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The Epistle of Paul to the Philippians, usually referred to simply as Philippians, is the eleventh book in the New Testament. Paul visited Philippi for the first time on his second missionary journey (49–51 AD). It was the first congregation in Europe.
Biblical scholars are in general agreement that it was written by St. Paul to the church of Philippi, an early center of Christianity in Greece around 62 AD.[1]
The historical background of Philippians is traditionally gathered from two main primary New Testament sources: (1) informative internal data from the letter itself and (2) related information garnered from the rest of the New Testament Canon. In the latter's case, this would specifically include the Acts of the Apostles, and other related Pauline Epistles.[2]
Other primary information is derived from external historical sources related to the chronological connections between Paul's association with Philippi, its political and economical setting, and its social and religio-philosophical context as well.[3]
According to the document itself, the Philippians had sent Epaphroditus, their envoy ("messenger [apostolon] and minister [leitourgon]" Phil 2:25), with contributions as an expression of their "partnership" and "concern" to meet the needs of Paul (Phil 1:3–5, Phil 2:30, and Phil 4:10–19).
During the execution of his responsibilities of travel to deliver their "gift" (Phil 4:17), Epaphroditus contracted some life-threatening debilitating illness (esthenese, cf. Phil 2:26–27). At some point he recovers. It is at this time, whether premeditated or due to an extended stay with the apostle various internal matters are revealed to Paul on the part of Epaphroditus (Phil 1:27–30, Phil 2:19–24, Phil 3:2–3, Phil 3:17–20, Phil 4:2–3, and Phil 4:9).
Upon Epaphroditus' return to health, Paul sends word to the Philippians through Epaphroditus of his upcoming sentence in Rome and of his optimism in the face of death (1:18b-26), along with exhortations to imitate his capacity to rejoice in the Lord despite one's circumstances (2:14–18). Moreover, Paul sends counsel regarding spiritual adversaries among the Philippians (3:1–21), and conflicts within their fellowship (4:2–3). Lastly, he provides receipt of both Epaphroditus' heroism (3:25–30) and the arrival of "the gift" (4:10), along with his promise of a divine accounting (4:17–20).
Within the letter is also found an optimism where Paul's belief of his release is the basis upon which he promises to send Timothy to them for ministry (3:19–23), and an anticipation to also pay them a personal visit (2:24). With this communication Epaphroditus sets out on his homeward journey (3:28–29).
There has been ongoing debate regarding where Paul was when he wrote this letter (and therefore the date of the letter's composition). Internal evidence in the letter itself points clearly to it being composed while Paul was in jail (Philippians 1:7,13), but which jail time is highly debated. Some suggest the Roman imprisonment at the end of the Book of Acts (chapter 28:30,31). Others suggest the earlier Casearean imprisonment (Acts 23-26). Still others suggest an earlier imprisonment again, and postulate an Ephesian imprisonment during Paul's lengthy stay in that city (Acts 19). Until recently no one seems to have advocated the second Roman Imprisonment of Paul (after the end of the book of Acts but attested in the writings of early church fathers[4]). A recent EQ article sees that theory considered and speculated on.[5] The main reasons suggested for a later date, include: 1) Highly developed Ecclesiology; 2) An impending sense of death permeating the letter; 3) The absence of any mention of Luke in a letter to Luke’s home church (when we know Luke was with Paul in his first Roman imprisonment); 4) A harsher imprisonment than open house arrest of his first Roman imprisonment; 5) A similar unique expression that is shared only with 2 Timothy; and 6) A similar disappointment with co-workers shared only with 2 Timothy. This second Roman imprisonment theory is still to be rigorously debated in the wider theological community.
The letter begins in standard form for an ancient Hellenistic letter structure, with author – or senders – first, then recipients with a greeting (Phil. 1.1–2).[6]
The address and greeting is clear:
In his introduction, Blevins writes, "Since the time of F. C. Baur, very few scholars have doubted the Pauline authorship of the letter. Attempts to remove unauthentic sections from Philippians have failed."[7]
It is possible that the kenosis passage in Philippians 2:5–11 may have been a Christian hymn that Paul quoted.
Have this attitude in yourselves which was also in Christ Jesus, who, although He existed in the form of God, did not regard equality with God a thing to be grasped, but emptied Himself, taking the form of a bond-servant, and being made in the likeness of men. Being found in appearance as a man, He humbled Himself by becoming obedient to the point of death, even death on a cross. For this reason also, God highly exalted Him, and bestowed on Him the name which is above every name, so that at the name of Jesus every knee will bow, of those who are in heaven and on earth and under the earth, and that every tongue will confess that Jesus Christ is Lord, to the glory of God the Father.
The letter was written to the church at Philippi, one of the earliest churches to be founded in Europe. They were very attached to Paul, just as he was very fond of them. Of all the churches, their contributions (which Paul gratefully acknowledges) are among the only ones he accepts. (Acts 20:33–35; 2 Cor. 11:7–12; 2 Thess. 3:8). The generosity of the Philippians comes out very conspicuously (Phil. 4:15). "This was a characteristic of the Macedonian missions, as 2 Cor. 8 and 9 amply and beautifully prove. It is remarkable that the Macedonian converts were, as a class, very poor (2 Cor. 8:2), though the very first converts were of all classes (Acts 16); and the parallel facts, their poverty and their open-handed support of the great missionary and his work, are deeply harmonious." (Moule).
As with all epistles, the original was composed in Greek.[10]
Philippians has been the subject of much research and Ralph P. Martin argues that Philippians 2 may be considered the beginning of the field of Christology, specifically referring to the rich analysis that Apostle Paul began in Philippians 2:5–6.[11] Veronica Koperski views Philippians 3:10 as the beginning of the analysis of the knowledge of Christ.[12]
While Paul's opening prayer is for love (1:9), based on knowledge of Christ, his final prayer is for the peace of God (4:7), which surpasses all understanding. Thus the concepts of love, knowledge and peace are jointly developed in the Epistle.[13]
Online translations of the Epistle to the Philippians:
Online Study of Philippians:
Related articles:
Book of Revelation, Jesus, Epistle of James, Old Testament, Christianity
Judaism, Christianity, Hebrew Bible, Biblical canon, Torah
Bible, Epistle to the Romans, Epistle to the Galatians, Epistle to the Philippians, Second Epistle to Timothy
New Testament, Bible, Acts of the Apostles, Epistle to the Philippians, First Epistle to the Thessalonians
Oxyrhynchus Papyri, Oxford, Gospel of John, Vienna, Gospel of Matthew