An Exegetical Analysis of Philemon 1:6 and the Dynamics of Christian Fellowship
This exegetical study of Philemon 1:6 and the Dynamics of Christian Fellowship is based on a b-greek discussion from December 18, 1998. The verse has presented significant interpretive challenges for English translators, with even the 2011 revision of the NIV making substantial changes that, in the original discussion, were considered still inaccurate.
The primary exegetical issue revolves around precisely understanding the apostle Paul’s prayer for Philemon, particularly the nature of the “fellowship of faith” (ἡ κοινωνία τῆς πίστεώς σου) and its intended outcome. Key areas of ambiguity include the genitive construction defining the fellowship, the active force implied by ἐνεργὴς γένηται, the means by which this fellowship becomes effective (ἐν ἐπιγνώσει παντὸς ἀγαθοῦ τοῦ ἐν ἡμῖν), and the ultimate directional goal of these actions (εἰς Χριστόν). These complexities have led to a variety of renderings in modern translations, highlighting the need for careful grammatical and lexical analysis.
Greek text (Nestle 1904)
ὅπως ἡ κοινωνία τῆς πίστεώς σου ἐνεργὴς γένηται ἐν ἐπιγνώσει παντὸς ἀγαθοῦ τοῦ ἐν ἡμῖν εἰς Χριστόν
Key differences with SBLGNT (2010):
- The provided text uses τοῦ ἐν ἡμῖν. The SBLGNT (2010) reads τοῦ ἐν ὑμῖν. Both readings have significant manuscript support, though the difference is generally considered to have minimal impact on the overall meaning, referring either to “what is in us” (Paul and his companions/the broader Christian community) or “what is in you” (Philemon and his local community).
- Some manuscript traditions add “Jesus” after “Christ” at the end of the verse (εἰς Χριστὸν Ἰησοῦν). The SBLGNT (2010) omits “Jesus,” aligning with the Nestle 1904 text provided. This variant is also not considered to alter the fundamental meaning of the Christological orientation.
Textual Criticism (NA28) and Lexical Notes (KITTEL, BDAG)
The textual variations noted above, particularly ἡμῖν versus ὑμῖν, are reflected in the apparatus of NA28. Both readings possess strong external support. ἡμῖν (us) is attested by P46, א*, A, C, D, F, G, P, Ψ, 6, 33, 81, 104, 365, 1175, 1241, 1505, 1739, 1881, 2464, Maj. On the other hand, ὑμῖν (you) is supported by אc, B, D1, K, L, 075, 0278, 28, 424c, 1506, 1877, 2127, 2495, Byz, Lect. The internal evidence does not strongly favor one over the other in terms of transcriptional probability. Given the exhortational context, both readings imply a collective sense of shared spiritual resources, whether focused on the broader apostolic community or the immediate recipients. The addition of “Jesus” after “Christ” in some manuscripts (e.g., D2, K, L, P, Ψ, 1739, Byz) is a common scribal tendency to expand Christological titles and is typically regarded as a later harmonization rather than original. The NA28, like Nestle 1904 and SBLGNT, favors the shorter reading εἰς Χριστόν.
Lexically, several terms warrant closer examination:
- ὅπως: This conjunction typically introduces a purpose or goal clause, often translated “with a view to” or “in order that.” In this context, it likely refers back to Paul’s prayers mentioned in Philemon 1:4, indicating the ultimate objective of his intercession. It conveys the general gist or main goal of his prayer rather than its direct content.
- κοινωνία (koinōnia): This term is central to the verse. BDAG defines it as “close association involving participation and sharing, fellowship, partnership.” KITTEL emphasizes its comprehensive nature, referring to the “fact of sharing, communion, fellowship, association, partnership.” It describes the status and activities of believers bound by a common faith in Jesus. It can manifest in mutual encouragement (Acts 2:42), material sharing (Rom 15:26; 2 Cor 8:4, 9:13), or a shared spiritual reality defined by a genitive (e.g., κοινωνία τοῦ Χριστοῦ, 1 Cor 1:9). The term does not inherently mean “communication” or “sharing your faith” in the modern English sense, as sometimes rendered. Its meaning here is best understood as the collective life, bond, and shared participation of a faith community.
- πίστεώς σου (pisteōs sou): The genitive construction here is crucial. σου (“your”) refers to Philemon. The genitive τῆς πίστεώς can be subjective (“your faith’s fellowship”) or objective (“fellowship concerning your faith”). The discussion suggests understanding τῆς πίστεώς as descriptive of the *type* of bond, forming a “faith-fellowship” (a community centered around a common faith in Jesus). Philemon’s σου then indicates his integral relationship to this particular faith-fellowship, implying he is a participant or even a leader/instigator, particularly given his role in refreshing the saints (Phm 1:7).
