Epistle to Philemon书信腓利门 中文 - Zhong Wen

General Information一般资料

The Epistle to Philemon, the 18th book of the New Testament of the Bible, is Saint Paul's eloquent appeal on behalf of a runaway slave, Onesimus, whom he had converted to Christianity.书信腓利门书,新约圣经的18本书,是代表一个逃亡奴隶阿尼西母,他已经皈依基督教的圣徒保罗的雄辩上诉。 The letter, which was probably written during Paul's Ephesian imprisonment in AD 56 or during his Roman imprisonment 5 years later, shows the depth of his Christian humaneness.信中,这可能是在公元56或在他的罗马监禁5年后在保罗的以弗所监禁的书面,显示了他的基督教人性的深度。 In it he asks Philemon - a wealthy Christian of Colossae whom he had converted - for Onesimus's quiet return to his former station or, in another interpretation, for his complete freedom to become an evangelist.他在要求腓利门书 - 一个Colossae他转换了富裕的基督教 - 阿尼西母的安静的回到他的前站,或在另一种解释,他完全自由,成为一个布道者。

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Advanced Information先进的信息

Philemon was an inhabitant of Colosse, and apparently a person of some note among the citizens (Col. 4:9; Philemon 2).腓利门书Colosse居民,显然是一些公民之间的附注(西4:9;腓利门书2)的人。 He was brought to a knowledge of the gospel through the instrumentality of Paul (19), and held a prominent place in the Christian community for his piety and beneficence (4-7).他被带到知识通过工具(19)保罗的福音,在基督教社会,对他的虔诚和善行(4-7)举行的一个突出的地方。He is called in the epistle a "fellow-labourer," and therefore probably held some office in the church at Colosse; at all events, the title denotes that he took part in the work of spreading a knowledge of the gospel.他被称为一个“老乡劳动者在书信,”,因此可能Colosse教会举行一些办公室,在所有事件,标题表示,他参加了知识传播福音的工作的一部分。

(Easton Illustrated Dictionary)(伊斯顿说明字典)

Epistle to Philemon书信腓利门书

Advanced Information先进的信息

The Epistle to Philemon was written from Rome at the same time as the epistles to the Colossians and Ephesians, and was sent also by Onesimus.从罗马到腓利门的书信写在歌罗西和以弗所书信的同时,也被送往阿尼西母。It was addressed to Philemon and the members of his family.这是给腓利门和他的家庭成员。It was written for the purpose of interceding for Onesimus (qv), who had deserted his master Philemon and been "unprofitable" to him.它被写为阿尼西母(QV),离开了他的主人腓利门书,并已“无利可图”他祈求的目的。 Paul had found Onesimus at Rome, and had there been instrumental in his conversion, and now he sends him back to his master with this letter.保罗在罗马发现阿尼西母,并有在他的转换,现在他送他回这封信他的主人。This epistle has the character of a strictly private letter, and is the only one of such epistles preserved to us.这封信有一个严格意义上的私人信件的字符,是保留给我们这样的书信的只有一个。"It exhibits the apostle in a new light. He throws off as far as possible his apostolic dignity and his fatherly authority over his converts. He speaks simply as Christian to Christian. He speaks, therefore, with that peculiar grace of humility and courtesy which has, under the reign of Christianity, developed the spirit of chivalry and what is called 'the character of a gentleman,' certainly very little known in the old Greek and Roman civilization" (Dr. Barry). “展品在新光源的使徒,他抛出了他的使徒的尊严和他在他的转换父爱权力尽可能,他会讲简单基督教基督教,他谈到,因此,与该特有的谦逊和礼貌宽限期,基督教的统治下,开发的侠义精神,什么是所谓的绅士“字,”肯定很少在古希腊和罗马文明“(博士百里)。

(Easton Illustrated Dictionary)(伊斯顿说明字典)


From: Home Bible Study Commentary by James M. Gray来自:主页圣经研究评论詹姆斯米灰色

Philemon, like some other of the epistles, is not located in the canon chronologically.腓利门书,像一些其他的书信,不是佳能的时间顺序位于。It will be seen to have been written by the Apostle while a prisoner at Rome, and the supposition might be that the second imprisonment was meant, because it follows 2 Timothy.这将被视为已被使徒的书面囚犯,而在罗马和假设可能是第二次入狱是为了,因为它遵循提摩太。But it was addressed to Philemon, beyond doubt, on the earlier occasion.但它是写给腓利门书,毫无疑问,早期场合。See verse 22 as a hint of this.看到了一丝这个诗句22。In verse 23 Epaphras is named as one known to Philemon, who, according to Collossians 1:7, and 4:12, was a minister at Colosse, and perhaps Philemon and his household were members of his flock.在23节Epaphras腓利门书,Collossians 1:7,和4时12分,根据已知的命名,是在Colosse部长,和腓利门书和他的家庭也许是他的羊群的成员。

