Dictionary Article

Philippians is like 2 Corinthians, Colossians, 1 and 2 Thessalonians, and Philemon in that Paul shared its authorship with Timothy. The appearance of Timothy’s name at the start of these letters, however, probably does not mean that he had any greater part in their composition than perhaps to act as Paul’s secretary.

While it is clear that Paul was writing from prison (Phil 1:12-13 (RV · LV · Read together)), it is not clear where he was imprisoned. The most likely possibility is Rome, in which case the date would be around AD 62. But some have thought that all the journeys implied in 4:14 (RV · LV · Read together) and 2:25-26 (RV · LV · Read together) make such a distant place unlikely (the Philippians hear that Paul is in prison and send a gift by Epaphroditus; Epaphroditus hears in Rome that the Philippians have heard that he has been ill). So the alternatives of Ephesus (c. AD 55) and Caesarea (c. AD 58) have been proposed. We know that Paul was imprisoned in Caesarea (Acts 23:33-35 (RV · LV · Read together)), but the greeting “from those of Caesar’s household” is difficult to explain if it was written there, in spite of the coincidence of name. Ephesus is certainly near enough to Philippi for plenty of interchange, but no imprisonment is recorded in the account of Paul’s ministry there in Acts. So we would have to assume that Luke’s account in Acts 19 (RV · LV ACT 19:1–40 · Read together) is not complete and that Paul had been placed in protective custody at the time of the riot (see esp. 19:30-31 (RV · LV · Read together)). But such an imprisonment could hardly have led Paul to wonder whether his time “to depart and be with Christ” had now come (Phil 1:23 (RV · LV · Read together)). At the time of writing, he was clearly facing a capital charge.

The traditional location (Rome) seems the most satisfactory, especially when one reflects that Paul was imprisoned there for at least two years (Acts 28:30 (RV · LV · Read together)), and that it took about three weeks to travel from Rome to Philippi.

Philippi had the distinction of being a Roman colony (Acts 16:12 (RV · LV · Read together)), a privilege accorded to only a few cities outside Italy. Some 90 years before the gospel arrived there (c. AD 50), the city had been greatly expanded by large numbers of Roman soldiers, who were settled there by their commanding officers. As a consequence, the town acquired its coveted status as a colony, which meant that for all intents and purposes its citizens were treated as if they lived in Italy, and the town had a fully Roman administration. Paul alludes to this status in Philippians 3:20 (RV · LV · Read together), where he teaches that Christians likewise are citizens of another city, the heavenly one, while yet residents elsewhere. It was a rich and busy place, one of the main centers of life in Macedonia, and consequently was “home” to the adherents of many different religions, from both east and west. There was a strong Jewish community there, as well as pagans of many sorts.

In a sense Paul’s imprisonment is not just background material but lies at the heart of the letter’s message. In his imprisonment he was experiencing the abasement that he mentions in 4:12 (RV · LV · Read together), using there the same word found in 2:8 (RV · LV · Read together) to describe the self-humbling of Christ unto death. The pattern of the ministry of Jesus described in the great “hymn” of 2:6-11 (RV · LV · Read together)—humiliation followed by glorification—becomes the pattern of Paul’s own life and of the vision he holds out before the Philippians. So alongside abasement and suffering, joy is the other great theme of the letter. Within suffering and self-sacrifice, true joy is born. In fact, Philippians could justly be titled “The Epistle of Joy.” Other prominent themes include the gospel, the Day of the Lord, and in addition to the famous “hymn” in chapter 2 (RV · LV · Read together), a comparison of Paul’s Jewish past with his present Christian experience (3:4-16 (RV · LV · Read together)).

