腓立门书生命读经 · 第2篇

推荐弟兄给新人接纳

A Brother Recommended For the Acceptance of the New Man

1读经：腓利门书十七至二十五节。腓利门书的主题是在新人里信徒身分平等的例证。表面上本书信没有说到信徒的身分。事实上，这卷书摸著这件事的中心。保罗写信给腓利门时，腓利门在歌罗西，而保罗远在罗马坐监。与他一同坐监的欧尼西母被带到主面前，并且为保罗在那灵里所生，不但成为在基督里的信徒和神的孩子，也成为保罗自己亲爱的孩子。既然罗马有召会，为甚么保罗不将这新得救的人推荐给那里的地方召会？保罗没有这样作，因为欧尼西母是逃走的奴仆，而他的主人腓利门住在歌罗西。在罗马和歌罗西有召会，这事实指明众召会作基督身体的彰显乃是宇宙的。古时如此，今天也是如此。第一个召会，在耶路撒冷的召会，大约在主后三十四或三十五年产生。腓利门书大约写于三十年以后。甚至在相当短的三十年间，召会就不但在犹太得建立，也在外邦世界得建立。因此，召会是宇宙的。这是照著主的主宰，完成祂给保罗的使命。这也实现了保罗要看见新人在地上的愿望。因著罗马帝国的扩展，地中海周围各国各民被带进彼此的接触，甚至在政治上统一。在这帝国各地人与人之间有许多交通、来往。这个来往全然与旧人有关。但在保罗写腓利门书的时候，另一个人在地上产生了。在旧人中间，新人产生了。这完全启示在歌罗西三章十至十一节：『并且穿上了新人；这新人照著创造他者的形像渐渐更新，以致有充足的知识；在此并没有希利尼人和犹太人、受割礼的和未受割礼的、化外人、西古提人、为奴的、自主的，惟有基督是一切，又在一切之内。』腓利门是歌罗西召会的长老。在歌罗西书里保罗强调所有的信徒都是新人的一部分。不仅如此，在新人里并没有希利尼人和犹太人，为奴的和自主的。腓利门是自主的，欧尼西母是他的奴仆；但在新人里他们的身分平等。

1Scripture Reading: Philem. 17-25 The subject of the book of Philemon is an illustration of the believers’ equal status in the new man. Apparently this Epistle does not say anything concerning the status of the believers. Actually, this book touches the heart of this matter. When Paul wrote to Philemon, Philemon was in Colosse and Paul was far away, a prisoner in Rome. One of his co-prisoners, Onesimus, was brought to the Lord and begotten by Paul in the Spirit to become not only a believer in Christ and a child of God, but also a dear child to Paul himself. Since there was a church in Rome, why did Paul not recommend this newly saved one to the local church there? Paul did not do this, because Onesimus was a runaway slave and his master, Philemon, lived in Colosse. The fact that there were churches in Rome and in Colosse indicates that the churches as the expression of the Body of Christ are universal. This was true in ancient times just as it is true today. The first church, the church in Jerusalem, came into existence approximately A.D. 34 or 35. The Epistle to Philemon was written about thirty years later. Even during the comparatively short time of thirty years, churches had been established not only in Judea, but also in the Gentile world. Thus, the church was universal. This was according to the Lord’s sovereignty to carry out the commission He had given to Paul. It also was the fulfillment of Paul’s desire to see a new man on earth. By the spreading of the Roman Empire the various nations and peoples around the Mediterranean Sea were brought into contact with one another and were even unified politically. There was a great deal of traffic and communication between people in various parts of the empire. This communication was altogether related to the old man. But at the time Paul wrote to Philemon, another man had come into existence on earth. In the midst of the old man, the new man had come into being. This is fully revealed in Colossians 3:10 and 11: “And having put on the new man, which is being renewed unto full knowledge according to the image of Him Who created him; where there cannot be Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, slave, freeman, but Christ is all and in all.” Philemon was an elder of the church in Colosse. In the Epistle to the Colossians Paul emphasized that all the believers are part of the new man. Furthermore, in the new man there cannot be Greek and Jew, slave and freeman. Philemon was a freeman, and Onesimus was his bondservant. But in the new man they were of equal status.