As Philemon owed his salvation to Paul, (verse 19), we may believe that the latter had made his acquaintance during his stay in Ephesus and its vicinity (Acts 19, 20), for Colosse was in that neighborhood.腓利门书欠他的救恩,保罗(19节),我们可以相信,在他留在以弗所和其附近(徒19,20),后者作出了他的熟人,为Colosse在附近。 Philemon had a slave named Onesimus who seemed to have run away from his master, perhaps having stolen from him besides (18), and had found his way to Rome, and was thrown into the way of Paul.腓利门的奴隶阿尼西母,他们似乎已经跑掉了,从他的主人,或许他除了偷(18),并找到了他的罗马,并到保罗的方式抛出。 We would rather say God led him into the way of Paul.我们宁愿说,神带领他到保罗的方式。Perhaps he had known Paul when he lived with Philemon at Colosse.也许他知道保罗,当他与腓利门住在Colosse。

At all events, the circumstances are changed now, and under the power of a burdened conscience, and perhaps the condition in which he finds his old friend as a prisoner, he is moved to give more earnest heed to the message, is converted and is rejoicing in the Lord.在所有的事件,情节改变现在,下一个背负良心的力量,也许他发现他作为一个囚犯的老朋友的条件,其中,他提出给予更加认真听取消息,转换,并在主大喜。 But one of the first duties of the converted man, is confession and restitution of wrong.但转换后的男子第一职责之一,是错误的忏悔和归还。Onesimus knows this and is ready to return, but shrinks from doing so unless he shall have some document to show the genuineness of the change wrought in him, and some place from the friend of both his master and himself that may intercede for him and what a loving letter Paul writes.阿尼西母知道这一点,准备返回,但这样做,除非他有一些文件,以显示他所造成的变化在的真实性,并从两个他的主人朋友的某个地方,自己可能为他说情,什么缩小一个充满爱的信保罗写道。

Outline of the Epistle书信概述

The epistle begins with the salutation, verse 1-3.书信开头的称呼,诗句1-3。"The church in thy house," is mentioned, showing that in the primitive times the gatherings of Christians were in private homes.“教会在你家”,被提及,显示,在原始时代,基督徒的聚会,在私人住宅。Now comes the Thanksgiving, 4-7.现在来的感恩节,4-7。Paul had good reason to remember Philemon in thanksgiving and prayer, for see what kind of man he was!保罗有很好的理由要记住腓利门书感恩和祈祷,看他是什么样的男人!Following the thanksgiving is revealed the reason for the letter, the plea for Onesimus, 8-21.随着感恩节是透露信的原因,为阿尼西母求情,8-21。He pleads through he might command (8, 9).他承认通过,他可能会命令(8,9)。Onesimus has been converted by him while a prisoner in Rome (10).阿尼西母囚犯在罗马(10),而他已被转换。Onesimus means "profitable," but he had not been profitable to his master theretofore, he had belied his name.阿尼西母指“有利可图”,但他并没有被他的主theretofore有利可图,他掩饰自己的名字。He had now, however, become profitable to both Philemon and Paul (11).然而,他现在已经成为有利可图的腓利门书和保罗(11)。Paul would like to have kept him, he was so profitable to him, only he had not the mind of Philemon on the subject, and did not feel at liberty to do so (12-14).保罗想一直他,他是如此有利可图,他,只有他还没有关于这一主题的腓利门书头脑,并没有随意的感觉,这样做(12-14)。 He was returning now to Philemon in a new relationship (15, 16).他现在返回腓利门书在一种新的关系(15 16)。