In the opening paragraph of his letter, Paul presents the themes that will be uppermost in his mind throughout. His personal warmth toward the Philippians is immediately striking: “I have you in my heart. . . . I long for all of you” (1:7-8 (RV · LV · Read together)), and this thought of outgoing and suffering love undergirds the whole letter. It is notable, too, that the letter begins and ends with the themes of “grace” and of “the saints” (1:1-2 (RV · LV · Read together); 4:21-23 (RV · LV · Read together)). The grace of Christ, which reaches out to sinful people and transforms them, separating them from the world, occupies Paul throughout. “The saints” are the ones who, touched by that grace, are transformed in heart and mind, so that their love abounds more and more in knowledge and depth of insight (1:9 (RV · LV · Read together)).

Two more great themes appear here. The Greek word phroneo, “to think,” is used more in Philippians than in any other letter of Paul, no fewer than nine times (as against seven in Romans). Unfortunately, it is not uniformly translated in the English versions, and so it is hard for the English reader to notice its repeated appearance and the emphasis on the right use of the mind that goes with it. But for Paul this is vital: the way we think is at the heart of the Christian life, and in these opening verses he makes it clear that the love he feels for the Philippians is actually the Christian way of thinking about them (v 7 (RV · LV · Read together): literally, “It is right for me to think this way about you”). This leads naturally to another emphasis—growth. For the “Christian mind” does not appear overnight. So Paul prays that this mind may grow, giving the Philippians powers of discernment that will transform their character and prepare them for “the day of Christ” (vv 10-11 (RV · LV · Read together); cf. v 6 (RV · LV · Read together)).

Finally, we note in this opening prayer the twin emphases on the gospel and on fellowship—linked in Paul’s prayer of thanksgiving for the Philippians’ partnership in the gospel (v 5 (RV · LV · Read together); cf. v 7 (RV · LV · Read together))—and also the introduction of the great theme of joy (v 4 (RV · LV · Read together)). All three are vital to the whole letter.

Paul writes about his own situation to present the heart of his message. For when he writes, “For me to live is Christ” (v 21 (RV · LV · Read together)), he means more than that his every waking moment is taken up by fellowship with his Lord and service for him. He means also that, in his own person and experience, he displays Christ and “lives” him. Later he will say, “Keep putting into practice all you learned from me and heard from me and saw me doing” (4:9 (RV · LV · Read together), NLT). Few Christian ministers would dare make such a claim today! Yet Paul believed that, as an apostle of Christ, it was his privilege not just to speak on Christ’s behalf but also to live out Christ’s life in his own person, even if that meant suffering and humiliation.

There are two historical difficulties here. First, it is hard to reconstruct the situation to which Paul refers in 1:12-18 (RV PHP 1:12–15 · RV PHP 1:17 · RV PHP 1:16 · RV PHP 1:18 · LV PHP 1:12–15 · LV PHP 1:17 · LV PHP 1:16 · LV PHP 1:18 · Read together PHP 1:12–15 · Read together PHP 1:17 · Read together PHP 1:16 · Read together PHP 1:18). The church in Rome (if that is where he is) was clearly divided about his imprisonment—some believers actually being glad that he was behind bars. It seems as though they were prompted by his imprisonment to get on with preaching their own version of the gospel. Far from being upset by this, Paul is delighted! “What does it matter?” he asks (v 18 (RV · LV · Read together)). Whether by friend or foe, Christ is being proclaimed in a new way as a result of his imprisonment (v 14 (RV · LV · Read together)). He was normally quick to defend the purity of the Word proclaimed, so these rivals of Paul could not have been heretics.

The other historical difficulty surrounds verses 19-26 (RV · LV · Read together). At one moment Paul seems not to know what the outcome of imprisonment will be (vv 19-21 (RV · LV · Read together)). Yet he then suggests that he can choose whether to live or die (v 22 (RV · LV · Read together)), and finally tells the Philippians that he is sure he will remain alive (v 25 (RV · LV · Read together)). The best explanation is that Paul believed he had received a personal assurance from the Holy Spirit that his imprisonment would not end with his execution.

At any rate, his attitude about his own death is most moving. He expected deliverance, whether by life or by death (vv 19-20 (RV · LV · Read together)), and had an unshakeable confidence that to die is “better by far” (v 23 (RV · LV · Read together)), because it means being “with Christ.” This section ends with a note of joy.

