Philemon 1:6

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.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

1:6 This verse can be translated in different ways. Paul is hinting that Philemon should be gracious toward Onesimus in light of God’s goodness to Philemon (cp. 1:10, 17-19).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Phm 1:6. Ὃπως, that) This depends on thou hast, Phm 1:5.—ἡ κοινωνία τῆς πίστεώς σου, the communion [the communication] of thy faith) i.e. thy faith, which thou hast in common with us and exercisest.—ἐνεργὴς γένηται, may become effectual) Paul speaks at first indefinitely.—ἐν ἐπιγνώσει παντὸς ἀγαθοῦ, 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, ἀγαθὸν, good or benefit, occurs presently afterwards, Phm 1:14.—εἰς, into) Construed with may become. The good shown to us ought to redound unto Christ.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Phm_1:6. Ὅπως κ.τ.λ.] 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 μνείαν σου ποιούμ. κ.τ.λ. was only an accompanying definition, and ἀκούων κ.τ.λ. already pointed back to εὐχαριστῶ κ.τ.λ. (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 ἣν ἔχεις. For the sake of making this attachment Paul has put the ἣν ἔχεις, which would be otherwise superfluous.

ἡ κοινωνία τῆς πίστεώς σου] is by no means to be explained as if ἡ κοινωνία σου τῆς πίστεως (or σου εἰς τὴν πίστιν) 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 κοινωνία is with Paul, as mostly also with classical writers, when it is not accompanied by the genitive of the personal pronoun (Php_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; Php_2:1; Php_3:10; Eph_3:9, Elz.), consequently is the genitive not subjecti, but objecti; and, on the other hand, that κοινωνία 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 κοινωνία 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 συνεργ., Phm_1:1, and is out of place (comp. Phm_1:7). As the correct interpretation there remains only this, keeping the notion of πίστις 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 κοινωνοί of his πίστις.

ἐνεργὴς γένηται κ.τ.λ.] This fellowship with his fidelity is not to be an idle sympathy, but to become effective,[66] to express itself in vigorous actionthis is what Philemon wishes and aims atand 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. εἰς Χρ. Ἰ., which is neither, with Calvin, Estius, and others, to be annexed to τοῦ ἐν ἡμῖν, nor, with Hofmann, to ἀγαθοῦ, nor even, with Grotius, to πίστεως, but to ἐνεργ. γένηται, 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 κοινωνία τῆς πίστεως of his friend! Respecting the manifold other explanations of ἐνεργὴς γένηται κ.τ.λ., 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 ἐνεργής 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 κοινωνία is not Philemon, but others (comp. also Bleek), the latter, namely the κοινωνοὶ τῆς πίστεώς σου, must also be the subject of ἐπίγνωσις; by which all expositions, according to which Philemon is held to be this knowing subject, are set aside, whether παντὸς ἀγαθοῦ 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: διὰ τοῦ ἐπιγνῶναί σε καὶ πράττειν πᾶν ἀγαθόν, in which case the doing is arbitrarily imported, as is also done by Theophylact, according to whom ἐπιγινώσκειν is held to be equivalent to ἀγαπᾶν καὶ μεταχειρίζεσθαι. So likewise in substance de Wette, who mixes up moral action as keeping equal pace with moral knowledge, and takes τὸ ἐν ἡμῖν 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) recogniseswhich is possible only for lovein 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 ἐν ὑμῖν, and taking παντὸς ἀγαθοῦ as masculine, finds in ἐν ἐπιγνώσει κ.τ.λ. 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 lovewhich 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 ἐπίγνωσις to Philemon as the knowing subject, but wrongly in understanding ἘΠΊΓΝ. 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.

ἀγαθοῦ] 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.; πᾶν ἀγαθὸν τὸ ἐν ἡμῖν really expresses quite the same thing as is expressed at Eph_1:3 by ΠᾶΣΑ ΕὐΛΟΓΊΑ ΠΝΕΥΜΑΤΙΚΉ.

