Epistle to Philemon書信以腓利門書

General Information 一般信息

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.的書信,以腓利門書, 18本書的新約聖經,是聖保羅的雄辯呼籲代表一個巨大的奴隸, Onesimus ,他已經皈依了基督教。 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,這可能是寫在保羅的以弗所監禁在公元56或監禁期間,羅馬5年之後,顯示了深入他的基督教人道。 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.他要求在它腓利門書-基督教的一個富裕的人,他Colossae轉換-對Onesimus的安靜返回他的前站,或在另一種解釋,他將成為完全自由的傳播者。

BELIEVE Religious Information Source web-site相信宗教信息來源
Our List of 2,300 Religious Subjects我們所列出的2300名宗教科目
E-mail電子郵件

Phile'mon

Advanced Information 先進的信息

Philemon was an inhabitant of Colosse, and apparently a person of some note among the citizens (Col. 4:9; Philemon 2).腓利門書是居民Colosse ,顯然一個人的一些公民之間的說明(上校4點09分;腓利門書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).他被帶到一個知識的福音通過工具的保羅( 19 ) ,並舉行了中佔有突出地位的基督教社區,他的虔誠和行善( 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.他是所謂的書信中的“同胞勞動者” ,因此可能有些辦公室舉行的教堂Colosse ;在所有活動,標題是指,他參加了工作,傳播知識的福音。

(Easton Illustrated Dictionary) (伊斯頓圖解詞典)


Epistle to Phile'mon書信以Phile'mon

Advanced Information 先進的信息

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.的書信,以書面腓利門書是來自羅馬的同時,在書信的歌羅西書和以弗所書,並已被送往也Onesimus 。 It was addressed to Philemon and the members of his family.這是給腓利門書和他的家人。 It was written for the purpose of interceding for Onesimus (qv), who had deserted his master Philemon and been "unprofitable" to him.這是書面的目的是調解的Onesimus ( qv ) ,誰拋棄了他的主人腓利門書和已“無利可圖”給他。 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.保羅發現Onesimus在羅馬,並有在他的轉換,現在他將他送回他的主人與這封信。 This epistle has the character of a strictly private letter, and is the only one of such epistles preserved to us.這書信的性質,嚴格的私人信件,並且是唯一一個保存這些書信給我們。 "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). “這展覽使徒在一個新的參照。他拋出了盡可能他使徒的尊嚴和他的權力,他的父親轉換。他會講簡單的基督教基督教。他說,因此,這一特殊的恩典而謙遜和禮貌已統治下基督教發展的精神,武俠,什麼是所謂的'性質的紳士,當然非常鮮為人知的古希臘和羅馬文明“ (博士巴里) 。

(Easton Illustrated Dictionary) (伊斯頓圖解詞典)


Philemon腓利門書

From: Home Bible Study Commentary by James M. Gray 來自:主頁聖經研究評論詹姆斯M灰色

Philemon, like some other of the epistles, is not located in the canon chronologically.腓利門書,像一些其他的書信,是不是設在佳能順序。 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.這將被視為已書面的使徒,而囚犯在羅馬,和假設可能是第二次入獄的含義,因為它如下提摩太后書。 But it was addressed to Philemon, beyond doubt, on the earlier occasion.但它給腓利門書,毫無疑問,在早先的時刻。 See verse 22 as a hint of this.見詩22暗示了這一點。 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.詩23 Epaphras命名為一個已知腓利門書,誰,根據Collossians 1:7 ,和4時12分,是一個部長Colosse ,也許腓利門書和他的家庭的成員,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.作為欠他的救贖腓利門書保羅, (詩19 ) ,我們可以認為,後者提出了他的熟人訪問期間及其附近以弗所(使徒19日, 20日) ,為Colosse在這附近。 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.腓利門書了奴隸命名Onesimus誰似乎已經逃離他的主人,也許是偷他除了( 18 ) ,並已找到了自己的方式,羅馬和被扔進了道路的保羅。 We would rather say God led him into the way of Paul. Perhaps he had known Paul when he lived with Philemon at Colosse.我們寧願說,上帝使他的方式保羅。也許他知道保羅當時他住在一起腓利門書在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.總之,現在情況有變化,並根據電力負擔的良知,也許是條件,他認為他的老朋友作為一個囚犯,他已經轉向更加認真聽取了信息,並轉換喜悅中的主。 But one of the first duties of the converted man, is confession and restitution of wrong.但是,第一個義務的轉換男子,是懺悔和歸還錯了。 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知道這一點,並準備返回,但縮小了這樣做,除非他須有一些文件顯示的真實性的變化造成的,他和一些地方的朋友,他的主人和他本人有可能干預他和什麼一個充滿愛的信保羅寫道。