2歌罗西四章记载了新人的交通。九节说到欧尼西母，十七节说到腓利门的儿子亚基布。在同一家庭成员中自主的和为奴的，也是召会这新人的一部分。腓利门书该看作歌罗西四章的延续，并且视为在新人里一切社会阶级如何该放在一边的例证。在前一篇信息里我们指出，这封简短书信专一的目的，是要给我们看见，基督身体所有的肢体，在永远的生命和神圣的爱里都是平等的。信徒中间社会阶级和身分的分别，不是被外面律法的条例所废掉，乃是被内里构成的改变所废掉。阶级已被废除，因为信徒已由基督的生命所构成。基督的生命已构成到腓利门里面，而同样的生命带著同样神圣的元素，已构成到他的奴仆欧尼西母里面。按肉体说，腓利门是主人，是自主的；欧尼西母是奴仆，不是自主的。但按内里的构成说，二人是同样的。因著神圣的出生，以及凭著神圣生命的生活，所有在基督里的信徒，在召会（就是在基督里的新人）中都有平等的身分，没有自主的和为奴的区别。在提多书二章九至十五节，保罗嘱咐奴仆在奴役的社会制度中，要行得好。他教导他们在这样的社会制度中，过著有耶稣人性的生活。但在腓利门书里他给众召会一个例证，说明奴仆和主人如何同样由基督的生命所重新构成。结果，他们都是新人的一部分。在属于旧人生活的旧社会制度中，主人和奴仆之间存有区别。保罗没有试图改革这社会制度，而摸这制度。相反的，一面他教导奴仆在这社会制度之下过著有耶稣人性的生活；另一面，他说明奴仆和主人如何都是在主里的弟兄，并且是新人的肢体，享有同样的身分。

2In Colossians 4 we have a record of the fellowship of the new man. Colossians 4:9 speaks of Onesimus, and verse 17, of Archippus, the son of Philemon. A freeman and a slave who were members of the same household were also part of the church as the new man. The Epistle to Philemon should be regarded as a continuation of Colossians 4 and considered an illustration of how in the new man all social rank is put aside. In the previous message we pointed out that this short Epistle serves the special purpose of showing us the equality in eternal life and divine love of all the members in the Body of Christ. The distinction of social rank and status among the believers is nullified not by an outward legal act, but by an inward change of constitution. Ranks have been abolished because the believers have been constituted of Christ’s life. Christ’s life had been constituted into Philemon, and the same life with the same divine element had been constituted into his slave, Onesimus. According to the flesh, Philemon was a master and was free, and Onesimus was a slave and was not free. But according to the inner constitution, both were the same. Because of the divine birth and a living by the divine life, all the believers in Christ have equal status in the church, which is the new man in Christ, with no discrimination between free and bond. In Titus 2:9-15 Paul charges the slaves to behave well in the social system of slavery. He instructed them to live a Jesusly human life in the midst of such a social system. But in the Epistle to Philemon he gives the churches an illustration of how slaves and masters alike have been reconstituted of the life of Christ. As a result, they all are part of the new man. In the old social system, which belongs to the living of the old man, the distinction between master and slave exists. Paul did not touch this social system in the way of trying to reform it. On the contrary, on the one hand he instructed the slaves to live a Jesusly human life under this social system; on the other hand, he illustrated how both slaves and masters are brothers in the Lord and, as members of the new man, share the same status.