ΤΟῦ ἘΝ ἩΜῖΝ] 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 ἐναργής; 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 ἐν ὑμῖν 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.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Phm 1:6 . ὅπως : belongs to μνείαν σον ποιούμενος … Phm 1:5 is, as it were, in brackets. It would be more usual to have ἴνα here. κοινωνία : 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 . ἐν : see 2Co 1:6 , Col 1:29 . ἐπιγνώσει : the force of this word is seen in Phi 1:9 . παντὸς ἀγαθοῦ : cf. Rom 12:2 ; Rom 16:19 , Col 1:9 . ἐν ἡμ . εἰς Χρ .: 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 .

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

6. ἀγαθοῦ [τοῦ] ἐν ἡμῖν. τοῦ is found in Text. Rec. with אDFgrGKLP. It is omitted in Acts 17 (apparently some Latin MSS.).

ἡμῖν ACDKL; ὑμῖν Text. Rec. with אGP.

6. The key to the interpretation of this verse lies in the fact that in each of the other three epistles of the First Roman Captivity (Php 1:9; Col 1:9-10; cf. Col 2:2; Eph 1:17) St Paul’s prayer for his correspondents culminates in this word ἐπίγνωσις. Hence by the analogy of those epistles, two of which were written almost at the same moment as this, we should expect to find here an expression of St Paul’s hope that Philemon (not those on whom Philemon had influence) would advance in the ἐπίγνωσις of divine things.

It will conduce to clearness if we first interpret the verse positively upon this basis, and reserve to the end of it all notice of other methods of exegesis.

ὅπως. To be connected with the whole clause μνείαν σου ποιούμενος ἐπὶ τῶν προσευχῶν μου, but not as representing the contents of the prayer, for which there is no parallel in St Paul (contrast ἵνα Col 1:9, note), though examples may probably be seen in Mat 8:34; Mat 9:38; Luk 7:3 al. It states the aim and result, as in 2Th 1:11-12. To connect it with ἦν ἕχεις, even with the connotation of God’s providence overruling all (cf. Haupt), gives undue prominence to what is probably a subordinate clause (ἣν … ἁγίους).

ἡ κοινωνία τῆς πίστεώς σου. Probably ἡ κοινωνία is here absolute, and means the spirit of fellowship and communion, almost our “brotherliness.” So Gal 2:9, and probably 2Co 6:14; 2Co 13:13 (“the true sense of membership which the One Spirit gives to the One Body,” J. A. R. in Hastings’ D. B. I. 460). Thus τῆς πίστεως is the subjective genitive. It produces brotherliness, which is shown in the way described in the preceding verse. This is exercised towards all the saints as they need it. Observe that we must not exclude even St Paul, and indeed he himself appears to allude to the κοινωνία felt by Philemon in Phm 1:17 (see there).

Although in every other case in the N.T. the genitive of the thing is objective (“partnership in thy faith,” cf. 1Co 10:16; Php 2:1) this is impossible here if ἐπίγνωσις refers to Philemon.

ἐνεργὴς γένηται, “may become effective.” ἐνεργός (of which -ης is said to be a later form) is used of land productive as contrasted with ἀργός (Xen. Cyr. 3. 2. 19); cf. 2Pe 1:8. On the verb see Col 1:29, note. The adj. occurs elsewhere in the N.T. only in 1Co 16:9; Heb 4:12. The aim of St Paul’s prayer is that the brotherliness which Philemon feels and shows (in itself the result of his faith) may not rest content but prove itself effective in producing ἐπίγνωσις.

ἐπιγνώσει, Col 1:9, note.

παντὸς ἀγαθοῦ. Certainly neuter. The full knowledge of every good thing that in reality is in the present possession of the Christian presupposes an extraordinary advance in his spiritual life. There may be a special reference to that principle of brotherhood in Christ which indicates to Philemon the true attitude towards Onesimus.

[τοῦ]. See notes on Textual Criticism. If τοῦ is omitted the construction is very harsh. For then there seems to be no exact parallel for the clause meaning “every good thing that is in us” (even 1Th 1:1; 2Th 1:1 are not quite the same, for ἐκκλησία there has already been defined). Would its omission suggest that “every good thing” does not properly belong to us, but only comes into being in the course of our Christian life?

