Philemon 1:4-7

IIExpression of Christian Sympathy and Recognition

Philemon 1:4-7

4I thank my God [always],3 making mention of thee always [omit here “always”] in my prayers. 5Hearing of thy love and faith, which thou hast toward the Lord Jesus, and toward [unto] all [the] saints; 6That the communication [or, fellowship] of thy faith may become effectual by the acknowledging of every good thing which is in you [us]4 in [unto, for] Christ Jesus. 7For we have [or, I had] great joy5 and consolation in thy love, because the bowels [hearts] of the saints are [have been] refreshed by thee, brother.

EXEGETICAL AND CRITICAL

Philemon 1:4. I thank my God, &c. (comp. Rom 1:8; 1 Corinthians 1:4; Colossians 1:3). A thankful acknowledgment of the good already received would incline the heart of Philemon to hear the request which is to follow with so much the greater favor. [In thus thanking God for what Philemon was, we see the Apostle’s habit of recognizing the graces of Christians as the fruits of grace. For other similar instances, see Romans 1:8; 1Co 1:4; 1 Thessalonians 1:2; 2 Thessalonians 1:3. In speaking of God as my God (τῷ θεῷ μου), he expresses a tender sense of his reconciliation to Him, and of his consciousness of an interest in His love.—H.]—Always (πάντοτε) must be connected not with the following μνείαν, κ.τ.λ. (so Luther), but with εὐχαριστῶ. See Colossians 1:3. [Ellicott adopts the other connection both here and in Colossians 1:3. But our author’s view is that of most interpreters, as Koch, De Wette, Meyer, Wiesinger. Paul evidently combines the verb and adverb in 1 Corinthians 1:4; Ephesians 1:16; 2 Thessalonians 1:3; and if there be any doubt here and in Colossians 1:4, the rule certainly should prevail over an apparent exception, and especially when the sense which adhering to the rule affords is equally good.—πάντοτε of itself may precede or follow the word qualified. See Gersdorf’s Beiträge, P. 498. Lachmann and Tischendorf insert no comma after πάντοτε, because their rule is not to separate a verb and participle, and not because they would here connect πάντοτε and the participle.—H.]—The participial clause which follows (μνείαν σου ποιούμενος, κ.τ.λ.), making mention of thee in my prayers, states the occasion on which he expressed these thanks. Everything which he heard of Philemon gave him abundant reason, agreeably to his own precept, to accompany his prayer with thanksgiving (Colossians 4:2). Notandum quod, pro quo gratias agit, pro eodem simul precatur. Nunquam enim tarnda est vel perfectissimis gratulandi materia, quamdiu in hoc mundo vivunt, quin precibus indigeant, ut det illis Deus non tantum perseverare usque in finem, sed in dies etiam proficere. Hœc enim laus, quam mox Philemoni tribuit, breviter complectitur totam christiani hominis perfectionem. Calvin.—[The prayer of the Apostle in this instance consisted at the same time of thanksgiving (εὐχαριστία) and intercession (μνείαν σου).—H.]