It were worth while to have lost him for a while to get him back forever!它是值得的,而失去了他一段时间让他永远回!What a striking testimony that saints shall know each other in the life to come!什么惊人的证词,圣人应知道对方的生活,来! But he was now coming back not merely as a slave, but a beloved brother!但他现在回来而不是仅仅作为一个奴隶,但亲爱的兄弟!This does not mean that the old relationship as master and slave should be dissolved (see 1 Corinthians 7:17-24), but only that is should now be continued under these more blessed circumstances.这并不意味着,作为主站和从站的老关系,应当解散(见哥林多前书7:17-24),但只说是现在应该继续根据这些情况下更为有福。 Observe how delicately Paul pleads for him on the ground that he is now his (Paul's) brother (16, 17).观察微妙保罗恳求为他在地面上,他现在是他(保罗)的弟弟(16,17)。

Paul is willing to assume whatever pecuniary responsibility might be attached to his running away, but tactfully insists that if Philemon considers, he will regard himself as still in the Apostle's debt (18, 19).保罗是愿意承担任何金钱的责任可能被附加到他离家出走,但委婉地坚持,如果腓利门书认为,他就会把自己使徒的债务仍然为(18,19)。 Following the plea, the letter concludes with personal allusions, and the benediction (22, 25).认罪之后,该信的结论与个人的典故,和祝福(22,25)。Who of the brethren named in verse 24 were with Paul in his second imprisonment?在24节的名字命名的弟兄与保罗在他的第二次入狱是谁?Which one did he ask to come unto him?他问哪一个来对他呢?See 2 Timothy.见提摩太。Its Place in the Canon If some ask why such a personal letter should find a place among the inspired books of Holy Scripture, it would seem sufficient to refer to the glimpses it affords of the social intercourse of Christians in the primitive days.在佳能的地方,如果有人问,为什么这样一封亲笔信,应该找一个地方之间的圣经的启发书,这似乎足以瞥见它的原始天的基督徒在社会交往中给予。 But there is something else here, viz: Christianity does not rashly interfere with existing institutions, even when they are inimical to its principles.但是有别的东西在这里,即:基督教没有贸然干预与现有的机构,即使它们不利于自己的原则。

Philemon was not bidden to give Onesimus his freedom.腓利门是不是吩咐他的自由给阿尼西母。Does Christianity, then, countenance human slavery?基督教,那么,面容人类奴役?Nay, wherever Christianity has made headway, slavery has fallen.不仅如此,只要基督教已经取得了进展,奴役有所下降。The truth makes free.真理罚球。The union of believers in Jesus Christ promotes love to one another, and love ministers to freedom.在耶稣基督的信徒联盟,促进彼此的爱,和对自由的热爱部长。There is still another lesson to be drawn.还有另一个要吸取的教训。As Paul found Onesimus wandering from his master's house, so the Lord Jesus Christ found us wandering from God.正如保罗发现阿尼西母从他主人的家徘徊,所以主耶稣基​​督,我们找到从神游荡。As Paul pleaded for the restoration of Onesimus, asking that what he owed might be placed to his account, so Jesus Christ acts as our Advocate with the Father, having borne our sins.正如保罗承认恢复的阿尼西母,问他欠可能被放置到他的帐户,所以耶稣基督作为我们的倡导与父同在,承担我们的罪。As Philemon received Onesimus on Paul's account, so God has received us, and made us what we never were before, "profitable" unto Him, "created in Christ Jesus unto good works which he hath before prepared for us to walk in them."由于腓利门书收到保罗的帐户阿尼西母神已经收到我们,并提出我们什么,我们永远不会之前,“有利可图”祂是,“创造了你们其中他祂所前为我们准备走在他们良好的工程。在基督耶稣”

Questions 1.问题 1。State what you know of the acquaintance of Paul and Philemon.国家你知道保罗和腓利门书的熟人。2.2。State what you know of the history of Onesimus.国家你知道阿尼西母的历史。3.3。State the four divisions of this epistle.这封信的国家四个部门。4.4。What reason is suggested for its appearance in the canon?建议其在佳能的外观是什么原因?5.5。What moral lesson is found in it?什么样的道德教训是发现在它?6.6。What spiritual analogies does it suggest?什么精神类比建议吗?