ἐν ἡμῖν. See notes on Textual Criticism. Of Christians generally.

εἰς Χριστόν. The final aim and object of all. The phrase is probably not to be rigidly confined to ἐνεργὴς γένηται, but is to be understood of each part of the last clause. Both the activity in knowledge, and the presence of every good thing in us, is “unto Christ”; cf. Col 1:16.

Other interpretations of this verse are many, and it would perhaps be hard to find two commentators who wholly agree in their exposition of it. The principal divergence from that which is given above is due to the failure to perceive that the ἐπίγνωσις is Philemon’s. Hence the verse is understood to mean (a) “that the partaking of others in thy faith (thanks to thy love, etc.) may produce in them full knowledge,” etc. With this is sometimes combined the reading ὑμῖν suggesting the possibilities that there are for the Christians in Philemon’s town, (b) Similar to (a) with the alteration of “faith” to “fidelity.” (c) Similar to (a) but making Phm 1:6 dependent on ἣν ἔχεις and seeing in it the overruling providence of God. (d) Chrysostom indeed sees that the ἐπίγνωσις is Philemon’s but understands the κοινωνία to be that of Philemon’s faith with his own (cf. Phm 1:17), καὶ οὐκ εἶπεν, ἡ πίστις σου, ἀλλʼ, ἡ κοινωνία τῆς πίστεώς σου, συνάπτων αὐτὸν ἑαυτῷ. But the context does not suggest this limitation of the sphere of κοινωνία.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

6. ὅπως ἡ κοινωνία τῆς πίστεώς σου ἐνεργὴς γένηται: ‘that the communication of thy faith may become (or prove itself) effectual.’ The thought grows directly out of εἰς πάντ. τ. ἁγ., and ὅπως expresses the purpose of the intercession, μνεί. ποιούμ. etc., in vs. 4. (Comp. Mat 2:23, Mat 2:6:2, Mat 2:16; Act 9:17; 1Co 1:29; 2Th 1:12.) He prays that the love and faith which so greatly aid and comfort all the saints may likewise communicate their blessing to Onesimus, though he does not mention his name. Notice the general similarity of structure between this passage and Eph 1:16, Eph 1:17; Php 1:3 ff.; Col 1:3 ff.—a prayer after the thanksgiving, followed by a final particle introducing a clause. Alf. and Oltr. take ὅπως with εὐχαριστῶ. Κοιν. τ. πίστ. signifies ‘the communication of thy faith’ to others, Onesimus among them: your faith imparting its virtue through your deeds of love. Κοινωνία is used as in Rom 15:26; 2Co 8:4, 2Co 8:9:13; Heb 13:16.

Mey. connects ὅπως with ἣν ἔχεις, and explains κοινωνία as the fellowship entered into by the saints with Philemon’s Christian fidelity. Thus, ‘the faith which thou hast in order that the fellowship of the saints with it may not be a mere idle sympathy, but may express itself in action.’ Oltr., the communion established by faith between Paul and Philemon. Beng., ‘the faith which thou hast and exercisest in common with us.’ Lightf., apparently taking πίστεως as genit. of possession or source, ‘your charitable deeds which spring from your faith.’

Ἐνεργὴς: ‘effectual,’ only twice by Paul. (See 1Co 16:9, and comp. Heb 4:12.) Effectual by reason of the fruit which follows. The Vulg. ‘evidens’ is probably from a reading ἐναργής.

ἐν ἐπιγνώσει: ‘in the full knowledge.’ For ἐπιγ., see on Php 1:9. The subject of the ἐπιγ. is Philemon. The apostle prays that, working in the sphere of full knowledge, the communication of Philemon’s faith may prove itself effective. In other words, the knowledge of every good thing—gospel truth, the principles of Christian fraternity and ministry, the ends of Christian striving, the supplies furnished by the divine Spirit—is the element in which Philemon’s faith will develop to the greatest advantage of others, including Onesimus. The larger his knowledge of such good things, the more will he be moved to deal kindly and Christianly. He will recognise through this knowledge the rightness of Paul’s request, and will not allow his resentment towards Onesimus to prevent his recognising the good which the knowledge of Christ has developed in him.

