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.该书信，以利蒙，第18本书的新约圣经的圣经，是圣保罗的雄辩的呼吁代表一个离家出走的奴隶， onesimus ，其中，他皈依了基督教。 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，这是可能的书面期间，保罗的ephesian监禁在广告56或在他的罗马监禁五年后，显示的深度，他的基督教人性。 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.在它他问利蒙-富裕基督教的科洛塞人，他转换-为o n esimus的安静返回他的前站，或在另一种解释，他完全的行动自由，成为传播者。
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Philemon was an inhabitant of Colosse, and apparently a person of some note among the citizens (Col. 4:9; Philemon 2).利蒙是一个居民colosse ，显然是一个人的注意，一些公民之间的（上校4时09分;利蒙2 ） 。 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).他被带到一个知识的福音通过工具保罗（ 19 ） ，并举行了突出位置在基督教社区为他的虔诚和慈善（ 4-7 ） 。 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.他是所谓的，在书信“研究员-劳动者” ，因此，可能举行的一些办公室在教堂colosse ;所有的事件，标题是指，他参加了在工作中传播知识的福音。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
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.该书信，以书面利蒙是从罗马在同一时间，作为书信向歌罗西书和以弗所书，被送往也由onesimus 。 It was addressed to Philemon and the members of his family.这是给利蒙和家庭成员。 It was written for the purpose of interceding for Onesimus (qv), who had deserted his master Philemon and been "unprofitable" to him.这是书面为目的的interceding为onesimus （请参阅） ，谁曾遗弃他的主人利蒙和“无利可图”给他。 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.保罗发现， onesimus在罗马，并有乐器在他的转换，现在他发送他回到他的掌握与本函。 This epistle has the character of a strictly private letter, and is the only one of such epistles preserved to us.这书信有性格的一个严格的私人信件，并且是唯一一个这样的书信保留给我们。 "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). “展品使徒在一个新的轻，他抛出小康尽量他的使徒的尊严和他的父亲给儿子的权力，他的转换，他说，只是作为基督教基督教，他说，因此，与奇特的恩典，谦逊和礼貌，这已下，统治基督教，发展的精神，侠义，什么是所谓'性质的君子， '当然很鲜为人知，在旧的希腊和罗马文明“ （博士巴里） 。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
Philemon, like some other of the epistles, is not located in the canon chronologically.利蒙，像一些其他的书信，是不是设在佳能顺序。 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.它将被视为已写的使徒，而囚犯在罗马，和假设可能是第二次被监禁的意思，因为它如下2提摩太。 But it was addressed to Philemon, beyond doubt, on the earlier occasion.但它给利蒙，毫无疑问，就较早前的场合。 See verse 22 as a hint of this.见诗22日作为一个暗示了这一点。 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.在新诗23 epaphras命名为一个众所周知的利蒙，谁，根据collossians 1时07分， 4时12分，这是一个部长在colosse ，也许利蒙和他的家庭成员，他的羊群。
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.作为利蒙欠他的救恩，以保罗， （新诗19 ） ，我们可能会认为，后者作出了他的熟人在他留在以弗所及其附近地区（的行为， 19日， 20日） ， colosse是在这附近。 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.利蒙了奴隶命名onesimus谁似乎已经逃跑，从他的主人，或许有被偷去，他除了（ 18 ） ，并发现他的方式去罗马，并扔进方式，保罗。 We would rather say God led him into the way of Paul.我们宁愿说，上帝使他进入的方式，郑明训。 Perhaps he had known Paul when he lived with Philemon at Colosse.也许他知道保罗时，他住在利蒙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，情况改变，现在，根据权力的一个沉重的负担良知，或许条件，其中他发现他的老朋友，作为一个囚犯，他被转移到提供更多切实照顾到的讯息，转换，是值得庆幸的在耶和华。 But one of the first duties of the converted man, is confession and restitution of wrong.但其中的第一职责，转换男子，是认罪，归还错误的。 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. onesimus知道这是准备返回，但萎缩，这样做，除非他有一些文件显示，真实性的变化造成的，在他和一些地方，从朋友都他的主人和他本人可能，为他和什么一个充满爱的信中写道：保罗。