This section ends with “joy,” just as the last did, and its whole message is summed up in the opening exhortation of verse 27 (RV · LV · Read together). Paul wanted the Philippians to be people in whom there is no gap between profession and practice, in whom the gospel believed is the gospel lived. The section falls into four portions, which might be entitled as follows: (1) 1:27-30 (RV · LV · Read together)—the worthy life in a hostile world; (2) 2:1-4 (RV · LV · Read together)—the worthy life in Christian fellowship; (3) 2:5-11 (RV · LV · Read together)—the gospel that inspires us; (4) 2:12-18 (RV · LV · Read together)—priorities for lives worthy of the gospel.

Paul refused to let the Philippians feel that he was worse off than they. He wrote, “We are in this fight together. You have seen me suffer for him in the past, and you know that I am still in the midst of this great struggle” (1:30 (RV · LV · Read together), NLT). For suffering at the hands of a hostile world is part and parcel of Christian discipleship. If we profess to believe a gospel about one who, though equal with God, left aside the glory of heaven and submitted not just to incarnation but also to a horrible death (2:6-8 (RV · LV · Read together)), then we must think of suffering not as an unfortunate necessity but as a privilege! “For you have been given not only the privilege of trusting in Christ but also the privilege of suffering for him” (1:29 (RV · LV · Read together), NLT).

The essential quality the believers need, in order to face successfully the hostility of the world, is unity. They must be “standing side by side, fighting together for the Good News” (1:27 (RV · LV · Read together)), and believing one gospel will produce a united front against the world—and not a purely defensive front, either. The theme of unity continues into chapter 2 (RV · LV · Read together), where Paul turns to life within the fellowship (2:1-4 (RV · LV · Read together)), as if to say that external unity before the world will not be possible unless their hearts and minds are truly united in one love, spirit, and purpose (v 2 (RV · LV · Read together)), whatever their outward situation. Such a unity will come only if there is tenderness and compassion among them (v 1 (RV · LV · Read together)). The lovely progression in verse 1 (RV · LV · Read together) reaches a climax with this phrase, and that in turn leads into the famous “hymn” in 2:6-11 (RV · LV · Read together). Such tenderness will not find its home in their hearts unless they believe the gospel about which the hymn sings.

Whether 2:6-11 (RV · LV · Read together) was in fact a real hymn, sung in the context of early Christian worship, is now impossible to know for sure. Certainly Paul’s language here takes on a hymnic quality, though it is not in poetic form. Many scholars have thought that Paul did not write these verses himself but was quoting a well-known piece of liturgy. All one can say for certain is that his language changes in style, and he expressed here ideas that are unique in his writings.

The hymn blends in with its context beautifully, and in fact forms the core of the whole letter. For we see here how the experience of imprisonment and deliverance, and of suffering and joy, is an entering into the experience of Jesus himself, who died and rose, was humbled and glorified.

PHP 2:19–30: RV PHP 2:19–30 · LV PHP 2:19–30 · Read together PHP 2:19–30

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19 I’m hoping in the master Yeshua (Jesus; Grk. Yesus) to be able to send Timotheos to you all soon, so that I can be encouraged when I learn what you’re all up to,

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20 because I have no one else so similar to me in spirit who will be genuinely caring for how you’re all doing.

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21 (There’s plenty who search out what they themselves need instead of the things of Yeshua Messiah.

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22 But you all know that Timotheos has proven himself and has served with me in the good message like a son serving his father.)

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23 So I’ll send him as soon as I can sort out what’s happening to me,

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24 but I’m confident in the master that I myself will also be coming soon.

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25 Meanwhile I thought it was necessary to send Epafroditos to you all. He’s my brother and fellow-worker and fellow-soldier, and your ambassador and minister to my needs.

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26 He’s been longing to see you all again and was upset that you heard that he’d been sick

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27 because he nearly died from it, but God showed mercy to him, and not only to him but also to me that I wouldn’t have yet another hardship to go through.

