2 Korintus 8:14-15

8:14 At the present time, your abundance will meet their need, ¹  so that one day their abundance may also meet your need, and thus there may be equality, 8:15 as it is written: “The one who gathered ²  much did not have too much, and the one who gathered little did not have too little.” ³ 

Filipi 2:25

2:25 But for now ⁴  I have considered it necessary to send Epaphroditus to you. For he is my brother, ⁵  coworker and fellow soldier, and your messenger ⁶  and minister ⁷  to me in my need. ⁸ 

Filipi 4:18-19

4:18 For I have received everything, and I have plenty. I have all I need because I received from Epaphroditus what you sent – a fragrant offering, an acceptable sacrifice, very pleasing to God. 4:19 And my God will supply your every need according to his glorious riches ⁹  in Christ Jesus.

Filemon 1:4-7

Thanks for Philemon’s Love and Faith

1:4 I always thank my God ¹⁰  as I remember you in my prayers, ¹¹  1:5 because I hear ¹²  of your faith in the Lord Jesus and your love ¹³  for all the saints. ¹⁴  1:6 I pray ¹⁵  that the faith you share with us may deepen your understanding of every blessing ¹⁶  that belongs to you ¹⁷  in Christ. ¹⁸  1:7 I ¹⁹  have had great joy and encouragement because ²⁰  of your love, for the hearts ²¹  of the saints have been refreshed through you, brother.

Yakobus 2:14-16

Faith and Works Together

2:14 What good is it, my brothers and sisters, ²²  if someone claims to have faith but does not have works? Can this kind of faith ²³  save him? ²⁴  2:15 If a brother or sister ²⁵  is poorly clothed and lacks daily food, 2:16 and one of you says to them, “Go in peace, keep warm and eat well,” but you do not give them what the body needs, ²⁶  what good is it?

Yakobus 2:1

Prejudice and the Law of Love

2:1 My brothers and sisters, ²⁷  do not show prejudice ²⁸  if you possess faith ²⁹  in our glorious Lord Jesus Christ. ³⁰ 

Yohanes 3:17

3:17 For God did not send his Son into the world to condemn the world, ³¹  but that the world should be saved through him.

[8:14]  ¹ tn Or “their lack.”

[8:15]  ² tn The word “gathered” is not in the Greek text, but is implied (so also for the second occurrence of the word later in the verse).

[8:15]  ³ sn A quotation from Exod 16:18.

[2:25]  ⁴ tn Grk “But.” The temporal notion (“for now”) is implied in the epistolary aorist (“I have considered”), for Epaphroditus was dispatched with this letter to the Philippians.

[2:25]  ⁵ tn Grk “my brother” instead of “For he is my brother.” Verse 25 constitutes one sentence in Greek, with “my brother…” functioning appositionally to “Epaphroditus.”

[2:25]  sn The reason why Paul refers to Epaphroditus as his brother, coworker, fellow soldier, etc., is because he wants to build up Epaphroditus in the eyes of the Philippians, since Paul is sending him back instead of Timothy. This accent on Epaphroditus’ character and service is implied in the translation “For he is…”

[2:25]  ⁶ tn Grk “apostle.”

[2:25]  ⁷ tn The Greek word translated “minister” here is λειτουργός (leitourgo").

[2:25]  ⁸ tn Grk “servant of my need.”

[4:19]  ⁹ tn Or “according to the riches of his glory.” The phrase “of his glory” is treated as an attributive genitive in the translation.

[1:4]  ¹⁰ sn I always thank my God. An offer of thanksgiving (εὐχαριστῶ, eucaristw) to God is a customary formula for Paul in many of his epistles (cf. Rom 1:8, 1 Cor 1:4, Eph 1:16, Col 1:3, 1 Thess 1:2, 2 Thess 1:3). The content of the thanksgiving typically points to the work of God in the salvation of the believers to whom he [Paul] writes.

[1:4]  ¹¹ tn Grk “making remembrance (or “mention”) of you in my prayers.”

[1:5]  ¹² tn The Greek present participle ἀκούων (akouwn, “hearing”) is an adverbial participle of cause relating to εὐχαριστῶ (eucaristw, “I give thanks”).

[1:5]  ¹³ sn Your faith in the Lord Jesus and your love for all the saints. In accord with Paul, John also advocates this combination of “faith in Christ and love for the saints.” The believers’ invisible faith becomes visible in the demonstration of love for others. This, of course, is not only desired, but commanded (1 John 3:23). Although Paul’s comment here may appear as a stock expression to the casual reader, praising Philemon for his track record of faithfulness to Christ demonstrated in love for the saints is actually integral to the author’s argument in this short but pithy letter. Paul will soon ask Philemon to demonstrate this love toward Onesimus, his runaway slave.

[1:5]  ¹⁴ tn The Greek is somewhat awkward here. It appears as though the text reads “…the love and faith which you have for the Lord Jesus and for all the saints.” In other Pauline letters the emphasis seems to be “faith in Christ Jesus and love for all of the saints.” Some ancient mss have altered the wording to produce a smoother reading; scribes changed the wording to resemble the more readable versions in Eph 1:15 and Col 1:4, “your faith in Christ Jesus, and of the love which you have to all the saints.”

