Philippians

Background

Authorship.   Internal clues point consistently to Paul as the author, from his name (1:1) to his circumstances (passim), associates (1:1; 2:19–30), background (3:5ff), and theology (2:5–11). Even the critics hesitate to contest this issue.

Date of composition.   This epistle almost dates itself. In 1:13 and 4:22 Paul indicates that he was a prisoner in Rome, and in 1:19–26 that he expected to be released soon. (See Ephesians for chronology.) It must have been composed in about 62.

Destination and occasion.   The gospel made its first European impact at Philippi, the first significant stop mentioned in the account of Paul’s second journey (Acts 16:12–40). After a brief ministry there with a few converts among both Jews and Gentiles, some of whose dramatic testimonies are recounted in Acts, Paul was asked by the magistrates to leave town, when they were pressured by the local magicians’ guild, whose business he disrupted (16:16–18).

The Philippian church was the most ready of Paul’s churches to give sacrificially to his support. Immediately after his departure from Philippi they sent their first two gifts while he was just down the road in Thessalonica where he remained for only a few weeks (1:5; 4:16). When they learned of Paul’s Roman imprisonment they sent another financial gift along with their delegated courier, Epaphroditus, who was also put at his disposal for service (2:25; 4:18). During the course of his service to Paul Epaphroditus fell deathly ill, and when that word made its way back to Philippi, and word of the Philippian anxiety over him returned, Paul felt obligated to send him back, bearing this thank-you letter.

Purpose.   Though the occasion of the letter was Epaphroditus’ return, and Paul’s expression of thanks for the gift, and though Paul seems somewhat preoccupied with the problem of divisions, especially the Euodia–Syntyche squabble (4:2f), the integrating theme of the book seems to be reflected in the emphasis on the word ‘think’ (phroneō; 1:7; 2:2, 5; 3:15, 19; 4:2, 10; 10 of the 26x it occurs in NT). Here Paul’s primary message is a positive statement on right Christian thinking, and especially proper Christian responses to various challenges of life.

Many have long appreciated Paul’s emphasis on joy (1:4, 25; 2:2, 29; 4:1) and rejoicing (1:18; 2:17, 18, 28; 3:1; 4:4, 10). As important as this theme is, it is probably best to see it as an important feature of the Christian mind.

Argument

Paul models the proper Christian self-concept in his salutation, referring to himself as doulos, servant (1:1). He continues to manifest his thinking now concerning his readers in the rest of his elaborate introduction, characterizing his thinking as joyful (1:3–4), based on their tangible participation in the ministry (1:5). As a result his thoughts toward them are confident (1:6–7), and filled with personal longing (1:8). His prayer request for them is their growth in love, perhaps reflecting the problem of their feuding ladies (2:14; 4:2), fueled by knowledge, resulting in true righteousness (1:9–11).

As the Philippians were obviously concerned about Paul’s circumstances, having been moved to send the gift, he begins the body of his letter displaying his proper Christian thinking concerning them. As ironic as it sounds, he acknowledges that God has caused the gospel proclamation to increase (1:12–14). And not even the work of antagonists could dampen his spirits (1:15–18).

Concerning the question of the threat on his life by his status as accused, first he expected release (1:19). Second, he expected to honor Christ even if the worst should come (1:20). Thus his attitude toward life (release) and death was supremely joyful and confident, as the one would mean fruitful ministry, and the other presence with Christ (1:21–24). That said, his actual expectation was release (1:25–26).

He then turned his attention to the inner relations of the church. Their unanimous corporate thinking was to be absorbed with the enterprise of the gospel (1:27). Concerning the opposition they were to consider them as helplessly on the defensive (1:28); concerning the prospect of persecution they were to regard it as a privilege (1:29–30). For the prosecution of this calling they would have to put their differences behind them, and positively to exalt each other (2:1–4). No better illustration of this thinking could be found than Christ himself, who supremely humbled himself, whereupon the Father supremely exalted him (2:5–11). Just so should church members humble themselves and swallow their pride in order to work together in the gospel. But beyond that the author invites the readers to contemplate This One who is Lord of All.

Paul then gives practical guidelines for unity. The church must first take responsibility to resolve its problem (2:12) in accordance with the divine inner motivation (2:13). It must forbid murmuring (reminiscent of Israel’s desert behavior), and concentrate on presenting a good testimony to match its gospel proclamation (2:14–16).

He next provides three familiar models of selfless ministers. He urged them to rejoice with him in his selfless expenditure of his very life for their profit (2:17–18). In anticipation of Timothy’s coming visit he highlighted his selfless service in the gospel (2:19–24). Finally, he held up their own Epaphroditus, whose selfless service threatened his life (2:25–30).

Subchristian thinking was being aggressively propagated by Judaistic teachers. It seems the main error Paul addressed in regard to them was the false claims of security before God based on their physical lineage traced to Abraham. The right way for Christians to think concerning security was radically different. Paul begins by commanding, “Find your peace of mind (rejoice) [not in your pedigree, but] in the Lord” (3:1). He says that the difference between them and us is not small, but like day and night (3:2–3). He then describes the contrasting bases of security, stressing the gospel doctrine of justification (with divine, not self-, righteousness) by faith (3:4–11). The paramount value is to know Jesus the Messiah, in both his death and resurrection, no more and no less. Thus there is no place for spiritual complacency among Christians (as there must certainly have been among the Judaizers; 3:12–16). Neither is there place for earthly-mindedness among the saints whose homeland is heaven (3:17–21).