It were worth while to have lost him for a while to get him back forever!它的价值，而已经失去他而让他回到永远！ What a striking testimony that saints shall know each other in the life to come!什么的一个突出的证词中说圣人应知道对方在生活来！ But he was now coming back not merely as a slave, but a beloved brother!但他现在回来不只是作为一个奴隶，而是一个亲爱的兄弟！ 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.这并不意味着旧的关系，作为主机和从机应解散（见哥林多前书7:17-24 ） ，但只有这是现在应该是继续根据这些受更为有福的情况。 Observe how delicately Paul pleads for him on the ground that he is now his (Paul's) brother (16, 17).观察如何微妙的保罗请求对他的理由是他现在他（保罗）兄弟（ 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).保罗是愿意承担责任，无论金钱可能会重视，他离家出走，但巧妙地坚持认为，如果利蒙认为，他就会把自己仍是在使徒的债务（ 18日， 19日） 。 Following the plea, the letter concludes with personal allusions, and the benediction (22, 25).以下认罪，该信的结论是与个人典故，以及benediction （ 22 ， 25 ） 。 Who of the brethren named in verse 24 were with Paul in his second imprisonment?谁的兄弟命名在诗有24人与保罗在他的第二监禁？ Which one did he ask to come unto him?其中，他问来祂呢？ See 2 Timothy.见二提摩太。 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.其位置在佳能，如果有人问，为什么这样一个个人的信，应该找到一个地方之间的启发书，圣经，这似乎足以指以一窥它可以提供的社会交往的基督信徒在原始的日子。 But there is something else here, viz: Christianity does not rashly interfere with existing institutions, even when they are inimical to its principles.但有一些东西，否则在这里，即：基督教并不贸然干预与现有的机构，甚至当他们不利于自己的原则。
Philemon was not bidden to give Onesimus his freedom.利蒙没有bidden给onesimus他的自由。 Does Christianity, then, countenance human slavery?是否基督教，那么， countenance人类奴役？ Nay, wherever Christianity has made headway, slavery has fallen.在NaY ，而基督教取得了进展，奴隶制已经下降。 The truth makes free.真相，使免费的。 The union of believers in Jesus Christ promotes love to one another, and love ministers to freedom.该联盟的信徒在耶稣基督的爱，以促进彼此，爱部长的自由。 There is still another lesson to be drawn.还有另一个教训得出的。 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onesimus游荡，从他的主人的家，因此主耶稣基督发现我们游荡来自上帝。 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.正如保罗认罪，为恢复onesimus ，要求什么，他所欠的可能放在他的帐户，使耶稣基督作为我们的主张与父亲后，承担我们的罪过。 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."作为利蒙收到onesimus对保罗的帐户，因此，上帝已接待了我们，并作出了我们什么，我们从来没有收到， “有利可图”祂“ ，创造了在基督耶稣里所不欲，好的作品，他祂所前准备，我们走在他们” 。
Questions 1. 问题 1 。 State what you know of the acquaintance of Paul and Philemon.国家是什么您知道结识了保罗和利蒙。 2. 2 。 State what you know of the history of Onesimus.国家是什么你知道的历史onesimus 。 3. 3 。 State the four divisions of this epistle.国四个师，这书信。 4. 4 。 What reason is suggested for its appearance in the canon?是什么原因是建议，它的出现在佳能？ 5. 5 。 What moral lesson is found in it?什么道德教训是，发现在它呢？ 6. 6 。 What spiritual analogies does it suggest?是什么精神类比是否建议？
A citizen of Coloss Colossæ, to whom St. Paul addressed a private letter, unique in the New Testament, which bears his name.公民coloss colossæ ，向谁圣保禄处理私人信件，独特的，在新约圣经，这事关他的名字。 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).作为似乎从这个书信，利蒙是他亲爱的和亲密的朋友（诗1 ，第13 ， 17 ， 22 ） ，并已转换极有可能由他（新诗19 ）期间，他长期居住在以弗所（使徒19时26分;比照。 18时19分） ，圣保禄自己没有访问coloss科洛塞的鬣狗; （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).丰富和高尚的，他拥有的奴隶;他的房子是一个开会地点和崇拜为colossian转换（诗2 ） ;他是实物，帮助，慈善（诗5,7 ） ，提供招待费为他的同胞基督徒（新诗22日） 。 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;.