Lexical Summary apotinó: To repay, to recompense, to pay back Original Word: ἀποτίνω Strong's Exhaustive Concordance repay. From apo and tino; to pay in full -- repay. see GREEK apo see GREEK tino NAS Exhaustive Concordance Word Originfrom apo and tinó Definition to pay off, repay NASB Translation repay (1). Thayer's Greek Lexicon STRONGS NT 661: ἀποτίνωἀποτίνω and ἀποτιω: future ἀποτίσω; (ἀπό as in ἀποδίδωμι (cf. also ἀπό, V.)), to pay off, repay: Philemon 1:19. (Often in the Sept. for שִׁלַּם; in secular authors from Homer down.) Topical Lexicon Overview Strong’s Greek 661 appears only once in the Greek New Testament, within Paul’s personal letter to Philemon. The single use carries rich implications for Christian ethics, stewardship, and reconciliation. Although the term itself concerns repayment, the verse in which it stands demonstrates that financial restitution can serve as a vehicle for gospel-shaped relationships marked by love, voluntary service, and forgiveness. New Testament Occurrence Philemon 1:19: “I, Paul, write this with my own hand. I will repay it—not to mention that you owe me your very self.” Here the apostle offers to settle any material loss Philemon may have incurred through Onesimus. Paul’s written promise functions as a legal-sounding promissory note, yet its deeper purpose is pastoral: it removes every obstacle to reconciliation so that Philemon’s response will flow from grace rather than obligation (Philemon 1:14). By assuming the debt, Paul embodies Christlike self-sacrifice, echoing the gospel he preaches. Old Testament Foundations of Restitution The Torah consistently links wrongdoing with restoration. Exodus 22:1-14 and Leviticus 6:1-5 require offenders to return what is lost plus an added measure. The prophet Ezekiel treats repayment as evidence of genuine repentance (Ezekiel 33:15). These passages establish restitution as a righteous response to injury—never as mere legalism but as an outward sign of an inner change. Theological Significance 1. Substitutionary Pattern Paul’s willingness to pay anticipates the larger redemptive narrative where Jesus pays humanity’s unpayable debt (Isaiah 53:6; Mark 10:45). The apostle, standing in for Onesimus, models substitutionary love on a smaller scale. 2. Christian Liberty and Obligation Though believers are “free” in Christ (Galatians 5:1), Paul reminds Philemon of a spiritual obligation: “you owe me your very self.” The Christian ethic does not abolish duty; it transforms duty into grateful service motivated by grace (Romans 13:8). 3. Integrity and Witness Promises voluntarily signed and honored validate the gospel before a watching world. Paul’s phrase “I write this with my own hand” underscores personal accountability, a hallmark of Christian character (2 Corinthians 1:12). Pastoral and Ministry Applications • Restitution as a Path to Reconciliation Conflicts in congregations often stall over unresolved loss. Leaders may imitate Paul by offering practical help or mediation that neutralizes material grievances, opening hearts to forgiveness. • Written Commitments in Church Life Church covenants, accountability partnerships, and benevolence agreements gain credibility when leaders visibly embrace financial and personal responsibility, fostering trust. • Discipleship of Former Offenders Like Onesimus, converts with criminal or indebted pasts need advocates who will vouch for them and, when necessary, absorb costs to integrate them into fellowship. Related New Testament Passages Illustrating the Principle Luke 19:8 – Zacchaeus vows fourfold restitution, displaying repentance. Luke 10:35 – The Samaritan tells the innkeeper, “whatever you spend on him, I will repay you,” mirroring Paul’s offer. Matthew 18:21-35 – The parable of the unmerciful servant contrasts forgiven debt with unforgiving hearts. Historical Reception Early Christian writers such as John Chrysostom and Augustine highlighted Paul’s pledge as evidence of apostolic charity and integrity. In patristic homilies the verse became a template for pastoral care toward slaves, debtors, and the poor. Reformation commentators drew parallels between Paul’s guarantee and Christ’s propitiatory work, reinforcing assurance of salvation. Christological Reflections Paul’s readiness to make good on another’s deficit reflects the heart of the gospel: “For you know the grace of our Lord Jesus Christ, that though He was rich, yet for your sake He became poor” (2 Corinthians 8:9). Financial language becomes spiritual metaphor; the ledger is cleared at the cross (Colossians 2:14). Conclusion The lone appearance of Strong’s Greek 661 encapsulates a profound biblical principle: love repays what law requires and then exceeds it. By offering to settle Onesimus’s debt, Paul not only practices restitution but also paints a living picture of the redeeming work of Christ, calling every believer to active, costly reconciliation. Forms and Transliterations αποτίσαι αποτισάτω αποτίσει αποτίσεις αποτίσεται αποτίσης αποτίσουσι αποτισω αποτίσω ἀποτίσω apotiso apotisō apotíso apotísōLinks Interlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel Texts |
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