PHILIPPIANS

Paul writes the Philippians a warm letter, thanking them for their financial help and encouraging them to be Christ-like, to be people of humility, exemplary lifestyle, unity and joy even in difficult situations.

Paul, together with Timothy, writes a grateful, friendly and personal letter to the believers in Philippi, who have long kept deep friendship with Paul.
Paul is in prison, which links this letter with the other three prison epistles Ephesians, Colossians and Philemon. He mentions the Praetorian guard (Php 1:13) and the believers in Caesar’s household (Php 4:22), which strongly suggests that Paul is imprisoned in Rome. He hopes to be released soon (Php 2:24), which puts the writing of the letter to 62 AD, the end of Paul’s two year ‘light imprisonment’ in Rome in 60-62 AD, which is described in Acts 28:30-31.
The church of Philippi was founded by Paul, Silas and Timothy on the second missionary journey in 50 AD. After only three weeks of church planting efforts, an exorcism, an imprisonment and a miraculous release from prison Paul leaves the city. The church repeatedly supports Paul financially (Php 4:15-16), the latest incidence being Epaphroditus bringing a gift to Paul in his Roman imprisonment.
Paul warmly thanks the Philippians for their continued care and generosity and recommends Epaphroditus for his service to him.
Paul updates the Philippians on how he is doing, stressing that even in imprisonment and suffering the hand of God is visible and that he sees fruit in his ministry. This is the attitude he also recommends to the Philippians: to see God’s hand even in trying circumstances, to not be fearful, even of death (Php 1:21), but rather to use any and every situation for God’s glory by a Christ-like attitude.
Paul beautifully paints Christ as the supreme example, who gave up everything and became obedient to death on a cross to save us (Php 2:5-11). This same attitude of humility, selfless service, sacrifice and trust in God is what Paul wants the Philippians to have (Php 2:1-4).
This attitude of Christ will help them to strive “side by side with one mind for the faith of the gospel” (Php 1:27) and it will help their leaders to put aside their differences (Php 4:2). This attitude of Christ will help them see their suffering in a new light (Php 1:29-30) and help them rejoice in all circumstances (Php 3:1, 4:4). This attitude will help them prize Jesus above everything else (Php 3:7-8) and to press on towards the goal (Php 3:14).
Paul challenges them to a Christ-like attitude and also to Christ-like thinking: “Let the same mind be in you that was in Christ Jesus” (Php 2:5), which he spells out as: “Whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is pleasing, whatever is commendable, if there is any excellence and if there is anything worthy of praise, think about these things” (Php 4:8).
There is a wonderful congruence in this letter: Every attitude Paul wants the Philippians to have is first and foremost displayed in Jesus’ supreme example (Php 2:5-11), but then also modeled by Paul to the church: He wants them to rejoice in all circumstances, so he himself rejoices in all circumstances (Php 1:12, 1:22, 2:17 etc). He wants them to live in unity, he models unity to them (Php 1:18, 4:3). He holds up Timothy and Epaphroditus as a model (Php 2:19-30) and also repeatedly the Philippian church itself. The letter is warm and affirmative: “I am confident of this, that the one who began a good work among you will bring it to completion” (Php 1:6). He challenges them: “let us hold fast to what we have attained” (Php 3:16) and blesses them “this is my prayer that your love may overflow more and more with knowledge and full insight” (Php 1:9).

The author and his situation

Paul, together with Timothy, writes a grateful, friendly and personal letter to the believers in Philippi, who have long kept deep friendship with Paul.
Paul is in prison, which links this letter with the other three prison epistles Ephesians, Colossians and Philemon. He mentions the Praetorian guard (Php 1:13) and the believers in Caesar’s household (Php 4:22), which strongly suggests that Paul is imprisoned in Rome. He hopes to be released soon (Php 2:24), which puts the writing of the letter to 62 AD, the end of Paul’s two year ‘light imprisonment’ in Rome in 60-62 AD, which is described in Acts 28:30-31.

The readers

When addressing the church in Php 1:1, Paul mentions first the believers themselves, and then also specifically the bishops and deacons. This sequence is important: the leaders are not addressed first, but only after the church itself is addressed, modeling that the leadership is to serve the believers, not the other way round. It is unusual for Paul to specifically greet the church leadership at the beginning of the letter. A possible reason is that the letter has a specific challenge to the church leadership, among which there seems to be a conflict (Php 4:2-3).

The founding of the Philippian church

The church of Philippi was founded by Paul, Silas and Timothy on the second missionary journey in 50 AD. After Paul having a vision in Troas of a Macedonian man calling him over (Acts 16:9), the team takes ship towards Macedonia to travel West on the Via Egnatia. Philippi is the first major city on the way. Philippi was an important Greek city and Roman colony.

Paul first seeks out the Jewish community, as is his habit, but barely finds any Jews. He meets Jewish women praying near the river. Lydia and others come to faith.
After Paul casts out a divination demon from a slave girl, the owners of the slave girl (now deprived of a lucrative business) accuse Paul and Silas before the city authorities. They are flogged with rods, put in stocks and imprisoned. Though definitely in severe pain, Paul and Silas start singing praises to God at midnight with all prisoners listening. A miraculous earthquake happens and breaks open the prison itself and the prisoners’ chains. The jailer – responsible for the prisoners – is about to commit suicide when Paul shouts to let him that no inmates have fled. The jailer with his family turns to Christ, feeds them and treats their wounds. The city authorities send word to have them released, but Paul insists on being formally released from prison and on being given an apology for the beating of un-condemned Roman citizens. Yet still, because of this event Paul and Silas have to move on quickly (Acts 16:11-40).
The church repeatedly sends financial support after Paul when he is in Thessalonica (Php 4:15-16) and probably even when he is in Corinth (2 Cor 11:8). The latest incidence of their generosity is sending their member Epaphroditus to bring a gift to Paul in his Roman imprisonment.

