Commentario del capitolo
Philemon Capitolo 1
서론
Introduction
简体中文
Originale inglese
INTRODUCTION
The testimonies to its authenticity are--ORIGEN [Homily 19, on Jeremiah, vol. 1., p. 185, Edition Huetius], cites it as the letter of Paul to Philemon concerning Onesimus; TERTULLIAN [Against Marcion, 5.21]: "The brevity of this Epistle is the sole cause of its escaping the falsifying hands of Marcion." EUSEBIUS [Ecclesiastical History, 3.25], mentions it among "the universally acknowledged Epistles of the canon"; JEROME [Commentary on Philemon, vol. iv., p. 442], argues for it against those who objected to its canonicity on the ground of its subject being beneath an apostle to write about. IGNATIUS [Epistle to the Ephesians, 2; Epistle to the Magnesians, 12], seems to allude to
Phm 20.
Compare Epistle to Polycarp [1 and 6]. Its brevity is the cause of its not being often quoted by the Fathers. PALEY [Horæ Paulinæ], has shown striking proofs of its authenticity in the undesigned coincidences between it and the Epistle to the Colossians.
PLACE AND TIME OF WRITING.--This Epistle is closely linked with the Epistle to the Colossians. Both were carried by the same bearer, Onesimus (with whom, however, Tychicus is joined in the Epistle to the Colossians),
Col 4:9.
The persons sending salutations are the same, except one, Jesus called Justus
(Col 4:11).
In both alike Archippus is addressed
(Phm 2; Col 4:17).
Paul and Timothy stand in the headings of both. And in both Paul appears as a prisoner
(Phm 9; Col 4:18).
Hence it follows, it was written at the same time and place as the Epistle to the Colossians (which was about the same time as the Epistle to the Ephesians), namely, at Rome, during Paul's first imprisonment, A.D. 61 or 62.
OBJECT.--Onesimus, of Colosse ("one of you,"
Col 4:9),
slave of Philemon, had fled from his master to Rome, after having probably defrauded him
(Phm 18).
He there was converted to Christianity by Paul, and being induced by him to return to his master, he was furnished with this Epistle, recommending him to Philemon's favorable reception, as being now no longer a mere servant, but also a brother in Christ. Paul ends by requesting Philemon to prepare him a lodging, as he trusted soon to be set free and visit Colosse. This Epistle is addressed also to Apphia, supposed from its domestic subject to have been Philemon's wife, and Archippus (a minister of the Colossian Church,
Col 4:17),
for the same reason, supposed to be a near relative.
Onesimus in the Apostolical Canons [73], is said to have been emancipated by his master. The Apostolical Constitutions [7.46] state that he was consecrated by Paul, bishop of Berea, in Macedonia, and that he was martyred at Rome. IGNATIUS [Epistle to the Ephesians, 1], speaks of him as bishop of the Ephesians.
STYLE.--It has been happily termed, from its graceful and delicate urbanity, "the polite Epistle." Yet there is nothing of insincere compliment, miscalled politeness by the world. It is manly and straightforward, without misrepresentation or suppression of facts; at the same time it is most captivatingly persuasive. ALFORD quotes LUTHER'S eloquent description, "This Epistle showeth a right, noble, lovely example of Christian love. Here we see how St. Paul layeth himself out for the poor Onesimus, and with all his means pleadeth his cause with his master, and so setteth himself as if he were Onesimus, and had himself done wrong to Philemon. Yet all this doeth he, not with force, as if he had right thereto, but he stripped himself of his right, and thus enforceth Philemon to forego his right also. Even as Christ did for us with God the Father, thus also doth St. Paul for Onesimus with Philemon: for Christ also stripped Himself of His right, and by love and humility enforced [?] the Father to lay aside His wrath and power, and to take us to His grace for the sake of Christ, who lovingly pleadeth our cause, and with all His heart layeth Himself out for us; for we are all His Onesimi, to my thinking."
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简体中文
门1-25.