圣保禄呼吁他的同胞工（ synergos ，韵文1 ） ，让他必须已认真在他的工作，为福音，也许第一次在以弗所，后来在coloss colossae.aelig ; 。 It is not plain whether he was ordained or not.这不是平原，他是否被祝圣或没有。 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.传统的代表，他作为主教coloss科洛塞的鬣狗; （ const. apost 。 ，六， 46岁） ，以及梅纳亚11月22日的发言，他作为一个神圣的使徒谁，在公司与appia ， archippus ， onesimus已烈属，在coloss科洛塞的鬣狗;期间的第一次一般性的迫害，统治Nero的。 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.在地址的信基督教的其他两个转换， appia和archippus （歌罗西书4时17分）所提到的，它是普遍认为， appia是利蒙的妻子和archippus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.圣保禄，专门处理在他的信中与国内的事逃犯的奴隶， onesimus ，视他们既作为深感兴趣。 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. archippus ，根据上校，四， 17日，这是一个部长在主，并举行了神圣的办公室在教堂coloss科洛塞的鬣狗;或在邻近的教堂laodicaea 。
THE EPISTLE TO PHILEMON该书信，以利蒙
A. Authenticity答：真实性
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.外部的证词向宝莲，作者是相当明显，虽然简洁和私人性质的书信并不赞成其使用和公开表扬。 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.邪教马吉安接受它在他的“ apostolicon ” （良， “副马吉安” ，第五章， XXI ）号决议;奥利行情，它明文规定，作为宝莲（ “磡” ，十九; “在耶雷姆。 ”第一，二，一“ ;评论在马特“ ，道。 33 ， 34 ） ;这是名单中，穆拉多利残卷片段，以及载于古叙利亚和拉丁美洲的旧版本。 Eusebius includes Philemon among the homologoumena, or books universally undisputed and received as sacred.尤西比乌斯包括利蒙之间的homologoumena ，或书籍普遍不争的和收到的神圣。 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，在前言，以他们的评论对书信，捍卫它的一些反对意见，其中既没有历史也没有临界值。 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 tacha ） ，用语，和作风，都是明白无误地和彻底地宝莲，和整个书信声称已被写入由圣保禄。 It has been objected, however, that it contains some words nowhere else used by Paul (anapempein, apotinein, achrmstos, epitassein, xenia, oninasthai, prosopheilein).它一直反对，但是，它所包含的一些话无处可使用的保罗（ anapempein ， apotinein ， achrmstos ， epitassein ，花粉直感， oninasthai ， prosopheilein ） 。 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.但每书信的圣保禄载有若干apax legomena聘请行不通的，否则，和词汇的所有作者的变化，更多或更少与时间，地点，特别是此事。 Are we not allowed to expect the same from St. Paul, an author of exceptional spiritual vitality and mental vigour?我们不容许期望，同时由St 。 Paul ，作者特殊的精神活力和精神的活力？ 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).勒南表示，共同的意见，批评时，他写道： “圣保禄单，看来，可以书面这个小小的杰作” （圣保禄，第十一） 。
B. Date and place of writing乙的日期和地点以书面形式
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).这是一个四圈养的书信组成，由圣保禄期间，他的第一监禁在罗马（见歌罗西书;以弗所书; philippians ，书信向; 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，以弗所书，和philippians是紧密相连，使一般的看法是，他们的书面和寄发在同一时间内， 61-63之间的广告。 Some scholars assign the composition to Caesarea (Acts 23-26: AD 59-60), but both tradition and internal evidence are in favour of Rome.一些学者指派组成，以该撒利亚（行为23-26日：广告59-60 ） ，但双方传统的和内部的证据是在赞成罗马。
C. Occasion and purpose长的场合和目的
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). onesimus ，最有可能只有一个，许多奴隶，利蒙，逃到离和，显然之前，他的飞行，欺骗他的主人，并逃跑到罗马，寻找他的方法，可供租用的住宿的地方保罗遭受多言由他本人和接收所有来到他（的行为， 28:16 ， 30 ） 。 It is very possible he may have seen Paul, when he accompanied his master to Ephesus.这是非常可能的，他可能会看到保罗，当他陪同他的主人，以以弗所。 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. onesimus成为精神文明的儿子圣保禄（诗9 ， 10 ） ，谁保留了他自己，在新的和更高领域的基督教服务处，他应该提供服务，他的主人不能亲自执行。 But Philemon had a prior claim; Onesimus, as a Christian, was obliged to make restitution.