The current story as it emerges from Philippians implies a lot of traveling between Rome and Philippi:
• Php 4:14 News of Paul’s imprisonment travels to Philippi
• Php 4:18 Epaphroditus is sent from Philippi to hand over a gift to Paul. He falls ill in Rome.
• Php 2:26 News of Epaphroditus’ illness reaches Philippi. The Philippians are worried.
• Php 2:26 News reaches Epaphroditus of the Philippians’ anxiety at the report of his illness.
• Php 2:25, 28 Epaphroditus is about to set out for Philippi, carrying Paul’s letter.
• Php 2:19-23 Timothy will follow him shortly, as soon as Paul’s prospects became clearer.
• Php 2:19 Timothy will report back to Paul and be cheered by news of the Philippians.
• Php 2:24 Paul himself hopes to visit Philippi soon in the event of his release.
Rome and Philippi were connected by the Via Egnatia, the great West-East highway of the Roman Empire. The journey took as little as three weeks, so the seven or eight journeys back and forth that are implied in Philippians are possible within the two year period that Paul was imprisoned in Rome.
Paul’s gratefulness for the gifts sent

Paul very clearly and repeatedly expresses his gratitude to the Philippian church. He honors and warmly recommends Epaphroditus, the bringer of the gift. Epaphroditus actually fell seriously ill when with Paul and possibly people could accuse him of being more of a burden than a blessing (Php 2:26-27). Paul makes sure the Philippians know that he was very blessed with Epaphroditus and shows that his illness is not a reason for blame, but rather for honor: he came close to death for the work of Christ (Php 2:29).
Paul also expresses gratitude for the donation the church sent, while also recalling earlier generous giving by the church (Php 4:15-16). He acknowledges how needed and timely their newest donation was and how grateful he is; yet he makes sure this does not result in pressure for the church to give more: “Not that I refer to being in need, for I have learned to be content with whatever I have. I know what it is to have little, and I know what it is to have plenty” (Php 4:11-12).
He herewith models an attitude concerning finances that he wants the Philippians to have in all areas if life: a contentment, a joy, a willingness to accept the current circumstances and to put oneself to good work within any given situation.

Paul’s example and challenge to rejoice

In this letter Paul repeatedly encourages the Phlippians to rejoice in whatever circumstances. The theme of “joy” is repeated sixteen times, six times as a direct command to rejoice and four times in connection with suffering. As with all themes in this letter, Paul first models in his own life what he wants the Philippians to do: eight times in this letter Paul is rejoicing (Php 1:4, 1:18, 1:19, 1:25-26, 2:17, 4:1, 4:10), eight times he is telling the Philippians to rejoice.
In order to understand the depth of what Paul is saying, the repeated theme of rejoicing needs to be put in context with the equally repeated theme of suffering: Paul is imprisoned (Php 1:13-14), afflicted (Php 1:17), hopes for deliverance (Php 1:19), talks about him dying (Php 1:20-23) and them suffering like him (Php 1:29-30). Paul mentions Jesus’ suffering (Php 2:8), that he himself is being poured out as a libation (Php 2:17), that Epaphroditus was almost dying and that Paul was anxious (Php 2:26-30). Paul has been suffering the loss of all things (Php 3:8), he is sharing in Christ’s suffering and death and knows lack and trying circumstances (Php 4:11-14).
Paul’s rejoicing is not because he has an easy life and no worries, he rejoices in suffering. But should believers rejoice in everything? In bad thins happening? In evil or injustice? No, but believers can rejoice even in these circumstances knowing that Jesus, whose name is Redeemer, will turn around for good even the most sad or evil things. Joy is never a joy in bad or wrong things, joy is in whatever is good, “true, honorable, just, pure, pleasing, commendable…” (Php 4:8).
Joy is not only an expression of thankfulness, a focusing on God, a reminding oneself of all the good one received (Php 4:8), joy is also an expression of faith: trusting God to be powerful enough and loving enough to bring good out of any situation. Paul models this in his attitude to his imprisonment. He says it “has actually helped to spread the gospel” (Php 1:12). He also models this in his attitude to life and death “For to me, living is Christ and dying is gain” (Php 1:21) and in his attitude to provision “I have learned to be content with whatever I have” (Php 4:11). He tells the Philippians not to be unsettled about suffering, it is part of normal life, it is even an honor: “he has graciously granted you the privilege… of suffering for him as well” (Php 1:29).
Joy is also a powerful witness to others, especially a joyful attitude in suffering (Php 2:15).

Paul’s affirming and warm language

Throughout the letter Paul uses very warm and affirming language. He thanks God for the Philippians (Php 1:3), recalls their partnership in the gospel from the first day (Php 1:5, 4:15-16), says that he holds them in his heart and yearns for them (Php 1:7-8), relies on their prayer support (Php 1:19), is willing to go on ministering for their progress (Php 1:24-25), talks of his joy over them (Php 2:1), calls them beloved (Php 2:12), affirms them as having labored sided by side with him (Php 4:3) and as having shared in his trouble (Php 4:14). Paul is not removed and distant, but warm, emotionally involved, appreciative and proud of them. Again he is modeling an attitude of gratefulness, appreciation and unity which he wants the Philippians to also have towards each other.

The repeated theme unity

The only specifically mentioned problem to be found in this letter is that of disunity. It seems that two leading women in the church, who know Paul personally and were probably part of the church from the very first, have a conflict. Paul addresses them directly: “I entreat Euodia and I entreat Syntyche to agree in the Lord. Yes, and I ask you also, my loyal companion, help these women, for they have struggled beside me in the work of the gospel” (Php 4:2-3). Though we do not know for sure who the “loyal companion” mentioned here is (a possibility is Luke), it is clear that Paul talks to these women and about these women with respect, trust and affirmation.
Paul addresses the theme of unity all throughout the letter: “Only let your manner of life be worthy of the gospel of Christ, so that… you stand firm in one spirit, with one mind, striving side by side for the faith of the gospel” (Php 1:27). “Complete my joy by being of the same mind, having the same love, being in full accord and of one mind” (Php 2:2). “Let those of us who are mature be of the same mind, and if you think differently about anything, that too God will reveal to you” (Php 3:15). Paul also models an attitude of seeking unity that he wants the Philippians to have: Paul is not be easily offended, he doesn’t judge, he doesn’t distance himself, he refuses to cause division: “Some proclaim Christ from envy and rivalry, but others from goodwill… What does it matter? Just this, that Christ is proclaimed in every way, whether out of false motives of true; and in that I rejoice” (Php 1:15,18). But really, the basis for unity is found in this:

The center piece: Christ’s example

Being an example is one of the big themes running through this letter: “Brethren, join in imitating me, and mark those who so live as you have an example in us” (Php 3:17). “What you have learned and received and heard and seen in me do; and the God of peace will be with you” (Php 4:9). “Do all this … that you may be blameless and innocent, children of God without blemish in the midst of a crooked and perverse generation among whom you shine as lights in the world” (Php 2:15).
Everybody in this letter is an example: the Philippians them-selves, Paul, Timo-thy, Epaphroditus and ultimately – Jesus.
Jesus’ example is the central passage of the letter to the Philippians (Php 2:5-11), a so-called ‘radiation passage’, a center piece that illuminates everything else like a sun.