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28 So I sent him willingly so that when you all see him again, you’ll all be very happy and I’ll be less anxious here.

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29 So accept him in the master with gratefulness and treat him with honour,

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30 because he nearly died after risking his life doing the work of Messiah, but he was able to minister to me in a way that all of you there couldn’t.

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19 But I _am _hoping in the_master Yaʸsous/(Yəhōshūˊa), Timotheos quickly to _send to _you _all, in _order _that also _I may _be _encouraging, having _known the things concerning you _all.

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20 For/Because no _one I _am _having kindred-spirit, who genuinely the things concerning you _all will _be _caring _for.

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21 The ones for all the things of _themselves are _seeking, not the things of_Yaʸsous chosen _one /messiah.

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22 But the provenness of _him you _all _are _knowing, that as unto_a_father a_child serves, with me he _served in the good _message.

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23 This one therefore on _one _hand I _am _hoping to _send, when wishfully I _may _look _out the things concerning me immediately,

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24 on _the _other _hand I _have _persuaded in the_master that also myself quickly I _will _be _coming.

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25 But necessary I _considered, Epafroditos, the brother and fellow-worker and fellow-soldier of _me, and of _you _all ambassador and minister of _the need of _me, to _send to you _all,

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26 since longing _for he _was for _all for _you _all, and distressing because you _all _heard that he _ailed.

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27 For/Because also he _ailed nearly to _death, but the god showed _mercy _to him, not and him only, but also me, in _order _that not sorrow on sorrow I _may _have.

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28 Therefore more _earnestly I _sent him, in _order _that having _seen him again, you _all _may _be _elated and _I less _anxious may _be.

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29 Therefore be _accepting him in the_master with all joy, and the such honoured ones be _having,

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30 because because _of the work of_chosen _one /messiah unto death he _neared, having _risked with _his life, in _order _that he _may _fulfill _up the of _you _all lacking, of _the toward me ministry.

Paul again writes about his own situation and plans, but as before, this section is not just concerned with practical arrangements. On the face of it, he was simply explaining why he was sending the letter by the hand of Epaphroditus instead of Timothy. But actually he was holding them up as practical examples of the life lived by the gospel, about which he had just written. Timothy “genuinely cares about your welfare” (2:20 (RV · LV · Read together)), because, unlike everyone else, he did not seek his own interests but those of Jesus Christ (v 21 (RV · LV · Read together)). He lived the gospel! He was committed to the work of the gospel (v 22 (RV · LV · Read together)). And Epaphroditus was the same, though in a different way. His union with Jesus was expressed not so much in his self-giving service for the gospel and his fellow saints, as in the illness that he suffered and the pains of separation that he endured. Like Jesus, he put his life on the line (v 30 (RV · LV · Read together)), and like Jesus, he was restored to life again (v 27 (RV · LV · Read together)). Now he was to be restored to his beloved Philippians, and the joy that they would experience together would be a further outworking of the gospel.

This section also begins and ends on the note of joy (3:1 (RV · LV · Read together); 4:1 (RV · LV · Read together))—not accidentally. The way of the cross that Paul describes is also the way of joy (cf. Heb 12:2 (RV · LV · Read together)). It begins and ends also with the address “dear brothers and sisters,” and this, too, is not accidental, for once again in this passage Paul writes about himself, and once again the underlying thought is that his experience is typical and that his readers should expect and seek to see the same pattern in their lives. He wrote, “Dear brothers and sisters, pattern your lives after mine, and learn from those who follow our example” (3:17 (RV · LV · Read together), NLT). Having put forward Timothy and Epaphroditus as examples in 2:19-30 (RV · LV · Read together), Paul now does the same with himself.

The tone seems to change dramatically in 3:2 (RV · LV · Read together), as Paul turns to warn the Philippians against “those dogs,” who are probably the same as those to whom he refers in 1:28 (RV · LV · Read together) as “your enemies.” There, he was much concerned about the inner foundation of the Philippians’ stand against them, so he did not specify who they were. But now he examines them more closely, in order to show the Philippians that the Christian life entails a complete reversal of the values held by their opponents.