Philemon 1:5. Ἀκούων, hearing (not ἀκούσας merely, having heard), perhaps from Onesimus himself, who might easily have spoken with Paul concerning the good in the house and the heart of Philemon. [Epaphras, who was a Colossian and then at Rome (Colossians 1:7; Colossians 4:12), may have brought similar tidings, or have confirmed them.—This participle (ἀκούων) states the ground of εὐχαριστῶ in Philemon 1:4, not of μνείαν σου ποιούμενος. The reason for his giving thanks would not be named at all, unless it be found in this clause; and as we see from other passages (Romans 1:8; Ephesians 1:16; Colossians 1:4), to leave the act unexplained would be contrary to Paul’s usage.—H].—Of thy love and faith. By the former term, we are to think not so much of love to men in general, as rather of Christian love to the brethren; by the latter, not of fidelity, which would conflict with the usual signification of this word, especially when it is connected with ἀγαπῇ, but of that living faith of the heart of which Jesus Christ is the object.—Which thou hast toward the Lord Jesus, and toward [unto] all the saints (ἥν ἔχεις πρὸς τὸν Κύριον Ἰησοῦν καὶ εἰς πάντας τοὺς ἁγίους). With most interpreters we prefer to regard these words as a Chiasm, and construe them as if they stood: τὴν πίστιν, ἣν ἔχεις πρὸς τὸν Κύριον Ἰησοῦν, καὶ τὴν , ἣν ἔχεις εἰς πάντας τοὺς ἁγίους. [Render: the faith which thou hast toward the Lord Jesus, and the love which thou hast unto all the saints.] “There is nothing strange,” says Winer, (N. T. Gr., p. 365) “in such a Chiasm.” It is in favor of this view that the change of preposition (πρός, εἰς) can be fully explained only in this way, and further that it becomes then unnecessary to understand πίστιν in an unusual and impossible sense, as is unavoidable if this word refers also to εἰς πάντας τοὺς ἁγίους. That in this case the love is mentioned as a fruit before faith as the root, can surprise no one. As Bengel says: “Primo loco ponitur amor, quia ad amoris specimen hortatur Philuemonem, cui ordo fidei et amoris pridem erat notus.” By this reference to Christian love for the brethren as universal, unqualified in its nature, a claim is indirectly asserted for Onesimus, the newly-converted brother, for a share in that love.—[The foregoing is the almost universally accepted view. So Theodoret, Calvin, Grotius, Estius, Bengel, Koch, Rothe, De Wette, Wiesinger, Alford. Yet a few critics still, chiefly in order to avoid such a transposition of the words, render πίστινfidelity, instead of faith; and thus would have the word denote qualities which Philemon could exercise at the same time towards Christ and towards his followers. But πίστις has this sense very rarely in the New Testament, and never when coupled, as here, with ἀγάπη; comp. Eph 1:15; 1 Thessalonians 3:6; 1Ti 1:14; 2 Timothy 1:13; see also Colossians 1:4. Meyer, it is true, objects to the passages referred to, as irrelevant, because the order in which the terms occur there is πίστις, ἀγάπη; and hence different from that here. But no writer is so mechanical as to place his words always in the same order, and ἀγάπη, as the fruit of faith, may be mentioned first, as naturally as πίστις, the antecedent or source of love. Especially may the love be named first in this instance, because, as Calvin suggests, Paul would expect Philemon in effect to manifest his love to Onesimus as evidence that he had a genuine faith in Christ. Ellicott argues that τὴν πίστιν may belong, in its ordinary sense, both to πρὸς τὸν Κύριον Ἰησοῦν and to εἰς πάντας τοὺς ἁγίους, i. e., faith toward the Lord Jesus, which is evinced at the same time unto the saints. But that view leaves τὴν without any specified object to which the love is directed (since ἣν ἔχεις would strictly carry forward τὴν πίστιν only), and (which is still more decisive) overlooks the manifest relation in which this passage stands to Colossians 1:3-4, where the terms in question are distributed without ambiguity. The Apostle says there to the Colossians: “We give thanks to God and the Father of our Lord Jesus Christ, praying always for you; since we heard of your faith in Christ Jesus, and of the love which ye have to all the saints.” That Epistle was written at the same time with this; and it is hardly possible that the expressions so nearly coincident should not be intended to convey the same meaning.—Ἁγίοι, קְדוֹשִׁים, saints, designates Christians as holy or consecrated, i. e., to the service of Christ or God. As used in the New. Testament, the appellative belongs to all who profess to be disciples, and does not distinguish one class of them (as the Roman Catholics pretend) as superior in point of excellence to the rest of men. It refers to the normal or prescribed standard of Christian character rather than the actual one; for we find it applied sometimes to those who were censured for their want of a correct Christian life. Thus, for example, those addressed by this title in 1 Corinthians 1:2 were among those whose conduct the Apostle condemns so severely in 1 Corinthians 3:1; 1 Corinthians 11:21.—H.]