3腓利门十六节使这关系非常清楚。保罗说到欧尼西母：『不再是奴仆，乃是高过奴仆，是亲爱的弟兄，对我固然是如此，对你，不拘在肉身上，或在主里，岂不都更是这样。』藉著重生，欧尼西母已超过奴仆，甚至超过自由的人，因为他成了亲爱的弟兄。现今欧尼西母与腓利门的关系不但在肉身上，也在主里：在肉身上是奴仆，在主里是弟兄。在肉身上，欧尼西母是弟兄作了奴仆；在主里，他是奴仆作了弟兄。所以腓利门必须接纳欧尼西母，并且亲爱、亲密的接受他。当然，他不是在旧人、旧社会制度里接纳他，乃是在基督里，在新人里接纳他。虽然欧尼西母仍是腓利门的奴仆，但在基督里他成了腓利门的弟兄。现今在新人里，腓利门必须接纳欧尼西母为弟兄，为身分平等的人。这里我们看见保罗推荐一位弟兄给新人接纳。腓利门书没有题起『新人』这辞。但我们察看这卷书所描绘的情况，就看见保罗不是推荐弟兄给他当时所在城市的地方召会，乃是给一个遥远城市的地方召会。这指明保罗的推荐是在新人的范围里进行。我们已经指明，这能由歌罗西三章十一节证明，那里告诉我们，在新人里没有为奴的或自主的。保罗写信给腓利门时，他也许这样想：『欧尼西母成了主里亲爱的弟兄。现今我要推荐这奴仆给自主的弟兄。我愿帮助他们二位看见，身为弟兄，他们是平等的。一位该被接纳，另一位必须愿意接纳他。』我说腓利门书是在新人里信徒身分平等的例证，就是这个意思。只要我们看见信徒在新人里有平等的身分，我们中间就不会有关于社会阶级、国籍、或种族的难处。我们与不同的人就不会有难处。以任何方式区别人的人，都不是实行正确的召会生活。我们若要有真实的召会生活，就必须接纳所有的圣徒，无论他们的种族、国籍、或社会阶级是甚么。事实上，有许多地方的信徒不愿意这样作。结果，他们无法有正确的召会生活。

3Philemon 16 makes this relationship very clear. Concerning Onesimus Paul says, “No longer as a slave, but above a slave, a beloved brother, especially to me, and how much more to you, both in the flesh and in the Lord.” Through regeneration Onesimus had become more than a slave and even more than a free man, for he had become a beloved brother. Now Onesimus had a relationship with Philemon “both in the flesh and in the Lord”: in the flesh as a slave and in the Lord as a brother. In the flesh Onesimus was a brother as a slave, and in the Lord he was a slave as a brother. Philemon, therefore, had to receive Onesimus and embrace him in a loving, intimate way. Of course, he was to receive him not in the old man, the old social system, but in Christ and in the new man. Although Onesimus was still Philemon’s slave, in Christ he had become Philemon’s brother. Now, in the new man, Philemon had to receive Onesimus as a brother and one of equal status. Here we see Paul’s recommendation of a brother for acceptance in the new man. In the book of Philemon there is no mention of the expression “the new man.” But as we examine the situation portrayed in this book, we see that Paul was recommending a brother not to a local church in the city where he was at the time, but to a local church in a remote city. This indicates that Paul’s recommendation took place within the sphere of the new man. As we have already indicated, this can be proved by Colossians 3:11, where we are told that in the new man there is no bond or free. As Paul was writing to Philemon, he may have been thinking something like this: “Onesimus has become a dear brother in the Lord. Now I wish to recommend him, a slave, to a brother who is a free man. I want to help them both realize that as brothers they are equal. One should be received, and the other must be willing to receive him.” This is what I mean in saying that the Epistle to Philemon is an illustration of the equal status of the believers in the new man. As long as we see that the believers have an equal status in the new man, there will be no problems among us concerning social rank, nationality, or race. We shall have no problems with different peoples. Those who discriminate among people in any way do not practice the proper church life. If we would have the genuine church life, we must receive all the saints regardless of race, nationality, or social rank. It is a fact that in many places believers are not willing to do this. As a result, they cannot have the proper church life.

