Note 752 — EPISTLE TO PHILEMON.

The clause, ἀλλ’ εἰ καὶ δύνασαι ἐλεύθερος γενέσθαι, μᾶλλον χρῆσαι, has been differently interpreted from early times, either as recommending the slave to avail himself of any opportunity of emancipation, or as advising him to refuse the offer of freedom and to remain in servitude. The earliest commentator whose opinion I have observed, Origen (in Cram. Cat. p. 140), interprets it as favourable to liberty, but he confuses the meaning by giving a metaphorical sense to slavery, δοῦλον ὠνόμασεν ἀναγκαίως τὸν γεγαμηκότα. Again, Severianus (ib. p. 141) distinctly explains it as recommending a state of liberty. On the other hand Chrysostom, while mentioning that ‘certain persons’ interpret it εἰ δύνασαι ἐλευθερωθῆναι, ἐλευθερώθητι, himself supposes St Paul to advise the slave’s remaining in slavery. And so Theodoret and others. The balance of argument seems to be decidedly in favour of the former view.

(1) The actual language must be considered first. And here (i) the particles εἰ καὶ will suit either interpretation. If they are translated ‘even though’, the clause recommends the continuance in slavery. But καὶ may be equally well taken with δύνασαι, and the words will then mean ‘if it should be in your power to obtain your freedom’. So above ver. 11 ἐὰν δὲ καὶ χωρισθῇ: comp. Luke xi. 18 εἰ δὲ καὶ ὁ Σατανᾶς ἐφ’ ἑαυτὸν διεμερίσθη, 1 Pet. iii. 14 ἀλλ’ εἰ καὶ πάσχοιτε διὰ δικαιοσύνην. (ii) The expression μᾶλλον χρῆσαι seems to direct the slave to avail himself of some new opportunity offered, and therefore to recommend liberty; comp. ix. 12, 15.

(2) The immediate context will admit either interpretation. If slavery be preferred, the sentence is continuous. If liberty, the clause ἀλλ’ εἰ καὶ ... μᾶλλον χρῆσαι is parenthetical. In this latter case its motive is to correct misapprehension, as if the Apostle would say, ‘When I declare the absolute indifference of the two states in the sight of God, I do not mean to say that you should not avail yourselves of freedom, if it comes in your way; it puts you in a more advantageous position, and you will do well to prefer it’. Such a corrective parenthesis is altogether after St Paul’s manner, and indeed instances occur in this very context: e.g. ver. 11 ἐὰν δὲ καὶ χωρισθῇ κ.τ.λ., ver. 15 εἰ δὲ ὁ ἄπιστος χωρίζεται κ.τ.λ. This last passage is an exact parallel, for the γὰρ of ver. 16 is connected immediately with ver. 14, the parenthesis being disregarded as here.

(3) The argument which seems decisive is the extreme improbability that St Paul should have recommended slavery in preference to freedom. For (i) Such a recommendation would be alien to the spirit of a man whose sense of political right was so strong, and who asserted his citizenship so stanchly on more than one occasion (Acts xvi. 37, xxii. 28). (ii) The independent position of the freeman would give him an obvious advantage in doing the work of Christ, which it is difficult to imagine St Paul enjoining him deliberately to forego. (iii) Throughout the passage the Apostle, while maintaining the indifference of these earthly relations in the sight of God, yet always gives the preference to a position of independence, whenever it comes to a Christian naturally and without any undue impatience on his part. The spirit which animates St Paul’s injunctions here may be seen from vv. 8, 11, 15, 26, 27 etc.