Exegetical and Hermeneutical Commentary of Philemon 1:6
That the communication of thy faith may become effectual by the acknowledging of every good thing which is in you in Christ Jesus.
6. that ] This word refers back to the “ prayers ” of Phm 1:4; Phm 1:5 being a parenthesis of thought. As in his other thanksgivings, so in this, he passes at once into prayer that the good he rejoices in may grow.
the communication ] R.V., “ fellowship.” The Greek word occurs Rom 15:26; 2Co 9:13; Heb 13:16 (and the verb, Rom 12:13; Gal 6:6; Php 4:15); in the sense of charitable distribution, bounty. So it seems to be here. Philemon, comparatively wealthy, was the generous giver to his poorer fellow-believers.
of thy faith ] I.e., which thy faith prompts, and in that sense makes. Philemon’s faith was as it were the inward “distributor to the necessities of the saints,” while his hand was the outward. The phrase, so explained, is unusual, but other explanations are much further fetched.
may become effectual ] Operative (Ellicott), or effective (Lightfoot). He prays that Philemon’s life of practical love may “ tell ” around him. Wyclif, “ may be made opene.” This is from the Latin, which (see Lightfoot) depends on a slight variant (one letter only) in the Greek.
by the acknowledging ] Lit. and better, in the (true) knowledge. As the recipients and witnesses of his goodness saw more and more clearly the motive and spirit of it, they would have a truer insight ( epignsis) into the power of the Gospel; and “ in ” that insight would consist the deepest “effect” of Philemon’s goodness. On the word here rendered (R. V.) “ knowledge,” see on Col 1:9.
every good thing ] Every grace; the gift of love in all its practical manifestations.
in you ] Probably read, in us; us Christians as such. So Ellicott, Alford, Lightfoot, and margin R. V.
in Christ Jesus ] Read, unto Christ (perhaps omitting Jesus). “ Unto ” Him: i.e., to His glory, the true aim of the true life of grace. The servant is so to live that not only shall he be seen to be beneficent, but his beneficence shall be seen to be due to Another, whose he is. Perhaps these words go with “ the knowledge ” just above; as if to say, “your good shall be recognized to His glory.” But this collocation is not necessary.
Fuente: The Cambridge Bible for Schools and Colleges
That the communication of thy faith – That is, this was a subject of prayer on the part of the apostle, that the communication of his faith might receive from all the proper acknowledgment of the good which he did in the Christian cause. The phrase translated communication of thy faith, means the making of thy faith common to others; that is, enabling others to partake of the fruits of it, to wit, by good deeds. On the meaning of the word here rendered communication ( koinonia), see the notes at Eph 3:9; compare Phi 2:1; Phi 3:10. Calvin has well expressed the sense of this passage. It is to be observed that the apostle here does not proceed in the commendation of Philemon, but rather expresses what he desires for him from the Lord. These words are connected with those in which he says that he remembered him in his prayers. What, therefore, did he desire for Philemon? That his faith, expressing itself by good fruits, might be shown to be true and not vain. For he calls that the communication of his faith when it does not remain inoperative within, but bears itself forth to benefit men by its proper effects. For although faith has its proper seat in the heart, yet it communicates itself to men by good works. The meaning is, that he desired that Philemon would so make common the proper fruits of faith by his good deeds toward others, that all might acknowledge it to be genuine and efficacious.
May become effectual – Greek, May be energetic ( energes); may become operative, active, effective.
By the acknowledging – That is, so as to secure from others the proper recognition of the existence of faith in your heart. In other words, so that others may see that you are truly pious, and understand to what extent you have faith.
Of every good thing which is in you – Of every good principle, and of every benevolent trait, which is in your character. That is, the proper outward expression of his faith in Christ, by doing good to others, would be a development of the benevolence which existed in his heart.
In Christ Jesus – Or toward ( eis) Christ Jesus. The goodness in his heart had respect to the Lord Jesus as its proper object, but would be made manifest by his kindness to men. The truth which is taught in this passage, therefore, is, that when faith exists in the heart, it is very desirable that it should impart its proper fruits toward others in such a way that all may see that it is operative, and may recognize its power; or in other words, it is desirable that when true religion exists it should be fairly developed, that its possessor may be acknowledged to be under its influence. We should wish that he may have all the credit and honor which the goodness of his heart is entitled to. Paul supposed that a case had now occurred in which an opportunity was furnished to Philemon to show the world how much he was governed by the faith of the gospel.
Fuente: Albert Barnes’ Notes on the Bible
Phm 1:6
The communication of thy faith
Communication
There is some doubt respecting the allusion in the word communication.
It is translated fellowship in Act 2:42, 2Co 13:14, and communion in 1Co 10:16. It may mean that the imparting to others of their faith (when they see the fruits of it) may be effectual, etc.; or communication may be taken as meaning distribution. If Philemon loved the saints he would distribute liberally to their needs. Both senses are true: faith may become effectual by the acknowledging of every good thing. In the eyes of St. Paul it was needful, not only that there should be secret good in a man, but that it should be acknowledged on all hands as good springing from the grace of God and Christ, somewhat analogous to Let your light so shine, etc. (M. E. Sadler, M. A.)