This passage (Php 2:5-11) is the only part of the letter that is written in poetry form. It also follows a mirror picture format (a so called ‘chiastic structure’, patterned after the lamp stand in the tabernacle, with the most important line at the very middle): “therefore God exalted him”.
This radiation passage is of great beauty and also one of the most explicit explanations of Christ’s incarnation in all of the New Testament: Jesus is fully God and became fully man.
Jesus’ attitude is the answer to every question and the solution of every problem, – and the motivation for unity: “Do nothing from selfish ambition or conceit, but in humility regard others as better than yourselves. Let each of you look not to your own interest, but to the interests or others. Let the same mind be in you that was in Christ Jesus” (Php 2:3-5).
We as believers do the humbling, God does the exalting. Yet God is worthy of our humbling even is there never were an exalting.

Paul paints Christ as the supreme example, who gave up everything and became obedient to death on a cross to save us. This same attitude of humility, selfless service, sacrifice and trust in God is what Paul wants the Philippians to have.
This attitude of Christ will help them to strive “side by side with one mind for the faith of the gospel” (Php 1:27) and it will help their leaders to put aside their differences (Php 4:2). This attitude of Christ will help them see their suffering in a new light (Php 1:29-30) and help them rejoice in all circumstances (Php 3:1, 4:4). This attitude will help them prize Jesus above everything else (Php 3:7-8) and press on towards the goal (Php 3:14).

A warning of Jewish legalism

The Philippian church at its founding had very few Jews. This can be gleaned from the fact that Philippi didn’t have a synagogue (see Acts 16:13). To found a synagogue ten Jewish males were required, so the Jewish population in Philippi was small indeed. Therefore the church from its beginning was mostly Gentile. As such it could be targeted by Jewish preachers, who insist on circumcision. There are many instances in the New Testament where Jewish preachers followed Paul, trying to influence the newly established churches and making the Gentile believers undergo circumcision. Paul warns the Philippians: “Beware of the dogs, beware of the evil workers, beware of those who mutilate the flesh! For it is we who are the circumcision who worship in the Spirit of God and boast in Christ Jesus and have no confidence in the flesh” (Php 3:2-3). He uses the metaphor “dogs” ironically, because Jewish rabbis used to refer to Gentiles as “dogs”. Even Jesus ironically picks up on this metaphor when he speaks with the Syro-Phoenician woman (Mth 15:26, Mrk 7:27). So Paul turns the metaphor around: not the Gentile believers are the “dogs”, but the Jewish circumcision preachers! In contrast he calls the believers “the true circumcision”, those who do not put faith in what they can do by human effort, but rather put their faith in Jesus. Already Jeremiah in the Old Testament used the metaphor of circumcision in this way when speaking to Jews already circumcised (Jer 4:4): “Circumcise yourselves to the LORD, remove the foreskin of your heart.”
Paul adds his Jewish boast that he is “circumcised on the eighth day, a member of the people of Israel, of the tribe of Benjamin, a Hebrew born of Hebrews; as to the law, a Pharisee; as to zeal, a persecutor of the church; as to righteousness under the law, blameless” (Php 3:4-6). Paul does this to give the Gentile believers assurance that he knows very well what his is talking about; he is the ultimate Jew. He knows this road and has been to the end of it. He, far more than those preachers, could boast in this sort of righteousness. But he doesn’t, not any more, he knows this road doesn’t lead to righteousness, only to proud self-righteousness. Life and transformation only come through Jesus.
This passage then is a warning, he is preventing possible damage such preachers could do by teaching the church and strengthening their foundation in Christ.

The challenge to press on

Paul wants to see increasing transformation in the church as a fruit of this salvation by faith in Christ. He encourages them to “work out your salvation with fear and trembling: for it is God who is at work in you, enabling you both to will and to work for his good pleasure” (Php 2:12-13). He models to them his total reliance on Jesus, on what he did, on grace, on unmerited favor, on righteousness bestowed on the believer (Php 3:7-11). But he also challenges them by his own example to a continual and wholehearted pursuit of Christ, to a counting everything else as loss in order to gain Christ.
We might think of Paul as one who knew everything (he saw and heard Jesus on the road to Damascus and experienced him in many ways). Yet here Paul is saying that he has not obtained it, but rather that he is desiring to know Jesus more (Php 3:12-14)! He uses athletic or olympic language here, very familiar to the Greeks. This pursuit of Christ includes the willingness to totally share in Jesus’ life: “I want to know the power of his resurrection and the sharing of his sufferings… becoming like him in his death… that I may attain the resurrection” (Php 3:10-11). Again Christ is the ultimate example as well as the ultimate goal. Resurrection is a reality that comforts and motivates (Php 3:21).

How do we keep our minds, hearts and attitudes straight?

How do we keep our minds, hearts and attitudes straight? Paul’s answer is: by looking at Christ (Php 2:5-11). To consider Christ is to think about “whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is pleasing, whatever is commendable, if there is any excellence and anything worthy of praise” (Php 4:8). Think about these things!

Color coding for Philippians

• emotions, warm, close relationship, partnership, encouragement
• joy, rejoicing
• suffering, opposition
• unity, disunity
• thanks, thankfulness, praise, recommendation, contentment
• giving, generosity
• being an example, imitating / model
• whole-heartedness, more & more, strive, desire, pursue, increase, grow
• mind, mindset, attitude, thinking

BACKGROUND INFORMATION

Who wrote?

