The Epistle to the Philippians is a Pauline epistle of the New Testament of the Christian Bible. The epistle is attributed to Paul the Apostle and Timothy is named with him as co-author or co-sender. The letter is addressed to the Christian church in Philippi. Paul, Timothy, Silas (and perhaps Luke) first visited Philippi in Greece (Macedonia) during Paul's second missionary journey from Antioch, which occurred between approximately 50 and 52 AD. In the account of his visit in the Acts of the Apostles, Paul and Silas are accused of "disturbing the city".
There is a general consensus that Philippians consists of authentically Pauline material, and that the epistle is a composite of multiple letter fragments from Paul to the church in Philippi. These letters could have been written from Ephesus in 52–55 AD or Caesarea Maritima in 57–59, but the most likely city of provenance is Rome, around 62 AD, or about 10 years after Paul's first visit to Philippi.Harris, Stephen L., Understanding the Bible. Palo Alto: Mayfield. 1985.
Composition
Starting in the 1960s, a consensus emerged among biblical scholars that Philippians was not written as one unified letter, but rather as a compilation of fragments from three separate letters from Paul to the church in Philippi. According to Philip Sellew, Philippians contains the following letter fragments: Letter A consists of Philippians 4:10–20. It is a short thank-you note from Paul to the Philippian church, regarding gifts they had sent him. Letter B consists of Philippians 1:1–3:1, and may also include 4:4–9 and 4:21–23. Letter C consists of Philippians 3:2–4:1, and may also include 4:2–3. It is a testament to Paul's rejection of all worldly things for the sake of the gospel of Jesus. In support of the idea that Philippians is a composite work, Sellew pointed to the abrupt shifts in tone and topic within the text. There also seem to be chronological inconsistencies from one chapter to the next concerning Paul's associate Epaphroditus: These letter fragments likely would have been edited into a single document by the first collector of the Pauline corpus, although there is no clear consensus among scholars regarding who this initial collector may have been, or when the first collection of Pauline epistles may have been published.
Today, a number of scholars believe that Philippians is a composite of multiple letter fragments. According to the theologian G. Walter Hansen, "The traditional view that Philippians was composed as one letter in the form presented in the NT [New Testament] can no longer claim widespread support."
Regardless of the literary unity of the letter, scholars agree that the material that was compiled into the Epistle to the Philippians was originally composed in Koine Greek, sometime during the 50s or early 60s AD.
Place of writing
It is uncertain where Paul was when he wrote the letter(s) that make up Philippians. Internal evidence in the letter itself points clearly to it being composed while Paul was in custody, but it is unclear which period of imprisonment the letter refers to. If the sequence of events given in the Acts of the Apostles is to be trusted, candidates would include the Roman imprisonment at the end of Acts, and the earlier Caesarean imprisonment.Acts 23–26 Any identification of the place of writing of Philippians is complicated by the fact that some scholars view Acts as being an unreliable source of information about the early Church. In the words of Hornik and Parsons, "Acts must be carefully sifted and mined for historical information." (pg. 10)
Jim Reiher has suggested that the letters could have stemmed from the second period of Roman imprisonment attested by early church fathers.Clement of Rome (late 1st century) makes a reference to the ministry of Paul after the end of Acts. Clement, To the Corinthians, 5. In J. B. Lightfoot (ed), The Apostolic Fathers (Michigan: Baker Book House, 1978) 15. The author of the Muratorian Canon (late 2nd century) says that Luke recorded mostly that which he himself witnessed and therefore that is why he did not include 'the journey of Paul, when he went from the city – Rome – to Spain.' The Muratoriun Canon. 2. The apocryphal Acts of Peter made reference to the tradition that Paul reached Spain. Paul is described in prison in Rome, receiving a vision from God that he would go to Spain. Acts of Peter, Verscelli Acts 1 and 3. Eusebius (early 300's) recorded that Paul did more ministry after his first jail time in Rome. Eusebius, Ecclesiastical History, II, 22, 1–8, in Philip Schaff and Henry Wace (editors), A Select Library of Nicene and Post-Nicene Fathers of the Christian Church 2nd series. Vol.1. Eusebius: Church History, Life of Constantine the Great, and Oration in Praise of Constantine (Edinburgh: Eerdmans, 1997) 124–125.. Reiher summarises the other theories, and offers examples of different scholars who adhere to different theories, but would present a different option for consideration. The main reasons suggested for a later date include: The letter's highly developed Ecclesiology An impending sense of death permeating the letter The absence of any mention of Luke in a letter to Luke's home church (when the narrative in Acts clearly suggests that Luke was with Paul in his first Roman imprisonment) A harsher imprisonment than the open house arrest of his first Roman imprisonment A similar unique expression that is shared only with 2 Timothy A similar disappointment with co-workers shared only with 2 Timothy