Christian beneficence a means of spiritual growth
Philemons communication of faith will help him to the knowledge of the fulness of Christ. The reaction of conduct on character and growth in holiness is a familiar idea with Paul, especially in the prison epistles (see Col 1:10). The faithful carrying out in life of what we already know is not the least important condition of increasing knowledge. If a man does not live up to his religion, his religion shrinks to the level of his life. Unoccupied territory lapses. We hold our spiritual gifts on the term of using them. The practice of convictions deepens convictions; not that the exercise of Christian graces will make theologians, but it will put in larger possession of the knowledge which is life. While this general principle is abundantly enforced in Scripture and confirmed by experience, the specific form of it here is that the right administration of wealth is a direct means of increasing a Christians possession of the large store treasured in Christ. Every loving thought towards the sorrowful and needy, every touch of sympathy yielded to, and every kindly Christlike deed flowing from these, thins away some film of the barriers between the believing soul and a full possession of God, makes it more capable of beholding Him and of rising to communion with Him. (A. Maclaren, D. D.)
A communion of gifts
As there is a communion of saints, so there must be a communion of gifts. A good thing, the more common it is, the better it is. The sun communicates his light to the world, and shines the brighter for that; the springs and fountains communicate their water, and are the fuller for that; a nurse or mother communicates her milk to the infant, and her breasts are replenished still: the communication of faith, of knowledge, and other gifts, is not a diminution, but an augmentation of them. Let us joyfully communicate that which we have, one to another. (W. Jones, D. D.)
The gifts and blessings of God
I. It is the duty of all men earnestly to desire and procure the good of others, and to stir up ourselves and others to increase in the graces of Gods spirit. The growing and proceeding of our brethren in the best things should be sought for of us. Reasons:
1. Christian profession is a way in which men must not stand still; they must not stay in one estate, but be always stirring forward.
2. Christians are compared to children. Children are always growing in age, increasing in stature, going forward in knowledge. So must we grow in grace, until we come to a perfect aged man in Christ.
3. We must so walk in our way and hasten to our journeys end, that we may obtain the prize. He that overcometh and holdeth out to the latter end only shall be saved. He that giveth over is a faint soldier, a weak workman, a slow runner, a feeble wrestler.
(1) We learn that God hath a just action and suit to commence against all idle and unprofitable drones, that be truants and no proficients in the school of Christ.
(2) We are bound to use the means that may further these gifts in us, that is, the ministry of the Word, which being reverently used hath a promise of blessings.
(3) Seeing we should desire our own profit and others, it condemneth three sorts of men: first, such as stand at a stay; secondly, such as go backward; thirdly, such as envy the good and growth of others in the best things.
(4) Seeing we should all seek to profit ourselves and others in godliness, we must know that it is our duty to stir up the gifts of God in us, that we do not bury them as in a grave; we must exercise the gifts that we have by continual practice. Use maketh men prompt and ready, want of use maketh men untoward.
II. The gifts and blessings of God, whether temporal or eternal, bestowed upon any, must not lie hid or dead, but be used and employed to the good of others, and so yield a fellowship and communion to others. Reasons:
1. We are servants unto all, to do them good and to further their salvation.
2. We are members of the same body, and therefore in this respect should profit one another. We see it is so in every part of our body: the eye seeth not for itself, the head inventeth not for itself, the hand worketh not for itself, the foot walketh not for itself, but they do these duties for the whole body. Thus it ought to be among all the faithful; if Christ Jesus be our head, we must be affected as mutual members one to another.
3. We are all of us stewards and disposers of the manifold graces of God. God committed His goods to us, and made us stewards of His family, to minister in season to all in the household, and He will take an account how we use them. Uses:
(1) This teaches us to remember the benefit and good of others, and not only to desire, but to effect the same as much as we can, especially their eternal good. It is a good thing to do good unto the bodies of our brethren, but the chiefest good is to do good to their souls.
(2) Such are reproved as have gifts and yet use them not but hide them, and so diminish them by idleness and want of conscience.
(3) Seeing we must employ that which we have received to the benefit of others, it serveth greatly to comfort such as have been careful to communicate to others those things that they have received, and to make them partakers of the same comfort that they have reaped by them.
III. IT is the duty of everyone to manifest and show forth, yea, to spread abroad and to speak of the gifts of God bestowed upon themselves and others. When God is good towards us, and distributes His graces among us, we must be ready to acknowledge them, when we feel them in ourselves, or see them in others. Reasons:
1. To the end that Gods graces being seen and known He may he glorified and blessed for them, who is the author and giver of them. It ought to be our chiefest desire and study that God may have His praise and glory among us.
2. Because the more they be known and farther they are spread, the larger praise and more abundant thanksgiving may be given unto God and yielded to His name by many.
3. In respect of others, because the more the goodness and graces of God are spoken of, and the more largely they are dispersed, the more by that means may be stirred up to an imitation of their example. Uses:
(1) We see there may be sometimes a foolish modesty in concealing those good things which should be uttered and published, if they may further the cause of religion, or provoke others to godliness, or bring glory to God. God is not ashamed of us to be called our God, and to do us good; let us not, therefore, be ashamed to acknowledge Him to be good unto us, and confess His goodness to the sons of men.
(2) Seeing it is our duty, when God hath been good unto us or others, to make known His goodness. We learn hereby how the saints of God may be rightly and religiously honoured of us, and remembered to their everlasting praise. It is our duty to give thanks to God who hath blessed them with His graces and governed them by His Holy Spirit, and to pray unto Him so to direct us and dispose of our ways that we may follow their godliness and walk in their steps wherein they have gone before us.