• Php 1:1 Paul and Timothy. Them as co-authors is common: 2 Cor, Php, Col, 1 Thess, 2 Thess, Phil, 6 out of 13 letters.
• But the letter uses “I”, referring to Paul, from Php 1:3 till the end with (Php 2:20 he refers to Timothy as ‘him’)
• Paul is the main author, it’s a very personal letter, straight from the heart, intimacy, deep friendship
• Timothy is his right hand man, always present, maybe acting as scribe, maybe helping otherwise, known to the audience

Written to whom?

• Php 1:1 to all the saints in Christ Jesus in Philippi (= Philippian church), with bishops and deacons
• ‘saints‘ (Greek ‘hagios’ Strong’s #H40) is the same word as used for God the Father, Son and Holy Spirit
• Inverted hierarchy, people first, then leadership
• Other NT passages mentioning church leadership: Ac 20:28, 1 Ti 3:2, 1 Ti 3:8-13, 2 Ti 4:22, Tit 1:7, 1 Pe 5:1, Ro 16:1
• Reflective of the letter’s thrust on exemplary servant leadership, preferring the followers …
• The fact that the leadership is mentioned separate (like in no other letter) may also indicate, that Paul very much wants to address the leadership (maybe the main cause of the Philippian problems?), Euodia and Syntyche are explicitly mentioned in Php 4:2, also Clement and the ‘yokefellow’.

Where from written? Which imprisonment?

• Php 1:7, 1:13*, 1:14*, 1:17*, 1:19, 1:25, 1:27, 2:24 suggests from imprisonment, though not fearful persecution
• Php 2:23 Paul waits for outcome / sentence
• Roman law: an accused could not be held for longer than 2 years unconvicted (either sentence or release within 2 y)
• Where was Paul imprisoned?
  50 AD         Philippi            one night         Acts 16:23-39
  54-55 AD   Ephesus ?                                   2 Cor 11:23-24   mentions jail in plural
  57 AD         Jerusalem        shortly             Acts 21-23
  57-59 AD   Ceasarea          2 years             Acts 23:31-27:1
  60-62 AD  Rome                2 years             Acts 28:30-31
• Php 1:13 mentions that the whole praetorian guard knew that his imprisonment was for Christ, Praetorium was the Roman leadership’s headquaters, Ceasar’s, but also a Proconsul’s
• Php 4:22 greetings from the believers of Caesar’s household, this more clearly indicates Rome

Arguments against Caesarea

• No evidence for the large Christian community with Paul in Caesarea
• The letter describes a more desperate situation, where the possible outcome was death (Php 1:20, 2:17).
• In Caesarea, the situation was not desperate, Paul still had the opportunity to appeal to the emperor, which he did (Acts 25). He was expecting a long legal tangle, possibly a voyage to Rome, not a visit to Philippi.

Arguments for Ephesus

• Short distance from Ephesus to Philippi, taking between 7 and 9 days. The several journeys are very possible.
• The intended visit to Philippi was fulfilled in Acts 20:1-6.
• Ephesus was the center of imperial administration and there would be a praetorium there.

Arguments against Ephesus

• No reference to imprisonment in Ephesus in NT, though many imprisonments are mentioned in 2 Cor 11.
• Again, still opportunity of appeal to emperor, so not desperate situation
• No mention of the collection for Jerusalem in Philippians, which Paul was busy with during the visit to Ephesus (2 Cor)

Arguments for Rome

• Paul in prison in Rome (Acts 28)
• More desperate situation, as appeal to emperor already made, outcome could be death, with no higher appeal possible. An imminent decision over Paul’s death was to be made.
• Php 1:13 mentions the Praetorian guard, the imperial body guard for the emperor, suggests Rome. However, it could also refer to the official residence for a governor.
• Php 4:22 refers to Caesar’s Household, these were all the employees of the imperial administration throughout the empire, but there were particularly many in Rome.
• If from Rome, the capital of the empire, to a city proud of its status as a Roman Colony, these terms are more significant.
• There was a large, well-established Christian community in Rome, which would match this letter.
• In the Marcionite Prologue 170 AD it is mentioned as being written from Rome (Marcion was a Paul fanatic heretic)

Argument against Rome

• The great distance from Philippi to Rome, 800 miles, which would take some time to cover. The letter of Philippians implies a lot of comings and goings, and some people object, that the many travels back and forth Philippians seems to apply could not have been fit into 2 years.

What are the minimum implied journeys?

• Php 4:14 News of Paul’s imprisonment was taken to Philippi
• Php 4:18 Epaphroditus was sent from Philippi to hand over a gift to Paul … falls ill in Rome
• Php 2:26 News of Epaphroditus’ illness reaches Philippi
• Php 2:26 News reached Epaphroditus of the Philippians’ anxiety at the report of his illness
• Php 2:25, 28 Epaphroditus is about to set out for Philippi, carrying Paul’s letter
• Php 2:19-23 Timothy will follow him shortly, as soon as Paul’s prospects became clearer
• Php 2:19 Timothy will report back to Paul and be cheered by news of the Philippians
• Php 2:24 Paul himself hopes to visit Philippi, in the event of his release
• Rome-Philippi was connected by the Via Egnatia, the great West-East axis and highway of the Roman Empire. The Rome-Philippi journey took as little as 3 weeks, so 7-8 back and forths and news traveling is completely realistic in 2 years.

When written?

• If the Roman imprisonment is accepted, the date is AD 62, towards the end of the 2y light imprisonment (60-62 AD)

Historical Background for the City of Philippi

• East Macedonia, Philippi is located in a fertile plain, 16km north of the sea, its seaport being Neapolis.
• Philippi was originally known as Krenides (“Little Fountains”), rapid River Gangites nearby
• 337 BC Philip of Macedonia (father of Alexander the great) conquered it.
• He fortified it in 356 BC and developed it > gold (silver)-mining town and for strategic reasons.
• It came under Roman control in 168 BC, with the rest of Macedonia.
• Augustus (Octavian)’s battle against the East triumvirat in 42 BC was fought in / near Philippi.
• From around 0 AD onwards (time of Augustus) Philippi became a proper Roman colony, war veterans being given land > city given a Roman administration, being developed, given grants, enjoying favored status as a Roman city.
• In Acts 16:12, Luke describes it as the ‘leading city of Macedonia’ and a Roman Colony, probably a tongue-in-cheek comment of Luke, as competing Thessalonica had the Roman provincial government over Macedonia. Its praetors (magistrates) and lictors (magistrates’ guards) mentioned in Acts 16:35 are typical of a city administered by Rome.
• Philippi was situated on the great highway between the east and west – the Ægnatian Way. It’s port, Neapolis, where Paul landed, was 13 km south of the city > center of trade.
• It had a medical school, maybe where doctor Luke studied.
• There was probably no Jewish synagogue in the city, as the Jews met outside the city by the river (Acts 16:13). 10 men was the minimal number for the founding of a synagogue, since there was none, we can conclude that the Jewish population was very small.

