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Philemon 1:25

King James Version (KJV)
Adam Clarke
Bible Commentary

The grace of our Lord Jesus Christ be with your spirit - By using the plural, ὑμων, your, the apostle in effect directs or addresses the epistle, not only to Philemon, but to all the Church at his house.

Amen - Is wanting as usual in the best MSS.

The subscriptions are also various, as in preceding cases.

Versions:

The Epistle to Philemon was written at Rome, and sent by the hand of Onesimus. - Syriac.

Through the help of God the epistle is finished. It was written at Rome by the hand of Onesimus, servant to Philemon. - Arabic.

To the man Philemon. - Aethiopic.

It was written at Rome, and sent by Onesimus. - Coptic.

Vulgate, nothing.

The Epistle to Philemon, Apphia, and Archippus: the end of the Epistle to Philemon and Apphia, the master and mistress of Onesimus; and to Archippus, the deacon of the Church at Colosse: it was written from Rome by Onesimus, a servant. - Philoxesian Syriac.

Manuscripts:

To Philemon. - To Philemon is finished. - To Philemon, written from Rome by Onesimus - Onesiphorus. - From Paul, by Onesimus, a servant. - From the presence of Paul and Timothy. - The Epistle of Paul the apostle to Philemon. - The common Greek text has, To Philemon, written from Rome by Onesimus, a servant.

As some have thought it strange that a private letter, of a particular business and friendship, should have got a place in the sacred canon, others have been industrious to find out the general uses which may be made of it. The following are those which seem to come most naturally from the text: -

  1. In a religious point of view, all genuine Christian converts are on a level; Onesimus, the slave, on his conversion becomes the apostle's beloved son, and Philemon's brother.
  • Christianity makes no change in men's civil affairs; even a slave did not become a freeman by Christian baptism.
  • No servant should be either taken or retained from his own master, without the master's consent, Philemon 1:13, Philemon 1:14.
  • We should do good unto all men, and not be above helping the meanest slave when we have the opportunity.
  • Restitution is due where an injury has been done, unless the injured party freely forgive, Philemon 1:18.
  • We should do all in our power to make up quarrels and differences, and reconcile those that are at variance.
  • We should be grateful to our benefactors, and be ready to compensate one good turn with another.
  • We should forgive the penitent who have offended us, and rejoice in the opportunity of being reconciled to them.
  • Authority is not always to be used; a prudent man who is possessed of it will rather use a mild and obliging manner, than have recourse to the authority of his office.
  • The ministers of the Gospel should learn to know the worth of an immortal soul, and be as ready to use their talents for the conversion of slaves and the ignoble as the great and opulent, and prize the converted slave as highly as the converted lord, showing no sinful respect of persons.
  • Christianity properly understood, and its doctrines properly applied, become the most powerful means of the melioration of men; the wicked and profligate, when brought under its influence, become useful members of society. It can transform a worthless slave into a pious, amiable, and useful man; and make him, not only happier and better in himself, but also a blessing to the community.
  • We should never despair of reclaiming the wicked. No man is out of the reach of God's mercy as long as he breathes. Pretending to say that such and such cases are hopeless, is only a colouring for our want of zeal, and a pretense to excuse our slothfulness.
  • The anxiety which the apostle showed for the welfare of Onesimus, in return for his affectionate services, could not fail to cherish good dispositions in the breast of Philemon. We do a man a great kindness when we even engage him in acts of mercy and benevolence.
  • From this epistle we learn what sort of man the apostle was in private life. He has here displayed qualities which are in the highest estimation among men; a noble spirit arising from a consciousness of his own dignity, consummate prudence, uncommon generosity, the warmest friendship, the most skillful address, and the greatest politeness, as well as purity of manners; qualities which are never found either in the enthusiast or impostor. See Macknight and Dodd.
  • There is extant an epistle of Pliny on the very same subject, directed to his friend Sabinianus in behalf of his manumitted slave who had offended him, and was consequently cast out of favor. Dr. Doddridge says that "that epistle, though penned by one who was allowed to excel in the epistolary style, and though it undoubtedly has many beauties, will be found by persons of taste much inferior to this animated composition of the Apostle Paul.

    I have already introduced an epistle of Horace on a somewhat similar subject; but that of Pliny is so exactly parallel, and so truly excellent, that I am sure its insertion will gratify every intelligent reader, and I insert it the rather because the works of Pliny are in but few hands, and his epistles are known to very few except the learned.