问安。为腓利门的爱心与信心感恩。为阿尼西母代求。结语请求与问安。
这封书信提供了一个极高的智慧范例，说明基督徒当如何以更高的原则处理社会事务。
- 为基督耶稣被囚的。意即因基督的缘故而成为囚徒（参「为福音被捆锁」，门13）。他没有像在其他书信中那样自称「保罗作使徒」，因为他是以亲密而非权威的方式写信。
我们的同工。意即我们曾在以弗所时，在建立歌罗西教会的事上与他同劳。参见我的歌罗西书《导言》。
Originale inglese
Phm 1-25.
ADDRESS. THANKSGIVING FOR PHILEMON'S LOVE AND FAITH. INTERCESSION FOR ONESIMUS. CONCLUDING REQUEST AND SALUTATIONS.
This Epistle affords a specimen of the highest wisdom as to the manner in which Christians ought to manage social affairs on more exalted principles.
1. prisoner of Jesus Christ--one whom Christ's cause has made a prisoner (compare "in the bonds of the Gospel,"
(Phm 13).
He does not call himself, as in other Epistles, "Paul an apostle," as he is writing familiarly, not authoritatively.
our . . . fellow labourer--in building up the Church at Colosse, while we were at Ephesus. See my
Introduction
to Colossians.
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- 亚腓亚。拉丁文作「Appia」，是腓利门的妻子或某位近亲。若她与亚基布不是他的家人，就不会在一封涉及家庭事务的书信的问安中与腓利门一同被提及。
亚基布。歌罗西教会的传道者（西4:17）。
同当兵的。见提后2:3。
以及你家中的教会。在尚无正式教堂之时，特定圣徒的家就被用于此目的。当留意保罗的智慧：他将与腓利门之家有血缘或弟兄之谊的人与他关联，却不超过这个范围。
Originale inglese
2. Apphia--the Latin, "Appia"; either the wife or some close relative of Philemon. She and Archippus, if they had not belonged to his family, would not have been included with Philemon in the address of a letter on a domestic matter.
Archippus--a minister of the Colossian Church
(Col 4:17).
fellow soldier--
(2Ti 2:3).
church in thy house--In the absence of a regular church building, the houses of particular saints were used for that purpose. Observe Paul's tact in associating with Philemon those associated by kindred or Christian brotherhood with his house, and not going beyond it.
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- 常常。阿尔福德（Alford）将此词与「我感谢我的神」相连。
Originale inglese
4. always--joined by ALFORD with, "I thank my God."
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- 听说。这是他感恩的依据。他对未曾见过或当时尚未访问过的教会和个人说「听说」，这正是书信真实性的一个细腻标记。腓利门所住的歌罗西，保罗从未到过。然而门19节在此暗示腓利门是他所结的果子。无疑地，腓利门是在以弗所，或在其他遇见保罗之处归信的。
爱心与信心。神学上的次序是先有信心，后有作为信心之果的爱心。但保罗有意将腓利门的爱心置于首位，因为他正在劝勉他行一件爱心之事。
向……向……。希腊文是两个不同的词：一个是「向」（towards），一个是「归于」（unto）。「向」仅指方向；「归于」则指向其益处。
Originale inglese
5. Hearing--the ground of his thanksgiving. It is a delicate mark of authenticity, that he says "hearing" as to churches and persons whom he had not seen or then visited. Now Colosse, Philemon's place of residence, he had never yet seen. Yet
Phm 19
here implies that Philemon was his convert. Philemon, doubtless, was converted at Ephesus, or in some other place where he met Paul.
love and faith--The theological order is first faith then love, the fruit of faith. But he purposely puts Philemon's love in the first place, as it is to an act of love that he is exhorting him.
toward . . . toward--different Greek words: "towards" . . . "unto." Towards implies simply direction; unto, to the advantage of.