Founding of the church of Philippi (Acts 16:11-40)

• Founded by a supernatural act or guidance or vision of God (Acts 16:6-10). Having been forbidden by the Holy Spirit to enter Asia and Bythinia, Paul received a vision at Troas of a man from Macedonia, who called ‘come over and help us’
• Philippi was the first place in Europe to receive the gospel > first church in Europe
• Founded by Paul on the second missionary journey (with Silas, Timothy), around AD 50.
• Probably no synagogue in town (very small Jewish population), to Paul is looking for Jews and a prayer meeting place as the close by river. Philippi is a largely Gentile church.
• The significant people were Lydia (a Jewess and trader in purple cloth from Thyatira in Asia), who met with other women for prayer on the Sabbath by the river. The Lord opened her heart to the gospel, and she and her household were baptized. Paul and Silas stayed at her house. The church probably met at Lydia’s house (Acts 16:15,40).
• The slave girl with a spirit of divination, which Paul cast out, is an example of Jesus triumphing over evil powers
• This event resulted in trouble from the authorities and imprisonment. Opposition was not through Jews, as usual, but by the slave owner (wealthier? Roman? Politically linked?)
• Very clear supernatural intervention of God (earthquake) was part of the founding story
• There is no record of this girl becoming a Christian. The jailor, who was saved when Paul and Silas were miraculously released from prison by an earthquake while they were praising God.
• Acts 16:35-39 Relatively quick – though honorable – departure towards Thessalonica.
• Philippi may have been the birthplace and home of Luke (another Gentile), or where he studied or practised medicine.
• The “We passages” in Acts, show Luke joining Paul at Troas and remaining in Philippi until Paul returned there on the third missionary journey six years later in 56 AD (Acts 20:5). He probably stayed behind after Paul left and possibly led the thriving church. Luke could be the ‘yokefellow’ mentioned in Php 4:3

Further history of the church of Philippi (Acts 16:11-40)

• The church in Philippi was very fond of Paul and very supportive to him. They sent gifts after Paul right after the founding of the church to Thessalonica (Php 4:16) and Corinth (2 Cor 11:9) in 50 AD, 2nd missionary journey.
• During Paul’s 3rd missionary journey and his heart-rending troubles with Corinth in 56 AD, he travels via Macedonia or ‘flees to Macedonia’ … both Thessalonica and Philippi seemed to have been very unproblematic, friendly, peaceful, supportive and generous churches for Paul. Acts 20:1-2 mentions a visit while on the way to Corinth where Paul gave them much encouragement. 1 Cor 16:5 intention to pass through Macedonia stated to the Corinthians.
• Other records of their generosity is during the collection for the Jerusalem church around 56 AD (2 Cor 8:1-5, 9:2)
• 56 AD Paul in Rom 15:19-23 says ‘there is no longer work for me … I fully preached the gospel’
• 60-62 AD Paul in Prison in Rome … Philippi sends support by the hand of Epaphroditus (Php 4:14, 4:18, 2:25-30).
• Paul has Macedonian co-workers: Gaius (Acts 19:29), Aristarchus from Thessalonica (Acts 20:1-4, 19:29), Secundus from Thessalonica (Acts 20:1-4) and Luke (Acts we passages, 2 Ti 4:11, Luke alone with Paul before his death).

Who in the church?

• Mostly Gentile church
• well established leadership (Php 1:1)
• could have been well-situated, though generous. Maybe Php 3:20 ‘citizenship in heaven’ is a challenge to their local pride?
• Names mentioned: Epaphroditus, Euodia, Syntyche and Clement (all Gentile names), again a mostly Gentile church.

Church strengths?

• Php 1:5, 1:7              partnership in the gospel …
• Php 1:19                   prayer
• Php 2:12                   obedience
• Php 1:5, 2:19            consistent
• Php 1:29, 3:15          maturity
• Php 2:19                    faithful
• Php 2:26, 4:10          generous
• Php 4:10, 4:16, 4:18 sacrificially giving
• Php 4:5                      forbearance

Church weaknesses?

• Php 1:27, 2:2-3, 4:2 disunity
• Php 2:3, 3:20 pride, maybe national pride, Greek pride
• Php 2:14 murmuring, arguing, possibly confusion
• Php 4:10 former lack of concern (actually countered by Paul)

Literature?

• Prose > literal interpretation
• Poetry > figurative interpretation in Php 2:5-11, the radiation passage, too important to leave in prose!

Structure?

• Greek style letter prison epistle together with Ephesians, Colossians, Philemon

Compostion?

• Radiation passage: Php 2:5-11

Philippians main topic?
Suggested interpretation in history (the mere number indicates that it is not that clear):
1. Praise and encouragement
2. Warning from false teaching
3. Thanks for gifts
4. Reassurance to the Philippians, that Paul is doing fine
5. Dealing with persecution
6. Defense against enemies inside the church
7. Clarification of differences about Christ
8. A dogmatic teaching book
9. The self-humiliation of Christ
10. „The sum of the letter: I rejoice, rejoice“ (J.A. Bengel)
11. Ethical differences
12. Martyrdom / suffering
13. Friendly talk with friends in the church
14. Unity

Main reasons for writing Philippians

• to encourage the church in all they do well, to keep doing it and wholeheartedly and pursue God more
• to bring Christ-like attitude of humility and love to the church > to solve unity problem, especially among leaders
• Thanks for sending a gift and for sending Epaphroditus, recommending him (to those that thought he failed)
• Paul sends news about himself, announces sending Timothy with more news soon and himself intending to come
• To warn about Judaizers and the Circumcision Party who are expected to arrive soon (Php 3:2-3)

