That the communication of thy faith may be made evident in the acknowledgment of every good work, that is in you in Christ Jesus.

“I pray, he says, "that the communication of thy faith may become effectual in the knowledge of every good thing which is in Christ Jesus." Dost thou see him first giving, before he receives, and before he asks a favor himself bestowing a much greater one of his own? "That the communication of thy faith," he says, "may become effectual by the acknowledging of every good thing which is in you in Christ Jesus"; that is, that thou mayest attain all virtue, that nothing may be deficient. For so faith becomes effectual, when it is accompanied with works. For "without works faith is dead." (Jas. ii. 26.) And he has not said, "Thy faith," but "the communication of thy faith," connecting it with himself, and showing that it is one body, and by this particularly making him ashamed to refuse. If thou art a partaker, he says, with respect to the faith, thou oughtest to communicate also with respect to other things.”

“The occasion of the letter is this. For among the Colossians a certain great Christian had a certain servant, who, fleeing secretly to Rome, was baptized by the apostle, on whose behalf he also writes. And first the salutation is set forth; second, the narrative of the letter. In the salutation, first he sets forth the persons saluting; second, those saluted; third, the goods wished for. He says therefore Paul, which is a name to be venerated by all the faithful who are taught by him. A prisoner. 2 Tim. 2:9: I labor even unto chains. For at that time he was a prisoner at Rome. But of Jesus Christ, where the cause of the chains is shown. For it is very praiseworthy to be a prisoner for Christ's sake; for in this he is to be made blessed. Matt. 5:10: Blessed are they who suffer persecution for justice's sake, etc. 1 Pet. 4:15: Let none of you suffer as a murderer, or a thief, or a railer, or a coveter of other men's goods; but if as a Christian, let him not be ashamed, but let him glorify God in this name. Acts 5:41: The apostles went, etc. And Timothy a brother. They are brothers as regards perfect faith. Phil. 2:20: I have no man so of one mind, who with sincere affection is solicitous for you. But he joins Timothy to himself, that he may more easily obtain his request, because it is impossible for the prayers of many not to be heard. Then he sets forth the persons saluted. And first the principal person saluted is set forth; second, the person joined. Likewise, first he sets forth the husband and wife, who have dominion of the house, to whom the servant is bound. To Philemon our beloved helper, and to Appia our dearest sister. He says beloved on account of good works. John 13:34: This is my commandment, that you love one another. Helper, because he ministered to the saints. Prov. 18:19: A brother that is helped by a brother is like a strong city. Second, the person joined is set forth, when he says to Archippus our fellow soldier, who was so powerful at Colossae that all the Christians were under his shadow. And therefore he brings in the whole Church there, of which he was bishop, writing thus, Col. last chapter: Say to Archippus: See to the ministry which you have received, etc. And he says to Archippus, fellow soldier, because all prelates are like spiritual soldiers of the Church. 2 Cor. 10:4: The weapons of our warfare are not carnal, etc. And he adds and to the Church, etc. These he brings in besides, that they may move him to hearken. The goods wished for are set forth, as is customary. Then when he says I give thanks, the narrative of the letter is set forth. And first the giving of thanks is set forth; second, the petition, at the words for which cause; third, the conclusion, at the words therefore, brothers. Likewise, first the giving of thanks is set forth; second, the matter of the giving of thanks, at the word hearing; third, the cause on account of which he gives thanks to God, at the words for great joy. He says therefore I give thanks to my God. Col. 3:15: And be thankful. Phil. 4:6: with thanksgiving. As if he were to say: thus I give thanks for things past, that I may nonetheless pray for things future. And therefore he says always making mention of you, etc. Phil. 1:7: because I have you in my heart, and in my chains. Is. 49:15: Can a woman forget her infant, etc. But in setting forth the matter of the thanksgiving and of the prayer, he shows what he asks in praying for him. But the matter of this was necessary and good for Philemon, namely both charity and faith: for without charity nothing else avails, and through it all things are had. 1 Cor. 13:1: If I speak with the tongues of men, etc. Likewise, without faith no one can love God, because he does not truly know God. But of hope he makes no mention, because it is a mean, and it is understood in these. But in what do you have faith and charity? In the Lord Jesus. 1 Cor. last chapter: If any man love not our Lord Jesus Christ, let him be anathema. And this is necessary, because from Christ, who is loved more sweetly, love is derived to the members; for he who does not love the head does not love the members. 