- ἐνεργὴς (energēs): BDAG defines this adjective as “effective, active, powerful.” The Vulgate renders it *evidens* (“evident”), Tyndale “fruitful,” and Luther “powerful” (*kraftig werde*). Its usage, even to describe strong medicines (Liddell-Scott-Jones), underscores its sense of potency and efficacy. Paul prays that this fellowship may become (more) potent and impactful.
- ἐπιγνώσει (epignōsei): The prepositional phrase ἐν ἐπιγνώσει indicates the means by which the fellowship becomes effective. ἐπίγνωσις (epignōsis) signifies “full knowledge, full discernment, recognition.” It denotes a complete or profound understanding, moving beyond mere acquaintance to a deep grasp of truth.
- παντὸς ἀγαθοῦ τοῦ ἐν ἡμῖν (pantos agathou tou en hēmin): This phrase serves as the object of ἐπιγνώσει. It means “every good thing which is in us” (or “in you” if ὑμῖν is read). It refers to the spiritual gifts, moral virtues, and potential for good that God has placed within believers, which are to be fully recognized and utilized for divine purposes. This parallels other Pauline prayers for full understanding of God’s will and resources (e.g., 2 Thess 1:11).
- εἰς Χριστόν (eis Christon): This final prepositional phrase defines the ultimate direction or goal of the “good things.” εἰς (eis) here signifies “towards,” “into,” or “for the purpose of.” It indicates that the good things recognized and activated within the fellowship are to be directed towards Christ, for his glory and the advancement of his kingdom. It is not equivalent to “in Christ,” which would typically require ἐν Χριστῷ.
Translation Variants with Grammatical & Rhetorical Analysis
The diversity in English translations of Philemon 1:6 reflects the exegetical challenges identified. Each variant often emphasizes a particular aspect of the original Greek, sometimes at the expense of others:
- The Nuclear Clause: ἡ κοινωνία τῆς πίστεώς σου ἐνεργὴς γένηται
- Early versions like the Vulgate’s communicatio for κοινωνία and Tyndale’s “fruitful” or Luther’s “powerful” (*kraftig werde*) for ἐνεργὴς illustrate attempts to capture the active and productive nature of the fellowship. The KJV’s “communication” for κοινωνία, likely influenced by the Vulgate, has largely been superseded due to modern semantic shifts.
- NIV1984 rendered it “sharing your faith,” implying an evangelistic or testimonial activity. This interpretation, however, is not a primary attested meaning of κοινωνία and was subsequently dropped in NIV2011. While sharing faith can be an *expression* of fellowship, it doesn’t encompass the full semantic range of the term as a shared bond or communal life.
- NLT’s emphasis on “generosity aspect” for κοινωνία, while possible in other contexts (e.g., collection for saints), is considered too narrow for Philemon 1:6, where the broader concept of shared life in faith seems more fitting given the context of Philemon’s hospitality and care for other believers (Phm 1:5, 7).
- NIV2011 offers “your partnership with us in the faith.” The addition of “with us” is an interpretative expansion not present in the Greek text (σου refers to Philemon’s fellowship, not necessarily a direct partnership with Paul and his companions). Rhetorically, this introduces a relational dynamic that, while plausible in a broader sense, lacks explicit textual support here. The Danish authorized version (1948) provided a more nuanced rendering: “the fellowship around/pertaining to the faith that you are part of,” which aligns better with the interpretive preference for πίστεώς as descriptive of the fellowship’s nature.
- The Means of Efficacy: ἐν ἐπιγνώσει παντὸς ἀγαθοῦ τοῦ ἐν ἡμῖν
- Most translations generally agree on the sense of “full knowledge” or “understanding” for ἐν ἐπιγνώσει and “every good thing” for παντὸς ἀγαθοῦ. The primary textual variation (ἡμῖν vs. ὑμῖν) influences whether the source of these “good things” is perceived as within the broader Christian community (including Paul) or specifically within Philemon’s local community. Grammatically, the genitive τοῦ ἐν ἡμῖν functions as a partitive genitive following παντὸς ἀγαθοῦ, defining the specific good things to be fully recognized.
