Philemon
Philemon is believed to be written by Paul while he was in prison in Rome (around AD. 60-62) at the same time as his letters to the Ephesians, Philippians and Colossians. It is very likely that Philemon was a member of the Colossian church, and this letter was meant to convince him to take back his runaway slave by the name of Onesimus, who had run away as far as Rome and was converted by Paul while he was in prison. In fact, he became so close to Paul that he had become to Paul like a son and was ministering to him while he was in prison.
It is a very highly personal letter, and most believe that Philemon had heeded the appeal by Paul or this letter would not have been made public for all to read.
Vv. 1-3—Opening Address
(1) As the letters to the Ephesians, Philippians and Colossians are believed to be written at the same time from the prison in Rome by the Apostle Paul, compare how Paul addresses his recipients of the other letters and see how differently does he address himself to Philemon and why? (1:1 in all these letters)
vv. 4-7—Thanksgiving
and Prayer
As the church meets in Philemon’s house, it is only natural to
assume that Philemon is a very important and
influential leader of the church (either of Ephesus or of Laodicea):
(2) From Paul’s prayer, can you tell what kind of a Christian Philemon is?
(3) What kind of influence does he have on the people around him as a church leader?
(4) If you are a church leader, can the same of said of
you? Why or why not?
vv. 8-21—Petition on Onesimus’ behalf—The name “Onesimus” means useful in Greek
(5) What is the relationship between Paul and Philemon? (vv. 17, 19)
(6) Who is Onesimus to Philemon and what has he done? (vv. 16, 18)
(7) What happened to Onesimus after he had met Paul in Rome and what does he mean to Paul now? (vv. 10-13)
(8) Now that Paul is sending Onesimus back (likely together with this letter), what does he want Philemon to do? (vv. 16-17)
(9) Philemon has every right to punish Onesimus severely (see today’s Meditative Article): On what basis does Paul appeal to Philemon to do otherwise?
- V. 9—What is the basis of this appeal?
- V. 10—What is Onesimus now to Paul?
- V. 11—In what way does Paul use a play of the meaning of the name “Onesimus”?
- V. 12—What does Onesimus mean to Paul?
- Vv. 13-14—What does he want Philemon to do with Onesimus?
- V. 15—How might you apply this “perhaps” to your situation?
- V. 17—What is the basis of this appeal?
- V. 18—What if Philemon still wants to recover his loss?
- V. 19—Do you think this is or is not the most powerful reason for Philemon’s obedience?
- V.v. 20-21—What does Paul call Philemon?
vv. 22-25—Final Words
(10) Given the above plea and these final words, do you think Philemon has any choice?
(11) Do you think Philemon would heed Paul’s plea? Why or why not?
(12) What is the main message to you today and how may you apply it to your life?
本週我們會研讀新約腓利門書，並開始研讀舊約歷代志上。請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
腓利門書