(3) We must beware that vainglory be not the end which we seek for. We are to give the glory to the author, not to the instrument; to God, not to man; to the Creator, not to the creature. (W. Attersoll.)
The efficacy of faith
I. That efficacy of faith which here Paul desireth for Philemon was two. First, in regard to Philemon himself, that it might work effectually in him; secondly, in regard of others, that it might be exemplary to them, and so might be effectual in provoking them to the like. And that the apostle had some reference, even to this latter kind of efficacy, the words following seem to import–that whatsoever good thing is in you may be known: for when the light of our faith shineth to others, it very effectually stirreth them up to the glorifying of Gods name. Hence observe–
1. That true faith may sometimes faint, and be, as it were, raked up under the ashes. A kind of sleepiness may sometimes seize upon it, and disable it for spiritual exercises. As we see in the disciples, who being oppressed with carnal grief for the departure of Christ now at hand, were not able to attend the exercise of prayer, no, not one hour, with our Saviour. So likewise in Php 4:10. Of whom, when the apostle says, that they were revived, or, as the word signifies, waxen green or fresh again, in their love and liberality towards Him; thereby he declareth that for a time they were like trees, that in the winter are in their widowhood, having lost their leaves, and appearing outwardly as dead, all their sap being in the root within.
2. Observe how faith, being by Satans craft cast into this deep sleep, may be awakened, and how it may shake off this spiritual laziness, viz., by this spiritual exercise of prayer.
3. Paul here plainly teaches us that true faith in his own nature is effectual, lively, full of vigour and spirits (1Th 1:3). I discern the picture of a man, though never so lively, to be no true man, because it stands still and stirs not. Therefore, though it have show of eyes, mouth, feet, etc., yet when I see it neither goes, sees, nor speaks, I know it is no man. So, when I look upon thy faith, and find, for all the colours of outward profession, that it is idle, I conclude forthwith that it is an idol, a shadow, void of truth and substance.
II. Wherein this efficacy of faith here prayed for consists; first, in communication; secondly, in the knowledge of every good thing.
1. For the first, observe, that faith is no sparing niggard, but of a very bountiful and liberal disposition. It hoardeth not, it hideth not those treasures which she receiveth of God, but communicateth them to others.
2. The second thing, wherein this efficacy of faith consisteth, is the knowledge of all that good. That faith then is effectual which hath all other graces at command; so that when it says to one, Go, it goeth; to another, Come, it comes; to all of them I would have you known of others, they forthwith come forth into the open light, and by practice make themselves known to all. If a king command and be not obeyed, it shows his power is not great–that he is not as yet thoroughly confirmed in his authority. So it is an argument that faith as yet is but weak and of small force when it commands not with a kingly and imperial majesty and authority, so that without further delay his commands are obeyed. That thy faith may be effectual. But how? In the knowledge of every good thing that is in you. (D. Dyke, B. D.)
By the acknowledging of every good thing—
The acknowledgment of good in others
We must acknowledge the good things that are in others. The Queen of Sheba extolled the good things that were in Solomon, and blessed God for them. The elders of the Jews acknowledged the good things that were in the centurion. God set the good things that were in Job, as on a stage, and the devil himself could not but acknowledge them, though maliciously he depraved them. Christ, though He was the giver of them, acknowledged the good things that were in Nathaniel. St. Peter acknowledges the good things that were in St. Paul. Augustin acknowledged the good things that were in Jerome, and Jerome also the good things that were in Augustin, as appears by their epistles one to another. We are injurious to God if we do not acknowledge them. No painter but would have his picture acknowledged: every good man is the beautiful picture of God Almighty; they be envious persons that will not acknowledge them. (W. Jones, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 6. That the communication of thy faith] The words , the fellowship or communication of thy faith, may be understood as referring to the work of love towards the saints-the poor Christians, which his faith in Christ enabled him to perform, faith being taken here for its effects; and indeed the word itself is not unfrequently used to denote liberality, almsgiving; and this is very properly remarked by Theophylact here: , He terms almsgiving the communication of faith, because it is the fruit of much faith.”
May become effectual] Dr. Macknight understands these words thus: “That the many good offices which thou dost to the saints may become effectual in bringing others to the acknowledgment of every good disposition which is in you towards Christ Jesus, or towards his members.”
Instead of , energetic or effectual, the Vulgate and some of the fathers, as well as several Latin MSS., have read , evident. This makes a very good sense, and seems to agree best with the scope of the place.
Instead of , in YOU, in US, is the reading of all the best MSS., as well as of several versions and fathers.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
That the communication of thy faith: the word sometime signifieth communion, in all which there is a mutual communication between those with whom the commmunion is. That thou mayst declare that thou hast the same common faith with us, thou communicatest the fruits of it.
May become effectual; and showest that it is not a dead, inoperative faith, but the true faith of Gods elect, Tit 1:1, working by love, Gal 5:6, and showing itself by good works, Jam 2:18.
By the acknowledging of every good thing which is in you in Christ
Jesus; that every good thing, every good habit of grace which Jesus Christ hath wrought in thy soul, might be acknowledged by others, (the servants of Christ), to whom thou declarest thy love and goodness.