It seems that they were Jews, the sort in Acts 17:5 (RV · LV · Read together) who opposed Paul’s ministry in nearby Thessalonica. They believed that they were God’s chosen race, but Paul thought that was nothing more than placing confidence in the flesh (Phil 3:4 (RV · LV · Read together)). They thought they knew the way of righteousness—it is the way of rigorous and disciplined obedience to God’s law in every detail of life. But Paul thought that was to seek a righteousness of one’s own (v 9 (RV · LV · Read together)), having nothing to do with the righteousness that God wants to give. The true way to be God’s people, he movingly insists, is the way of self-renunciation, so that all he previously held dear as a Jew came to be seen as rubbish (v 8 (RV · LV · Read together)), considered as loss for the sake of Christ (v 7 (RV · LV · Read together)). The only way to attain righteousness is through faith in Christ (v 9 (RV · LV · Read together)), for Christians must become like him in his death if they are to know the power of his resurrection (v 10 (RV · LV · Read together)). For Paul, dying with Christ meant not just suffering imprisonment and many other indignities for Christ’s sake but also renouncing all the prized possessions that his Judaism had given him.

Again, the tone changes suddenly (both at 4:2 (RV · LV · Read together) and at 4:10 (RV · LV · Read together))—so much so that some scholars have suggested that Philippians was compiled by an editor using several different letters. But when Paul turns (in v 2 (RV · LV · Read together)) to address Euodia and Syntyche, he was not really changing the subject. The link with the last section is the same as that between 1:27-30 (RV · LV · Read together) and the first paragraph in chapter 2 (RV · LV · Read together): how can Christians expect to be able to hold their own in the face of some enemies of the cross of Christ (3:18 (RV · LV · Read together)) if they are disunited and at odds with each other? For if there is just one gospel, disharmony between Christians means that the gospel is not having its full effect. So Euodia and Syntyche are urged (literally) to “think the same thing in the Lord” (4:2 (RV · LV · Read together)), and are then reminded of how they once found a wonderful unity in striving side by side in the cause of the gospel (v 3 (RV · LV · Read together)).

The agreement that Paul urges them to come to does not mean complete identity of opinions on all subjects. It means a oneness of heart in a common love for Christ and the gospel. In the rest of the letter Paul spells out what this oneness means in practice—both what it should mean and what it has meant for the Philippians. The use of the mind is vital, and in verses 4-9 (RV · LV · Read together) Paul paints a picture of the Christian life in which careful and intelligent prayer (vv 6-7 (RV · LV · Read together)) and the deliberate directing of the mind toward “whatever is true and honorable” (v 8 (RV · LV · Read together)) will produce a life marked by the two qualities of peace and joy, whatever the circumstances.

That leads to the final paragraph, in which Paul gives thanks that, in spite of the disharmony evident in one part of the Philippian church, the church as a whole has already displayed this true Christian “mind.” For they have shown their oneness with Paul in the cause of the gospel by sending him a gift by Epaphroditus. “You have done well to share with me in my present difficulty,” Paul writes (4:14 (RV · LV · Read together)), and our thoughts go back again to the hymn in 2:6-11 (RV · LV · Read together). From the gospel about the one who came from heaven to bear our burdens comes this mutual sharing—and so does Paul’s wonderful attitude to his circumstances: “I know how to be humbled [the same word as in 2:8 (RV · LV · Read together)], and I know how to abound” (4:12 (RV · LV · Read together)). Joined to Christ, we do not anxiously seek provision for our needs (v 17 (RV · LV · Read together); cf. v 6 (RV · LV · Read together)), but share with him and with others whatever humiliation and exaltation he sends, confident that God will meet all our needs “from his glorious riches, which have been given to us in Christ Jesus” (4:19 (RV · LV · Read together), NLT).

Tyndale Open Bible Dictionary