但利蒙了事先索赔; onesimus ，作为一个基督徒，有义务恢复原状。 According to the law, the master of a runaway slave might treat him exactly as he pleased.根据该法，主人一离家出走的奴隶可能对待他，正是因为他感到高兴。 When retaken, the slave was usually branded on the forehead, maimed, or forced to fight with wild beasts.当夺回，奴隶贩卖，通常是品牌对前额，致残，或被迫争取与野兽。 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，并与一种罕见的机智和极为微妙的要求，他的主人，接受他的善意作为自己。 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).他并不要求明确利蒙要解放思想他的奴隶的弟弟，但“这个词的解放，似乎是颤抖的对他的嘴唇，但他并不一旦说出它” （ lightfoot ， “歌罗西书和利蒙” ，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).我们不知道的结果，圣保禄的要求，但，这是理所当然的，似乎是暗示，在随后的教会传统，它代表onesimus作为主教beraea （ constit. apost ，第七章， 46条） 。
D. Argument四论点
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).这短短的信，写信给个人的朋友，具有相同的分区，作为长远的信件： （一）导言（诗1月7日） ; （二）机构的书信或请求（韵文8月22日） ; （三）尾声（诗23-25 ） 。
1. 1 。 Introduction (1-7)导言（ 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：郑明训， “囚犯的基督耶稣，并提摩太”电贺利蒙（诗1 ） ， appia ， archippus ，和教会在他们的房子（诗2 ） ，祝愿他们的恩典与和平从上帝我们的父亲和主耶稣基督（诗3 ） ; （ 2 ）感恩节为利蒙的信仰和爱（诗4月6日） ，让伟大的喜悦和安慰，以使徒（诗7 ） 。
2. 2 。 Body of the Epistle机构的书信
The request and appeal on behalf of the slave Onesimus.请求和上诉的名义贩卖奴隶onesimus 。 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).虽然他可以责成利蒙做onesimus认为，这是方便（诗8 ） ，为基督的爱起见，保罗“一岁的男子和现在也是一个囚犯的耶稣基督” （新诗九） beseeches他的儿子onesimus人，他begotten在他的公司债券（新诗10 ） 。 Once he was not what his name implies (helpful); now, however, he is profitable to both (verse 11).一次，他不是他有什么顾名思义（有帮助） ;不过，现在他是有利可图的双方（新诗11 ） 。 Paul sends him again and asks Philemon to receive him as his own heart (verse 12).保罗派他再次要求利蒙接待他，作为他自己的心脏（新诗12 ） 。 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onesimus与自己表示，他可能部长，他在他的监禁，作为利蒙自己会很乐意做（新诗13 ） ，但他不愿做任何事情没有利蒙的决定，渴望，他的爱心，不应该因为它“的必要性，但自愿” （诗14 ） 。 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，在目的，普罗维登斯，他脱离你一个时间，你mightest有他以往任何时候都（新诗15 ） ，不再作为一个奴隶，但以上的奴隶，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我作为一个伙伴，在信仰，接受他为自己（新诗17 ） 。 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，或者是在他们的债务，地方，到我的帐户（新诗18 ） 。 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).我已签署这个承诺的还款与我自己的手，而不是说你，除了（你汇款的债务）你owest我你的自我（新诗19 ） 。 Yea, brother, let me have profit from thee (sou onaimen) in the Lord, refresh my heart in the Lord (verse 20).雅，兄弟，让我有利润从你（搜onaimen ）在主，刷新我的心在耶和华（诗20 ） 。 Having confidence in thine obedience, I have written to thee, knowing that thou wilt do more than I say (verse 21).有信心在你的服从，我已写信给你，知道你做更多的枯萎病，比我说（新诗21 ） 。 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).但在同一时间内，接受我也并编写一份住宿为我：我希望通过你们的祈祷，我将会给你们（新诗22 ） 。
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).该尾声包含（ 1 ） salutations从所有的人的名字上校，四， 10月14日（诗23-24 ） ，和（ 2 ）最后benediction （新诗25 ） 。 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.这短暂的，招标，优美，和善意的书信经常被人相比，一个美丽的信中年轻普林尼（ ep.九， 21 ） ，要求他的朋友sabinian原谅违法的弗里德曼。 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".作为lightfoot （歌罗西书和利蒙， 383平方米）说： “如果纯度的词予以例外，有将难以有任何的意见分歧，在批出手掌，以基督教传道者” 。
E. Attitude of St. Paul towards slavery e.的态度，圣保禄对奴隶制
