Philemon 1:6

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 (Philippians 1:9; Colossians 1:9-10; cf. Colossians 2:2; Ephesians 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 Colossians 1:9, note), though examples may probably be seen in Matthew 8:34; Matthew 9:38; Luke 7:3 al. It states the aim and result, as in 2 Thessalonians 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 Galatians 2:9, and probably 2 Corinthians 6:14; 2 Corinthians 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 Philemon 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. 1 Corinthians 10:16; Philippians 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. 2 Peter 1:8. On the verb see Colossians 1:29, note. The adj. occurs elsewhere in the N.T. only in 1 Corinthians 16:9; Hebrews 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, Colossians 1:9, note.

παντὸς�. 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 1 Thessalonians 1:1; 2 Thessalonians 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. Colossians 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 Philemon 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. Philemon 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.