SEV Biblia, Chapter 1:5
Oyendo tu caridad, y la fe que tienes en el Seor Jess, y para con todos los santos;
Clarke's Bible Commentary - Philemon 1:5
Verse 5. Hearing of thy love and faith] His faith in Christ Jesus, his love to the saints. Several excellent MSS. and some versions put faith before love, which makes a more natural reading. There is no figure of speech which would vindicate our saying faith in the saints; so that, if we do not allow of the arrangement in the MSS. referred to, we shall be obliged to have recourse to the transposition, because faith must refer to Jesus Christ, and love to the saints.
John Gill's Bible Commentary
Ver. 5. Hearing of thy love and faith , &c.] Those two spring from the free favour and love of God, and are the pure gifts of his grace; and therefore thanks are to be given for them to God; nor are they to be ascribed to the power and will of man; they are the fruits of the Spirit of God; and are the principal ingredients in sanctification, which is entirely his work; and they are in all regenerate persons; and are the evidences of regeneration; by which it is known that men are passed from death to life; and they always go together, and are inseparable from each other: there cannot be true faith where love is wanting, for faith works by love; and there cannot be real love, where there is not faith; they only love the saints aright, who love them in the faith, and because of it; and these graces are visible, and to be known by their fruits, whereby they come to be heard of, and talked of, as these in Philemon were. Faith in the heart is confessed by the mouth; and love, both to Christ and to his people, shows itself, as well as faith, in works of righteousness. Sometimes faith is put before love, it being a leading grace, and the great receiver of all the blessings of grace; and here love is placed before faith, because of its being more excellent on account of its continuance and duration; or there may be no design at all in it; but rather, as sometimes one, and sometimes another is mentioned first, it shows that they are upon an equal foot, and both have their proper place and usefulness; the objects of them follow: which thou hast toward the Lord Jesus, and toward all saints ; which are either to be considered as equally objects of the same grace, or as distinct ones; that is, either that Christ is the object both of faith and love, and the saints are the object both of faith and love; or else these graces are to be distinguished by their respective objects; as that faith is toward Christ, and love toward all the saints: that Christ is both the object of faith and love is certain; nor is there any difficulty to consider him as such; faith is equally to be exercised on him, as on God the Father; and he is indeed the immediate object of faith, and by whom men believe in God; and he is to be loved, and is loved by his people above all things, and at all times, and in sincerity: and that the saints are the objects of the love of all truly gracious souls, is a plain case; but the greater difficulty is, how they should be the objects of their faith; and yet there are instances of this, ( Exodus 14:31 2 Chronicles 20:20) and indeed, true love believes all things, and hopes all things, ( 1 Corinthians 13:7). But it seems better to divide these objects according to the different graces, and to consider faith as being towards our Lord Jesus; which is a looking towards Christ, a moving towards him, a laying hold upon him, and embracing him, a staying and leaning on him, a living upon him, and walking in him; and which in Philemon might be a strong one, as well as unfeigned, and operative: and love may be considered as being toward all saints; for though all men are, in a sense, to be loved, and kindness to be shown to them, and that even to enemies, yet more especially the saints; who are set apart by God the Father, whose sins are expiated by the blood of Christ, and who are internally sanctified by the Spirit, and are enabled to live soberly and righteously: and all of these are the objects of love, whether rich or poor, greater or lesser believers, of meaner or larger abilities; for they are all equally loved by God, redeemed by Christ, and regenerated by his Spirit; are justified by his righteousness, are all the children and heirs of God, and are called in one hope of their calling; and love to them should be unfeigned, fervent, active, and laborious, and as Christ has loved us; and such was Philemon's love, as well as it was universal and this distribution of these graces to their respective objects may be confirmed from a parallel place in ( Colossians 1:4) which epistle was written and sent at the same time with this.
Matthew Henry Commentary
Verses 1-7 - Faith in Christ, and love to him, should unite saints more closely tha any outward relation can unite the people of the world. Paul in his private prayers was particular in remembering his friends. We mus remember Christian friends much and often, as their cases may need bearing them in our thoughts, and upon our hearts, before our God Different sentiments and ways in what is not essential, must not make difference of affection, as to the truth. He inquired concerning his friends, as to the truth, growth, and fruitfulness of their graces their faith in Christ, and love to him, and to all the saints. The goo which Philemon did, was matter of joy and comfort to him and others who therefore desired that he would continue and abound in good fruits more and more, to God's honour.
Greek Textus Receptus
οπως 3704 ADV η 3588 T-NSF κοινωνια 2842 N-NSF της 3588 T-GSF πιστεως 4102 N-GSF σου 4675 P-2GS ενεργης 1756 A-NSF γενηται 1096 5638 V-2ADS-3S εν 1722 PREP επιγνωσει 1922 N-DSF παντος 3956 A-GSN αγαθου 18 A-GSN του 3588 T-GSN εν 1722 PREP υμιν 5213 P-2DP εις 1519 PREP χριστον 5547 N-ASM ιησουν 2424 N-ASM
Robertson's NT Word Studies
1:5 {Hearing} (akouwn). Through Epaphras (#Col 1:7,8; 4:12), possibly from Onesimus also. {And towards all the saints} (kai eis pantas tous hagious). He spoke of "thy love and faith" (sou tn agapen kai tn pistin) "towards the Lord Jesus" (pros ton kurion iesoun) and by a sort of momentum (Vincent) he carries both words over to the saints, though it can be explained as chiasm (#Ga 4:4) also.