Catholic Information天主教信息

A citizen of Coloss Colossæ, to whom St. Paul addressed a private letter, unique in the New Testament, which bears his name.Coloss Colossæ公民,其中圣保罗处理私人信件,在新约中,他的名字命名是独一无二的。As appears from this epistle, Philemon was his dear and intimate friend (verses 1, 13, 17, 22), and had been converted most probably by him (verse 19) during his long residence at Ephesus (Acts 19:26; cf. 18:19), as St. Paul himself had not visited Coloss Colossae aelig; (Colossians 2:1).由于出现这封信,腓利门书是他亲爱的和亲密的朋友(诗句1,13,17,22),并已转为由他(19节)最有可能在他长期居住在以弗所(使徒19点26分;比照。 18:19),圣保罗,自己没有访问Coloss Colossae aelig;(歌罗西书2:1)。Rich and noble, he possessed slaves; his house was a place of meeting and worship for the Colossian converts (verse 2); he was kind, helpful, and charitable (verses 5,7), providing hospitality for his fellow Christians (verse 22).丰富和高尚,他所拥有的奴隶,他的房子是Colossian转换(2节)的会议和崇拜的地方,他是善良,乐于助人,和慈善(5,7节),为他的同胞基督徒招待费(诗22 )。St. Paul calls him his fellow labourer (synergos, verse 1), so that he must have been earnest in his work for the Gospel, perhaps first at Ephesus and afterwards at Coloss Colossae.aelig;.圣保罗他呼吁他的同胞劳动者(synergos 1节),使他必须在他工作认真的福音,也许是第一次在以弗所事后Coloss Colossae.aelig;。It is not plain whether he was ordained or not.它不是简单的是否他被任命或不。Tradition represents him as Bishop of Coloss Colossae aelig; (Const. Apost., VI, 46), and the Menaia of 22 November speak of him as a holy apostle who, in company with Appia, Archippus, and Onesimus had been martyred at Coloss Colossae aelig; during the first general persecution in the reign of Nero.传统代表他作为主教Coloss Colossae aelig;(“组织法”Apost,六,46。),和Menaia 11月22日他的发言,作为一个神圣的使徒,与APPIA,亚基布,阿尼西母公司已在Coloss殉国Colossae aelig;在第一次在Nero统治迫害。In the address of the letter two other Christian converts, Appia and Archippus (Colossians 4:17) are mentioned; it is generally believed that Appia was Philemon's wife and Archippus their son.在其他两个基督教的转换,阿皮亚和亚基布(歌罗西书4:17)的信的地址都提到,人们普遍认为,APPIA是腓利门的妻子,和亚基布他们的儿子。 St. Paul, dealing exclusively in his letter with the domestic matter of a fugitive slave, Onesimus, regarded them both as deeply interested.圣保罗,专门处理在他与一个逃亡奴隶阿尼西母,国内问题的来信,认为他们都深感兴趣。 Archippus, according to Col., iv, 17, was a minister in the Lord, and held a sacred office in the Church of Coloss Colossae aelig; or in the neighbouring Church of Laodicaea.亚基布,根据上校,四,17,一个牧师在主,并在Colossae aelig Coloss教会举行一个神圣的办公室,或在邻近的Laodicaea教会。


A. Authenticity答:真品

External testimony to the Pauline authorship is considerable and evident, although the brevity and private character of the Epistle did not favour its use and public recognition.宝莲作者的外部证词是相当明显的,虽然简洁和私人性质的书信不赞成,其使用和公众的认可。The heretic Marcion accepted it in his "Apostolicon" (Tertullian, "Adv. Marcion", V, xxi); Origen quotes it expressly as Pauline ("Hom.", XIX; "In Jerem.", II, 1; "Comment in Matt.", Tract. 33, 34); and it is named in the Muratorian Fragment as well as contained in the Syriac and old Latin Versions.邪教马吉安接受他的“Apostolicon”(良,“ADV马吉安。”V时,XXI);奥利引号作为宝莲(“坎”。第十九明确;“Jerem”,二,1,“半月谈“在马特道33,34);。它被命名为穆拉多利片段,以及在叙利亚和老拉丁语版本中。 Eusebius includes Philemon among the homologoumena, or books universally undisputed and received as sacred.尤西比乌斯包括腓利门之间的homologoumena,或普遍无可争议的神圣收到的书籍。St. Chrysostom and St. Jerome, in the prefaces to their commentaries on the Epistle, defend it against some objections which have neither historical nor critical value.圣金口和圣杰罗姆,序跋书信评论,抵御一些反对意见,既不是历史也不是临界值。The vocabulary (epignosis, paraklesis tacha), the phraseology, and the style are unmistakably and thoroughly Pauline, and the whole Epistle claims to have been written by St. Paul.词汇(epignosis,paraklesis踏查),用语和风格明白无误地和彻底地宝莲,整个书信声称已书面圣保罗。 It has been objected, however, that it contains some words nowhere else used by Paul (anapempein, apotinein, achrmstos, epitassein, xenia, oninasthai, prosopheilein).然而,它一直反对,它包含保罗(anapempein,apotinein,achrmstos,epitassein,森雅,oninasthai,prosopheilein)所使用的一些话无处。 But every epistle of St. Paul contains a number of apax legomena employed nowhere else, and the vocabulary of all authors changes more or less with time, place, and especially subject matter.但每圣保禄的书信中包含一些无处聘用APAX legomena,和所有作者的词汇或多或少地改变时间,地点,特别是题材。 Are we not allowed to expect the same from St. Paul, an author of exceptional spiritual vitality and mental vigour?我们不允许从圣保罗,一个特殊的精神活力和精神的活力作者的期望相同?Renan voiced the common opinion of the critics when he wrote: "St. Paul alone, it would seem, could have written this little masterpiece" (St. Paul, p. xi).雷南共同提出的批评意见时,他写道:“仅圣保罗,这似乎可以写这个小杰作”(圣保罗,第十一页)。