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- 愿——我为你的感恩与祷告的目的是，为使……
你信心的分享——意即将你的信心与其果子分享出去（即爱与善行的举动：如来13:16「不可忘记行善和分享」，即分给一份），给他人；或你信心所发的对人的慷慨（希腊文在林后9:13译为「慷慨的捐输」）。
发生功效——希腊文为「在……里面」，即他的慷慨得以实践的范围，也就是可以藉行为在……里被证实之意。
认识——希腊文为「全备的认识」，即经历性、实践性的承认。
各样善事——最古老的抄本读作「在我们里面」，即承认在我们基督徒里面、在我们活出基督徒品格之时所存的一切恩典。简而言之，愿你的信心藉行为证明是「使人生发仁爱的信心」。
在基督耶稣里——按希腊文更确切地说，是「归于基督耶稣」，即为基督耶稣的荣耀。两份最古老的抄本省略了「耶稣」。这一节对应门5节「你向众圣徒的爱心与信心」；保罗在祷告中不住地提到他，为使他的信心在对待他人的关系上，藉着向基督的荣耀彰显基督徒里面的一切恩典，进一步显出其功效。如此，他就为阿尼西母的请求铺平了道路。
Originale inglese
6. That--The aim of my thanksgiving and prayers for thee is, in order that the, &c.
the communication of thy faith--the imparting of it and its fruits (namely, acts of love and beneficence: as
Heb 13:16,
"to communicate," that is, to impart a share) to others; or, the liberality to others flowing from thy faith (so the Greek is translated, "liberal distribution,"
2Co 9:13).
effectual by--Greek, "in"; the element in which his liberality had place, that is, may be proved by acts in, &c.
acknowledging--Greek, "the thorough knowledge," that is, the experimental or practical recognition.
of every good thing which is in you--The oldest manuscripts read, "which is in US," that is, the practical recognition of every grace which is in us Christians, in so far as we realize the Christian character. In short, that thy faith may by acts be proved to be "a faith which worketh by love."
in Christ Jesus--rather as Greek, "unto Christ Jesus," that is, to the glory of Christ Jesus. Two of the oldest manuscripts omit "Jesus." This verse answers to
Phm 5,
"thy love and faith toward all saints"; Paul never ceases to mention him in his prayers, in order that his faith may still further show its power in his relation to others, by exhibiting every grace which is in Christians to the glory of Christ. Thus he paves the way for the request in behalf of Onesimus.
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- 因为——这是门4-6节祷告的理由。
我们有——希腊文作「我们曾有大」。
快乐与安慰——林后7:4中二者并用。
众圣徒的心因你得畅快——因你的家向他们敞开。
兄弟啊——置于末尾，为要使他对随后的请求给予善意的关注。
Originale inglese
7. For--a reason for the prayer,
Phm 4-6.
we have--Greek, "we had."
joy and consolation--joined in
2Co 7:4.
saints are refreshed by thee--His house was open to them.
brother--put last, to conciliate his favorable attention to the request which follows.
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- 所以——因我对你的爱，我宁愿「求」，而不愿「吩咐」，或以权威命令。
我可以……命令——因为腓利门既因保罗的工具而归信，就对保罗负有顺服的义务。
在基督里——他的胆量得以实践的范畴。
Originale inglese
8. Wherefore--Because of my love to thee, I prefer to "beseech," rather than "enjoin," or authoritatively command.
I might . . . enjoin--in virtue of the obligation to obedience which Philemon lay under to Paul, as having been converted through his instrumentality.
in Christ--the element in which his boldness has place.
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- 为爱的缘故——我对你的爱，以及（理当如此）你对阿尼西母的爱。或指你所如此光辉地展示的那种基督徒之爱（门7）。
像我这样年老的——可如此理解，像我这样的人，即你所认识的我：
保罗——许多教会的建立者、基督的使徒、你在信仰上的父亲。
年老的——这是能赢得你尊重我所求任何事的一个情形。
现在又是为基督耶稣被囚的——我对你的关怀最强有力的凭据：若没有别的理由，至少因这一点，求你以怜悯之心成全我的请求。
Originale inglese
9. for love's sake--mine to thee, and (what ought to be) thine to Onesimus. Or, that Christian love of which thou showest so bright an example
(Phm 7).
being such an one--Explain, Being such a one as thou knowest me to be, namely,
Paul--the founder of so many churches, and an apostle of Christ, and thy father in the faith.
the aged--a circumstance calculated to secure thy respect for anything I request.
and now also a prisoner of Jesus Christ--the strongest claim I have on thy regard: if for no other reason, at least in consideration of this, through commiseration gratify me.