Fuente: English Annotations on the Holy Bible by Matthew Poole
That The aim of my thanksgiving and prayers for thee is, inorder that the,etc.
thecommunication of thy faith theimparting of it and its fruits(namely, acts of love and beneficence: as Heb13:16,to communicate, that is, to impart a share) toothers;or, theliberality to others flowing from thy faith(so the Greekis translated, liberal distribution, 2Co9:13).
effectualby Greek,in; the element in which his liberality had place, that is, maybe provedby acts in,etc.
acknowledging Greek,the thorough knowledge, that is, the experimental or practicalrecognition.
ofevery good thing which is in you The oldest manuscripts read, which is in US, that is, thepractical recognition of every grace which is in us Christians,in so far as we realize the Christian character. In short, that thyfaith may by acts be proved to be a faith which worketh by love.
inChrist Jesus rather as Greek,untoChrist Jesus, that is, to the glory of Christ Jesus. Two of theoldest manuscripts omit Jesus. This verse answers to Phm1:5,thy love and faith toward all saints; Paul never ceases tomention him in his prayers, inorder thathis faith may still further show its power in his relation to others,by exhibiting every grace which is in Christians to the glory ofChrist. Thus he paves the way for the request in behalf of Onesimus.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
That the communication of thy faith,…. The grace of faith itself cannot be communicated from one to another; a believing parent cannot communicate it to his children, nor a master to his servants, nor a minister to his hearers; but an account of it, of its actings and exercises, of the joy of it, and of the peace a soul is filled with through believing, may be given to the mutual comfort and edification of saints; and it may be shown forth to others by the fruits of it, works of righteousness: but here it seems to design acts of beneficence, communicating to the necessities of others, as flowing from faith; and these words are to be connected with Phm 1:4 as a part of the apostle’s prayers, as what is contained in the preceding verse is the matter of his thanksgiving. And his prayer is, that such a communication of good things, which springs from faith,
may be effectual; to answer some very good purposes, the good of others, and the service of the interest of Christ, and the glory of God; or, as the Vulgate Latin version reads, only by the change of one letter, that it “may be evident”; to which the Syriac version seems to incline, rendering it, that it “may be fruitful in works”; or show itself in fruits of righteousness, in works of mercy and kindness; and the apostle’s sense is, that it might be more and more so:
by the acknowledging of every good thing that is in you in Christ Jesus; the meaning is, that every good thing that is in the saints, or among them, should be acknowledged to come to them in and through Christ Jesus, in whom all fulness of grace dwells, and from whom all is imparted; and that every good thing that is communicated, or done in faith, which is effectual to any good purpose, should be owned as done by the grace and strength of Christ, and be done to his saints, as if done to himself, and be directed to his glory: the phrase, “in you”, respects not Philemon only, but Apphia, Archippus, and the church in Philemon’s house; the Arabic version reads, in us.
Fuente: John Gill’s Exposition of the Entire Bible
That (). Rather than the more common final particle . Connected with .
The fellowship of thy faith ( ). Partnership like Php 1:5 in (objective genitive, ).
Effectual (). Common adjective, like (at work), in N.T. only here, 1Cor 16:9; Heb 4:12. Papyri use of a mill in working order, of ploughed land, etc.
In you ( ). Some MSS. have (in us), itacism and common.
Fuente: Robertson’s Word Pictures in the New Testament
That [] . Connect with making mention.
The communication of thy faith [ ] . Koinwnia fellowship is often used in the active sense of impartation, as communication, contribution, almsgiving. So Rom 14:26; 2Co 9:13; Heb 13:16. This is the sense here : the active sympathy and charity growing out of your faith.
May become effectual [] . See on Jas 5:16. This adjective, and the kindred ejnergew to work, be effectual, ejnerghma working, operation, and ejnergeia energy, power in exercise, are used in the New Testament only of superhuman power, good or evil. Compare Eph 1:19; Mt 14:2; Phi 2:13; 1Co 12:10; Heb 4:12. In the knowledge [ ] . In denotes the sphere or element in which Philemon’s charity will become effective. His liberality and love will result in perfect knowledge of God ‘s good gifts. In the sphere of christian charity he will be helped to a full experience and appropriation of these. He that gives for Christ ‘s sake becomes enriched in the knowledge of Christ. Knowledge is full, perfect knowledge; an element of Paul ‘s prayer for his readers in all the four epistles of the captivity. In you. Read in us.
In Christ Jesus [ ] . Connect with may become effectual, and render, as Rev., unto Christ; that is, unto Christ ‘s glory.
Fuente: Vincent’s Word Studies in the New Testament
1) “That the communication of thy faith “ (hopos he koinonia tes pisteos soul “So as the common fellowship (fellowship in common things) of the system of faith of you” — This refers to financial or material help or support Gal 6:6; 1Ti 5:18.
2) “May become effectual “ (energes genetai) “May become operative or workable” Php_4:10-16. Financial and material help to needy missionaries, mission projects, orphans, and widows, is a most effectual way to demonstrate love and faith, Jas 2:15-16.
3) “By the acknowledging of every good thing ‘ (en epignosei pantos agathou tou) “By means of a full knowledge of every good deed of you.” The needy are encouraged in the love and faith of God’s people by expression of their love in physical ways, Php_4:18; Act 20:35.
4) “Which is in Christ Jesus” (en hemin eis Cheiston) “in our midst with reference to Christ” It appears that the church meeting in Philemon’s home had been led to communicate (contribute) to the needs of Paul and brethren with him in Rome, to establish a good reputation and influence. This demonstrated their love indeed for Christ Joh 13:34-35.