    C. Plinius Sabiniano suo, S.

    Libertus tuus, cui succensere te dixeras, venit ad me, advolatusque pedibus meis, tanquam tuis, haesit. Flevit multum, multum rogavit, multum etiam tacuit: in summa, fecit mihi fidem poenitentiae. Vere credo emendatum, quia deliquisse se sentit. Irasceris scio; et irasceris merito, id quoque scio: sed tunc praecipua mansuetudinis laus, cum irae causa justissima est. Amasti hominem; et, spero, amabis: interim sufficit, ut exorari te sinas. Licebit rursus irasci, si meruerit: quod exoratus excusatius facies.

    Remitte aliquid adolescentiae ipsius; remitte lachrymis; remitte indulgentiae tuae; ne torseris illum, ne torseris etiam te. Torqueris enim, cum tam lenis irasceris. Vereor, ne videar non rogare, sed cogere, si precibus ejus meas junxero. Jungam tamen tanto plenius et effusius, quanto ipsum acrius severiusque corripui, districte minatus nunquam me postea rogaturum. Hoc illi, quem terreri oportebat; tibi non idem. Nam fortasse iterum rogabo, impetrabo iterum: sit modo tale, ut togare me, ut praestare te deceat. Vale. - Epistolar. Iib. ix., Ep. 21.

    "Caius Plinius to Sabinianus his friend, health.

    "Thy freed man, with whom thou didst inform me thou wert incensed, came to me and threw himself at my feet, and grasped them as if they had been thine. He wept much, earnestly entreated, and yet said more by his silence. In short, he fully convinced me that he is a penitent. I do verily believe him reformed, because he feels his guilt. Thou art incensed against him I know,, and I know that he has justly merited thy displeasure; but then, clemency has its chief praise when there is the greatest cause for irritation. Thou didst once love the man, and I hope thou wilt love him again. In the meantime permit thyself to be entreated in his behalf. Should he again merit thy displeasure thou wilt have the stronger excuse for indulging it, shouldst thou pardon him now. Consider his youth, consider his tears, consider thy own gentleness of disposition. Do not torment him, do not torment thyself; for, with thy mild disposition, thou must be tormented if thou suffer thyself to be angry. I fear, were I to join my prayers to his, that I should rather seem to compel than to supplicate. Yet I will unite them, and the more largely and earnestly too, as I have sharply and severely reproved him, solemnly threatening, should he offend again, never more to intercede for him. This I said to him, it being necessary that I should alarm him; but I do not say the same to thee, for probably I may entreat thee again, and command thee again, should there be a sufficient reason to induce me to request, and thee to concede. Farewell."

    Nothing on the subject can be finer than this; but Paul has the advantage, because he had Christian motives to urge. If the energetic Roman had had these, we should have found it difficult to decide between his Latin and the apostle's Greek. It may be now asked whether St. Paul's application in behalf of Onesimus was successful? We have no direct answer to this question, but we may fairly suppose that such pleading could not be in vain. Philemon was a Christian, and owed too much to his God and Savior, and too much to the apostle, as the instrument of his salvation, not to concede a favor which it is congenial to the very spirit of Christianity to grant. The application of Horace in behalf of Septimius was successful, and both Claudius Nero and Augustus took him into their warmest confidence. But this was only a common case of recommendation, and had no difficulties in the way. But did the heathen Sabinianus yield to the entreaties of his friend, and forgive his slave? He did; and we have the record of it in another very elegant letter, in which Pliny expresses his obligation to his friend for his prompt attention to his request. I will transcribe it, and give a translation for the farther satisfaction of the reader.

    C. Plinius Sabiniano suo, S.

    Bene fecisti quod libertum aliquando tibi carum, reducentibus epistolis meis, in domum, in animum recepisti. Juvabit hoc te: me certe juvat; primum quod te talem video, ut in ira regi possis: deinde quod tantum mihi tribuis, ut vel auctoritati meae pareas, vel precibus indulgeas. Igitur, et laudo, et gratias ago. Simul in posterum moneo, ut te erroribus tuorum, etsi non fuerit, qui deprecetur, placabilem praestes. Vale - Epistolar. lib. ix., Ep. 24.

    "Caius Plinius to his friend Sabinianus, health.

    "Thou hast done well, that, in compliance with my letter, thou hast received thy freed man both into thy house and into thy heart. This must be pleasing to thyself, and it is certainly pleasing to me; first, because I find thee to be a person capable of being governed in thy anger; and secondly, because thou showest so much regard for me, as either to yield this to my authority, or concede it to my entreaties. Therefore I both praise and return thee thanks. 'At the same time I admonish thee to be always ready to forgive the errors of thy servants, although there should be no one to intercede in their behalf. Farewell."

    These letters contain such excellent lessons of instruction that it will be impossible to read them without profit. They are master pieces in their kind; and no Christian need be ashamed to be indebted to them, whether in regulating his own conduct in respect to forgiveness of injuries, or whether in interceding for them who have fallen under the displeasure of others. Reader, go thou and do likewise.