4我们绝不该照著种族或肤色说到召会没有白种人召会、黄种人召会、黑种人召会、或棕色人种的召会。召会只有一种颜色，那种颜色就是属天的蓝色。你进入召会生活之后，在你全人深处，不可基于种族或肤色而在信徒中间有任何区别。只要这样的区别存在你里面，就你而论，就是在废掉召会生活。代表不同种族的肤色，已经藉著十字架废掉了。现今我们必须愿意在实际、真正的召会生活中付代价将这一切废掉。在社会上仍然基于肤色、国籍、或社会身分而有所分别。但这样的分别无法存在于召会，新人里。旧人因著这些分别而分裂。但在新人里，基于肤色的分别已被废掉。保罗厉害的教导这点，我们必须将其视为对真理之完全认识的一部分。

4We should never speak of a church according to race or color—there is no white church, yellow church, black ─ church, or brown church. The church has only one color, and that color is heavenly blue. After you come into the church life, there must not be deep in your being any discrimination between believers on the basis of race or color. As long as such a discrimination exists within you, as far as you are concerned, you are nullifying the church life. The colors which represent the different races have already been nullified by the cross. Now we must be willing to pay the price to have them nullified in the real and genuine church life. In society distinctions are still made on the basis of color, nationality, or social status. But no such distinctions can exist in the church, in the new man. The old man has been divided by these distinctions. But in the new man distinctions on the basis of color have been nullified. Paul strongly taught this, and we must consider it part of the full knowledge of the truth.

5我们曾一再指出，在提摩太前后书和提多书，对真理完全的认识，乃是论到神关于基督与召会之新约的经纶。我们若仍基于肤色、种族、或国籍而有所分别，就真理而论，我们在这件事上就是可弃绝的。我们没有持守对真理完全的认识。身为犹太人，保罗不容易说在新人里没有犹太人。但因为这是对真理之完全认识的一部分，他就明白的宣告这事，清楚的教导这事。照著对真理完全的认识，在宇宙中有一个新人，一个基督的身体，一个神的召会。不仅如此，一个地方只该有一个地方召会。我们都需要领悟真理的这一面。照著主的主宰，腓利门书写于提摩太书和提多书之前。但在新约各卷书的排列中，腓利门书被摆在本组四卷书的末了。这几卷书启示神新约经纶的实行，腓利门书给我们看见那实行的特别一面。在神经纶的实行里，消除一切社会阶级和种族、国籍之间的不同乃是要紧的。这些阶级和分别若得以存在于召会生活里，新人就会被废掉，正确的召会生活就会被破坏。在新约里有一卷短短的书告诉我们，一个奴仆被带到主面前并被带进召会生活里，这是何等美好！这卷书若告诉我们该撒尼罗得救了，我就不会这么珍赏。但这卷书述说一个奴仆，一个被罗马社会制度认为比动物高不了多少，没有合法权利的人得救了。有些人也许以为保罗写到他是不值得的。另有些人也许说，奴仆得救并有上天堂的把握就彀了。然而，保罗写本书信时运用很大的智慧。从来没有一封信是这样写的。

5Again and again we have pointed out that in 1 and 2 Timothy and Titus the full knowledge of the truth concerns the content of God’s New Testament economy concerning Christ and the church. If we still make distinctions on the basis of color, race, or nationality, in this matter we are reprobate concerning the truth. We do not hold the full knowledge of the truth. As a Jew, it was not easy for Paul to say that in the new man there cannot be any Jews. But because this was part of the full knowledge of the truth, he declared it plainly and taught it clearly. According to the full knowledge of the truth, in the universe there is one new man, one Body of Christ, and one church of God. Furthermore, there should be only one local church in a locality. We all need to realize this aspect of the truth. According to the Lord’s sovereignty, the Epistle to Philemon was written before the Epistles to Timothy and Titus. But in the arrangement of the books in the New Testament, Philemon was placed at the end of this group of four books. These books reveal the practice of God’s New Testament economy, and Philemon shows us a particular aspect of that practice. In the practice of the economy of God, it is crucial that all social ranks and differences among races and nations are swallowed up. If these ranks and distinctions are allowed to exist in the church life, the new man will be nullified, and the proper church life will be destroyed. How wonderful that in the New Testament there is a little book which tells us about a slave who was brought to the Lord and brought into the church life! If this book had told us that Caesar Nero had been saved, I would not appreciate it as much. But this book tells that a slave, one regarded by the Roman social system as little more than an animal with no legal rights, was saved. Some may think that it was not worthwhile for Paul to even write about him. Others may say that it is sufficient for a slave to be saved and to have the assurance of heaven. Paul, however, exercised great wisdom in writing this Epistle. Never has there been another letter written in this way.