Mey., Ellic., Beet, Calv., refer ἐπίγνωσις to the knowledge possessed by others. Thus, Mey., “That whoever enters into participation of the same (fellowship) may make this partaking, through knowledge of every Christian blessing, effective for Christ.” This is determined by his explanation of κοιν. πίστ. See above.

The prayer for ἐπίγνωσις is characteristic of this group of epistles. (See Eph 1:17; Php 1:9; Col 1:9, Col 1:10, Col 1:2:2, and comp. Rom 12:2; Eph 4:13; Tit 1:1.) For this use of ἐν, marking the sphere or element in which something takes place, see 2Co 1:6; Col 1:29.

παντὸς ἀγαθοῦ τοῦ ἐν ὑμῖν: ‘of every good thing that is in you,’ as Christians. Every spiritual gift which you possess. (Comp. Eph 1:3, Eph 1:17.)

του after αγαθου, א DFgrGKLP; Tisch., WH. [], Weiss, R.T.; AC, 17, om. του.

υμιν, א FGP, 17, 31, 37, 47, 80, 137, Vulg., Cop., Syr.sch et P, Tisch., Weiss, R.T.

For υμιν ACDKL, WH., read ημιν.

εἰς Χριστόν: ‘unto Christ.’ Connect with ἐνεργ. γέν. Unto Christ’s glory—the advancement of his cause. Compare εἰς τὸ εὐαγγέλιον (Php 1:5). “That ultimate reference to Christ which is the life of all true Christian work, and alone renders communication energetic” (Bp. of Derry). “Bonum nobis exhibitum redundare debet in Christum” (Beng.). Not = ἐν Χριστῷ.

Ιησουν added by אc DFGKLP, Vulg., Syr.P, Arm.

Text, WH., Tisch., R.T., Weiss.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

That by this means all men may perceive how rich you are in Christ, to wit, in faith, charity, and all bountifulness.

By fellowship of faith, he meaneth those duties of charity which are bestowed upon the Saints, and flow forth of an effectual faith.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

That--The aim of my thanksgiving and prayers for thee is, in order that the, &c.

the communication of thy faith--the imparting of it and its fruits (namely, acts of love and beneficence: as Heb 13:16, "to communicate," that is, to impart a share) to others; or, the liberality to others flowing from thy faith (so the Greek is translated, "liberal distribution," Co2 9:13).

effectual by--Greek, "in"; the element in which his liberality had place, that is, may be proved by acts in, &c.

acknowledging--Greek, "the thorough knowledge," that is, the experimental or practical recognition.

of every good thing which is in you--The oldest manuscripts read, "which is in US," that is, the practical recognition of every grace which is in us Christians, in so far as we realize the Christian character. In short, that thy faith may by acts be proved to be "a faith which worketh by love."

in Christ Jesus--rather as Greek, "unto Christ Jesus," that is, to the glory of Christ Jesus. Two of the oldest manuscripts omit "Jesus." This verse answers to Plm 1:5, "thy love and faith toward all saints"; Paul never ceases to mention him in his prayers, in order that his faith may still further show its power in his relation to others, by exhibiting every grace which is in Christians to the glory of Christ. Thus he paves the way for the request in behalf of Onesimus.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 6. That the communication of thy faith] The words ἡ κοινωνια της πιστεως σου, 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 κοινωνια itself is not unfrequently used to denote liberality, almsgiving; and this is very properly remarked by Theophylact here: Κοινωνιαν πιστεως ελεημοσυνην καλει, ὡς απο πιστεως πολλης γενομενην· 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 ενεργης, energetic or effectual, the Vulgate and some of the fathers, as well as several Latin MSS., have read εναργης, evident. This makes a very good sense, and seems to agree best with the scope of the place.