    Finished correcting for a new edition, Dec. 23, 1831.

    Albert Barnes
    Notes on the Whole Bible

    The grace of our Lord Jesus Christ … - Notes, 2 Timothy 4:22.

    The subscription to the Epistle is of no authority, but in this case is undoubtedly correct. Compare the remarks at the close of 1Corinthians, and Titus.

    Remarks On Philemon

    Having now passed through with the exposition of this Epistle, it may be proper to copy, for comparison with it, one of the most beautiful specimens of epistolary composition to be found in profane literature, an epistle of Pliny, written on a similar occasion, and having a strong resemblance to this. As a matter of taste, it is of importance to show that the sacred writers do not fall behind the most favorable specimens of literary composition to be found in uninspired writings. The epistle of Pliny was directed to his friend Sabinianus, in behalf of his manumitted slave who had offended him, and who was consequently cast out of his favor. It is in the following words:

    C. Plinius Sabiniano, S. (in Latin)

    Libertus tuus, cui succensere te dixeras, venit a.d. me, advolutusque pedibus meis, tanquam tuis, haesit: flevit muitum, multum rogavit, maltum etiam tacuit: in summa, fecit mihi fidem poenitentiae Vere credo emendatum, quia deliquisse sentit. Irasceris scio; et irasceris merito, id quoque scio: sed tune praecipua mansuetudinis laus, cure irae causa justissima est. Amasti hominem; et spero amabis: interim sufficit ut exorari te sinas. Licebit rursus irasci, si meruerit; quod exoratus excusatius facies.

    Remitte aliquid adolescentiae ipsius; remitte lachrymis; remitte indulgentiae tuae; ne torseris illum, ne torseris etiam te. Torqueris enim cum tam lenis irasceris. Vereor, ne videar non rogare, sed cogere, si precibus ejus meas junxero. Jungam tamen tanto plenius et effusius quanto ipsum acrius severiusque corripui, destricte minatus, nunquam me postea rogaturum. Hoc illi, quem terreri oportebat; tibi non idem. Nam fortasse iterum rogabo, impetrabo irerum: sit mode tale, ut rogare me, ut praestare te, deceat. Vale. Epistolar. Lib. ix.Philemon 1:16. Even if it should be admitted to be probable that he was, it would be necessary, in order that this Epistle should be adduced in favor of slavery, that that fact should be made out without any ground of doubt, or the argument is worthless. It is clear that the Epistle, under any circumstances, can be adduced in favor of slavery only so far as it is certain that Onesimus was a slave. But that is not certain. It cannot be made to be certain. It should not be taken for granted. Either of the suppositions that he was bound to service until he was of age by a parent or guardian, or that he had voluntarily bound himself to service for wages, will meet all that is necessarily implied in the Epistle.

    (2) there is not the least evidence that Paul used any force or even persuasion to induce him to return to his master. It cannot be proved from the Epistle that he even advised him to return. It is certain that he did not compel him to do it - for Paul had no power to do this, and no guard or civil officer accompanied Onesimus to secure him if he had chosen to escape. Every one of the circumstances mentioned in the Epistle will be met by the supposition that Onesimus desired to return, but that there were circumstances which made him apprehensive that if he did, he would not be kindly received, and that, at his request, Paul wrote the Epistle to induce Philemon to receive him kindly. Nothing more can be proved; nothing more is necessary to be believed, in order to a fair interpretation of the Epistle. Nothing is more natural than the supposition that when Onesimus was truly converted, he would desire to return to Philemon if he had in any way done him wrong. But to make it proper to adduce this Epistle to show that it is a duty to return a runaway slave to his master, even on the supposition that Onesimus was a slave, it is necessary to prove either that Paul advised him to return, or that he compelled him to do it against his will. No one doubts that it would be right to help one who had escaped from slavery, if, on any proper account, he should wish to go back to his former master: if he felt that he had wronged him, or if he had a wife and children in the neighborhood, or if he was satisfied that he could be more happy in his service than he could be elsewhere. To this point, and this only, this Epistle goes.

    (3) there is no evidence that Paul meant that Onesimus should return as a slave, or with a view to be retained and treated as a slave. Even supposing he had been so formerly, there is not the slightest intimation in the Epistle that when he sent him back to his master, he meant that he should throw himself into the chains of bondage again. Nor is there the slightest evidence that if he had supposed that this would be the result, he would have even consented that he should return to his master. No man can take this Epistle and prove from it that Paul would have sent him at all, if he had supposed that the effect would be that he would be reduced to slavery, and held in bondage. If such had been his expectation, he would never have written such a letter as this. The expression of such a desire would have found a place in the Epistle; or, at least, the Epistle would not have been so framed as almost of necessity to lead to a different result.