Philemon 1:6. That the communication of thy faith may become effectual. That (ὅπως) connects this clause immediately with Philemon 1:4, and includes at once the contents and the object of the intercession, concerning which the Apostle has already declared at what time it takes place and under what circumstances it is called forth. So Chrysostom, Winer, De Wette, Meyer would refer this verse directly to Philemon 1:5, and find indicated here the aim or tendency of ἣν ἔχεις, i.e., of the faith which Philemon has, which seems to us by no means necessary, and affords a sense least clear and simple. [Having stated that he prayed so constantly for his friend, Paul would naturally mention what it was that he desired in his behalf; and would be understood most readily as pointing out that object. For an exact parallel to this connection, see Ephesians 1:16, where the language is almost identically the same that we have here, and where the telic clause (ἳνα ὁ θεός, κ.τ.λ.) can refer only to μνείαν … προσευχῶν μου. It is Paul’s habit, in fact, whenever he speaks of praying for others, to specify the blessing or result which he would secure for them; comp. Romans 1:10; Philippians 1:9; Colossians 1:9; Colossians 4:12; 2 Thessalonians 1:11. To deny that ὃπως in this place goes back to Philemon 1:4, makes προσεωχῶν μου an exception to that practice.—H].—1. The communion (or fellowship) of thy faith (ἡ κοινωνία τῆς πίστεώς σου, communio fidei tuœ), i. e., the faith which thou dost possess and manifest in common with us (so Luther, Bengel, and others). No grammatical objection lies against this view, though controverted by Meyer and others (comp. Philippians 1:5; Philippians 2:1, and other passages). The objection also that nobiscum in the case has to be read arbitrarily into the text, we cannot admit to be valid, especially when we see that ἐν ἡμῖν follows so immediately. See other views enumerated and considered in Meyer on this passage.—[The explanation thus stated is the one generally adopted. It is peculiar to this view that it limits the Christian unity to a single point, viz., that of the community of faith (=κατὰ κοινὴν πίστιν in Titus 1:4), and thus fails to recognize the entire contents of the κοινωνία or fellowship of believers as unfolded by other related passages. On the whole, no single expression in the Epistle is so uncertain as this. It may be well to mention some of the other principal opinions. (1) May not κοινωνία τῆς πίστεως mean fellowship or participation in the traits of character or virtues, in the blessings, pursuits, hopes, which result from faith (genit. subjecti or auctoris) in the Redeemer, and which makes those who profess this faith co-partners (κοινωνοί) with each other? This use of the genitive would be similar to δικαιοσύνη πίστεως (Romans 4:13), righteousness or justification on which faith secures, and χαρὰ τῆς πίστεως (Philippians 1:25), joy which springs from faith, and the like. Meyer objects that the genitive after κοινωνία (except where it is that of a person) in the N. T. usage points out properly the object in which the participation consists. But this relation of the two nouns is not a necessary one; for nothing is more common than the genitive of cause or source after the governing noun. In this instance we may infer the object of participation from the idea of the word itself, just as in Galatians 2:9 we infer it from the subsequent clause (κοινωνίας ἵνα, κ.τ.λ.). Such essentially must be the use and meaning of κοινωνία in 1 John 1:6; 1 John 1:1, though in John’s writings the subjective part, the community or kindredship of character, seems to prevail over that of the personal benefits of the common faith. The train of thought then would be this: Having such evidence (ἀκούων, κ.τ.λ.) that Philemon was a sharer in the grace of the gospel, the Apostle prays that his friend’s participation in the blessings of Christian fellowship, founded on his faith and evinced as so real by his love, may become more and more perfect by his full comprehension of all the duties and virtues (παντὸς ) which honor the Christian name (εἰς Χριστὸν Ἰησοῦν). Approximations to this same idea of a copartnership which links all believers to each other, with variations in the language, will be found in 1 Corinthians 9:23; Ephesians 3:6; Ephesians 4:13; Coloss. Philemon 1:12; 1 Timothy 6:2; Hebrews 3:1; 1 Peter 5:1. (2) The participation of thy faith enjoyed by others, i. e., in the fruits of this faith, his charities and other acts of piety. So Meyer, whom Ellicott follows. But in the preceding verse it is the love which is shown to the saints, while Christ is the object of the faith; and hence with that meaning we should have expected κοινωνία τῆς , rather than of πίστεώς σου. Besides, if we must refer ὃπως, κ.τ.λ.. to εὐχαριστῶ, the Apostle in that case appears as offering thanks for acts of Philemon yet to be performed (γένηται); and if, as others prefer, we refer ὃπως (see above) more strictly to προσευχῶν, then the prayers in which Paul remembers Philemon so constantly (μνείαν σου ποιούμενος) are prayers in fact not so much for him, as for others. (3). It is understood of the impartation (communication in that sense) of his faith, i. e., by the same metonymy as before, of its effects in the form of charitable acts. But in this instance, too, τῆς would be a more obvious word than τῆς πίστεως. It may be urged also that the phraseology with that sense is unlike Paul’s. It is characteristic of him that he shrinks as it were instinctively from giving any apparent countenance to the idea that one person may impart faith to another. See Ephesians 2:8.—H.]—This faith, however, which Philemon shares in common with Paul and others [or this co-partnership with them into which his faith brings him] should not leave him empty or unfruitful, but Paul desires that it should show itself effective, appear in outward acts, viz.: In the knowledge of every good thing which is in us (see the critical remarks) unto (for) Christ Jesus.Ἐπίγνωσις, plena et accurata cognitio, such as can arise only out of love; see Philippians 1:9. (Comp. here the profound remark of Pascal: “Human things one must know, in order to love them; divine things he must love, in order to know them.”) The faith, therefore, which is common to Philemon and others, must show its power in the fact, that it helps him (combined with love) to an ever-growing and better knowledge—of what? Everything (in a Christian sense) good which is in us (Philemon, Paul, and all other believers). The expression is somewhat peculiar, but appears in its true light when we view it in connection with the special object of the letter, for the better attainment of which the Apostle is preparing the way by this remark. If the faith of Philemon shows itself in a more and more radical knowledge of the good which is found in others, he will by no means take amiss the request which Paul is about to address to him. He will not allow himself to be kept by any resentment from perceiving and appreciating the good which is already manifest in the newly-converted Onesimus; he will gladly make common cause with the Apostle in a case like the present, in which he can do so much to cherish and promote that which is good.—[It is surprising that any should understand this knowledge (ἐπίγνωσις) not as Philemon’s, but that which others might acquire from his example respecting the nature and requirements of the gospel. The analogy of this passage to Philippians 1:9-11 shows the incorrectness of that view: “And this I pray, that your love may abound yet more and more in knowledge, and in all judgment; that ye may approve things that are excellent, that ye may be sincere, and without offence till the day of Christ; being filled with the fruits of righteousness, which are by Jesus Christ unto the glory and praise of God.” See also Colossians 2:2. That faith and knowledge, truth and obedience, may assist each other, may go hand in hand, is everywhere, as here, the burden of the Apostle’s prayer for the saints.—Ἐν ἡμῖν, in us (see on the text), because the soul is the sphere in which the believer’s faith operates. It is beautifully presupposed here that “whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report” (Philippians 4:8) they all (πᾶν ) have their proper dwelling-place and home in the bosoms of Christians, and that it is their duty as it should be their glory to furnish to the world the outward proof of this inner Christendom, and thus give, each one for himself, the evidence that the idea and the reality are not in his case separated from each other. It is thus that God is glorified (Matthew 5:16).—H.]—For Jesus Christ (εἰς Χριστὸν Ἰησοῦν) does not connect itself with ἐνεργὴς γένηται (De Wette), but points out the direction and tendency of what is morally good, which the Apostle would have Philemon duly recognize. It contributes to the promotion of the cause and work of the Lord, and is also for this reason a worthy object of the regard and exemplification of Philemon. [Εἰς Χριστόν lit. unto Christ, i. e., for his praise and honor.—H.]