腓利門書與以弗所書、腓立比書和歌羅西書同屬保羅的「監獄書信」，相信是保羅在主後60-62年間，在羅馬坐監時所寫的。從歌羅西書的內容顯示，腓利門應是屬於該教會的。這是保羅寫給他的個人書信，為要勸導他收納逃離他家的奴隸阿尼西母。這奴隸一直逃到羅馬，遇上了被軟禁的保羅，並悔改信主。他成為保羅所疼愛的，被保羅視為兒子；他也伺候保羅。
保羅在這書信用詞相當親切和表達個人感受。一般相信腓利門真的聽從了他的勸導，否則這信不會被存留，供眾教會誦讀。
1-3節—稱呼語
(1) 試把腓利門書的問候語與其他保羅同時期的書信（以弗所書、腓立比書和歌羅西書）的問候語作比較，主要的分別在那裡？原因是什麼？
4-7節—感恩與禱告—腓利門的家既是家庭教會的所在，他必是個重要且具影響力的教會領袖：
(2) 從保羅的禱告，我們可以知道腓利門是個怎樣的信徒？
(3) 作為教會的領袖，他對其他信徒有什麼影響？
(4) 如果你是教會領袖之一，保羅在這裡的稱讚適用於你的身上嗎？為什麼？
8-21節—為阿尼西母代求—阿尼西母這名是「有用」或「有益」之意：
(5) 保羅與腓利門的關係包括什麼？(17, 19節)
(6) 阿尼西母是誰？他作了什麼事？(16, 18節)
(7) 阿尼西母遇見保羅後，發生了什麼事？他與保羅建立了什麼關係？(10-13節)
(8) 保羅現（隨信）把阿尼西母送來，他對腓利門有什麼要求？(16-17節)
(9) 腓利門是絕對有權去嚴厲處罰阿尼西母的（可參今天的靈修小篇）：保羅以什麼理由要求他不這樣做？
a. 保羅有什麼權柄作出如此的要求？(8-10節; 亦參申23:15-16)
b. 保羅用以下的角度（或說原因）來說服腓利門。讓我們逐一思想：
i. 第9節說服的角度是什麼？
ii. 第10節論到什麼？
iii. 第11節如何使用阿尼西母的名字意思作說服？
iv. 第12節說服的角度是什麼？
v. 第13-14節的要求是什麼？
vi. 第15節是很有深度的話：你可以如何應用在自己的處境中？
vii. 第17節說服的角度是什麼？
viii. 第18節：若腓利門果真欲得賠償又如何？
ix. 第19節是否是最有力的說服？為什麼？
x. 第20-21節說服的角度是什麼？
22-25節—結束語
(10) 以上說服的話，加上信末結束語：你說腓利門有選擇的餘地嗎？為什麼？
(11) 你認為腓利門果真聽從了保羅的要求嗎？為什麼？
(12) 今天你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“…no longer as a slave, but better than a slave, as a dear brother. He is very dear to me but even dearer to you, both as a fellow man and as a brother in the Lord.’’ (Phlm. 16)
It is true that the Apostle Paul has not pushed for the abolition of slavery in his society in general, but his letter to Philemon in urging him to receive his run-away slave Onesimus, not as a slave, “but better than a slave, as a dear brother” (v. 16) speaks volumes about the power of the gospel. If Philemon does not listen to Paul’s plea, he in fact is saying that the gospel does not work; but if he does (and we have every reason to believe that he did), he will demonstrate the power of the gospel in that “Here there is no Greek or Jew, circumcised or uncircumcised, barbarian, Scythian, slave of free, but Christ is all and is in all.” (Col. 3:11).
Allow me to share with you a letter from AD 298 by a certain Aurelius Sarapammon to show the authority the Philemon would have over such a runaway-slave. This will allow us to see how revolutionary the power of the gospel is in this respect:
“I appoint you by this my instruction as my representative to journey to the most illustrious Alexandria and search for my slave called …, aged about 35 years, with whom you too are acquainted… and when you find him you are to deliver him up, having the same powers as I should have myself, if present, to…, imprison him, chastise him, and to make an accusation before the proper authorities against those who harboured him and demand satisfaction.” (P. Oxy. 1643)
「不再是奴僕，乃是高過奴僕，是親愛的兄弟。在我實在是如此，何況在你呢！這也不拘是按肉體說，是按主說。」(門16)
對，使徒保羅沒有激烈反對或提倡取消奴隸制度，但在腓利門書中，他勸導腓利門要接納這曾逃跑的奴僕回家，但他“不再是奴僕、乃……是親愛的兄弟” (16) 。這是福音大能的彰顯。如果腓利門不聽從保羅的勸道，他就是宣告福音無效。但若然他聽從（一般相信他確是聽從了），他就公開證明福音的大能，叫任何阻隔人的勢力都消除了：“在此並不分希利尼人、猶太人，受割禮的、未受割禮的，化外人，西古提人，為奴的、自主的，惟有基督是包括一切，又住在各人之內。” (西3:11)
讓我與你們分享主後298年，在羅馬這奴隸社會中的一封信，就叫我們知道腓利門對這逃跑的奴僕阿尼西母是有何等嚴辦他的權柄，也叫我們體會到福音改變人心的大能：
“我以這信授權給你作我的代表到亞歷山大這卓越的城市去尋找我的奴隸。他名叫……年約35歲，是你也認識的……當你找到他，你要把他交出，如同我身在一樣，你是擁有我同等的權柄，把他收監，責打和向有關官府控告那些窩藏他的，也要求賠償。” (O. Oxy, 1643)