- Rhetorically, this phrase serves as a crucial explanation for *how* the fellowship becomes effective. It’s not through outward displays alone, but through a deep, informed awareness of the spiritual resources and potential God has bestowed upon the believers. This full recognition empowers the fellowship to act dynamically.
- The Ultimate Direction: εἰς Χριστόν
- Many older versions, including the KJV and the Vulgate (*in Christo Iesu*), translated εἰς Χριστόν as “in Christ.” While “in Christ” is a fundamental Pauline theological concept, grammatically and semantically, εἰς denotes direction (“towards,” “unto”) rather than location or sphere (“in”).
- Translations like the Bishop’s New Testament (“towarde”) and Darby (“towards”) correctly captured the directional force of εἰς. The NET Bible, while having a good note on the verse, still translates it as “in Christ,” a decision inconsistent with the strict grammatical sense of εἰς here.
- Rhetorically, this final phrase provides the teleological climax. All the efficacy, all the recognition of good, and the very nature of the faith-fellowship are ultimately oriented towards Christ, aiming for his glorification and the fulfillment of his purposes.
Conclusions and Translation Suggestions
Philemon 1:6 encapsulates Paul’s prayer that Philemon’s faith-fellowship would become powerfully active through a profound recognition of the spiritual blessings and potential inherent within the believers, all directed towards Christ. The strength of the community life, rooted in shared faith, is contingent upon an internal awareness of God-given resources, which then become outwardly effective for Christ’s glory.
Based on this exegesis, here are three nuanced translation suggestions for Philemon 1:6, each with a slightly different emphasis:
-
Your participation in the faith may become effective through a full recognition of every good thing that is in us (or, in you), for Christ.
This translation emphasizes Philemon’s active involvement in the communal life of faith and the means by which it becomes potent. -
I pray that the fellowship centered on your faith may be empowered by the complete knowledge of every spiritual good within us (or, within you), to the glory of Christ.
This rendering highlights the community aspect of “fellowship,” its empowerment through spiritual understanding, and its ultimate aim. -
May your shared life of faith become dynamic as you fully discern every noble quality within us (or, within you), all for the purpose of Christ.
This option uses “shared life of faith” to capture the essence of κοινωνία and “dynamic” for ἐνεργὴς, linking the spiritual qualities directly to Christ’s purpose.
My take on Phm 6a
so that the participation of life [with them] from your faith may become more effective …
Oun Kwon.
Dear all,
What about this: [Phlm 1:6] “OPWS H KOINWNIA THS PISTEWS SOU ENERGHS GENHTAI EN EPIGNWSEI PANTOS AGAQOU TOU EN HMIN EIS CRISTON” = “such that the communion (sharing) of your faith might come to be operative in recognition of every good [thing] in us for Christ”?
I believe the original conveys the sense of “the communion/sharing pertaining to your faith” instead of “your faith-communion/sharing”. Otherwise the author could have written “SOU H KOINWNIA THS PISTEWS” to prevent the ambiguity. 1 Pet 1:9 also has “TO TELOS THS PISTEWS UMWN” which is clearly “the end of your faith (the end pertaining to your faith)”.
Also, would “for Christ” be acceptable to convey “EIS CRISTON”? I also understood it as “when you recognise every good thing in us which is for Christ”, and I felt that “for Christ” conveys the meaning better than “towards Christ” since that would be closer to “PROS CRISTON”.
What do you think?
Regards,
David Lim
href=”mailto:[email protected]”>[email protected]
Dear Iver,
The ambiguity is not resolved that easily. To front the SOU would give a
Can I also ask you, why do you say that “SOU H KOINWNIA THS PISTEWS” would give a very different meaning? I thought it would mean “your ( communion of the faith )” (which would imply “your faith-communion”) or “( your communion ) of the faith” (which would imply “your communion that is of the faith”), both of which seem to be almost the same. Anyway how about “H THS PISTEWS KOINWNIA SOU”? Would this unambiguously mean “your faith-communion”?
Thanks a lot,
David Lim
Hi, David,
Fronting the SOU would put a contrastive spotlight on YOUR fellowship of faith as opposed to Paul’s or somebody else’s. Such is spotlight seems quite irrelevant to the context. The key part of the noun phrase (head noun) and the subject for the later verb is KOINWNIA. It is this fellowship that Paul prays will become strong (ENERGHS), be energized. It ought to come first. PISTEWS limits the fellowship to the kind of fellowship that is built around a common faith, since there can be many possible kinds of fellowships. The SOU further limits the faith fellowship to the one which Philemon is part of. Presumably Paul is not part of that fellowship, or I would have expected “our” rather than “your”.