Outline of the Epistle綱要的書信

The epistle begins with the salutation, verse 1-3.書信開頭的稱呼,詩1-3 。 "The church in thy house," is mentioned, showing that in the primitive times the gatherings of Christians were in private homes. “教會你的房子, ”提到的,這表明在洪荒時代的基督徒的聚會是在私人住宅。 Now comes the Thanksgiving, 4-7.現在的感恩節, 4月7日。 Paul had good reason to remember Philemon in thanksgiving and prayer, for see what kind of man he was! Following the thanksgiving is revealed the reason for the letter, the plea for Onesimus, 8-21.保羅有很好的理由要記住腓利門書在感恩祈禱,為見什麼樣的人,他!隨著感恩節是顯示的原因,信中請求Onesimus , 8月21日。 He pleads through he might command (8, 9).他承認,他可能通過命令( 8日, 9日) 。 Onesimus has been converted by him while a prisoner in Rome (10). Onesimus已轉換,而由他的囚犯在羅馬( 10 ) 。 Onesimus means "profitable," but he had not been profitable to his master theretofore, he had belied his name. Onesimus的意思是“有利可圖” ,但他沒有利潤他的主人theretofore ,他掩蓋自己的名字。 He had now, however, become profitable to both Philemon and Paul (11).他現在,然而,成為有利可圖的兩個腓利門書和保羅( 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).保羅希望他留,他是如此有利可圖的他,只有他沒有思想腓利門書關於這個問題的,並沒有感到這樣做的自由( 12月14日) 。 He was returning now to Philemon in a new relationship (15, 16).他回到現在腓利門書在建立新的關係( 15日, 16日) 。

It were worth while to have lost him for a while to get him back forever!它的價值,同時失去了他一段時間,讓他回到永遠! What a striking testimony that saints shall know each other in the life to come!什麼驚人證詞聖人應了解對方的生活中來! But he was now coming back not merely as a slave, but a beloved brother!但是他現在回來,而不僅僅是一個奴隸,但是親愛的兄弟! 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.這並不意味著舊的關係,主從應解散(見哥林多前書7:17-24 ) ,而只是說,現在應該是繼續進行這些更為有福的情況。 Observe how delicately Paul pleads for him on the ground that he is now his (Paul's) brother (16, 17).觀察細緻保羅懇求他,理由是他現在是他(保羅)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). Following the plea, the letter concludes with personal allusions, and the benediction (22, 25).保羅是願意承擔一切責任金錢可能是連接到他的逃跑,而是巧妙地堅持認為,如果腓利門書認為,他將自己當成仍然在使徒的債務( 18日, 19日) 。繼認罪,這封信最後的個人典故和祝福( 22日, 25日) 。 Who of the brethren named in verse 24 were with Paul in his second imprisonment? Which one did he ask to come unto him?誰命名的兄弟有24人在詩與保羅在他的第二次入獄?哪一個,他問來告訴他? See 2 Timothy.見提摩太后書。 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.其在佳能如果某些問,為什麼這樣的私人信件應該找到一個位置的啟發書籍的聖經,似乎足以參閱瞥見它提供的社會交往中的基督信徒的原始天。 But there is something else here, viz: Christianity does not rashly interfere with existing institutions, even when they are inimical to its principles.但也有一些是別人在這裡,即:基督教不會貿然干擾現有的機構,即便是不利於它的原則。