6为甚么保罗对一个得救的奴仆运用这样爱的关切？他这样作，因为他有负担说明，在众圣徒和众地方召会中，信徒在新人里是平等的。欧尼西母和腓利门是这个平等的好例证。欧尼西母在狱中藉著保罗得救，必是神的主宰。欧尼西母的得救给保罗机会，说到关于新人的生活这样奇妙的例证。他能指出，那时在罗马的奴仆与他远在歌罗西的主人，作为新人里的信徒乃是平等的。保罗知道，为著他良心的缘故，他必须合式的顾到欧尼西母。保罗非常熟悉腓利门和他的家人。可能保罗对自己说，『现在腓利门的奴仆藉著我得救了。我要怎么待他？我要打发他回他主人那里去么？我要怎么对腓利门说到欧尼西母？』事实上，这是非常重要的事，是主的主宰所安排的。没有别的例证更能描绘，在新人里身分的不同废掉了。欧尼西母和腓利门的事例，把所有的信徒在新人里有平等的身分，说明到极致。哦，我们看见这点是多么的重要！为著欧尼西母的得救赞美主，为著我们在新人里身分平等的例证赞美主！

6Why did Paul exercise such a loving concern over a slave who had been saved? He did so because he was burdened to illustrate that among all the saints and all the local churches, the believers are equal in the new man. Onesimus and Philemon are a good illustration of this equality. Surely it was sovereign of God that Onesimus was saved in prison through Paul. It was the salvation of Onesimus that afforded Paul the opportunity to give such a marvelous illustration concerning the life of the new man. He could point out that a slave, then in Rome, and his master, far away in Colosse, were equal as believers in the new man. Paul knew that, for the sake of his conscience, he had to care for Onesimus in a proper way. Paul knew Philemon and his family very well. Perhaps Paul said to himself, “Now Philemon’s slave has been saved through me. What shall I do with him? Shall I send him back to his master? And what shall I say to Philemon about Onesimus?” Actually, this was a very important matter, arranged sovereignly by the Lord. No other illustration could better portray the nullification of the difference of status in the new man. The case of Onesimus and Philemon illustrates to the uttermost that in the new man all the believers have an equal status. Oh, it is crucial that we see this! Praise the Lord for the salvation of Onesimus, and praise the Lord for this illustration of our equal status in the new man

壹使徒的推荐

I. THE APOSTLE’S RECOMMENDATION

7在腓利门十七节保罗对腓利门说到欧尼西母：『所以，你若以我为同伙，就接纳他，如同接纳我一样。』这里用『同伙』指明在主里交通的深切关系。保罗恳求腓利门接纳欧尼西母，好像他是保罗自己一样。地方召会同其长老乃是主的同伙，主将新得救的人交托他们，就像那个好撒玛利亚人将他所救的人交托店主一样。（路十33～35。）

7In verse 17 Paul says to Philemon regarding Onesimus, “If then you hold me as a partner, receive him as myself.” The use of the word partner here indicates the deep relationship of fellowship in the Lord. Paul appealed to Philemon to receive Onesimus as if he were Paul himself. A local church with its elders is in partnership with the Lord, and the Lord entrusts the newly saved ones to them just as the good Samaritan entrusted the one he had rescued to the innkeeper (Luke 10:33-35).

贰使徒的应许

II. THE APOSTLE’S PROMISE

8在腓利门十八至十九节保罗继续说，『他若亏负你，或欠你甚么，这都归在我的账上；我必偿还，这是我保罗亲笔写的。我并不用对你说，连你自己也是亏欠于我。』『他若亏负你，或欠你甚么，』这话指明欧尼西母也许欺诈了他的主人。关于这点，保罗说，『这都归在我的账上。』保罗在照顾欧尼西母的事上，正作了主为我们所作的。在十九节保罗说，『我必偿还，』正如主为祂所救赎的人付了一切。