B. Date and place of writingB.写作的日期和地点

It is one of the four Captivity Epistles composed by St. Paul during his first imprisonment in Rome (see COLOSSIANS; EPHESIANS; PHILIPPIANS, EPISTLES TO THE; Philem., 9, 23).这是他在罗马的第一监禁期间圣保罗组成的四个圈养书信之一(看到歌罗西书,以弗所书;腓的书信; Philem,9,23)。 Colossians, Ephesians, and Philippians are closely connected, so that the general opinion is that they were written and despatched at the same time, between AD 61-63.歌罗西书,以弗所,腓利是紧密相连,使普遍的看法是他们写在同一时间寄发予公元61-63之间,的。Some scholars assign the composition to Caesarea (Acts 23-26: AD 59-60), but both tradition and internal evidence are in favour of Rome.有些学者分配到该撒利亚(使徒行传23-26:公元59-60年)的成分,但赞成在罗马的传统和内部证据。

C. Occasion and purposeC.场合和目的

Onesimus, most likely only one of many slaves of Philemon, fled away and, apparently before his flight, defrauded his master, and ran away to Rome, finding his way to the hired lodging where Paul was suffered to dwell by himself and to receive all that came to him (Acts 28:16, 30).阿尼西母,最有可能的,只有腓利门书许多奴隶之一,逃之夭夭,显然他的飞行前,骗取了他的主人,跑开了罗马,找到自己的方式聘请住宿保罗遭受纠缠自己,并接收所有来到他(徒28:16,30)。 It is very possible he may have seen Paul, when he accompanied his master to Ephesus.这是非常有可能,他可能已经看到保罗,当他陪同他的主人到以弗所。Onesimus became the spiritual son of St. Paul (verses 9, 10), who would have retained him with himself, that in the new and higher sphere of Christian service he should render the service which his master could not personally perform.阿尼西母成为圣保罗精神的儿子(9,10诗句),保留了他与自己,在基督教服务了新的更高的领域,他应给予他的主人无法亲自执行的服务。 But Philemon had a prior claim; Onesimus, as a Christian, was obliged to make restitution.但腓利门书了之前的索赔;阿尼西母,作为一个基督徒,是有义务恢复原状。According to the law, the master of a runaway slave might treat him exactly as he pleased.根据法律规定,一个逃亡奴隶的主人可能把他完全为他高兴。When retaken, the slave was usually branded on the forehead, maimed, or forced to fight with wild beasts.夺回奴隶时,通常是品牌的额头上,致残,或被迫与野兽作斗争。Paul asks pardon for the offender, and with a rare tact and utmost delicacy requests his master to receive him kindly as himself.保罗要求赦免罪犯,患有一种罕见的机智和极为精致要求他请接受他作为自己的主。He does not ask expressly that Philemon should emancipate his slave-brother, but "the word emancipation seems to be trembling on his lips, and yet he does not once utter it" (Lightfoot, "Colossians and Philemon", London, 1892, 389).他要求不明确,腓利门要解放思想他的奴隶兄弟,但“这个词的解放似乎是他的嘴唇颤抖,但他没有一次彻底的”(娜莱,“歌罗西书和腓利门书”,伦敦,1892年,389 )。We do not know the result of St. Paul's request, but that it was granted seems to be implied in subsequent ecclesiastical tradition, which represents Onesimus as Bishop of Beraea (Constit. Apost., VII, 46).圣保罗的要求,我们不知道结果,但是,它被授予似乎暗示将在随后的教会的传统,这代表B​​eraea主教(Constit. Apost,七,46)​​阿尼西母。