REPEATED THEMES

Repeated theme – Paul‘s close relationship with the church

• Php 1:3         I thank my God in all my remembrance of you
• Php 1:5         Partnership in gospel from first day
• Php 1:7          I hold you in my heart, partakers with me of grace
• Php 1:8         I yearn for you with the affection of Christ Jesus
• Php 1:19       Through your prayers
• Php 1:24-25 I will remain in flesh, “for your progress and joy in faith”
• Php 2:1         Participation in spirit, complete my joy
• Php 2:12      Therefore my beloved
• Php 2:19     Cheered by news of you
• Php 2:20    Timothy, genuinely anxious for you
• Php 2:26    Epaphroditus, longing for you all
• Php 2:28    Eager to send Epaphroditus, that you may rejoice
• Php 4:3       Laboured side by side with me
• Php 4:14     Kind of you to share my trouble
• Php 4:15-16 Partnership with me in giving and receiving
• Paul is very warm, thankful, appreciative, proud of them, encouraged
• Paul is very vocal about it, he is not distant, removed
• Contrast to our idea of leadership? discipleship? … to share life, to befriend, to care about, not ticks on a statistic, … Jesus says: “come and see”, the live-learn concept. It’s in shared life that transformation happens and that things are proven. We need to like our co-workers, we need to love the people we minister to, we need to care about people in our influence

Repeated Theme – Joy and rejoicing

• Php 1:4          Making my prayer with joy Paul rejoicing over Php
• Php 1:18        Christ is proclaimed, in that I rejoice Paul rejoicing over Christ preached
• Php 1:19        Yes, and I shall rejoice Paul rejoicing over Christ preached
• Php 1:25        Your progress and joy in the faith Paul rejoicing over Php
• Php 1:26        I continue with all of you for your joy in faith Php rejoicing over their faith
• Php 2:2          Complete my joy, by being of the same mind Paul complete joy! Php
• Php 2:17        Glad, rejoice, libation upon sacrificial offering (2x) Paul rejoicing sacrificed for Php
• Php 2:18        In the same way you must rejoice with me (2x) Php must rejoice! Paul sacrificed
• Php 2:28-29 Rejoice at seeing Epaphroditus again Php rejoicing over seeing Epaphrodit
• Php 3:1          Finally brethren, rejoice in the Lord Php rejoice! In the Lord
• Php 4:1          My brethren, my joy and crown Paul rejoicing over Php
• Php 4:4          Rejoice in the Lord always, again I say rejoice Paul rejoice! In the Lord
• Php 4:10        I rejoice … you have revived your concern Paul rejoicing over Php’s concern
• 8x it is Paul rejoicing, 8x is is said to or about the Philippians, of which 6x as direct command, 4x in connection with suffering
• Is there nothing difficult in Paul’s life? Don’t worry … be happy? 2 Cor 11:23b-29 Paul’s description of his sufferings
• Should we rejoice in everything? In an accident? An earthquake? Masochist religion? Is everything nice and well? 1 Cor 13:6 … love does not rejoice in wrongdoing
• Do not rejoice in evil, in injustice, in death, in damage, in sin …
• Rejoice over everything good, straight, beautiful, just, right, true
• Rejoice in the Lord who is the great Redeemer, turning around for good even the most evil of deeds, turning around weaknesses into strengths … Rom 8:28 … if not now then eternally Php 3:20-21
• Joy is an expression of thankfulness … focusing on God, reminding myself of past good … Php 4:8 whatever is good
• Joy is an expression of faith, trusting God to be powerful enough and loving enough to make good out of this
• Joy opens up the view of faith … Example: Paul … faith accepts whatever God decides on as the best from him … Php 4:11-13 Paul says he has learned to be content with whatever he has
• Joy is light hearted, not taking myself too serious, maybe Paul’s remedy against the ‘mature leaders overvaluing themselves’ … don’t get too uptight … > the art of taking God seriously without taking myself too seriously
• Joy has great witnessing power, especially in suffering
• Paul himself does what he tells them to do, he rejoices over God, them, their gift, …

Word study on ‘joy’ in Philippians

• Rejoice   G5463 Greek: “Chairo”, 74 x in NT, 8x in Php 1:18, 2:17, 2:18, 3:1, 4:4. Meaning: rejoice exceedingly, be glad, hail, thrive, be well, greetings
• Joy           G5479 Greek: “Chara”, 59x in NT, 5x in Php 1:4, 2:2, 4:1, 2:25, 2:29. Meaning: joy, gladness, cause or occasion for joy
• Rejoice with G4796 Greek “Sugchairo”, 7x in NT, 2x in Php 2:17, 2:18. Meaning: rejoice with or together, congratulate
• Glory        G2745 Greek “kauchema”, 11x in NT, 1x in Php 1:26. Meaning: rejoice, glory, boast 
• Pleasure G2107 Greek “Eudokia”, in 9x in NT, 1x in Php 2:13. Meaning: glood pleasure, delight, benevolent, intent, desire, satisfaction
• Confess   G1843 Greek “exomologeo”, 11x in NT, 1x in Php 2:11. Meaning: celebrate, acknowledge openly and joyfully, give praise to

Repeated Theme – Being an example
Looking for the main theme? … this may be it. Or at least it’s a vessel for most other repeated themes

• Php 3:17    “Brethren, join in imitating me, and mark those who so live as you have an example in us.”
• Php 4:9     “What you have learned and received and heard and seen in me do; and the God of peace will be with you”
• Php 2:15   “Do all this … that you may be blameless and innocent, children of God without blemish in the midst of a crooked and perverse generation among whom you shine as lights in the world” > Imitate godly examples … be a godly example to others!

