebrew equivalent of paráklēsis (parakaléō) is nāḥam. However, while nāḥam is used most often, there are fifteen other Hebrew expressions translated by paráklēsis (parakaléō) in the LXX. In some cases, the word exists in the Hebrew text but is absent in the Greek LXX. We should quickly point out that “comfort” in the Hellenistic world and the ancient pagan worldviews is principally associated with the immortality of the soul, a concept not found in the Tanakh. The contrast with Hellenism and other ancient religions could not be stronger. Accordingly, “The good are not dead; death is the birth of neverending life, a returning home. On this view life itself is an exile, with the body as a prison or burden, and death a joyous liberation.”[2] Of course, the Tanakh shares none of this myth of eternal return, and Paul certainly does not have this in mind when he links joy and comfort. As Schmitz points out: “There is no true comfort apart from God.”[3]
Paul’s view of comfort and joy is immersed in the Kingdom, both present and future. Because the covenant-keeping God is the source of joy, those who follow His call can be comforted even in times of trouble. The good news is that God will prevail and His purposes will come to pass. It is a joyful thing to come into His presence, as David penned centuries before, and for Paul, any manifestation of the Kingdom is a seal of God’s constancy on the journey toward full restoration.
Topical Index: joy, comfort, chará, paráklēsis, nāḥam, Philemon 1:7
[1]Kittel, G., Friedrich, G., & Bromiley, G. W. (1985). Theological Dictionary of the New Testament: Abridged, p. 778. Grand Rapids, MI: W.B. Eerdmans.