Surviving early manuscripts The original manuscript or manuscripts of the epistle are lost, and the text of surviving copies varies. The earliest surviving manuscripts were made centuries later, and include complete and partial copies: Papyrus 16 (3rd century) Codex Vaticanus (AD 325–350) Codex Sinaiticus (330–360) Codex Alexandrinus (400–440) Codex Ephraemi Rescriptus (c. 450) Codex Freerianus (c. 450)Nestle-Aland, Novum Testamentum Graece, Deutsche Bibelgesellschaft, p. 610. Codex Claromontanus (c. 550)
Outline
I. Preface (1:1–11) A. Salutation (1:1–2) B. Thanksgiving for the Philippians' Participation in the Gospel (1:3–8) C. Prayer for the Philippians' Discerning Love to Increase until the Day of Christ (1:9–11) II. Paul's Present Circumstances (1:12–26) A. Paul's Imprisonment (1:12–13) B. The Brothers' Response (1:14–17) C. Paul's Attitude (1:18–26) III. Practical Instructions in Sanctification (1:27–2:30) A. Living Boldly as Citizens of Heaven (1:27–1:30) B. Living Humbly as Servants of Christ (2:1–11) 1. The Motivation to Live Humbly (2:1–4) 2. The Model of Living Humbly (2:5–11) a. Christ's Emptying (2:5–8) b. Christ's Exaltation (2:9–11) C. Living Obediently as Children of God (2:12–18) 1. The Energizing of God (2:12–13) 2. The Effect on the Saints (2:14–18) D. Examples of Humble Servants (2:19–30) 1. The Example of Timothy (2:19–24) 2. The Example of Epaphroditus (2:25–30) IV. Polemical Doctrinal Issues (3:1–4:1) A. The Judaizers Basis: The Flesh (3:1–6) B. Paul's Goal: The Resurrection (3:7–11) C. Perfection and Humility (3:12–16) D. Paul as an Example of Conduct and Watchfulness (3:17–4:1) V. Postlude (4:2–23) A. Exhortations (4:2–9) 1. Being United (4:2–3) 2. Rejoicing without Anxiety (4:4–7) 3. Thinking and Acting Purely (4:8–9) B. A Note of Thanks (4:10–20) 1. Paul's Contentment (4:10–13) 2. The Philippians' Gift (4:14–18) 3. God's Provision (4:19–20) C. Final Greetings (4:21–23)
Chapters 1 and 2 In Chapters 1 and 2 of Philippians (Letter B), Paul sends word to the Philippians of his upcoming sentence in Rome and of his optimism in the face of death. This was part of his exhortations to imitate his capacity to rejoice in the Lord despite one's circumstances. Paul assures the Philippians that his imprisonment is actually helping to spread the Christian message, rather than hindering it. He also expresses gratitude for the devotion and heroism of Epaphroditus, whom the Philippian church had sent to visit Paul and bring him gifts. Some time during his visit with Paul, Epaphroditus apparently contracted some life-threatening debilitating illness. But he recovers before being sent back to the Philippians.
Greeting (1:1–2) The epistle opens using a formula found in other Paul's epistles, here with the introduction of himself and Timothy as Christ's "slaves" ("bondservants") as in .
Verse 1:1 is translated in the New King James Version as: Paul and Timothy, bondservants of Jesus Christ, To all the saints in Christ Jesus who are in Philippi, with the bishops and deacons: NKJV "Bishops and deacons" could be translated as "overseers" and "helpers";"Overseers" in the New International Version and Darby Translation; "helpers" in the Good News Translation their functions in the church were not the same as they would later become.
Verse 1:2 is translated: Grace to you and peace from God our Father and the Lord Jesus Christ. NKJV The wording is identical to .Moule, H. C. G., Cambridge Bible for Schools and Colleges. Philippians 1. Accessed 28 April 2019
Thanksgiving and prayer (1:3–11) This is a common feature in Paul's epistles. Except in Galatians, Paul thanks or blesses God for the good things he has heard about a particular church in the beginning of his letters. In this epistle, Paul mixes it with his prayer for the church (1:3–4) and with joy (1:5), "a combination he will recommend in 4:6". Lutheran pietist Johann Albrecht Bengel says that the whole letter can thus be summarised: "The sum of the epistle is, I rejoice, rejoice ye".Bengel, J. A., Bengel's Gnomon of the New Testament on Philippians 1, accessed 8 June 2020 Similarly Paul writes to the Thessalonians: Rejoice always; pray without ceasing.
Paul's situation in chains (1:12–26) This section deals with Paul's condition during the confinement in a Roman administrative center, where he could still preach the gospel. It consists of two subsections with distinctive keywords: the first subsection (verses 12–18) was marked off with two words, "progress" (prokope; verse 12) and "confidence" (verse 14), whereas the second subsection (verses 19–26) has the inclusio markers "joy", "progress" and "trusting".
Verse 1:21 is translated: For to me, to live is Christ, and to die is gain. NKJV "To die is gain": that is, when a believer dies one enters into the presence of God, where fullness of joy is, and immediately with Christ, which is far better than being alive here. This common interpretation is shown by the Syriac, Arabic, and Ethiopian versions, which read, "to die (or "if I die"), it is gain to me".John Gill's Exposition of the Entire Bible, - Philippians 1:21
Unity of minds and hearts (2:1–4) This section centers on Paul's appeal for unity of minds and hearts among the people, which can be expressed by four phrases: two using the keyword phronein ("of the same mind" or "of one mind"), then agape ("love") and sumpsuchoi ("united in soul" or "being in full accord"). Maintaining his reference to the joy which Paul already feels in respect to the Philippians ( and ), he speaks of this joy being "made full, like a measure".Meyer, H. A. W. (1880), Meyer's NT Commentary on Philippians 2, translated from the German sixth edition, accessed 1 June 2020
Verse 2:1 is translated in the King James Version: If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies,: King James Version