Philemon 1:7. For we have [or, I had] great joy, &c.—For the reading here, see notes on the text. Before the Apostle brings forward his urgent request in behalf of Onesimus, he states yet further the subjective ground of the thanksgiving mentioned in Philemon 1:4. He had cause for it in the joy which he as well as Timothy [if the verb be plural] derived from what they heard respecting Philemon, and in the consolation also (παράκλησιν) from that source which the Apostle so much needed in his state of captivity. Calvin: “Hoc autem est rarœ charitatis, ex aliormn bono tantum percipere gaudii.” [Πολλὴν belongs apparently to both nouns. See Win. § 59. 5 (6th ed.) If we read ἔσχον, I had, the aorist refers to the time when Paul received the joyful information.—H.]—In thy love (lit. upon as the cause, ἐπί) defines the source or occasion of Paul’s joy and consolation, and this love as appears from what immediately follows, is love not to the Lord directly, but his suffering members on earth.—Because (ὅτι) the hearts, strictly the bowels (σπλάγχυα); comp. Php 1:8; 2 Corinthians 6:12, and below, Philemon 1:12; Philemon 1:20. [This use of the term, =רַחֲמִים, as denoting the seat of the affections, is a common Hebraism.] What saints (ἀγίων) and what consolation are here meant we are not told more definitely. It is not necessary to restrict the statement to poor believers and worldly benefactions. All that Philemon did for the Colossians who met together in his house, and for others in wider circles, may not improperly come within the scope of this language. For he showed himself in truth a brother (ἀδελφέ), as Paul terms him with so much love and tenderness at the end of this exhortation.—[They may have been not Colossians merely whom Philemon aided, but persons from other places, especially missionary friends whom he entertained in his house, or forwarded on their journeys. See Titus 3:13; Titus 3:0 John Philemon 1:6. In this hospitality and benevolence of Philemon we have on illustration of that trait in the character of the primitive disciples, which compelled the heathen to exclaim: “See how these Christians love one another!”—H.]

Footnotes:

Philemon 1:4; Philemon 1:4. [For the place of always, see Notes on the text.—H.]

Philemon 1:6; Philemon 1:6. The received text has ἐν ὑμῖν, in you. We read ἐν ἡμῖν, in us, with A. C. D. E. I. K. and others. [So Tischendorf, Meyer, Wiesinger; The origin of ὑμιν is seen readily in the natural reference to the Colossians.—H.]

Philemon 1:7; Philemon 1:7. We find no sufficient ground for preferring χάριν to χαράν, nor ἔσχον or ἔσχομεν for ἔχομεν. See the testimonies in Tischendorf. [Green (Developed Criticism, p. 164) decides for χάριν chiefly because, as being less obvious, it might be more easily displaced. On the contrary, as Meyer suggests, εὐχαριστῶ (Philemon 1:4) may have led some copyist to substitute χάριν for χαράν. As to the other verb, there is more doubt. The received ἔχομεν, we have (as in A. v.), has much less support than ἔσχον, I had, as Griesbach, Lachmann, Wordsworth, Ellicott, and others decide. Tischendorf has both forms in different editions. Meyer prefers ἔσχομεν, we had, but without sufficient reason. We have εσχον in Sinaitic Codex.—H.]