Fuente: Garner-Howes Baptist Commentary
6. That the communication of thy faith may be effectual. This clause is somewhat obscure; but I shall endeavor to elucidate it in such a manner that my readers may somewhat understand Paul’s meaning. First, it ought to be known that the Apostle is not continuing to give the praise of Philemon, but that, on the contrary, he expresses those blessings for which he prays to God. These words are connected with what he had formerly said, that he “makes mention of him in his prayers.” (Phl 1:4.) What blessing then did he ask for Philemon? That his faith, exercising itself by good works, might be proved to be true, and not unprofitable. He calls it “the communication of faith,” because it does not remain inactive and concealed within, but is manifested to men by actual effects. Although faith has a hidden residence in the heart, yet it communicates itself to men by good works. It is, therefore, as if he had said, “That thy faith, by communicating itself, may demonstrate its efficacy in every good thing.”
The knowledge of every good thing denotes experience. He wishes that, by its effects, faith may be proved to be effectual. This takes place, when the men with whom we converse know our godly and holy life; and therefore, he says, of every good thing which is in you; for everything in us that is good makes known our faith.
Towards Christ Jesus. The phrase εἰς Χριστόν may be explained to mean “through Christ.” But, for my own part, if I were at liberty, I would rather translate it as equivalent to ἐν Χριστῶ, “in Christ;” for the gifts of God dwell in us in such a manner, that nevertheless, we are partakers of them only so far as we are members of Christ. Yet because the words in you go before, I am afraid that the harshness of the expression would give offense. Accordingly, I have not ventured to make any alteration in the words, but only wished to mention it to my readers, that, after full consideration, they may choose either of those meanings which they prefer.
Fuente: Calvin’s Complete Commentary
(6) That the communication of thy faith . . .The general idea of St. Pauls prayer for Philemon is clearthat his faith may become effectual, i.e., energetic and perfected, in full knowledge. This is exactly the prayer which, in different forms and degrees of emphasis, opens all the Epistles of the Captivity. (See Eph. 1:17; Php. 1:9; Col. 1:9.) It describes the true order of Christian life, so fully and beautifully drawn out in Eph. 3:17-19, beginning in faith, deepened by love, and so growing to knowledge.
But it may be asked, Why the communication of thy faith? (1) The phrase is unique, but the word rendered communication is the well-known word generally rendered communion, or fellowship, except where (as in Rom. 15:26; 2Co. 8:4; 2Co. 9:13; Heb. 13:16) it is used technically and derivatively of the communication of almsgiving. The phrase, therefore, should probably be rendered the communion of thy faith, i.e., thy fellowship in faith. (2) But, again, the question arises, With whom is this fellowship? With God or man? The answer probably is, With both. Perhaps for growth in divine knowledge the communion need only be with God. But we observe that the knowledge is not merely of every good thing, i.e., of all that is of God, but of every good thing which is in you (or, better, in us) towards Christ Jesus. It is, therefore, the knowledge of goodthat is, of Gods giftas dwelling in man by the unity which binds all to Christ Jesus. (3) Now for knowledge of this, fellowship with man is needed, as well as fellowship with God. The soul which dwells alone with God, even in the holiest seclusion, knows what is good in the abstract, but not what is good in man in the concrete reality. But Philemons house was a centre of Christian life. St. Paul might, therefore, well speak of this his two-fold fellowship in faith, and pray that it might grow into full knowledge at once of God and of man as in Him. (4) That all such growth must be towards Christ Jesus, dependent on unity with Him and serving to deepen such unity, is the characteristic doctrine of all this group of Epistles, especially of the Colossian Epistle, of which Onesimus was one of the bearers.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
6. That Depending on prayers in last verse, showing for what St. Paul prayed in Philemon’s behalf.
Communication Rather, communion, or common sharing with others in some one interest.
Thy faith Greek, the faith, showing the interest in which the communion was. Render the phrase thus: The communion of the faith.
You The proper reading is us, referring to the body of participators in the common faith.
Acknowledging Rather, knowing by experience, or experiencing. In us depends upon experiencing. Render the whole: That thy sharing of the faith may be efficient in (or to) the experiencing in us of all that is good, unto (the glory of) Christ Jesus.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘That the fellowship (sharing in common) of your (S) faith may become effectual, in the knowledge of every good thing which is in you, unto Christ.’
His prayer was that Philemon, in sharing his faith with his fellow-believers by his many good offices and gifts (and thus hopefully towards Onesimus), might find that it becomes effectual in bringing him closer to Christ (‘effectual — unto Christ’), while establishing him in the knowledge of every good thing that is within him. As he contemplates what Christ is doing in his life, making him more and more fruitful, and conscious of what the Spirit has worked within him, it brings him close to His Saviour.
Fuente: Commentary Series on the Bible by Peter Pett
Phm 1:6. That the communication of thy faith, &c. “It is therefore matter of my most fervent prayer, thatthese promising openings may be abundantly answered; and that thy communion with us in the faith of our blessed Redeemer, the advantages of which thou dost now so happily share, may be more and more apparently efficacious, in extorting from all that behold it, the due acknowledgment of every good and valuable thing which is in you all towards Christ Jesus, and all those whom he is pleased to own and favour.”