Philemon was not bidden to give Onesimus his freedom.腓利門書沒有bidden給Onesimus他的自由。 Does Christianity, then, countenance human slavery?沒有基督教,然後,面容人類奴役? Nay, wherever Christianity has made headway, slavery has fallen.不,無論基督教取得進展,奴隸制已經下降。 The truth makes free.事實使自由。 The union of believers in Jesus Christ promotes love to one another, and love ministers to freedom.聯盟的信徒在耶穌提倡愛彼此,愛自由部長。 There is still another lesson to be drawn.還有另一個教訓。 As Paul found Onesimus wandering from his master's house, so the Lord Jesus Christ found us wandering from God.正如保羅發現Onesimus遊蕩由他的主人的家,因此主耶穌基督我們發現遊蕩來自上帝。 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.正如保羅請求恢復Onesimus ,要求他欠可能放在他的帳戶,所以耶穌基督作為我們倡導的父親,在承擔我們的罪。 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."作為腓利門書收到Onesimus對保羅的帳戶,因此得到了我們的上帝,使我們和我們從來沒有收到, “有利可圖”告訴他, “建立在基督耶穌告訴他的優秀作品編寫的上帝面前,我們走在他們。 ”

Questions 1. 問題 1 。 State what you know of the acquaintance of Paul and Philemon.你知道是什麼國家的熟人的保羅和腓利門書。 2. 2 。 State what you know of the history of Onesimus.你知道是什麼國家的歷史Onesimus 。 3. 3 。 State the four divisions of this epistle.國家的四個部門的書信。 4. 4 。 What reason is suggested for its appearance in the canon? 5.什麼原因是建議其外觀的佳能? 5 。 What moral lesson is found in it?什麼是道德上的教訓中找到它? 6. 6 。 What spiritual analogies does it suggest?什麼精神類比它建議?


Philemon腓利門書

Catholic Information 天主教新聞

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 ,他們聖保祿處理私人信件,獨特的新約,而他的名字命名。 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).作為從本書信,腓利門書是他親愛的和親密的朋友(詩句1 , 13 , 17 , 22 ) ,並已轉化最有可能由他(詩19 )在他的長期居住在以弗所(使徒19:26 ;比照。 18時19分) ,為聖保祿本人沒有訪問Coloss Colossae aelig ; (歌羅西書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).富國和崇高的,他擁有奴隸;他的房子是一個會議地點和宗教的Colossian轉換(詩2 ) ;他是客氣,樂於助人,和慈善(詩句5,7 ) ,提供接待他的同胞基督徒(詩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;.聖保羅呼籲他的同胞勞動者( synergos ,詩1 ) ,這樣他一定是在他認真工作的福音,或許第一以弗所後來在Coloss Colossae.aelig ; 。 It is not plain whether he was ordained or not.它不是純他是否被任命或沒有。 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.傳統代表他的主教Coloss Colossae aelig ; (憲Apost 。 ,六, 46歲)和Menaia 11月22日說他是一個神聖使徒誰,在公司與阿皮亞, Archippus ,並Onesimus已經犧牲在Coloss Colossae aelig ;在第一一般迫害時期尼祿。 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.在地址的信其他兩名皈依基督教,阿皮亞和Archippus (歌羅西書4:17 )也提到,人們普遍認為阿皮亞是腓利門書的妻子和Archippus他們的兒子。 St. Paul, dealing exclusively in his letter with the domestic matter of a fugitive slave, Onesimus, regarded them both as deeply interested.聖保祿,專門處理在他的信中的國內問題的逃犯奴隸, Onesimus ,認為他們既作為深感興趣。 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 ,根據上校,四, 17日,是一個部長在主,並舉行了神聖的辦公室在教會的Coloss Colossae aelig ;或在鄰近的教堂Laodicaea 。