Slavery was universal in all ancient nations and the very economic basis of the old civilization.奴隶制被普遍在所有古老的民族和非常经济的基础上的古老文明。 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.奴隶被雇用，不仅在各种形式的手册和工业劳动，而且在许多职能所需的艺术技巧，情报和文化;等尤其如此，在双方的希腊和罗马的社会。 Their number was much greater than that of the free citizens.他们的人数远远大于的自由公民。 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更好的条件比在罗马;但即使是根据希腊法律和使用，奴隶是在一个完整的遭受的意志，他的主人，拥有任何权利，甚至结婚。 (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. （见瓦龙， “历史。 l'德奴役dans l' antiquité ” ，巴黎， 1845年， 1879年;奴役） 。圣保禄，作为一个犹太人，几乎没有异教的概念的奴役;圣经和犹太文明，使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，但基督教的良心使徒单解释，他的态度onesimus和奴役。 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.一一方面，圣保禄接受奴役作为一个既定的事实，一个根深蒂固的社会制度，他没有试图取消所有在一次突然;此外，如果基督教应该有企图用暴力摧毁异教徒的奴隶制，攻击会暴露了罗马帝国的一个奴役叛乱，教会的敌视帝国的权力，和奴隶可怕的报复。 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.在另一方面，如果圣保禄不谴责摘要和固有的错误的完整的奴隶制（如果这个问题提出了自己心中，他并没有表示它） ，他知道，并赞赏其实际行为和邪恶的可能性和他处理自己的规例和改善现有的条件。 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，以奴隶，以及服从主人（以弗所书6:5-9 ;歌罗西书3时22分; 4:1 ;利蒙8月12日， 15日， 17日;一提摩太6时01分;提图斯2时09分） 。 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:他告诉我们，基督教的奴隶，是上帝的弗里德曼（ 1哥林多前书7时22分） ，大力宣告了完整的精神平等的奴隶和弗里曼，具有普遍性，慈父上帝的爱，和基督教兄弟的男子：
For you are all the children of God by faith in Christ Jesus.你是所有儿童上帝的信仰，在基督耶稣里。 For as many of you as have been baptized in Christ, have put on Christ.作为你们中许多已受洗，在基督里，提出了对基督的。 There is neither Jew nor Greek, there is neither bond nor free: there is neither male nor female.有既不是犹太人，也不是希腊语，有既不是债券，也没有免费的：有既不是男也不是女。 For you are all one in Christ Jesus.为你们都是一，在基督耶稣里。 (Galatians 3:26-28; cf. Colossians 3:10-11) （加拉太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.这些基本原则，基督教被尚基其中慢慢稳步遍布整个帝国。 They curtailed the abuses of slavery and finally destroyed it (Vincent, "Philippians and Philemon", Cambridge, 1902, 167).他们限制了被滥用的奴役和最后摧毁（郑海泉， “ philippians和利蒙” ，剑桥， 1902 ， 167 ） 。
Publication information Written by A. Camerlynck.出版的资料，写的答：卡梅兰克。 Transcribed by Thomas M. Barrett.转录由托马斯米巴雷特。 Dedicated to the memory of slaves who were slain The Catholic Encyclopedia, Volume XI.为纪念奴隶，谁被杀害天主教百科全书，货量十一。 Published 1911. 1911年出版。 New York: Robert Appleton Company.纽约：罗伯特阿普尔顿公司。 Nihil Obstat, February 1, 1911. nihil obstat ， 1911年2月1日。 Remy Lafort, STD, Censor.的Remy lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +约翰farley枢机主教，大主教，纽约
Bibliography参考书目
In addition to works referred to, consult Introductions to the New Testament.此外，工程中提到，谘询介绍新约圣经。 CATHOLIC: TOUSSAINT in VIGOUROUX, Dict.天主教：图桑在vigouroux ，翻译字典。 de la Bible, s.德香格里拉圣经，美国 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.利蒙;利蒙， epître à ;范steenkiste ， commentarius在epistolas美国泡利，第十一章（布鲁日， 1896 ） ;阿拉德，本港就业辅导组esclaves chretiens （巴黎， 1900 ） ;宝勒巷，香格里拉théologie由美国保罗（巴黎， 1908年） ， 384平方米;非天主教：奥尔特拉马尔，评sur本港就业辅导组epitres由美国保罗辅助colossiens ，辅助ephesiens等一philémon （巴黎， 1891 ） ;冯soden ，模具briefe一死kolosser ，埃费泽尔，利蒙在手commentar zum新台币，教育署。 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 ） ;逸夫，宝莲，书信（爱丁堡， 1904 ） ; woule ，书信向歌罗西书，并利蒙（剑桥， 1902 ） 。
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