This ia a theme running all throughout Philippians

• Php 1:1 good example: Paul, Timothy as servants
• Php 1:5 good example: Philippians are partners in the gospel
• Php 1:3-8 good example: Paul showing love, care for the church, giving encouragement
• Php 1:15-17 bad example: opponents, others preaching from envy, rivalry, to afflict Paul
• Php 1:18 good example: Paul attitude of humility towards opponents
• Php 1:19-26 good example: Paul Paul’s attitude of giving / confidence
• Php 1:29-30 good example: Paul and Philippians good attitude in suffering
• Php 2:5-8 ultimate example: Christ
• Php 2:12 good example: Philippians’ past obedience
• Php 2:15 good example: Philippians shine as lights in world among crooked & perverse generation
• Php 2:17 good example: Paul self-sacrificing, joy
• Php 2:19-24 good example: Timothy
• Php 2:25-30 good example: Epaphroditus
• Php 3:2 bad example: opponents, evil men, those whotrust in the flesh or in works
• Php 3:4-6 bad example: Paul Paul’s ironic Jewishness boast
• Php 3:7-14 good Paul give everything up to know Christ, value as God values
• Php 3:15 command: to Philippians to be thus minded
• Php 3:17 command: to Philippians “imitate me!”
• Php 3:19 bad example: opponents ruled by belly
• Php 4:5 command: to Philippians for forbearance, witness to world
• Php 4:9 command: to Philippians
• Php 4:10 good example: Philippians’ concern, giving
• Php 4:11-13 good example: Paul content in whatever circumstance, thankfulness
• Php 4:14-18 good example: Philippians giving, concern
  > Interchange of positive and negative examples … you can learn from both

Radiation Passage – Jesus as the ultimate example

• the very Radiation passage is a passage of an example, the ultimate example … Jesus
• It’s in poetry form, some things are so beautiful, only poetry will do!
• either Paul is composing a beautiful description of Jesus, or it’s a hymn or poem of the early church
• It’s one of the clearest passages on the incarnation, on Jesus being both God and man
• Radiation … like a sun, little reflections everywhere in the text, shedding light on all things Php 2: 5-11

PICTURE RADIATION

• Radiation means a passage that contains a foundational truth, which then is reflected in various places, verses and themes in the same letter > the light of the radition passages falls everywhere in the letter:
  
  • Php 2:3 “do nothing from selfishness or conceit but in humility count others better than yourself”
  • Php 4:11  “not that I complain of want … I have learned to be content”
  • Php 2:30 “Epaphroditus nearly died … risking his life to complete your service to me”

PICTURE CHIASM

• Chiasm is a structure patterned after the lampstand that stood in the tabernacle: a symmetric arrangement of ideas in pairs around a middle part, which is the most crucial point and main message of the chiasm. A1 B1 C1 D C2 B2 A2, D being the most important line.
• The Philippians 2 chiasm is bigger than the lampstan, but arranged similarly: Jesus laying down one thing after another, then the middle word “therefore God” and then Jesus is exalted, point by point, creating a mirror picture of a stair. It beautifully shows the paradox of Christianity: Jesus humbles himself … but is exalted, Jesus dies … and brings life, Jesus wins by loosing, he conquers by being killed, he leads by serving, … this is not human, it’s divine!
• we do the humbling, God does the exalting. It will often feel as if we are only doing the left side, and the right side never happens … We need to believe that there will be “the other side”, there will be a fruit to the sacrifice, there will be a reward for the foregoing.
• Yet in another sense God is worthy of our humbling, even if there never was an exalting afterwards. Our motivation needs to be God himself, not what he can give.

Main points from the Example Theme

• letter to a mature church, people who are examples in the body of Christ
• qualifications for a servant = qualifications for a leader = qualifications for godly character
• Jesus is the ultimate servant = leader = godly character
• This tells us what God is really after!
• Manual for leadership = instructions for how to be a slave = masochist handbook? > see David’s example

Repeated theme – Unity

• Php 1:27 “Only let your manner of life be worthy of the gospel of Christ, so that whether I come and see you or am absent, I may hear of you that you stand firm in one spirit, with one mind, striving side by side for the faith of the gospel”
• Php 2:2 “Complete my joy by being of the same mind, having the same love, being in full accord and of one mind.”
• Php 4:2 the most direct command in the whole epistle: “I entreat Euodia and I entreat Syntyche to agree in the Lord”
• In connection to that the “all” theme (5x) in Php 1:2, 1:4, 1:7, 1:8
• In connection to that the “warmth of relationship” theme … partnership in the gospel, partakers with me of grace, participation
• dissensions among believers theme … Php 1:15-18 Paul exemplifying a humble, non-factious attitude
• Paul’s confidence in the Philippians … Php 3:15 “Let those of us who are mature be of the same mind, and if you think differently about anything, that too God will reveal to you.”
• What is the situalion in Philippi? No big deal? Serious dissensions? Chaotic? … Paul is trying to be preventive, catch it while it’s small

Paul’s remedy:

• Php 4:2 agree in the Lord
• Php 4:3 commands help, respectful counseling, expressing trust, appreciation, affirmation, identification
• Php 2:3 humility, seeking the other’s best, Christ-likeness in mindset and character …everything outside of humility is error (and stupid), pride deceives us, if you only look down you cannot see God
• Jn 17:21 Jesus’ prayer for unity among his people … “so that the wold may believe that you have sent me”. Illustration: I hit myself continually and mutilate myself, and the next moment tell people: wouldn’t you want to joing my body? Often the church is like that: terrible dissensions and then we are suprised nobody wants to joing the mayhem.

How do I actually bring about Unity?

• Not by demanding sameness. Not by controlling of people or culture.
• Rather by internally yielding continually to the Spirit
• Letting God heal me of past hurts, understanding my value in God, thriving in my calling, finding fulfillment in God
• Understand and focus on essentials, find common ground, do not let non-essentials divide you or bring mistrust
• Often theological disagreements start as theological questions but end as personal wars of reputation & self-proof
• Keep befriending, keep relating to, keep teaching, keep the door open, keep being an example to people of other denominations

Repeated Theme – Thankfulness, Contentment, Generosity

• Php 1:3 “I thank God every time I remember you”
• Php 2:25, 29 honoring & recommending Epaphroditus
• Php 2:20-22 honoring & recommending Timothy
• Php 4:10 “rejoice over your concern”
• Php 4:11 generous interpretation: “you were concerned”
• Php 4:12 “in much or little … content”
• Php 4:15-16 grateful for earlier generosity
• Php 4:18 “fully satisfied … fragrant offering”
• thankfulness is acknowledging, valuing, remembering, celebrating good deeds done … calling good good.
• thankfulness helps to realize what is given, what I do have
• thankfulness leads to contentment, ability to enjoy, realizing own power to give
• Paul models thankfulness, contentment, generosity throughout the letter
• Do be thankful, do say ‘thank you’, do faithfully communicate.
• Remember past generosity with gratefulness, even if the person can’t be generous right now
• Do not say: thank you but I would have needed more. Paul is very careful to let them know that he is more than happy.
• Do not put pressure on already faithful givers. Balance of expressing need an expecting help. Expressing need is legitimate. To think: ‘oh, they got money!’ is not. Just because somebody has money does not mean he needs to give it for your need.
• Our inward attitude will show in the way you communicate. If you are secretly resentful of othes who seem to have so much, this will show and leave a taste.