    (4) there is very satisfactory evidence, besides this, that he did not mean that Onesimus should be regarded and treated by Philemon as a slave. It would be impossible for Philemon to comply with the wishes breathed forth in this letter, and meet exactly the desires of Paul in the case, and yet retain him as a slave, or regard him as property - as a “chattel “ - as a “thing.” For.

    (a) if he had been formerly a slave; if this is the fair meaning of the word δοῦλος - doulos- then this is expressly declared. Thus, in Philemon 1:16, he is commanded to receive him “not now as a servant” - οὐκέτι ὡς δοῦλον ouketi hōs doulonIf he had been a slave before, he did not wish that he should be received as such now, or regarded as such any longer. How could Philemon comply with the wish of the apostle, and yet regard Onesimus as a slave? The very attempt to do it would be directly in the face of the expressed desire of Paul, and every moment he held him as such he would be disregarding his wishes.

    (b) He desired him to receive and treat him, in all respects, as a Christian brother - as one redeemed - as a man: - “Above a servant, a brother beloved.” How could he do this, and yet regard and treat him as a slave? Is it treating one as a Christian brother to hold him as property; to deprive him of freedom; to consider him an article of merchandise; to exact his labor without compensation? Would the man himself who makes another a slave suppose that he was treated as a Christian brother, if he were reduced to that condition? Would he feel that his son was so regarded if he was made a slave? There are no ways of reconciling these things. It is impossible for a master to regard His slave as, in the proper and full sense of the phrase, “a Christian brother.‘ He may, indeed, esteem him highly as a Christian; he may treat him with kindness; he may show him many favors; but - he regards him also as his slave; and this fact makes a difference wide “as from the center thrice to the utmost pole” in his feelings toward him and other Christians. He is not on a level with them as a Christian. The notion of his being his slave mingles with all his feelings toward him, and gives a coloring to all his views of him. He cannot but feel, if he himself is under the influence of religion, that that slave, if he were treated in all respects as a Christian, would be as free as himself; would have a right to his time, and skill, and liberty; would be permitted to form his own plans, and to enjoy the avails of his own labor; and would be secure from the possibility of being sold.

    (c) Suppose now that Paul, after a short interval, had actually come to the residence of Philemon, as he expected to Philemon 1:22, and had found him regarding and treating Onesimus as a slave; would he have felt that Philemon had complied with his wishes? Did he ask this of him? Did he not request just the contrary? Philemon 1:16. Would it not be natural for him to say to him that he had not received him as he wished him to? And how would Philemon reply to this?

    (5) the principles laid down in this Epistle would lead to the universal abolition of slavery. If all those who are now slaves were to become Christians, and their masters were to treat them “not as slaves, but as brethren beloved,” the period would not be far distant when slavery would cease. This probably will be admitted by all. But a state of things which would be destroyed by the widest prevalence of Christianity, is not right at any time. Christianity, in its highest influences, interferes with nothing that is good, and would annihilate nothing which is not wrong. That which is true, and best for the welfare of man, will survive when the true religion spreads all over the world; and to say, as is commonly admitted even by the advocates of slavery, that Christianity will ultimately destroy the system, is to say that it is now wrong - for Christianity destroys nothing which is in itself right, and which is desirable for the highest good of man.

    It will destroy intemperance, and idolatry, and superstition, and war - because they are evil and wrong - and only because they are so; and for the same reason, and that only, will it abolish slavery. When a man, therefore, admits that the gospel will ultimately destroy slavery, he at the same time admits that it is now an evil and a sin. The gospel is adapted and designed to put an end to the system. It did annihilate it in the Roman empire, and its tendency everywhere is to secure its final abolition. The system, therefore, is evil. It is opposed to the spirit of religion. It is destructive of the welfare of society. It is a violation of human rights. It is contrary to the will of God. The gospel everywhere teaches us to regard the slave “no longer as a slave, but as a brother;” and when this is secured, the system must speedily come to an end. For this, and for all its other anticipated influences, we should labor and pray that the gospel may be diffused as speedily as possible all over the world; that it may raise man everywhere from his degradation, and invest every human being with the dignity of a freeman; that it “may undo the heavy burden, break every yoke, and bid the oppressed go free.” Isaiah 58:6.

    Matthew Henry
    Concise Bible Commentary
    Never have believers found more enjoyment of God, than when suffering together for him. Grace is the best wish for ourselves and others; with this the apostle begins and ends. All grace is from Christ; he purchased, and he bestows it. What need we more to make us happy, than to have the grace of our Lord Jesus Christ with our spirit? Let us do that now, which we should do at the last breath. Then men are ready to renounce the world, and to prefer the least portion of grace and faith before a kingdom.
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