D. ArgumentD.参数

This short letter, written to an individual friend, has the same divisions as the longer letters: (a) the introduction (verses 1-7); (b) the body of the Epistle or the request (verses 8-22); (c) the epilogue (verses 23-25).这个简短的信,写信给个人的朋友,已经不再字母相同的部门:(一)介绍(1-7节);(b)该团体的书信或要求(8-22节);( C)尾声(23-25​​节)。

1. 1。Introduction (1-7)简介(1-7)

The introduction contains (1) the salutation or address: Paul, "prisoner of Christ Jesus, and Timothy" greets Philemon (verse 1), Appia, Archippus, and the Church in their house (verse 2), wishing them grace and peace from God our Father and the Lord Jesus Christ (verse 3); (2) the thanksgiving for Philemon's faith and love (verses 4-6), which gives great joy and consolation to the Apostle (verse 7).引入包含(1)称呼或地址:保罗,“基督耶稣的囚犯,和提摩太”迎接腓利门书(1节),阿皮亚,亚基布,并在他们家的教会(2节),祝福他们的恩典和和平从神我们的父和主耶稣基督(3节),(2)感恩节(4-6节)腓利门的信心和爱心,使巨大的喜悦和安慰使徒(7节)。

2. 2。Body of the Epistle机身的书信

The request and appeal on behalf of the slave Onesimus.请求和上诉的奴隶阿尼西母的代表。Though he could enjoin Philemon to do with Onesimus that which is convenient (verse 8), for Christian love's sake, Paul "an aged man and now also a prisoner of Jesus Christ" (verse 9) beseeches him for his son Onesimus whom he had begotten in his bonds (verse 10).虽然他可以责令腓利门书,以做阿尼西母,这是方便(第8节)基督教爱的缘故,保罗“一个中年男子和现在也是一个囚犯的耶稣基督”(第9节)beseeches为他的儿子他阿尼西母他有在他的债券的独生子(10节)。 Once he was not what his name implies (helpful); now, however, he is profitable to both (verse 11).一旦他没有他的名字意味着什么(帮助);然而现在,他是有利可图的同时(11节)。Paul sends him again and asks Philemon to receive him as his own heart (verse 12).保罗再次送他,并要求腓利门接收他为自己的心(12节)。He was desirous of retaining Onesimus with himself that he might minister to him in his imprisonment, as Philemon himself would gladly have done (verse 13), but he was unwilling to do anything without Philemon's decision, desiring that his kindness should not be as it were "of necessity but voluntary" (verse 14).他希望保留自己与自己阿尼西母,他可能会部长对他在他的监禁,腓利门书自己会很乐意做(13节),但他是不愿意没有腓利门的决定做任何事情,希望,他的好意应该不会是因为它“的必要性,但自愿”(14节)。 Perhaps, in the purpose of Providence, he was separated from thee for a time that thou mightest have him for ever (verse 15), no longer as a slave but more than a slave, as a better servant and a beloved Christian brother (verse 16).也许,在静宜的目的,他是从你分开一段时间,你mightest永远(15节)他,不再作为一个奴隶,但奴隶,作为一个更好的仆人和心爱的基督教兄弟(诗16)。 If, therefore, thou regardest me as a partner in faith, receive him as myself (verse 17).因此,如果你regardest我作为一个在信仰的合作伙伴,他接受自己(17节)。If he has wronged thee in any way, or is in they debt, place that to my account (verse 18).如果他有委屈你以任何方式,或在他们的债务是,地方,我的账户(18节)。I have signed this promise of repayment with my own hand, not to say to thee that besides (thy remitting the debt) thou owest me thine own self (verse 19).我用我自己的手已经签署这种还款承诺,不会对你说,除了(你汇款的债务),你owest我你自己的自我(19节)。Yea, brother, let me have profit from thee (sou onaimen) in the Lord, refresh my heart in the Lord (verse 20).是啊,兄弟,让我从你的利润(SOU onaimen)在主,刷新我的心在耶和华(20节)。Having confidence in thine obedience, I have written to thee, knowing that thou wilt do more than I say (verse 21).在thine顺服的信心,我已经写了,你知道,祢比我说(21节)。But at the same time, receive me also and prepare a lodging for me: for I hope that through your prayers I shall be given to you (verse 22).但在同一时间,接收我也为我准备一个住宿:我希望通过你们的祈祷,我将会给你的(22节)。