[1:6]  ¹⁵ tn The term ὅπως ({opw") refers back to the idea of prayer (μνείαν σου ποιούμενος ἐπὶ τῶν προσευχῶν μου, mneian sou poioumeno" epi twn proseucwn mou) in 1:4. See BDAG 718 s.v. 2.b; P. T. O’Brien, Colossians, Philemon (WBC), 279. The indicative “I pray that” was supplied in the English in order to make this connection clear.

[1:6]  ¹⁶ tn Grk “everything good.”

[1:6]  ¹⁷ tc ‡ ὑμῖν (Jumin, “you”) is found in many valuable witnesses (Ì⁶¹ א F G P 0278 33 1739 1881 al sy co). The witnesses for ἡμῖν (Jhmin, “us”) are not as strong (A C D Ψ 048^vid Ï), but nevertheless represent a broad base. Internally, ἡμῖν could be favored because of second person pronouns surrounding it, making it the harder reading. On the other hand, the last second person plural pronoun was in v. 3, and the next one will not show up until v. 22, a fact which tends to counter the internal argument on behalf of ἡμῖν. Although a decision is difficult, with the internal evidence being capable of favoring either reading, our preference is based on the external evidence; ὑμῖν is thus slightly preferred.

[1:6]  ¹⁸ tn Grk “that the fellowship of your faith might become effective in the knowledge of everything good that is in us in Christ.” There are numerous difficulties with the translation and interpretation of this verse: (1) What is the meaning of ἡ κοινωνία τῆς πίστεως σου (Jh koinwnia th" pistew" sou, “the fellowship of your faith”)? Several suggestions are noted: (a) taking κοινωνία as a reference to “monetary support” and τῆς πίστεως as a genitive of source, the phrase could refer to Philemon’s financial giving which he has done according to his faith; (b) taking κοινωνία as a reference to “sharing” or “communicating” and the genitive τῆς πίστεως as an objective genitive, then the meaning would be “sharing the faith” as a reference to evangelistic activity; (c) taking κοινωνία in a distributive sense referring to fellowship with other believers, and τῆς πίστεως as a reference to the common trust all Christians have in Jesus, then the meaning is Christian fellowship centered on faith in Jesus; (d) taking κοινωνία as a reference to “participation” and the genitive τῆς πίστεως as a reference to the thing participated in, the meaning would then be Philemon’s “participation in the faith”; (2) what is the meaning of ἐνεργής (energh"; Does it mean “active” or “effective”?) and ἐπιγνώσει (epignwsei; Does it refer to simply understanding? Or “experiencing” as well?); (3) what is the meaning of the phrase παντὸς ἀγαθοῦ (panto" agaqou)? and (4) what is the force of εἰς Χριστόν (ei" Criston)? It is difficult to arrive at an interpretation that deals adequately with all these questions, but given the fact that Paul stresses what Philemon has done for the brothers (cf. the γάρ [gar] in v. 7), it seems that his concern in v. 6 is on Philemon’s fellowship with other believers and how he has worked hard to refresh them. In this interpretation: (1) the phrase ἡ κοινωνία τῆς πίστεως σου is taken to refer to fellowship with other believers; (2) ἐνεργής is taken to mean “effective” (i.e., more effective) and ἐπιγνώσει involves both understanding and experience; (3) the phrase παντὸς ἀγαθοῦ refers to every spiritual blessing and (4) εἰς Χριστόν carries a locative idea meaning “in Christ.” The result is that Paul prays for Philemon that he will be equipped to encourage and love the saints more as he himself is brought to a place of deeper understanding of every spiritual blessing he has in Christ; out of the overflow of his own life, he will minister to others.

[1:7]  ¹⁹ tn Here γάρ (gar) has not been translated because of differences between Greek and contemporary English style.

[1:7]  ²⁰ tn The Greek preposition ἐπί (epi) is understood here in a causal sense, i.e., “because.”

[1:7]  ²¹ tn The word translated “hearts” here is σπλάγχνα (splancna). Literally the term refers to one’s “inward parts,” but it is commonly used figuratively for “heart” as the seat of the emotions. See BDAG 938 s.v. σπλάγχνον 2 (cf. Col 3:12, Phil 2:1).

[2:14]  ²² tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[2:14]  ²³ tn Grk “the faith,” referring to the kind of faith just described: faith without works. The article here is anaphoric, referring to the previous mention of the noun πίστις (pisti") in the verse. See ExSyn 219.

[2:14]  ²⁴ sn The form of the question in Greek expects a negative answer.

[2:15]  ²⁵ tn It is important to note that the words ἀδελφός (adelfos) and ἀδελφή (adelfh) both occur in the Greek text at this point, confirming that the author intended to refer to both men and women. See the note on “someone” in 2:2.

[2:16]  ²⁶ tn Grk “what is necessary for the body.”

[2:1]  ²⁷ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[2:1]  ²⁸ tn Or “partiality.”

[2:1]  ²⁹ tn Grk “do not have faith with personal prejudice,” with emphasis on the last phrase.

[2:1]  ³⁰ tn Grk “our Lord Jesus Christ of glory.” Here δόξης (doxhs) has been translated as an attributive genitive.

[3:17]  ³¹ sn That is, “to judge the world to be guilty and liable to punishment.”