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- 我求你——从门9节重复，以加强语气。
在希腊文中，「阿尼西母」这个名字被巧妙地放在最后；他在提到那在腓利门心中已声名狼藉的名字之前，先以有利的描述加以铺垫。「我为我在捆锁中所生的儿子阿尼西母求你。」圣经并不认可奴隶制度，但同时也并不发起一场反对它的政治十字军。圣经向我们同胞陈明爱的原则，这些原则（正如已成就的那样）终必在不以煽动奴仆反对主人而撼动当时既有政治结构的情况下，渐渐从根基削弱并推翻这一制度。
Originale inglese
10. I beseech thee--emphatically repeated from
Phm 9.
In the Greek, the name "Onesimus" is skilfully put last, he puts first a favorable description of him before he mentions the name that had fallen into so bad repute with Philemon. "I beseech thee for my son, whom I have begotten in my bonds, Onesimus." Scripture does not sanction slavery, but at the same time does not begin a political crusade against it. It sets forth principles of love to our fellow men which were sure (as they have done) in due time to undermine and overthrow it, without violently convulsing the then existing political fabric, by stirring up slaves against their masters.
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- 从前……没有益处——与他的名字阿尼西母（意为「有益的」）相违。他不仅「没有益处」，还积极地造成损害，因他「亏负」了主人。保罗用的是较温和的说法。
如今有益——没有敬虔，人就没有地位。「有益」不仅在属世之事上，也在属灵之事上。
Originale inglese
11. Which . . . was . . . unprofitable--belying his name Onesimus, which means "profitable." Not only was he "unprofitable," but positively injurious, having "wronged" his master. Paul uses a mild expression.
now profitable--Without godliness a man has no station. Profitable in spiritual, as well as in temporal things.
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- 我的心肠——如我自己的心一般宝贵[阿尔福德]。参门17节的「如同我自己」。是我最深切的爱的对象，如父母对儿女的爱。
Originale inglese
12. mine own bowels--as dear to me as my own heart [ALFORD]. Compare
Phm 17,
"as myself." The object of my most intense affection as that of a parent for a child.
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- 我——强调之词。至于我，既然我如此信任他，以致想留他在身边服事我，你也当如此。
我本来有意留住——与门14节的「宁愿」是不同的希腊文；此处是「我本可以盼望」「我的心意原是如此」，而门14节是「我不愿意」。
替你——为要他在你的位置上，补足你若在此因你对我的爱（门19）而要为我做的一切服事。
为福音的捆锁——指我为福音的缘故所受的捆锁（门9）。
Originale inglese
13. I--emphatical. I for my part. Since I had such implicit trust in him as to desire to keep him with me for his services, thou mayest.
I would have retained--different Greek from the "would,"
Phm 14,
"I could have wished," "I was minded" here; but "I was not willing,"
Phm 14.
in thy stead--that he might supply in your place all the services to me which you, if you were here, would render in virtue of the love you bear to me
(Phm 19).
bonds of the gospel--my bonds endured for the Gospel's sake
(Phm 9).
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- 未经你的同意——即未得你的许可。
就不是出于勉强——「不是作为出于勉强的事，而是出于甘心」。若保罗留住了阿尼西母，那么无论腓利门多么愿意使保罗喜悦，因未曾征求他的许可，他就无从表达他的心意。
Originale inglese
14. without thy mind--that is, consent.
should not be as--"should not appear as a matter of necessity, but of free will." Had Paul kept Onesimus, however willing to gratify Paul Philemon might be, he would have no opportunity given him of showing he was so, his leave not having been asked.