3. 3。Epilogue (23-25)尾声(23-25​​)

The epilogue contains (1) salutations from all persons named in Col., iv, 10-14 (verses 23-24), and (2) a final benediction (verse 25).尾声包含(1)称呼命名为上校,10日至14日四,所有的人(23-24节),和(2)最后的祝福(25节)。This short, tender, graceful, and kindly Epistle has often been compared to a beautiful letter of the Younger Pliny (Ep. IX, 21) asking his friend Sabinian to forgive an offending freedman.这短的,温柔的,婉约,请书信经常被比作一个美丽的小普林尼信“(插曲IX,21),要求他的朋友Sabinian原谅得罪自由民。 As Lightfoot (Colossians and Philemon, 383 sq.) says: "If purity of diction be excepted, there will hardly be any difference of opinion in awarding the palm to the Christian apostle".正如娜莱(歌罗西书和腓利门,383平方米)说:“如果文辞纯度例外,将难以有任何意见,在批出手掌基督的使徒的区别”。

E. Attitude of St. Paul towards slaveryE.圣保禄对奴隶制的态度

Slavery was universal in all ancient nations and the very economic basis of the old civilization.在所有古老民族和古老文明的非常经济的基础是普遍的奴隶制。Slaves were employed not only in all the forms of manual and industrial labour, but also in many functions which required artistic skill, intelligence, and culture; such as especially the case in both the Greek and the Roman society.奴隶不仅在所有形式的手册和工业劳动就业,但也需要艺术技巧,智力,文化的许多功能,如在这两个希腊和罗马社会尤其如此。 Their number was much greater than that of the free citizens.其数目远远比自由公民。In the Greek civilization the slave was in better conditions than in the Roman; but even according to Greek law and usage, the slave was in a complete subjection to the will of his master, possessing no rights, even that of marriage.在希腊文明的奴隶是在比在罗马创造更好的条件,但奴隶甚至根据希腊法律和用法,是一个完整的服从他的主人将,拥有任何权利,甚至认为婚姻,。 (See Wallon, "Hist. de l'Esclavage dans l'Antiquité", Paris, 1845, 1879; SLAVERY.) St. Paul, as a Jew, had little of pagan conception of slavery; the Bible and the Jewish civilization led him already into a happier and more humane world.(见瓦隆“。组织胺DE L' Esclavage DANS L' Antiquité”,巴黎,1845年,1879年;奴役)圣保罗,作为一个犹太人,异教徒的奴役的概念不大;圣经和犹太文明导致他已经成为一个更快乐和更人道的世界。 The bible mitigated slavery and enacted a humanitarian legislation respecting the manumission of slaves; but the Christian conscience of the Apostle alone explains his attitude towards Onesimus and slavery.圣经减轻奴役和颁布了一项人道主义的立法,尊重manumission奴隶;但仅使徒基督教良心说明他对阿尼西母和奴役的态度。 One the one hand, St. Paul accepted slavery as an established fact, a deeply-rooted social institution which he did not attempt to abolish all at once and suddenly; moreover, if the Christian religion should have attempted violently to destroy pagan slavery, the assault would have exposed the Roman empire to a servile insurrection, the Church to the hostility of the imperial power, and the slaves to awful reprisals.一方面,圣保罗接受奴隶制作为一个既定的事实,一个根深蒂固的社会制度,他没有尝试一次突然全部取消;此外,应该有剧烈的企图如果基督教摧毁异教徒的奴役,攻击暴露了罗马帝国的奴性起义,教会皇权的敌意,和可怕的报复的奴隶。 On the other hand, if St. Paul does not denounce the abstract and inherent wrong of complete slavery (if that question presented itself to his mind, he did not express it), he knew and appreciated its actual abuses and evil possibilities and he addressed himself to the regulations and the betterment of existing conditions.另一方面,如果完成奴役的抽象和固有的错误(如果这个问题出现在他的脑海,他没有表示),圣保罗不谴责,他知道,并赞赏其实际的虐待和邪恶的的可能性,他解决自己的法规和现有条件的改善。 He inculcated forbearance to slaves as well as obedience to masters (Ephesians 6:5-9; Colossians 3:22; 4:1; Philemon 8-12, 15, 17; 1 Timothy 6:1; Titus 2:9).他灌输忍奴隶以及服从主人(弗6:5-9;歌罗西书3:22; 4:1;腓利门书8-12,15,17;提摩太前书6:1;提多书2:9)。He taught that the Christian slave is the Lord's freedman (1 Corinthians 7:22), and vigorously proclaimed the complete spiritual equality of slave and freeman, the universal, fatherly love of God, and the Christian brotherhood of men:他教,基督教奴隶是主的弗里德曼(哥林多前书7:22),并大力宣布完整的精神奴隶和自由民平等,普遍的,神的父爱,和基督教的男子的兄弟:

For you are all the children of God by faith in Christ Jesus.因为你是所有神的儿女在基督耶稣里的信心。 For as many of you as have been baptized in Christ, have put on Christ.正如你们许多人已在基督的洗礼,都在基督。There is neither Jew nor Greek, there is neither bond nor free: there is neither male nor female.既不是犹太人,希腊人,既不是债券,也不是免费的:既不是男性也不是女性。For you are all one in Christ Jesus.大家都在基督耶稣里。(Galatians 3:26-28; cf. Colossians 3:10-11)(加拉太书3:26-28;比照歌罗西书3:10-11)

These fundamental Christian principles were the leaven which slowly and steadily spread throughout the whole empire.基督教这些基本原则是缓慢而稳定地蔓延在整个帝国的酵。They curtailed the abuses of slavery and finally destroyed it (Vincent, "Philippians and Philemon", Cambridge, 1902, 167).他们限制奴隶制的滥用,并最终销毁(文森特,“腓立比书和腓利门书”,剑桥,1902年,167页)。

Publication information Written by A. Camerlynck.答:Camerlynck编写的出版物信息。Transcribed by Thomas M. Barrett.转录由托马斯M巴雷特。Dedicated to the memory of slaves who were slain The Catholic Encyclopedia, Volume XI.专用于内存中被杀害的天主教百科全书,卷席的奴隶。Published 1911.发布1911年。 New York: Robert Appleton Company.纽约:罗伯特Appleton还公司。Nihil Obstat, February 1, 1911. Nihil Obstat,1911年2月1日。Remy Lafort, STD, Censor.人头马lafort,性病,检查员。Imprimatur.认可。+John Cardinal Farley, Archbishop of New York+约翰farley枢机主教,大主教纽约


In addition to works referred to, consult Introductions to the New Testament.除了提到的作品,谘询介绍新约。CATHOLIC: TOUSSAINT in VIGOUROUX, Dict.天主教:在VIGOUROUX杜桑,快译通。de la Bible, s.德拉圣经,第 vv.维维。Philemon; Philemon, Epître à; VAN STEENKISTE, Commentarius in Epistolas S. Pauli, XI (Bruges, 1896); ALLARD, Les esclaves chretiens (Paris, 1900); PRAT, La Théologie de S. Paul (Paris, 1908), 384 sq.; NON-CATHOLIC: OLTRAMARE, Commentaire sur les Epitres de S. Paul aux Colossiens, aux Ephesiens et a Philémon (Paris, 1891); VON SODEN, Die Briefe an die Kolosser, Epheser, Philemon in Hand-Commentar zum NT, ed.腓利门书,腓利门,Epître A; VAN STEENKISTE,在Epistolas S.圣保利,第十一Commentarius(布鲁日,1896年); ALLARD,莱斯esclaves chretiens(巴黎,1900年);宝勒巷,南保拉神学(巴黎,1908年),384平方米;非天主教:拉马尔,评注SUR LES Epitres DE S.保罗AUX Colossiens,Ephesiens AUX等腓利门(巴黎,1891年),冯索登,模具Briefe手Commentar ZUM NT死Kolosser,Epheser,腓利门书编辑。HOLTZMANN (Freiburg, 1893); SHAW, The Pauline Epistles (Edinburgh, 1904); WOULE, The Epistles to the Colossians and to Philemon (Cambridge, 1902).HOLTZMANN(弗赖堡,1893年);肖的宝莲书信(爱丁堡,1904年); WOULE,书信向歌罗西书和腓利门书(剑桥,1902年)。

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