The Meaning of Philemon 1:5 Explained

Philemon 1:5

KJV: Hearing of thy love and faith, which thou hast toward the Lord Jesus, and toward all saints;

YLT: hearing of thy love and faith that thou hast unto the Lord Jesus and toward all the saints,

Darby: hearing of thy love and the faith which thou hast towards the Lord Jesus, and towards all the saints,

ASV: hearing of thy love, and of the faith which thou hast toward the Lord Jesus, and toward all the saints;

KJV Reverse Interlinear

Hearing  of thy  love  and  faith,  which  thou hast  toward  the Lord  Jesus,  and  toward  all  saints; 

What does Philemon 1:5 Mean?

Context Summary

Philemon 1:1-14 - A Plea For The Returning Slave
Onesimus had known the Apostle well in the old days when Paul visited at the house of his master Philemon, who seems to have been a man of importance. His house was large enough to admit of a church assembling in it, and to accommodate the Apostle and his traveling companions when they came to the city. Apphia, his wife, was also a Christian, and Archippus, their son, was engaged in some kind of Christian work in connection with the infant Christian community which they were nursing. Compare Philemon 1:1-2 with Colossians 4:17. It is beautiful to observe the Apostle's humility in associating these obscure people with himself as fellow-workers.
Onesimus had been a runaway slave, and fleeing to Rome, had been converted by the ministry of Paul-whom I have begotten in my bonds. The converted slave had become very dear and useful to his benefactor, Philemon 1:12-13. The Apostle now sends him back to his former owner with this letter, pleading that he be once more received into the household of Philemon. [source]

Chapter Summary: Philemon 1

1  Paul rejoices to hear of the faith and love of Philemon,
8  whom he desires to forgive his servant Onesimus, and lovingly to receive him again

Greek Commentary for Philemon 1:5

Hearing [ακουων]
Through Epaphras (Colossians 1:7, Colossians 1:8; Colossians 4:12), possibly from Onesimus also. [source]
And towards all the saints [και εις παντας τους αγιους]
He spoke of “thy love and faith” (σου την αγαπην και την πιστιν — sou tēn agapēn kai tēn pistin) “towards the Lord Jesus” (προς τον Κυριον Ιησουν — pros ton Kurion Iēsoun) and by a sort of momentum (Vincent) he carries both words over to the saints, though it can be explained as chiasm (Galatians 4:4) also. [source]