Similarly, fronting THS PISTEWS would put a spotlight on FAITH and thereby remove the natural focus from FELLOWSHIP. I don’t think that would fit what Paul wanted to say. Ambiguities are not resolved by playing around with word order, but by context and the background information that is shared by the writer and reader. The main reason that we have a hard time dealing with grammatical ambiguities is that we lack much of the shared background information, in this case between Paul and Philemon and the situation that Philemon found himself in, including the local saints that he has shown such love towards. Later Paul appeals to Philemon to accept Onesimus into his fellowship of faith. V. 16 describes Onesmus as no longer a slave, but a beloved brother in the Lord. Paul appeals to Philemon to show love (including forgiveness/compassion) to Onesimus both as a human being (EN SARKI) and as a brother in the faith (EN KURIWi). After all, he has already shown his love to other brothers that he has fellowship with as indicated in verse 5 and 7. It is these verses that seem to be the most crucial part of the context. The immediately surronding verses (5,7) are always the most important.
Iver Larsen
Dear Iver,
communion [which is] of your faith” is the same in this context because Philemon’s faith is precisely the reason and foundation of the communion that he has. Others may place their faith in different things but Philemon’s faith (not Paul’s faith or their common faith) is specifically mentioned in verse 5, which is “THN PISTIN HN ECEIS PROS TON KURION IHSOUN KAI EIS PANTAS TOUS AGIOUS” = “the faith that you have towards the lord Jesus and for all the holy [ones]”. This faith that Philemon has results in the communion that he has, therefore I believe verse 6 likewise is referring to his faith and the communion which is of his faith.
Also, verse 5 mentions both Philemon’s love and his faith, “SOU THN AGAPHN KAI THN PISTIN”, and I find it natural that verse 6 is about his faith, “THS PISTEWS SOU” just as verse 7 is about his love, “TH AGAPH SOU”. Just as verse 7 says that Paul has much grace and comfort upon (based on) Philemon’s love because; “CARIN GAR ECOMEN POLLHN KAI PARAKLHSIN EPI TH AGAPH SOU”; so also it seems to me that verse 6 implies that Paul prays that the communion based on Philemon’s faith might come to be operative in recognition of every good thing in them for Christ Jesus; “H KOINWNIA THS PISTEWS SOU ENERGHS GENHTAI EN EPIGNWSEI PANTOS AGAQOU TOU EN HMIN EIS CRISTON IHSOUN”.
So while I agree that the phrase is still ambiguous, I wish to ask if my interpretation of the grammatical structure is a valid possibility, since I see no reason why the phrase cannot refer to Philemon’s faith.
Best regards,
David Lim
Dear David,
Yes, I am not denying that the text talks about Philemon’s faith rather than Paul’s faith. But I still see faith as limiting the type of fellowship, Philemon’s faith fellowship. Philemon is not the only one having faith, but all who are part of that faith fellowship of his have that same faith in common. I think we have come as far as we can with the grammar. A grammatical analysis will only take you to a certain point, and the overall meaning is derived from grammar, semantics, pragmatics and context, all taken togehter.
Iver Larsen
Dear Iver,
Agreed; grammar is just not enough, unfortunately; but I found your perspective interesting nonetheless even though I could not find sufficiently convincing evidence in this passage.
Thanks a lot! David Lim
My take on Phm 6a
so that the participation of life [with them] from your faith may become more effective …
Oun Kwon.
Dear all,
What about this: [Phlm 1:6] “OPWS H KOINWNIA THS PISTEWS SOU ENERGHS GENHTAI EN EPIGNWSEI PANTOS AGAQOU TOU EN HMIN EIS CRISTON” = “such that the communion (sharing) of your faith might come to be operative in recognition of every good [thing] in us for Christ”?
I believe the original conveys the sense of “the communion/sharing pertaining to your faith” instead of “your faith-communion/sharing”. Otherwise the author could have written “SOU H KOINWNIA THS PISTEWS” to prevent the ambiguity. 1 Pet 1:9 also has “TO TELOS THS PISTEWS UMWN” which is clearly “the end of your faith (the end pertaining to your faith)”.
Also, would “for Christ” be acceptable to convey “EIS CRISTON”? I also understood it as “when you recognise every good thing in us which is for Christ”, and I felt that “for Christ” conveys the meaning better than “towards Christ” since that would be closer to “PROS CRISTON”.
What do you think?