THE EPISTLE TO PHILEMON對PHILEMON的書信

A. Authenticity答:真實性

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.外部證明波利娜作者是相當明顯的,雖然簡潔和私人性質的書信不贊成使用和公眾的認可。 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.邪教馬吉安接受在他的“ Apostolicon ” (良, “腺病毒。馬吉安” ,五,二十一) ;奧利引號明確的波利娜( “坎” 。 ,十九; “在傑里。 ”二, 1 ; “評論在馬特。 “道。 33 , 34 ) ;並命名的穆拉多利片段以及載於敘利亞和舊拉丁美洲版本。 Eusebius includes Philemon among the homologoumena, or books universally undisputed and received as sacred.優西比烏包括腓利門書之間的homologoumena ,或書籍,並得到普遍無可爭議的神聖。 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.聖金口和聖杰羅姆,在前言的評注的書信,捍衛它的反對而對一些既沒有歷史,也沒有臨界值。 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.詞彙( epignosis , paraklesis tacha )的用語,並有明白無誤的風格和徹底波利娜,整個使徒聲稱,他們已經被寫入了聖保羅。 It has been objected, however, that it contains some words nowhere else used by Paul (anapempein, apotinein, achrmstos, epitassein, xenia, oninasthai, prosopheilein).它一直反對,但是,它包含了一些話無處使用的保羅( 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.但每一個使徒聖保羅包含了一些apax legomena無處就業,以及詞彙的所有作者的變化或多或少的時間,地點,特別是標的物。 Are we not allowed to expect the same from St. Paul, an author of exceptional spiritual vitality and mental vigour?我們不允許期望同來自聖保羅,特殊的作者精神的活力和精神的活力? 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).雷南維表示的共同意見,批評時,他寫道: “聖保祿單獨,看來,有可能寫這個小傑作” (聖保羅,第十一) 。

B. Date and place of writing灣的日期和地點書面

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).這是圈養的四個組成的書信聖保祿在其第一監禁在羅馬(見哥羅西;以弗所;腓利,書信給; 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.歌羅西書以弗所書,和腓利密切相關,因此,一般的看法是,他們寄發書面和在同一時間,公元61-63之間。 Some scholars assign the composition to Caesarea (Acts 23-26: AD 59-60), but both tradition and internal evidence are in favour of Rome.一些學者指派組成凱撒利亞(使徒23日至26日:公元59-60 ) ,但傳統和內部證據贊成羅馬。

C. Occasion and purpose角場合和用途

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 ,只有一個最有可能的許多奴隸腓利門書逃離現場,並顯然在他的飛行,欺騙他的主人,並逃跑到羅馬,尋找他的情況下聘請住宿保羅遭受詳談本人和接收所有這是他(使徒行28:16 , 30 ) 。 It is very possible he may have seen Paul, when he accompanied his master to Ephesus.這是非常可能的,他可能已經看到保羅,當他陪同他的主人,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成為精神文明的兒子聖保羅(詩句9日, 10日) ,誰保留他自己,在新的和更高的領域,他應基督教服務處提供的服務,他的主人不能親自執行。 But Philemon had a prior claim; Onesimus, as a Christian, was obliged to make restitution. According to the law, the master of a runaway slave might treat him exactly as he pleased.但是腓利門書了事先要求; Onesimus ,作為一個基督徒,是有義務恢復原狀。根據法律,船長可能失控奴隸一樣對待他,他感到高興。 When retaken, the slave was usually branded on the forehead, maimed, or forced to fight with wild beasts.當奪回,奴隸通常是品牌的額頭,致殘,或被迫與野獸鬥爭。 Paul asks pardon for the offender, and with a rare tact and utmost delicacy requests his master to receive him kindly as himself.保羅要求赦免的罪犯,並與一種罕見的技巧和極為微妙要求他的主人接待他懇請他自己。 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).他不要求明確指出腓利門書要解放思想他的奴隸的弟弟,但“解放一詞似乎是對他的嘴唇顫抖,但他並不完全是一次” (娜萊, “羅西和腓利門書” ,倫敦, 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).我們不知道的結果,聖保羅的要求,但它被授予似乎意味著在隨後的教會傳統,這是Onesimus作為主教Beraea ( Constit. Apost 。 ,七, 46 ) 。

D. Argument 4論證

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).這個簡短的信,寫信給一個人的朋友,具有相同的部門作為長期字母: (一)導言(詩句1-7 ) ; ( b )該機構的書信或請求(詩8月22日) ; ( c )在尾聲(詩句23-25 ) 。

1. 1 。 Introduction (1-7)簡介( 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).導言中載有( 1 )稱呼或地址:保羅, “囚犯的基督耶穌,並提摩太”迎接腓利門書(詩1 ) ,阿皮亞, Archippus ,和教會在他們的房子(詩2 ) ,祝愿他們的風度和和平上帝我們的父親和主耶穌基督(詩3 ) ; ( 2 )感恩的腓利門書的信念和愛(詩句4月6日) ,使巨大的喜悅和安慰的使徒(詩7 ) 。