Fuente: Commentary on the Holy Bible by Thomas Coke
Phm 1:6 . . . .] cannot, as is usually held (also by Winer, de Wette, Demme, Koch, Ellicott, Bleek, and Hofmann), introduce the aim of the intercession , Phm 1:4 , since . . . . was only an accompanying definition, and . . . already pointed back to . . . (see on Phm 1:5 ). It attaches itself (so rightly, Grotius, Bengel, Wiesinger, Ewald) in its telic sense (not in the sense of so that , as Flatt and older expositors would have it taken) to Phm 1:5 , specifying the tendency of . For the sake of making this attachment Paul has put the , which would be otherwise superfluous.
] is by no means to be explained as if (or ) stood in the text, which would have to be the case, if we take the rendering of Hofmann (“the fellowship of faith, in which Philemon stands with his fellow-believers ”). In order to the right interpretation observe further, on the one hand, that is with Paul, as mostly also with classical writers, when it is not accompanied by the genitive of the personal pronoun (Phi 1:5 ), always so employed, that the genitive therewith connected denotes that with which the fellowship, or in which the participation, takes place (1Co 1:9 ; 1Co 10:16 ; 2Co 13:4 ; 2Co 8:13 ; Phi 2:1 ; Phi 3:10 ; Eph 3:9 , Elz.), consequently is the genitive not subjecti , but objecti ; and, on the other hand, that signifies not communicatio , but communio, consortium . Accordingly there is at once set aside (1) the traditional interpretation since the time of Chrysostom and Theophylact: “fides tua, quam communem nobiscum habes,” Bengel, comp. Luther, Wetstein, and many; in which case the genitive has been taken subjectively, as by Wiesinger: thy faith-fellowship with all saints ; and by Ewald: “that thou believest in Christ not merely for thyself.” And there fall also (2) all interpretations, which transform the notion of into communicatio , such as that of Beza (comp. Castalio, Cornelius a Lapide, Estius, Hammond, Heinrichs): “ officia benignitatis in sanctos promanantia ex fide efficaci.” Similarly also Calvin: “fidei communicationem appellat, quum intus non latet otiosa, sed per veros effectus se profert ad homines ;” he is followed substantially by de Wette (and Koch): “the communion of thy faith (genitivus subjecti ), as well in the display of love towards individuals as in the advancement of the gospel ,” which latter element cannot be brought hither from ., Phm 1:1 , and is out of place (comp. Phm 1:7 ). As the correct interpretation there remains only this, keeping the notion of in consistency with Phm 1:5 : the fellowship entered into with thy Christian fidelity . So faithful a Christian as Philemon draws all other saints (Phm 1:5 ), who come into relations of experience with him, sympathetically to himself, so that they form with him the bond of association unto like effort, and therewith become of his .
. . .] This fellowship with his fidelity is not to be an idle sympathy, but to become effective , [66] to express itself in vigorous action this is what Philemon wishes and aims at and that by virtue of the knowledge of every Christian saving-blessing , [67] a knowledge which, in such pious fellowship, unfolds itself ever more fully and vividly, and which must be the means of powerfully prompting all Christian activity (Eph 1:17 f.; Col 2:2 ; Col 3:10 ). And the final aim of this activity? Toward Christ Jesus it is to take place, i.e. . ., which is neither, with Calvin, Estius, and others, to be annexed to , nor, with Hofmann, to , nor even, with Grotius, to , but to . , in which case alone it has the significance: Christ Jesus ’ will, work, kingdom, honour, and so forth, are to be their holy destination and relative aim . Consequently the whole passage might be paraphrased something in this way: And with this thy Christian fidelity thou hast the sacred goal of fellowship in view, that whoever enters into the participation of the same, may make this partaking through knowledge of every Christian blessing effective for Christ Jesus . An appeal to the profound Christian consciousness of Philemon, by way of preparation for the designed intercession on behalf of Onesimus, whom Paul in fact was now on the point of introducing to that of his friend! Respecting the manifold other explanations of . . ., it is to be observed, on the one hand, that we have not, with many (including Wiesinger and Hofmann), arbitrarily to restrict the notion of to the exercise of love , but to extend it to the collective activity of the Christian life ; and, on the other hand, that as the subject of the is not Philemon, but others (comp. also Bleek), the latter , namely the , must also be the subject of ; by which all expositions, according to which Philemon is held to be this knowing subject, are set aside, whether be taken in the moral sense, of every virtue (Chrysostom), of good works and the like, or (although in itself correctly) of the Christian blessings of salvation, which are to be known. Hence we have to reject the interpretation of Oecumenius: , in which case the doing is arbitrarily imported, as is also done by Theophylact, according to whom is held to be equivalent to . So likewise in substance de Wette, who mixes up moral action as keeping equal pace with moral knowledge, and takes as: the good which is as to principle and spirit in us Christians; he is followed by Demme and Koch. We have further to reject the explanation of Flatt (so in substance also Osiander, Calovius, Bengel): “thy faith shows itself active through love, by means of a grateful recognition of all the benefits ,” etc., or (as Wiesinger puts it): “ inasmuch as it (namely, thy fellowship of faith ) recognises which is possible only for love in the other the good which is in him .” We have to set aside, lastly, the explanation of Hofmann, who, after the example of Michaelis, [68] retaining the reading , and taking as masculine , finds in . . . the meaning, that every one in the Christian sense good , every true Christian among the Colossians, [69] Philemon should know as being that which he is ; only by virtue of such knowing would his fellowship of faith show itself effectively operative through the exercise of Christian love which would not be the case with those “ whose Christian virtuousness he failed to know .” Erasmus, Castalio, Beza, Calvin, Grotius, Pricaeus, Estius, Cornelius a Lapide, and others, have done rightly in not referring the to Philemon as the knowing subject, but wrongly in understanding . of becoming known , as e.g. Erasmus, Paraphr .: “adeo ut nullum sit officium Christianae caritatis, in quo non sis et nolus et probatus .” Beza: “ut hac ratione omnes agnoscant et experiantur , quam divites sitis in Christo,” etc.