Instead of ενυμιν, in YOU, ενημιν in US, is the reading of all the best MSS., as well as of several versions and fathers.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

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.” (Philemon 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.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(6) That the communication of thy faith . . .—The general idea of St. Paul’s prayer for Philemon is clear—that 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 good—that is, of God’s gift—as 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 Philemon’s 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.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

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 (epignôsis) 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.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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 Plm 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.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

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” (κοινωνία koinōnia), 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” (ἐνεργὴς energēs); 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 (εἰς 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.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

That the communication.[2] That is, charitable contributions, done with a lively faith, may become evident,[3] and the good works known, which are in you; that is, done among you. This seems the sense of the following verse, where St. Paul expresseth his joy in hearing of Philemon’s charity towards the saints. (Witham)

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[BIBLIOGRAPHY]

Ut communicatio, Greek: e koinonia See St. Paul, 1 Corinthians i. 9. &c.

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[BIBLIOGRAPHY]

Evidens; most Greek copies, Greek: energes, efficax, but in some, Greek: enarges.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

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 God’s 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.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

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.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Render thus: So that the community of thy faith with other Christians, whom you may be able to serve may show itself in act, causing full acknowledgment from the world without of every good work for Jesus Christ that is in you (Revised Version is not clear here); literally, may become working. Not a theoretical or merely quiescent faith.

He was to confess Christ before men. (and see Jam_2:22) "Forwhatever good thing is in us makes manifest our faith" (Calvin). In you. Bishop Wordsworth reads hmin , "us the body of Christians, following A, C, D, E, K, L, with many Fathers and versions.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

I pray that the communication of thy faith may become effectual - That is, that thy faith may be effectually communicated to others, who see and acknowledge thy piety and charity.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

6. That the communication of thy faith. Rather, “fellowship,” as in the Revision. The Greek word is koinonia, and the prayer is that the fellowship of faith between Philemon and Onesimus may become effectual in showing forth forgiveness, which would of course be comprehended in every good thing. Here, however, the statement is general.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

6.] ὅπως belongs, as usually constructed, to the former clause, εὐχαριστῶ—προσευχῶν μου. 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 ἀκούων κ.τ.λ. was the reason why he ηὐχαρίστει ἐπὶ τῶν προσευχῶν αὐτοῦ, and ὅπως κ.τ.λ. the aim of his doing so. To join ὅπως κ.τ.λ. with ἣν ἔχεις 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 ἐνεργὴς γένηται) Christ [Jesus]. This seems the only simple and unobjectionable rendering. To understand ἡ κοιν. τῆς π. σου, ‘fides tua quam communem nobiscum habes,’ as Bengel (and indeed Chrys., Thl., al.), is very objectionable: to join εἰς χρ. [Ἰησ.] with πίστεως (Calv., Est., al.) still more so: to render ἐπίγνωσις passively, ‘recognition by others’ (‘παθητικῶς 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.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

That [οπως] . Connect with making mention.

The communication of thy faith [η κοινωνια της πιστεως σου] . 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 [ενεργης] . 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 [εν επιγνωσει] . 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 [εις χριστον ιησουν] . Connect with may become effectual, and render, as Rev., unto Christ; that is, unto Christ 's glory.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.

πρὸς κ.τ.λ.] The change of prepositions, πρὸς τὸν Κύριον ‘towards the Lord’ and εἰς τοὺς ἁγίους ‘unto the saints’, deserves attention. It seems to arise from the instinctive desire to separate the two clauses, as they refer to different words in the preceding part of the sentence. Of the two prepositions the former (προ-ς) signifies direction ‘forward to’, ‘towards’; the latter (ἐν-ς) arrival and so contact, ‘in-to’, ‘unto.’ Consequently either might be used in either connexion; and as a matter of fact εἰς is much more common with πίστις (πιστεύειν), as it is also with ἀγάπη, πρός being quite exceptional (1 Thess. i. 8 ἡ πίστις ὑμῶν ἡ πρὸς τὸν Θεόν; comp. 2 Cor. iii. 4). But where a distinction is necessary, there is a propriety in using πρός of the faith which aspires towards Christ, and εἰς of the love which is exerted upon men. Some good copies read εἰς here in both clauses.