2. 2 。 Body of the Epistle機構的書信

The request and appeal on behalf of the slave Onesimus.這一請求,並呼籲代表奴隸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).雖然他可以責成腓利門書跟Onesimus認為這是方便(詩8 ) ,對基督的愛的緣故,保羅“一個中年男子,現在還囚犯耶穌基督” (詩9 ) beseeches他的兒子,他已經Onesimus生在他的債券(詩10 ) 。 Once he was not what his name implies (helpful); now, however, he is profitable to both (verse 11).一旦他沒有他的名字意味著什麼(有益) ;但是,現在他是有利可圖的兩個(詩11 ) 。 Paul sends him again and asks Philemon to receive him as his own heart (verse 12).保羅再次向他,並要求腓利門書接收他為自己的心(詩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).他希望保留自己Onesimus與部長,他可能對他在他的監禁,作為腓利門書本人將很高興這樣做(詩13 ) ,但他不願做任何事情沒有腓利門書的決定,希望他的好意不應該因為它是“自願的必要性,但” (詩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).也許,在普羅維登斯的目的,他脫離你的時間,你mightest他永遠(詩15 ) ,不再是一個奴隸,但以上的奴隸,作為一個更好的僕人和一個心愛的基督教兄弟(詩16 ) 。 If, therefore, thou regardest me as a partner in faith, receive him as myself (verse 17).因此,如果你regardest我作為一個夥伴,誠意,接受他為自己(詩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,或在他們的債務,地方,我的帳戶(詩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).我已經簽署了這項承諾還款與我自己的手,而不是要告訴你,除了(你緩解債務)你owest我你自己的自我(詩19 ) 。 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,讓我從你(舜泉onaimen )在主,刷新我的心在耶和華(詩20 ) 。 Having confidence in thine obedience, I have written to thee, knowing that thou wilt do more than I say (verse 21).有信心在你服從,我已經寫信給你,知道你的病不超過我說(詩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).但與此同時,我也收到和準備住宿的我:因為我希望通過你們的祈禱,我將給予你(詩22 ) 。

3. 3 。 Epilogue (23-25)尾聲( 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).在後記中包含( 1 )從所有的人打招呼點名上校,四, 10月14日(詩句23-24 ) ,和( 2 )最後的祝福(詩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.這短暫的,招標,優雅,並懇請書信相比,往往是一個美麗的信年輕普林尼( Ep.九, 21 ) ,要求他的朋友Sabinian原諒的冒犯弗里德曼。 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".作為娜萊(歌羅西書和腓利門書, 383平方米)說: “如果純度詞是例外,將很難有任何的意見分歧在授予棕櫚油基督教使徒” 。

E. Attitude of St. Paul towards slavery體育態度聖保祿走向奴役

Slavery was universal in all ancient nations and the very economic basis of the old civilization.奴隸制是普遍在所有古老的民族和經濟基礎非常古老的文明。 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.奴隸們不僅在就業的各種形式的勞動手冊和工業,而且在許多職能需要藝術技巧,情報和文化;如的情況尤其如此,在希臘和羅馬的社會。 Their number was much greater than that of the free citizens.他們的人數遠遠大於自由公民。 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.在希臘文明的奴隸是在更好的條件比羅馬;但是,即使根據希臘法律和用法,奴隸是一個完整的隸屬的意願,他的主人,擁有任何權利,即使這樣的婚姻生活。 (See Wallon, "Hist. de l'Esclavage dans l'Antiquité", Paris, 1845, 1879; SLAVERY.) St. (見瓦隆, “組織胺。日奴役中的歐萊雅Antiquité ” ,巴黎, 1845年, 1879年;奴役。 )街 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.保羅,作為一個猶太人,他們就沒有什麼概念的異教徒的奴役;聖經和猶太文明,他已經成為一個幸福的和更人道的世界。 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.聖經減輕奴役和頒布了一項人道主義法律尊重manumission奴隸;但基督教良心宗徒單獨解釋了他的態度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.一方面,聖保羅接受奴役作為一個公認的事實,一個根深蒂固的社會制度,他沒有試圖廢除一切突然一次;此外,如果基督教派應試圖用暴力摧毀異教徒的奴役,攻擊會暴露了羅馬帝國一個奴隸起義,教會的敵對皇權和奴隸可怕的報復。 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,如果不聖保祿退出摘要和固有的錯誤完全奴役(如果這一問題提出了自己在他看來,他並不表示它) ,他知道,並讚賞其實際行為和邪惡的可能性和他討論自己的規章和改善現有的條件。 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).他灌輸忍為奴隸以及服從大師(以弗所書6:5-9 ;歌羅西書3時22分; 4:1 ;腓利門書8月12日, 15日, 17日;提摩太前書6:1 ;提圖斯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:他告訴我們,基督教奴隸是上帝的弗里德曼(哥林多前書7點22分) ,大力宣布完全平等的精神奴隸和弗里曼,普遍,父愛的上帝,和基督教博愛的男人:

For you are all the children of God by faith in Christ Jesus.如果你對所有兒童的上帝的信仰,在基督耶穌。 For as many of you as have been baptized in Christ, have put on Christ.為盡可能多的你已在基督的洗禮,已經對基督。 There is neither Jew nor Greek, there is neither bond nor free: there is neither male nor female. For you are all one in Christ Jesus. (Galatians 3:26-28; cf. Colossians 3:10-11)既不存在也不希臘猶太人,但既不是債券,也沒有免費的:既不是男性還是女性。對於你們都是一個在基督耶穌。 (加拉太3:26-28 ;比照。歌羅西書3:10-11 )

These fundamental Christian principles were the leaven which slowly and steadily spread throughout the whole empire.這些基本原則是基督教的酵其中緩慢和穩步遍布整個帝國。 They curtailed the abuses of slavery and finally destroyed it (Vincent, "Philippians and Philemon", Cambridge, 1902, 167).他們減少了濫用的奴役,並最終摧毀了它(文森特, “腓利和腓利門書” ,劍橋, 1902年, 167 ) 。

Publication information Written by A. Camerlynck.出版信息書面由A. Camerlynck 。 Transcribed by Thomas M. Barrett.轉錄由托馬斯M巴雷特。 Dedicated to the memory of slaves who were slain The Catholic Encyclopedia, Volume XI.為紀念奴隸誰殺害了天主教百科全書,第十一。 Published 1911.發布時間1911年。 New York: Robert Appleton Company.紐約:羅伯特阿普爾頓公司。 Nihil Obstat, February 1, 1911. Nihil Obstat , 1911年2月1日。 Remy Lafort, STD, Censor. Imprimatur.雷米Lafort ,性病,檢查員。認可。 +John Cardinal Farley, Archbishop of New York +約翰法利紅衣主教,大主教紐約

Bibliography參考書目

In addition to works referred to, consult Introductions to the New Testament. CATHOLIC: TOUSSAINT in VIGOUROUX, Dict.除了提到的工程,諮詢,介紹新約。天主教:圖中VIGOUROUX ,快譯通。 de la Bible, s.德拉薩聖經號 vv.弗拉基米爾弗拉基米羅維奇。 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.腓利門書;腓利門書, Epître à ;加值型網路STEENKISTE , Commentarius在Epistolas由保利,第十一章(布魯日, 1896年) ;阿拉德的雷阿勒esclaves chretiens (巴黎, 1900年) ;普拉特,香格里拉神學日由保羅(巴黎, 1908年) , 384平方米;非天主教:奧爾特拉馬爾,評要件Epitres日南 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. HOLTZMANN (Freiburg, 1893); SHAW, The Pauline Epistles (Edinburgh, 1904); WOULE, The Epistles to the Colossians and to Philemon (Cambridge, 1902).保羅輔助Colossiens ,輔助Ephesiens等一菲利蒙薩(巴黎, 1891年) ;馮SODEN ,模具書信的死亡Kolosser , Epheser ,腓利門書在手Commentar zum新台幣,教育署。 HOLTZMANN (弗賴堡, 1893年) ;逸夫,該波利娜書信(愛丁堡, 1904年) ; WOULE的書信的歌羅西書和腓利門書(劍橋, 1902年) 。


This subject presentation in the original English language本主題介紹在原來的英文


Send an e-mail question or comment to us: E-mail發送電子郵件的問題或意見給我們:電子郵箱

The main BELIEVE web-page (and the index to subjects) is at主要相信網頁(和索引科目),是在