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- 或者——以人的方式说话，却相信神的护理大概（因为我们不能教条式地界定神在护理中隐藏的旨意）使过去之恶最终成为对他更大的益处。这一思想能减轻腓利门对阿尼西母过去过犯的忿怒。如约瑟在创45:5。
暂时离开——字面作「从你被分离」，是「逃走」的缓和说法，为要平息腓利门的怒气。
收下他——希腊文作「使他永远为你所有」（参腓4:18的注释）。
与太6:2所用的是同一个希腊文。
永远——在今生与来世（参出21:6）。阿尼西母离开的时间无论多长，与今后将他与主人永远连结的忠诚相比，不过是一「片刻」（希腊文如此）。
Originale inglese
15. perhaps--speaking in human fashion, yet as one believing that God's Providence probably (for we cannot dogmatically define the hidden purposes of God in providence) overruled the past evil to ultimately greater good to him. This thought would soften Philemon's indignation at Onesimus' past offense. So Joseph in
Ge 45:5.
departed--literally, "was parted from thee"; a softening term for "ran away," to mitigate Philemon's wrath.
receive him--Greek, "have him for thyself in full possession" (see on
Php 4:18).
The same Greek as in
Mt 6:2.
for ever--in this life and in that to come (compare
Ex 21:6).
Onesimus' time of absence, however long, was but a short "hour" (so Greek) compared with the everlasting devotion henceforth binding him to his master.
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- 不再仅作为奴仆或奴隶（虽然他仍然如此），而是超过奴仆，使你从他所得的不只是奴仆的服事，更是更高的益处：他在「肉身」是奴仆，在「主里」却是弟兄。
所亲爱的，特别是对我——因我是他属灵的父亲，也经历了他的忠心服事。为免腓利门不喜欢阿尼西母被称为「弟兄」，保罗先承认他为弟兄，因他是同一位神的属灵之子。
何况对你——因他与你处于更亲近、更持久的关系之中。
Originale inglese
16. No longer as a mere servant or slave (though still he is that), but above a servant, so that thou shalt derive from him not merely the services of a slave, but higher benefits: a servant "in the flesh," he is a brother "in the Lord."
beloved, specially to me--who am his spiritual father, and who have experienced his faithful attentions. Lest Philemon should dislike Onesimus being called "brother," Paul first recognizes him as a brother, being the spiritual son of the same God.
much more unto thee--to whom he stands in so much nearer and more lasting relation.
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- 同伙——即在信、望、爱的基督徒相交中的伙伴。
接纳他如同接纳我一样——恢复「接纳他，他是我的心肠」一语。
Originale inglese
17. a partner--in the Christian fellowship of faith, hope, and love.
receive him as myself--resuming "receive him that is mine own bowels."
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- 希腊文作「然而他若亏负了你」（你之所以不愿「收下他」，是因为此），比「他若偷了你的东西」语气更温和。阿尼西母似乎已向保罗承认了类似的事。
都归在我的账上——若有需要，我预备赔偿你的损失。门19、21节的后半暗示他并不指望腓利门大概会索取。
Originale inglese
18. Greek, "But it (thou art not inclined to 'receive him' because) he hath wronged thee"; a milder term than "robbed thee." Onesimus seems to have confessed some such act to Paul.
put that on mine account--I am ready to make good the loss to thee if required. The latter parts of
Phm 19, 21,
imply that he did not expect Philemon would probably demand it.
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- 我亲笔——不像其他书信那样使用代笔人：这是对腓利门的特别礼遇，他应当以成全保罗的请求来表示对此的重视。可与西4:18对照；那节经文显示，伴随此信一同致歌罗西教会的书信中，仅有结尾的「问安」是保罗亲笔。
连你自己也是亏欠于我——不仅是你的财产。因你是藉着我的事工而得救。所以「他欠你的」债既归到我身上（我承担其责），就被抵销了。
Originale inglese
19. with mine own hand--not employing an amanuensis, as in other Epistles: a special compliment to Philemon which he ought to show his appreciation of by granting Paul's request. Contrast
Col 4:18,
which shows that the Epistle to the Colossian Church, accompanying this Epistle, had only its closing "salutation" written by Paul's own hand.
albeit, &c.--literally, "that I may not say . . . not to say," &c.
thou owest . . . even thine own self--not merely thy possessions. For to my instrumentality thou owest thy salvation. So the debt which "he oweth thee" being transferred upon me (I making myself responsible for it) is cancelled.