1 John 4:20: He who does not love his brother whom he sees, how can he love God whom he does not see? And toward all the saints; faith rests upon the doctrine as it has been manifested through Christ, because no man has seen God at any time, John 1:18, and 14:1: You believe in God, believe also in me. And therefore through faith we have Christ. But as it pertains to the saints, it can be understood in two ways: in one way, because from the faith which they have toward Christ proceed the services rendered to the saints. Or faith consists principally in the divinity, as it has been announced through Christ, but not only through Christ, but also through the saints. Matt. last chapter: Going therefore, teach all nations, etc. We ought therefore to believe not only the things said through Christ, but also through the saints. Heb. 2:3: which having begun to be declared by the Lord, was confirmed unto us by them that heard him. That the communication of your faith — this continues in two ways. For in one way, that it be a sign. And the sense is that the communication, etc., that is, so great is your charity, that the communication of your faith, etc. Or otherwise: I give thanks, and mention, etc., that is, that he may show what he asks for him in praying. And the communication of faith can be understood in two ways: either because in faith he communicated with all the saints, not having another new faith, as heretics do. 1 Cor. 1:10: that you all say the same thing, etc. Or the communication, by which you communicate goods to the saints, proceeding from faith. 1 Tim. last chapter: Charge the rich of this world not to be highminded, nor to trust in the uncertainty of riches, but in the living God, who gives us, etc. May become evident, that is, that the good lying hidden in the heart may become evident through good works. In the acknowledgment of every good, namely that which is done by you. And this in Christ Jesus, that is, for Christ Jesus. James 2:18: Show me your faith without works, and I will show you, from my works, my faith. Or otherwise: there are many works in the world which are good for men, and yet are not good to God, because they are not done rightly. Prov. 14:12: There is a way that seems right to a man, but its ends lead to death. Eccles. 8:10: I saw the wicked buried, who also, while they yet lived, were in the holy place, and were praised in the city as of righteous works. But this is made manifest through right faith, when it obtains a reward from God, who rewards nothing but what is right. And therefore he says in the acknowledgment, that is, that this may become evident, that you may know every good. Or that every good may be known in you, which is the enjoyment of the divinity. Ex. 33:19: I will show you all good. Wis. 7:11: All good things came to me together with her. But the cause on account of which he gives thanks is joy. And therefore he says for I had great joy. 3 John, the single chapter: I have no greater grace than this, than to hear that my children walk in truth. For this joy relieved his hardships. Hence he adds and consolation. Ps. 93:19: According to the multitude of my sorrows in my heart, your consolations have given joy to my soul. He assigns the reason for this, saying because the bowels of the saints have been refreshed through you, brother. Col. 3:12: Put on therefore, as the elect of God, holy and beloved, bowels of mercy, kindness, etc. 3 John, the single chapter: Dearly beloved, you do faithfully whatever you work for the brethren, and that for strangers, etc. Then when he says for which cause, etc., the petition is set forth, and first the confidence of asking; second, the petition itself, at the word I beseech; third, its reason, at the word perhaps. He says therefore for which cause, that is, because you thus abound in charity, I have much confidence in Christ Jesus, as if he were to say: not from myself, but from the authority of Jesus Christ, in whose faith I begot you. And therefore I can command you as a father, but what pertains to the matter — namely yours, or the common matter; otherwise a prelate has no power to command anyone anything, except what is either for his own advantage, or the Church's, or of the good morals of the Christian religion. Yet on account of charity I rather beseech. Prov. 18:23: The poor man speaks with entreaties. And why? Surely since you are such, etc. There are two things on account of which someone ought to be entreated, namely the age of old age. 1 Tim. 5:1: Rebuke not an elder, but entreat him as a father, etc. Likewise the honor of virtue, for where we do not offend, we are equals. Ecclus. 32:1: They have made you ruler, be not lifted up, be among them as one of them. He says therefore since you are such, as Paul an old man, as if he were to say: if you were a boy, I would command you this, but you are an old man. Likewise, if slight, yet you are of such a life that you are like me. Not that he is simply such and so great, but in some way similar, which he says out of his humility. Rom. 12:10: In honor preferring one another. Origen: Paul lived long in the faith. For he was converted as a young man; now he speaks as an old man. Origen: rarely is a useful teacher found in the Church unless he is of long life. An example concerning Peter and Paul.”

“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.”

“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 εν ὑμιν, in You, εν ἡμιν in Us, is the reading of all the best MSS., as well as of several versions and fathers.”

“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)”

“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.”