What follows is a seeming potpourri of exhortations on the theme of Christian thinking. To the feuding ladies Paul prescribes that they “think the same thing” (literal, v. 2; 4:2–3). To the congregation at large he recommends joy (a positive mental attitude based on one’s spiritual well-being in Christ) with forbearance (4:4–5); prayer as the antidote to worry (4:6–7); and an overall disposition deliberately focused on whole thoughts, following Paul’s example (4:8–9).

At long last Paul expresses his thanks for the gift. But even here he continues his theme of Christian thinking, as his thrust is the presentation of his thoughts on abundance and want, and on the benefits of generosity that accrue not only to the receiver but also to the giver. His joy in the gift was not over his relief (4:10). He could be ‘stoic’ in the matter because he had learned the secret of contentment apart from circumstances (4:11–13). This was not to say he was ungrateful; their generosity had not gone unnoticed (4:14–16). Yet the real positive note was the spiritual profit that accrued to the givers (4:17–18). And God would not let such faithfulness impoverish his own (4:19), for which he deserves praise (4:20).

Outline

I. Salutation  1:1–2

II. Paul’s loving appreciation of the Philippians  1:3–11

A. His thanks for them  1:3–5

1. Its regularity  1:3–4

2. Its reason  1:5

B. His confidence in them  1:6–7

1. The expression  1:6

2. The basis  1:7

C. His longing for them  1:8

D. His prayer for them  1:9–11

1. Present growth in love and discernment  1:9–10a

2. Future glory  1:10b–11

III. Paul’s present circumstances  1:12–26

A. Paul’s joy: the increase of Gospel proclamation  1:12–18

1. His imprisonment known to be for Christ  1:12–13

2. The Gospel proclamation  1:14–17

a) Its increase  1:14

b) The disparate intentions  1:15–17

(1) Paul’s acknowledgement  1:15

(2) Those of pure motives  1:16

(3) Those of impure motives  1:17

3. Paul’s response: rejoicing  1:18

B. Paul’s ambivalence: desiring mortality and immortality  1:19–26

1. His present expectations  1:19–20

a) Release  1:19

b) No shame to Christ  1:20

2. His mixed desires  1:21–24

a) The options  1:21–23

(1) Stated  1:21

(2) Explained  1:22–23

(a) Life in the flesh means fruit  1:22

(b) Life with Christ is better  1:23

b) The present need  1:24

3. His confidence concerning the near future  1:25–26

a) Survival  1:25

b) Visit  1:26

IV. Paul’s commendation of unity through humility  1:27—2:30

A. Exhortations  1:27—2:16

1. The purpose and need of unity  1:27–30

a) The unifying purpose: Gospel proclamation  1:27

b) The result: opposition  1:28–30

(1) God’s disposition of the combatants  1:28

(2) The privilege of imprisonment  1:29–30

2. The attitude of unity: humility  2:1–11

a) The description of humility  2:1–4

(1) God’s tender love  2:1

(2) Corporate goals  2:2

(3) Concern for others  2:3–4

b) The example of humility: Christ  2:5–11

(1) The exhortation  2:5

(2) Christ’s humility  2:6–8

(a) His divine person  2:6

(b) His self-emptying  2:7–8

i) Incarnation  2:7

ii) Crucifixion  2:8

(3) Christ’s exaltation  2:9–11

(a) His exalted name  2:9

(b) His universal acclaim  2:10–11

3. The practice of unity  2:12–16

a) The demand for resolution  2:12

b) The power for resolution  2:13

c) The practical requirement for resolution  2:14

d) The result of resolution  2:15–16

B. Examples of humility  2:17–30

1. Paul  2:17–18

a) His willingness to spend and be spent  2:17

b) Their need to appreciate such sacrifice  2:18

2. Timothy  2:19–24

a) His coming visit  2:19

b) His proven character  2:20–22

c) Travel plans restated  2:23–24

3. Epaphroditus  2:25–30

a) His return  2:25

b) His concern for the Philippians  2:26–28

(1) Cause: their anxiety over his health  2:26–27

(2) Action: sending him home  2:28

c) His example of self-sacrifice  2:29–30

V. Right thinking concerning security  3:1—4:1

A. Summary introduction  3:1

B. True security contrasted with false  3:2–16

1. Introduction of the contrasting parties  3:2–3

2. Presentation of the contrasting bases of security  3:4–11

a) Judaism’s false security  3:4–6

b) Christianity’s true security  3:7–11

3. The attitude of the secure  3:12–16

a) Exhibited in Paul  3:12–14

b) Exhorted by Paul  3:15–16

C. Heavenly thinking contrasted with earthly  3:17–21

1. The positive example of Paul  3:17

2. The negative example of others  3:18–19

3. The heavenly hope  3:20–21

D. Summary  4:1

VI. Various exhortations to distinctive Christian thinking  4:2–9

A. Specific call to harmonious relations  4:2–3

B. Call to forbearing joy  4:4–5

C. Call to prayer  4:6–7

D. Call to positive attitudes and actions  4:8–9

VII. Grateful acknowledgement of the gift  4:10–20

A. Introduction  4:10

B. Paul’s self-sufficient contentment  4:11–13

C. Philippians’ generosity  4:14–16

D. Philippians’ pleasing sacrifice  4:17–18

E. God’s replenishing supply  4:19

F. Doxology  4:20

VIII. Closing: greeting, benediction  4:21–23

A. Greetings  4:21–22

B. Benediction  4:23