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- 让我——「我」是强调：「让我从你得益处（希腊文onainen『得益』，暗指阿尼西母之名『有益的』），正如你本应从阿尼西母所得的那样」；因为「连你自己也是亏欠于我」。
在主里——不是世俗的利益，而是在主的灵的恩典中你的增长[阿尔福德]。
我的心肠——我的心。求你以成全这一请求来满足我的感受。
在主里——最古老的抄本读作「在基督里」，即这一基督徒之爱的举动自然应实践的范畴。
Originale inglese
20. let me--"me" is emphatic: "Let me have profit (so Greek 'for joy,' onainen, referring to the name Onesimus, 'profitable') from thee, as thou shouldst have had from Onesimus"; for "thou owest thine ownself to me."
in the Lord--not in worldly gain, but in thine increase in the graces of the Lord's Spirit [ALFORD].
my bowels--my heart. Gratify my feelings by granting this request.
in the Lord--The oldest manuscripts read, "in Christ," the element or sphere in which this act of Christian love naturally ought to have place.
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简体中文
- 我深信你的顺服——对我使徒权柄的顺服，若我要「命令」（门8），虽我并不如此行，宁愿以恩惠之请向你恳求（门9）。
你所要行的还过于此——针对阿尼西母：暗示腓利门可能会释放他，除了善意地接纳之外。
Originale inglese
21. Having confidence in thy obedience--to my apostolic authority, if I were to "enjoin" it
(Phm 8),
which I do not, preferring to beseech thee for it as a favor
(Phm 9).
thou will also do more--towards Onesimus: hinting at his possible manumission by Philemon, besides, being kindly received.
22
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简体中文
- 保罗访问歌罗西的这一前景，将有助于确保阿尼西母得到善意的接纳，因为保罗将亲自知道他受到了怎样的对待。
你们——指腓利门、亚腓亚、亚基布以及腓利门家中的教会。在同一囚禁中所写的腓2:23、24，他也表达了同样的期待。
Originale inglese
22. This prospect of Paul's visiting Colosse would tend to secure a kindly reception for Onesimus, as Paul would know in person how he had been treated.
your . . . you--referring to Philemon, Apphia, Archippus, and the Church in Philemon's house. The same expectation is expressed by him,
Php 2:23, 24,
written in the same imprisonment.
23
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简体中文
- 在随附的书信中问安的是同样的人，只是此处未提到「耶数犹士都」。
与我同囚的以巴弗——他是由歌罗西教会所差，来探望并服事保罗的，可能被罗马当局以嫌疑而下在监里。然而在西4:12中他未被列为囚犯，因此此处的「同囚」可能仅指他在保罗被囚时作忠心的同伴，以其陪伴而将自己置于囚犯的地位。西410的「与我同囚的亚里达古」也可作如此理解。本森（Benson）推测其意为：在某次从前的机会中，这二人是保罗的「同囚」，而非当时。
Originale inglese
23. The same persons send salutations in the accompanying Epistle, except that "Jesus Justus" is not mentioned here.
Epaphras, my fellow prisoner--He had been sent by the Colossian Church to inquire after, and minister to, Paul, and possibly was cast into prison by the Roman authorities on suspicion. However, he is not mentioned as a prisoner in
Col 4:12,
so that "fellow prisoner" here may mean merely one who was a faithful companion to Paul in his imprisonment, and by his society put himself in the position of a prisoner. So also "Aristarchus, my fellow prisoner,"
Col 4:10,
may mean. Benson conjectures the meaning to be that on some former occasion these two were Paul's "fellow prisoners," not at the time.
25
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- 愿……与你们的灵同在——（加6:18；提后4:22）。
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罗伯·贾米森（Robert Jamieson）、A. R. 福塞特（A. R. Fausset）、大卫·布朗（David Brown）
《新旧约全书批判与解经注释》（Commentary Critical and Explanatory on the Whole Bible）（1871）
增补、勘误与意见请寄送编者。
Originale inglese
25. be with your spirit--
(Ga 6:18; 2Ti 4:22).