] Comp. Rom 14:16 ; Gal 6:6 ; Luk 1:53 ; Luk 12:18-19 ; Heb 9:11 ; Heb 10:1 ; Sir 12:1 ; Sir 14:25 , al. ; really expresses quite the same thing as is expressed at Eph 1:3 by .
] applies to the Christians generally , these being regarded as a whole. The blessings are in the Christian community .
[66] The translation of the Vulgate, evidens , is based upon the reading ; so codd. Lat. in Jerome, Pelagius (Clar. Germ.: manifesta ).
[67] Such blessings, by which Christ has enriched us (comp. on 2Co 8:9 ), are faith, hope, love, patience, peace, joy in the Holy Spirit, etc. In devout fellowship these become ever more fully, vividly, and experimentally known as regards their nature and value.
[68] “Who interprets: “ as often as thou contest to know a good man among the Colossians! ”
[69] If the reading were genuine, it could only, in accordance with the context, be referred to Philemon himself and to those adduced along with him in ver. 2. The Colossian church is brought in after a purely arbitrary way by Michaelis and Hofmann.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
6 That the communication of thy faith may become effectual by the acknowledging of every good thing which is in you in Christ Jesus.
Ver. 6. That the communication, &c. ] This is that which St Paul prayed for Philemon, Phm 1:4 . For Phm 1:5 ” comes in by a parenthesis.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
6 .] belongs, as usually constructed, to the former clause, . The mixing of prayer and thanksgiving in that clause does not exclude the idea of intercessory prayer, nor does (as Meyer maintains) the subsequent clause make against this: the . . . was the reason why he , and . . . the aim of his doing so. To join . . . with is flat in the extreme, and perfectly inconceivable as a piece of St. Paul’s writing. In order that the communication of thy faith (with others) may become effectual in (as the element in which it works) the thorough knowledge (entire appreciation and experimental recognition (by us)) of every good thing (good gifts and graces, cf. Rom 7:18 , the negation of this in the carnal man) which is in us, to (the glory of; connect with ) Christ [ Jesus ]. This seems the only simple and unobjectionable rendering. To understand . . , ‘fides tua quam communem nobiscum habes,’ as Bengel (and indeed Chrys., Thl., al.), is very objectionable: to join . [ . ] with (Calv., Est., al.) still more so: to render passively, ‘ recognition by others ’ (‘ sumitur habetque innotescendi significationem ,’ Grot.: so Erasm., Beza, Est., all.) worst of all. The interpretation given above, I find in the main to be that of De W., Meyer, and Koch.
Fuente: Henry Alford’s Greek Testament
Phm 1:6 . : belongs to Phm 1:5 is, as it were, in brackets. It would be more usual to have here. : the reference is to identity of faith; the fellowship among the saints, cf. Phi 1:5 . The word is used of a collection of money in Rom 15:26 , 2Co 8:4 ; 2Co 9:13 ; cf. Heb 13:16 . : see 2Co 1:6 , Col 1:29 . : the force of this word is seen in Phi 1:9 . : cf. Rom 12:2 ; Rom 16:19 , Col 1:9 . . .: it is not only a question of men who benefit by “every good thing,” but also of the relationship to Christ; cf. Col 3:23 .
Fuente: The Expositors Greek Testament by Robertson
That. Supply the ellipsis by “(Praying) that”.
communication = fellowship. Greek. koinonia, See Act 2:42.
effectual. Greek. energes. See 1Co 16:9. Elsewhere, Heb 4:12. See App-172.
by. App-104.
acknowledging. App-132.
in. App-104.
you. The texts read “us”.
in. Greek. eis. App-104.
Christ. App-98.X.
Jesus. The texts omit.
Fuente: Companion Bible Notes, Appendices and Graphics
6.] belongs, as usually constructed, to the former clause, – . The mixing of prayer and thanksgiving in that clause does not exclude the idea of intercessory prayer, nor does (as Meyer maintains) the subsequent clause make against this: the … was the reason why he , and … the aim of his doing so. To join … with is flat in the extreme, and perfectly inconceivable as a piece of St. Pauls writing. In order that the communication of thy faith (with others) may become effectual in (as the element in which it works) the thorough knowledge (entire appreciation and experimental recognition (by us)) of every good thing (good gifts and graces,-cf. Rom 7:18, the negation of this in the carnal man) which is in us, to (the glory of; connect with ) Christ [Jesus]. This seems the only simple and unobjectionable rendering. To understand . . , fides tua quam communem nobiscum habes, as Bengel (and indeed Chrys., Thl., al.), is very objectionable: to join . [.] with (Calv., Est., al.) still more so: to render passively, recognition by others ( sumitur habetque innotescendi significationem, Grot.: so Erasm., Beza, Est., all.) worst of all. The interpretation given above, I find in the main to be that of De W., Meyer, and Koch.