Repeated Theme – Suffering

• Php 1:13-14 imprisonment
• Php 1:17 afflict me
• Php 1:19 deliverance
• Php 1:20-23 death theme
• Php 1:29-30 Philippians suffering as Paul
• Php 2:8 Jesus’ suffering
• Php 2:17 Paul poured out as libation
• Php 2:26-30 Epaphroditus almost died, Paul anxious
• Php 3:6 Paul was a persecutor earlier
• Php 3:8 suffered loss of all things
• Php 3:10 share in Christ’s sufferings / death
• Php 4:11-14 abundance <=> want
• Php 4:19 God supplying Php’s need
• The Philippians are concerned at Paul’s continued imprisonment.
• Probably they remember his miraculous release from the Philippian prison (Acts 16:25), when God gave an earthquake and the jailor, who is now a member of the church, was converted. The church were probably praying for a repeat of the miracle.
• Paul shows them that the gospel is still spreading in spite of being in prison – his imprisonment has served to advance the gospel (Php 1:12).
• Paul encourages the Philippians to not be unsettled by the reality of suffering: Suffering always has been part of the Christian life. It happened during the founding. It’s continually happening to Paul. It is not a sign of God’s displeasure. It’s not a reason to doubt anything.
• Paul challenges the Philippians to see suffering differently: He calls suffering for Christ a ‘gracious privilege’ (Php 1:29). It’s not a debilitating problem, rather another way to live out calling (Php 1:18, 1:23). Suffering is a way of joining, understanding and representing Christ better (Php 2:10). And it is a powerful witness to the world (Php 2:15), a good attitude in suffering makes people listen up.
• Paul’s focus is not on change of circumstances but on how I see, how I take, how I behave in circumstances. He models this with his attitude to his imprisonment.

PHILIPPIANS TEXT

Php 2:12-13 “Therefore … work out your salvation with fear and trembling: for it is God who is at work in you, enabling you both to will and to work for his good pleasure”

• Considered a difficult passage for the perceived contrast between salvation by grace and the ‘work out with fear and trembling’.
• Salvation = justification, sanctification, glorification … we are saved, we are being saved, we will be saved.
• The meaning is: having received this salvation, let’s now wholeheartedly pursue to live it out fully. How? By looking to God who enables, who works in us to will (want the right thing) and word (do the right thing).
• These verses are a description of sanctification, the ongoing pursuit of God in daily life.

Php 3:2 “Beware of the dogs, beware of the evil workers, beware of those who mutilate the flesh!”

• Triplet warning, all meaning the same: do not accept the pressure of the circumcision preachers. Philippi with its many Gentile converts would have been an attractive Judaizing spot.
• The fact that he calls them ‘evil workers’ speaks for him having in mind Jew-Jews, not circumcision-focused Jewish believers.
• Dog was the term that Jews used derogatorily of the Gentiles. Jesus once in a sweet way picks up on this metaphor: when he speaks with the Syro-Phoenician woman (Mt 15:26, Mk 7:27).
• Paul turns it around: The Jews are the dogs, the Gentile believers are not.

Php 3:3 “For it is we who are the circumcision who worship in the Spirit of God and boast in Christ Jesus and have no confidence in the flesh.”

• Again a turn around: those who boast in Jesus – Jews and Gentiles – and do not rely on the law are the true circumcision.

Php 3:4-6 Jewish boast

• Paul’s boast as the ultimate Jew-Jew. He knows this road and has been to the end of it. There is no hope, no change there. But he can at any time compete with the Jew-Jews. He, far more than them, could boast in this sort of righteousness. But he doesn’t, not any more.
• It seems that in the Philippian church this wasn’t a really a big issue, but he says this as a prevention in case such teaching or people reach them.

Php 3:7-11 Wholehearted pursuit of God

• Counting everything as loss … merit, reputation, self-righteousness, achievement.
• To gain Christ … total reliance on Jesus, on what he did, on grace, on unmerited righteousness bestowed on us

Php 3:10 “I want to know the power of his resurrection and the sharing of his sufferings … becoming like him in his death … that I may attain the resurrection.”

• I want to know Christ. What a thing to say for somebody like Paul (we think): he did see Jesus on the road to Damascus. He did see Jesus anew in the Hebrew Scriptures. And he wants to know him more
• The pursuit of a deeper understanding of the most fascinating being in the universe. … we need to make this our prayer and commitment as well.
• These are not words born out of insecurity or lack of assurance of glorification, these are expressions of a desire to more deeply identify with Christ, whatever the cost – and assured of the awesomeness of it.

Php 3:12-14 “Not that I have already obtained this … but I press on to make it my own … forgetting what lies behind … straining forward … I press on toward the goal for the prize of the heavenly call of God.”

• Paul uses athletic / olympic language here … very familiar to Greeks, very close to the heart.
• Strongest passage of a big theme in Philippians: whole-heartedness, pranpon, not ‘somehow’ but ‘excellently’. They are doing well, Paul doesn’t want them to be lazy or overly satisfied for it. God is worth our all. The good can be the enemy of the best (bhalota shorbocher shotru).
• Paul encourages the Philippians (you are doing well!). Paul challenges the Philippians (keep pressing on!)

Php 3:21 “He will transform this body of our humiliation that is may be conformed to the body of his glory”

• Paul is assuring them of future resurrection, which is a full bodily affair by the way (not the same as dying, being with Jesus)
• They have been believed (justification), let them press on to live this life (sanctification), God guarantees the future (glorification).

Php 4:4-9 How to keep our minds straight

• “Rejoice … let your gentleness be known to everyone … do not worry but pray … God’s peace will guard your hearts and minds … think about what is true, honorable, just, pure, pleasing, commendable, excellent, praise worthy” … What an instruction, this will keep us busy the reat of our lives!