Reverse Greek Commentary Search for Philemon 1:5

Acts 2:42 Fellowship [κοινωνιαι]
Old word from κοινωνος — Koinōnos (partner, sharer in common interest) and this from κοινος — Koinos what is common to all. This partnership involves participation in, as the blood of Christ (Philemon 2:1) or co-operation in the work of the gospel (Philemon 1:5) or contribution for those in need (2 Corinthians 8:4; 2 Corinthians 9:13). Hence there is wide diversity of opinion concerning the precise meaning of κοινωνια — Koinōnia in this verse. It may refer to the distribution of funds in Acts 2:44 or to the oneness of spirit in the community of believers or to the Lord‘s Supper (as in 1 Corinthians 10:16) in the sense of communion or to the fellowship in the common meals or αγαπαε — agapae (love-feasts). The breaking of bread (τηι κλασει του αρτου — tēi klasei tou artou). The word κλασις — klasis is an old word, but used only by Luke in the N.T. (Luke 24:35; Acts 2:42), though the verb κλαω — klaō occurs in other parts of the N.T. as in Acts 2:46. The problem here is whether Luke refers to the ordinary meal as in Luke 24:35 or to the Lord‘s Supper. The same verb κλαω — klaō is used of breaking bread at the ordinary meal (Luke 24:30) or the Lord‘s Supper (Luke 22:19). It is generally supposed that the early disciples attached so much significance to the breaking of bread at the ordinary meals, more than our saying grace, that they followed the meal with the Lord‘s Supper at first, a combination called αγαπαι — agapai or love-feasts. “There can be no doubt that the Eucharist at this period was preceded uniformly by a common repast, as was the case when the ordinance was instituted” (Hackett). This led to some abuses as in 1 Corinthians 11:20. Hence it is possible that what is referred to here is the Lord‘s Supper following the ordinary meal. “To simply explain τηι κλασει του αρτου — tēi klasei tou artou as=‹The Holy Communion‘ is to pervert the plain meaning of words, and to mar the picture of family life, which the text places before us as the ideal of the early believers” (Page). But in Acts 20:7 they seem to have come together especially for the observance of the Lord‘s Supper. Perhaps there is no way to settle the point conclusively here. The prayers Services where they prayed as in Acts 1:14, in the temple (Acts 3:1), in their homes (Acts 4:23). [source]
1 Corinthians 1:9 Through whom [δι ου]
God is the agent Old word from κοινωνος — Koinéōnos partner for partnership, participation as here and 2 Corinthians 13:13.; Philemon 2:1; Philemon 3:10. Then it means fellowship or intimacy as in Acts 2:42; Galatians 2:9; 2 Corinthians 6:14; 1 John 1:3, 1 John 1:7. And particularly as shown by contribution as in 2 Corinthians 8:4; 2 Corinthians 9:13; Philemon 1:5. It is high fellowship with Christ both here and hereafter. [source]
1 Corinthians 1:9 Into the fellowship [εις κοινωνιαν]
Old word from κοινωνος — Koinéōnos partner for partnership, participation as here and 2 Corinthians 13:13.; Philemon 2:1; Philemon 3:10. Then it means fellowship or intimacy as in Acts 2:42; Galatians 2:9; 2 Corinthians 6:14; 1 John 1:3, 1 John 1:7. And particularly as shown by contribution as in 2 Corinthians 8:4; 2 Corinthians 9:13; Philemon 1:5. It is high fellowship with Christ both here and hereafter. [source]
1 Corinthians 10:16 A communion of the blood of Christ [κοινωνια του αιματος του Χριστου]
Literally, a participation in (objective genitive) the blood of Christ. The word κοινωνια — Koinéōnia is an old one from κοινωνος — Koinéōnos partner, and so here and Philemon 2:1; Philemon 3:10. It can mean also fellowship (Galatians 2:9) or contribution (2 Corinthians 8:4; Philemon 1:5). It is, of course, a spiritual participation in the blood of Christ which is symbolized by the cup. Same meaning for κοινωνια — Koinéōnia in reference to “the body of Christ.” The bread which we break (τον αρτον ον κλωμεν — ton arton hon klōmen). The loaf. Inverse attraction of the antecedent (αρτον — arton) to the case (accusative) of the relative (ον — hon) according to classic idiom (Robertson, Grammar, p. 488). Αρτος — Artos probably from αρω — arō to join or fit (flour mixed with water and baked). The mention of the cup here before the bread does not mean that this order was observed for see the regular order of bread and then cup in 1 Corinthians 11:24-27. [source]
Galatians 1:10 Or God []
Persuade or conciliate God is an awkward phrase; but the expression is condensed, and persuade is carried forward from the previous clause. This is not uncommon in Paul's style: See Philemon 1:5; Ephesians 1:15; Philemon 2:6, where μορφὴ formapplied to God, is probably the result of μορφὴν δούλου formof a servant (Galatians 1:7) on which the main stress of the thought lies. [source]
Ephesians 1:15 Unto all the saints [τὴν εἰς πάντας τοὺς ἁγίους]
Lit., that which is toward all, etc. Love being omitted, this refers to faith: faith which displays its work and fruits toward fellow Christians. See on Philemon 1:5, Philemon 1:6. Compare work of faith, 1 Thessalonians 1:3. Though love is not mentioned, yet faith works by love. Galatians 5:6. [source]
Philemon 1:7 For we have [γὰρ ἔχομεν]
Read ἔσχον Ihad. Connect with I thank in Philemon 1:4, giving the reason for thankfulness as it lay in his own heart; as, in Philemon 1:5, he had given the reason which lay in outward circumstances. [source]
Philemon 1:6 The fellowship of thy faith [η κοινωνια της πιστεως σου]
Partnership like Philemon 1:5 in (objective genitive, πιστεως — pisteōs). Effectual (ενεργης — energēs). Common adjective, like ενεργος — energos (at work), in N.T. only here, 1 Corinthians 16:9; Hebrews 4:12. Papyri use ενεργος — energos of a mill in working order, of ploughed land, etc. In you Some MSS. have εν ημιν — en hēmin (in us), itacism and common. [source]
Philemon 1:7 I had [εσχον]
Ingressive second aorist active indicative of εχω — echō not ειχομην — eichomēn as the Textus Receptus has it. Paul refers to his joy when he first heard the good news about Philemon‘s activity (Philemon 1:5). [source]

What do the individual words in Philemon 1:5 mean?

hearing of your - love and the faith that you have toward the Lord Jesus toward all the saints
ἀκούων σου τὴν ἀγάπην καὶ τὴν πίστιν ἣν ἔχεις πρὸς τὸν Κύριον Ἰησοῦν εἰς πάντας τοὺς ἁγίους

ἀκούων  hearing 
Parse: Verb, Present Participle Active, Nominative Masculine Singular
Root: ἀκουστός 
Sense: to be endowed with the faculty of hearing, not deaf.
σου  of  your 
Parse: Personal / Possessive Pronoun, Genitive 2nd Person Singular
Root: σύ  
Sense: you.
τὴν  - 
Parse: Article, Accusative Feminine Singular
Root:  
Sense: this, that, these, etc.
ἀγάπην  love 
Parse: Noun, Accusative Feminine Singular
Root: ἀγάπη  
Sense: brotherly love, affection, good will, love, benevolence.
πίστιν  faith 
Parse: Noun, Accusative Feminine Singular
Root: πίστις  
Sense: conviction of the truth of anything, belief; in the NT of a conviction or belief respecting man’s relationship to God and divine things, generally with the included idea of trust and holy fervour born of faith and joined with it.
ἣν  that 
Parse: Personal / Relative Pronoun, Accusative Feminine Singular
Root: ὅς 
Sense: who, which, what, that.
ἔχεις  you  have 
Parse: Verb, Present Indicative Active, 2nd Person Singular
Root: ἔχω  
Sense: to have, i.e. to hold.
πρὸς  toward 
Parse: Preposition
Root: πρός  
Sense: to the advantage of.
Κύριον  Lord 
Parse: Noun, Accusative Masculine Singular
Root: κύριος  
Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord.
Ἰησοῦν  Jesus 
Parse: Noun, Accusative Masculine Singular
Root: Ἰησοῦς  
Sense: Joshua was the famous captain of the Israelites, Moses’ successor.
εἰς  toward 
Parse: Preposition
Root: εἰς  
Sense: into, unto, to, towards, for, among.
ἁγίους  saints 
Parse: Adjective, Accusative Masculine Plural
Root: ἅγιος  
Sense: most holy thing, a saint.