6. ὅπως κ.τ.λ.] to be taken with μνείαν σου ποιούμενος κ.τ.λ., as giving the aim and purport of St Paul’s prayer. Others connect it with hὲν ἔχεις, as if it described the tendency of Philemon’s faith, ‘ita ut’; but, even if ὅπως could bear this meaning, such a connexion is altogether harsh and improbable.

ἡ κοινωνία κ.τ.λ.] Of many interpretations which have been, or might be, given of these words, two seem to deserve consideration. (1) ‘Your friendly offices and sympathies, your kindly deeds of charity, which spring from your faith’: comp. Phil. i. 5 ἐπὶ τῇ κοινωνίᾳ ὑμῶν εἰς τὸ εὐαγγέλιον, Heb. xiii. 16 τῆς εὐποι"ίας καὶ κοινωνίας, whence κοινωνία is used especially of ‘contributions, almsgiving’, Rom. xv. 26, 2 Cor. viii. 4, ix. 13. (2) ‘Your communion with God through faith’: comp. 1 Cor. i. 9, and see also 2 Cor. xiii. 13, 1 Joh. i. 3, 6, 7. The parallel passages strongly support the former sense. Other interpretations proposed are, ‘The participation of others in your faith, through your example’, or ‘your communion with me, springing out of your faith’. This last, which is widely received, is suggested by ver. 17; εἰ κοινωνὸς εἶ, φησί, κατὰ τὴν πίστιν, writes Chrysostom, καὶ κατὰ τὰ ἄλλα ὀφείλεις κοινωνεῖν (comp. Tit. i. 3 κατὰ κοινὴν πίστιν): but it seems quite out of place in this context.

ἐνεργής] ‘effective’. The Latin translators must have read ἐναργής, for they render the word evidens or manifesta. Jerome (ad loc.) speaks of evidens as the reading of the Latin, and efficax of the Greek text. The converse error appears in the MSS of Clem. Hom. xvii. 5, ἐνέργεια for ἐνάργεια.

ἐν ἐπιγνώσει κ.τ.λ.] ‘in the perfect knowledge of every good thing’. This ἐπίγνωσις, involving as it does the complete appropriation of all truth and the unreserved identification with God’s will, is the goal and crown of the believer’s course. The Apostle does not say ‘in the possession’ or ‘in the performance’ but ‘in the knowledge of every good thing’; for, in this higher sense of knowledge, to know is both to possess and to perform. In all the epistles of the Roman captivity St Paul’s prayer for his correspondents culminates in this word ἐπίγνωσις: see the note on Col. i. 9. This ἐπίγνωσις is the result and the reward of faith manifesting itself in deeds of love, ὅπως ἡ κοινωνία τῆς πίστεως κ.τ.λ. For the sequence comp. Ephes. iv. 13 εἰς τὴν ἑνότητα τῆς πίστεως καὶ τῆς ἐπιγνώσεως κ.τ.λ., Tit. i. 1 κατὰ πίστιν ἐκλεκτῶν Θεοῦ καὶ ἐπίγνωσιν ἀληθείας τῆς κατ’ εὐσέβειαν. The ἐπίγνωσις therefore which the Apostle contemplates is Philemon’s own. There is no reference to the force of his example on others, as it is sometimes interpreted, ‘in their recognition of every good thing which is wrought in you’.

J. B. Lightfoot, St Paul's Epistles to the Colossians and Philemon: a revised text with introductions, notes and dissertations (London: Macmillan, 1875) — public domain. Electronic text from Project Gutenberg (ebook #50857). Covers Colossians and Philemon only (the verse-by-verse notes; introductions and dissertations are omitted); Lightfoot's companion Galatians and Philippians volumes are not included, as the available public-domain scans carry garbled Greek that cannot be faithfully reproduced.