Regards,
David Lim
href=”mailto:[email protected]”>[email protected]
Dear Iver,
The ambiguity is not resolved that easily. To front the SOU would give a
Can I also ask you, why do you say that “SOU H KOINWNIA THS PISTEWS” would give a very different meaning? I thought it would mean “your ( communion of the faith )” (which would imply “your faith-communion”) or “( your communion ) of the faith” (which would imply “your communion that is of the faith”), both of which seem to be almost the same. Anyway how about “H THS PISTEWS KOINWNIA SOU”? Would this unambiguously mean “your faith-communion”?
Thanks a lot,
David Lim
Hi, David,
Fronting the SOU would put a contrastive spotlight on YOUR fellowship of faith as opposed to Paul’s or somebody else’s. Such is spotlight seems quite irrelevant to the context. The key part of the noun phrase (head noun) and the subject for the later verb is KOINWNIA. It is this fellowship that Paul prays will become strong (ENERGHS), be energized. It ought to come first. PISTEWS limits the fellowship to the kind of fellowship that is built around a common faith, since there can be many possible kinds of fellowships. The SOU further limits the faith fellowship to the one which Philemon is part of. Presumably Paul is not part of that fellowship, or I would have expected “our” rather than “your”.
Similarly, fronting THS PISTEWS would put a spotlight on FAITH and thereby remove the natural focus from FELLOWSHIP. I don’t think that would fit what Paul wanted to say. Ambiguities are not resolved by playing around with word order, but by context and the background information that is shared by the writer and reader. The main reason that we have a hard time dealing with grammatical ambiguities is that we lack much of the shared background information, in this case between Paul and Philemon and the situation that Philemon found himself in, including the local saints that he has shown such love towards. Later Paul appeals to Philemon to accept Onesimus into his fellowship of faith. V. 16 describes Onesmus as no longer a slave, but a beloved brother in the Lord. Paul appeals to Philemon to show love (including forgiveness/compassion) to Onesimus both as a human being (EN SARKI) and as a brother in the faith (EN KURIWi). After all, he has already shown his love to other brothers that he has fellowship with as indicated in verse 5 and 7. It is these verses that seem to be the most crucial part of the context. The immediately surronding verses (5,7) are always the most important.
Iver Larsen
Dear Iver,
communion [which is] of your faith” is the same in this context because Philemon’s faith is precisely the reason and foundation of the communion that he has. Others may place their faith in different things but Philemon’s faith (not Paul’s faith or their common faith) is specifically mentioned in verse 5, which is “THN PISTIN HN ECEIS PROS TON KURION IHSOUN KAI EIS PANTAS TOUS AGIOUS” = “the faith that you have towards the lord Jesus and for all the holy [ones]”. This faith that Philemon has results in the communion that he has, therefore I believe verse 6 likewise is referring to his faith and the communion which is of his faith.
Also, verse 5 mentions both Philemon’s love and his faith, “SOU THN AGAPHN KAI THN PISTIN”, and I find it natural that verse 6 is about his faith, “THS PISTEWS SOU” just as verse 7 is about his love, “TH AGAPH SOU”. Just as verse 7 says that Paul has much grace and comfort upon (based on) Philemon’s love because; “CARIN GAR ECOMEN POLLHN KAI PARAKLHSIN EPI TH AGAPH SOU”; so also it seems to me that verse 6 implies that Paul prays that the communion based on Philemon’s faith might come to be operative in recognition of every good thing in them for Christ Jesus; “H KOINWNIA THS PISTEWS SOU ENERGHS GENHTAI EN EPIGNWSEI PANTOS AGAQOU TOU EN HMIN EIS CRISTON IHSOUN”.
So while I agree that the phrase is still ambiguous, I wish to ask if my interpretation of the grammatical structure is a valid possibility, since I see no reason why the phrase cannot refer to Philemon’s faith.
Best regards,
David Lim
Dear David,
Yes, I am not denying that the text talks about Philemon’s faith rather than Paul’s faith. But I still see faith as limiting the type of fellowship, Philemon’s faith fellowship. Philemon is not the only one having faith, but all who are part of that faith fellowship of his have that same faith in common. I think we have come as far as we can with the grammar. A grammatical analysis will only take you to a certain point, and the overall meaning is derived from grammar, semantics, pragmatics and context, all taken togehter.
Iver Larsen
Dear Iver,
Agreed; grammar is just not enough, unfortunately; but I found your perspective interesting nonetheless even though I could not find sufficiently convincing evidence in this passage.
Thanks a lot! David Lim