that the fellowship of your faith may become effective in the knowledge of every good thing which is in us in Christ Jesus.
Parallel Translations
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that the fellowship of your faith may become effective in the knowledge of every good thing which is in us in Christ Jesus.
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so that the fellisshippe that thou hast in the fayth is frutefull thorow knowledge of all good thinges which are in you by Iesus Christ.
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That the fellowship of thy faith may bee made effectuall, and that whatsoeuer good thing is in you through Christ Iesus, may be knowen.
Cross-references (15)
Passages linked to Philemon 1:6 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Philippians 1:9-11 This I pray, that your love may abound yet more and more in knowledge and all discernment, so that you may approve the things that are excellent, that you may be sincere and without offense to the day of Christ, being filled with the fruits of righteousness, which are through Jesus Christ, to the glory and praise of God.
- 2 Peter 1:8 For if these things are yours and abound, they make you to not be idle or unfruitful in the knowledge of our Lord Jesus Christ.
- Colossians 1:9 For this cause, we also, since the day we heard this, don’t cease praying and making requests for you, that you may be filled with the knowledge of his will in all spiritual wisdom and understanding,
- Matthew 5:16 Even so, let your light shine before men; that they may see your good works, and glorify your Father who is in heaven.
- 1 Peter 1:5-8 who by the power of God are guarded through faith for a salvation ready to be revealed in the last time. Wherein you greatly rejoice, though now for a little while, if need be, you have been grieved in various trials, that the proof of your faith, which is more precious than gold that perishes even though it is tested by fire, may be found to result in praise, glory, and honor at the revelation of Jesus Christ— whom, not having known, you love. In him, though now you don’t see him, yet believing, you rejoice greatly with joy that is unspeakable and full of glory,
- 2 Corinthians 9:12-14 For this service of giving that you perform not only makes up for lack among the saints, but abounds also through much giving of thanks to God, seeing that through the proof given by this service, they glorify God for the obedience of your confession to the Good News of Christ and for the generosity of your contribution to them and to all, while they themselves also, with supplication on your behalf, yearn for you by reason of the exceeding grace of God in you.
- Titus 3:14 Let our people also learn to maintain good works for necessary uses, that they may not be unfruitful.
- James 2:14 What good is it, my brothers, if a man says he has faith, but has no works? Can faith save him?
- James 2:17 Even so faith, if it has no works, is dead in itself.
- 1 Peter 2:12 having good behavior among the nations, so in that of which they speak against you as evildoers, they may by your good works, which they see, glorify God in the day of visitation.
- 1 Corinthians 14:25 And thus the secrets of his heart are revealed. So he will fall down on his face and worship God, declaring that God is among you indeed.
- Philippians 4:8 Finally, brothers, whatever things are true, whatever things are honorable, whatever things are just, whatever things are pure, whatever things are lovely, whatever things are of good report: if there is any virtue and if there is any praise, think about these things.
- Hebrews 6:10 For God is not unrighteous, so as to forget your work and the labor of love which you showed toward his name, in that you served the saints, and still do serve them.
- 1 Peter 3:16 having a good conscience. Thus, while you are spoken against as evildoers, they may be disappointed who curse your good way of life in Christ.
- 1 Peter 3:1 In the same way, wives, be in subjection to your own husbands; so that, even if any don’t obey the Word, they may be won by the behavior of their wives without a word,
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (17 sources)
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John Calvin 1540 · Public Domain 6. That the communication of thy faith may be…
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.
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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.
Geneva Bible translators 1599 · Public Domain That by this means all men may perceive how…
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.
John Trapp 1656 · Public Domain 6 That the communication of thy faith may become…
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.
Matthew Poole 1685 · Public Domain That the communication of thy faith: the word sometime…
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.
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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.
John Gill 1763 · Public Domain That the communication of thy faith,.... The grace of…
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:
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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.
John Wesley 1765 · Public Domain I pray that the communication of thy faith may…
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.
Adam Clarke 1810 · Public Domain Verse 6. That the communication of thy faith] The…
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."
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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.
Albert Barnes 1834 · Public Domain That the communication of thy faith - That is,…
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.
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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.
Haydock's Catholic Bible Commentary 1859 · Public Domain That the communication.[2] That is, charitable contributions, done with…
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).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain That--The aim of my thanksgiving and prayers for thee…
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).
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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.
Daniel D. Whedon 1874 · Public Domain 6. That—Depending on prayers in last verse, showing for…
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.
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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.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 6. that] This word refers back to the “prayers”…
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.
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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.
Ellicott's Commentary for English Readers 1878 · Public Domain (6) That the communication of thy faith . .…
(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.
The Pulpit Commentary 1880 · Public Domain Render thus: So that the community of thy faith…
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.
The Biblical Illustrator 1887 · Public Domain The communication of thy faith
Phm_1:6
The communication of thy faith
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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.
B. W. Johnson 1891 · Public Domain 6. That the communication of thy faith. Rather, “fellowship,”…
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.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 1:6 This verse can be translated in different ways.…
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.