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Robert Jamieson, A. R. Fausset and David Brown
Commentary Critical and Explanatory on the Whole Bible (1871)
Send Addenda, Corrigenda, and Sententiae to the editor
导言
关于这封书信的真实性，见证如下：俄利根（Origen）《耶利米书讲道集》第19篇，第1卷，第185页（Huetius编辑本）将其引用为保罗论及阿尼西母（Onesimus）时写给腓利门的信；特土良（Tertullian）《驳马吉安》5.21：「这封书信之所以幸免于马吉安篡改之手，唯一的原因就是它的简短。」优西比乌（Eusebius）《教会史》3.25将其列入「正典中普遍公认的书信」之中；耶柔米（Jerome）《腓利门书注释》第4卷，第442页，针对那些以书信主题不配使动笔者为由反对其正典地位的人为之辩护。伊格那丢（Ignatius）《致以弗所人书》第2章与《致马尼西人书》第12章，似乎暗指门20节。可与《致坡旅甲书》第1、6章比较。这封书信之所以不常被教父引用，原因在于其篇幅简短。佩利（Paley）在《Horae Paulinae》中指出，这封书信与歌罗西书之间存在着一些无意的巧合，这些巧合构成了其真实性的有力证据。
写作地点与时间。这封书信与歌罗西书紧密相连。两封书信都由同一位传递者阿尼西母携带（不过在歌罗西书中，推基古与他同行，西4:9）。问安之人除了一位——称为犹士都的耶稣（西4:11）之外，完全相同。两封书信都提到亚基布（门2；西4:17）。两封书信的首页都署保罗与提摩太之名。且两封书信中保罗都作为囚犯出现（门9；西4:18）。由此可以推断，这封书信与歌罗西书写于同一时间与地点（约与以弗所书同时），即主后61或62年保罗首次被囚于罗马期间。
目的。阿尼西母是歌罗西人，即「你们那里的人」（西4:9），原为腓利门的奴仆，大概在亏负了主人之后（门18）逃往罗马。他在那里藉着保罗归信基督教，并在保罗的劝勉下决定回到主人身边，遂带着这封书信同行，书信推荐他当以弟兄而非仅是仆人的身份，蒙腓利门恩待接纳。保罗在信末请求腓利门为他预备住处，因他盼望不久即将获释并访问歌罗西。这封书信也致阿腓亚与亚基布。阿腓亚因书信所涉家庭主题，被推测为腓利门的妻子；亚基布因是歌罗西教会的传道者（西4:17），同样据此推测为近亲。
《使徒法规》（Apostolical Canons）第73条说阿尼西母已被主人释放。《使徒宪典》（Apostolical Constitutions）7.46称他被保罗按立为马其顿庇哩亚的监督，并在罗马殉道。伊格那丢《致以弗所人书》第1章提到他作以弗所人的监督。
文体。这封书信因其优雅得体的礼节，恰当地被称为「礼貌书信」。然而其中全无世人误称之为礼貌的虚伪恭维。它刚正率直，不曲解也不隐瞒事实，同时又极具说服力。阿尔福德（Alford）引用了路德（Luther）雄辩的描述：「这封书信展现了基督徒之爱一个正确、崇高、可亲的榜样。在这里我们看到圣保罗如何为可怜的阿尼西母竭尽全力，用尽一切方法在他主人面前为他辩护，并且设身处地，仿佛他自己就是阿尼西母，是他自己得罪了腓利门。然而这一切他并不是以强制的方式去做——好像他有这样的权利——而是放下自己的权利，从而也促使腓利门放弃自己的权利。正如基督在我们与神父之间所做的，圣保罗也在阿尼西母与腓利门之间如此行：因为基督也放下自己的权利，以爱与谦卑促使父放下祂的忿怒与大能，为基督的缘故将我们收纳于恩典之中——基督满心爱我们，为我们辩护，为我们倾注自己；因为在我看来，我们都是祂的阿尼西母。」