Fuente: The Greek Testament
Phm 1:6. , that) This depends on thou hast, Phm 1:5.- , the communion [the communication] of thy faith) i.e. thy faith, which thou hast in common with us and exercisest.- , may become effectual) Paul speaks at first indefinitely.- , in [by] the acknowledging of every good thing) Every good thing is all the riches which JESUS procured for us by His poverty, when he lived as a poor man upon the earth. He briefly intimates to his friend what he lays down more expressly in 2Co 8:9, where there is also, ye know. JESUS ought in turn to enjoy (in His own people) those benefits which He has conferred upon us. An elegant circle, , good or benefit, occurs presently afterwards, Phm 1:14.-, into) Construed with may become. The good shown to us ought to redound unto Christ.
Fuente: Gnomon of the New Testament
Philemon 1:6
that the fellowship of thy faith may become effectual, in the knowledge of every good thing which is in you, unto Christ.-The fellowship of the saints, to which his faith in Christ led him in helping them. Paul had heard, and because of this, he prayed that it might become effectual in leading others to practice every good thing in them in Christ Jesus that his example might lead others to practice all good that was in him for the Lord.
Fuente: Old and New Testaments Restoration Commentary
world
“oikoumene” = inhabited earth. (See Scofield “Luk 2:1”).
Fuente: Scofield Reference Bible Notes
the communication: 2Co 9:12-14, Phi 1:9-11, Tit 3:14, Heb 6:10, Jam 2:14, Jam 2:17
the acknowledging: Mat 5:16, 1Co 14:25, Phi 4:8, 1Pe 1:5-8, 1Pe 2:12, 1Pe 3:1, 1Pe 3:16
in you: 2Pe 1:8
Reciprocal: 1Ki 14:13 – there is found Mat 25:16 – went 2Co 1:13 – than 2Co 8:4 – the ministering Heb 13:16 – communicate
Fuente: The Treasury of Scripture Knowledge
Phm 1:6. The fellowship that Philemon had with others concerning the faith, had the effect or was tending to have a good effect on them. It would be manifested by their acknowledgment of the good example that he set before them.
Fuente: Combined Bible Commentary
Phm 1:6. That the communication of thy faith. The A. V. seems to fix the meaning of this difficult expression as being that thy faith being communicated to others may, etc., as if the apostles prayer at this moment were for a blessing on those among whom Philemon lived, rather than on Philemon himself; that they might become faithful and give evidence thereof, even as he was doing. But the thought uppermost in St. Pauls mind was that Philemon might add to the other tokens of his true faith, this further one, to receive Onesimus. And the word rendered communication (or fellowship) has the further sense of bestowal, or imparting of a favour, which seems here to be preferred. Thus the prayer would be strictly for Philemon, that the good deeds which are evidence of his faith may work still more, and with this suit best the words that follow.
may become effectual, displaying its proper power. Good works, the fruits of faith, build up the Christian character to greater perfection. By doing what is already known, men come to know, and hence to do, still more.
in the full knowledge of every good thing. The word, a favourite one with St. Paul and St. Peter, is not the simple word for knowledge, but implies a continual growth therein, a constant learning, and approach to perfect knowledge. Philemon shows that he knows much of the spirit of Christ, and what in consequence should be the spirit of His people. But there is more to learn, and when learnt it will make clearer still to him how he should behave in the matter of his slaves. To deal in a Christian manner with Onesimus is one of the good things for a full knowledge of which St. Paul intercedes with God on behalf of Philemon.
which is in you, of which you are capable, unto which you may be able to attain. The apostle here speaks of the whole Christian church at Coloss, or if the reading in us be accepted, of all Christians generally. He looks on men as not fully conscious of the good unto which through faith they may attain, but as gradually becoming more and more enlightened through the diligent following out of what they already know. Thus the full drift of his prayer is, that Philemons faith may teach him still more to do good to the brethren, and thus showing its true influence, may lead him to know to the full unto what goodness both he and the rest of the Christians, his fellows, may attain
in Christ Jesus. Words that at once correct any proud thought of Christian advancement Christians may grow in grace and knowledge, and labour still more abundantly, but with them all it must be in the spirit of St. Paid himself: 1 can do all things through Him that strengtheneth me.
Fuente: A Popular Commentary on the New Testament
Verse 6
The language here quoted is supposed to be taken from Hebrews 1:6; Psalms 97:7.
Fuente: Abbott’s Illustrated New Testament
1:6 That the {a} communication of thy faith may become effectual by the {b} acknowledging of every good thing which is in you in Christ Jesus.
(a) By fellowship of faith, he means those duties of charity which are given to the saints, and flow from a productive faith.
(b) That by this means all men may perceive how rich you are in Christ, that is, in faith, charity, and all bountifulness.
Fuente: Geneva Bible Notes
We should probably understand Paul’s prayer request for Philemon to be that his sharing with others, which was an outgrowth of his faith, would become even more energetic (cf. Php 1:5; 2Co 8:4). Paul would give him an opportunity shortly. This interpretation includes another possible interpretation, namely, that Christ might be increasingly visible through his life. As Philemon’s appreciation of God’s grace toward him grew, he should have wanted to demonstrate more grace toward others in his interpersonal relationships. [Note: See Homer A. Kent Jr., Tresures of Wisdom: Studies in Colossians & Philemon, pp. 163-64.] Paul had in mind Onesimus particularly.
"In the present context epignosis ["knowledge"] conveys both the ideas of understanding and experience. The apostle’s prayer was not simply that Philemon might understand or appreciate the treasures that belonged to him, but that he might also experience them." [Note: O’Brien, pp. 280-81.]