8In verses 18 and 19 Paul continues, “And if he has wronged you in anything or owes anything, charge that to my account; I Paul have written with my own hand, I will repay; not to say to you that you owe me even your own self besides.” The phrase, “if he has wronged you in anything or owes anything,” indicates that Onesimus may have defrauded his master. Concerning this, Paul says, “Charge that to my account.” In caring for Onesimus, Paul did exactly what the Lord does for us. In verse 19 Paul says, “I will repay,” just as the Lord pays everything for His redeemed

9在十九节保罗也题醒腓利门：『连你自己也是亏欠于我。』这指明腓利门乃是保罗亲自带领得救的。

9In verse 19 Paul also reminds Philemon, “You owe me even your own self besides.” This indicates that Philemon had been saved through Paul himself

参使徒的请求和信心

III. THE APOSTLE’S REQUEST AND CONFIDENCE

10在二十节保罗接著说，『弟兄阿，是的，愿我在主里从你得著益处，愿你使我的心肠在基督里得舒畅。』这里的益处，希腊文，onaimen，欧奈门，音近欧尼西母，二字在原文均指有益，暗指欧尼西母；这是玩弄文字，含示既然连腓利门自己也是亏欠于保罗，对保罗而言，他就是欧尼西母。因此，

10In verse 20 Paul goes on to say, “Yes, brother, may I have profit from you in the Lord; refresh my inward parts in Christ.” The Greek word for profit here, onaimen, is an allusion to the name Onesimus. This is a play on words, implying that since Philemon owed Paul even himself, he was an Onesimus to Paul. Hence, Philemon should be profitable to Paul in the Lord

11腓利门应当在主里于保罗有益。

12在本节保罗也要求腓利门使他的心肠在基督里得舒畅。得舒畅，意即得抚慰、感畅快。心肠，原文与七节者同。腓利门既然使众圣徒的心肠得了舒畅，现今他的同伙要求他在主里也这样待他。在二十一至二十二节保罗说，『我写信给你，深信你必顺从，知道你所要行的，甚至必过于我所说的。同时，你还要给我豫备住所，因为我盼望藉著你们的祷告，我可当作恩典赐给你们。』保罗盼望获释出狱，能再访问众召会；这盼望也曾在腓立比一章二十五节，二章二十四节表示过。保罗认为自己的访问对召会乃是一种恩典的赐与。

12In this verse Paul also asks Philemon to refresh his inward parts in Christ. The word for refresh means soothe, cheer. Literally, the Greek word rendered inward parts means bowels, as in verse 7. Since Philemon refreshed the inward parts of the saints, his partner asks him now to do the same for him in the Lord. In verses 21 and 22 Paul says, “Having confidence in your obedience, I wrote to you, knowing that you will do even beyond what I say. And at the same time also prepare me a lodging; for I hope that through your prayers I shall be graciously given to you.” Paul’s expectation that he would be liberated from his imprisonment and visit the churches again is also expressed in Philippians 1:25 and 2:24. Paul considered his visit a gracious gift to the church

肆结语

IV. THE CONCLUSION

13腓利门二十三至二十五节有本书信的结语：『在基督耶稣里与我一同坐监的以巴弗问你安。我的同工马可、亚里达古、底马、路加，也都问你安。愿主耶稣基督的恩与你们的灵同在。』使徒在他书信的开头和结语中，总是用主的恩典问受信者安。这表明他信靠主的恩典，能叫他们，也叫他自己，（林前十五10，）成就他所写给他们的。要成就像使徒保罗所完成这样高超的启示，人的努力是无济于事的，必须主的恩典。

13In verses 23 through 25 we have the conclusion of this Epistle: “Epaphras, my fellow-prisoner in Christ Jesus, greets you; as do Mark, Aristarchus, Demas, Luke, my fellow-workers. The grace of the Lord Jesus Christ be with your spirit.” The apostle always greeted the recipients of his Epistles, both in the opening and in the conclusion, with the grace of the Lord. This shows that he trusted in the Lord’s grace for them, as well as for himself (1 Cor. 15:10), to accomplish what he wrote to them. No human effort avails for the accomplishment of such a high revelation as the completing revelation of the Apostle Paul.