LETTER TO THE PHILIPPIANS

INTRODUCTION

“Though he was in the form of God, he did not count equality with God…but emptied himself, taking the form of a servant being born in the likeness of men. …he humbled himself and became obedient unto death, even death on a cross. Therefore God has highly exalted him and bestowed on him the name which is above every name. That at the name of Jesus every knee should bow… and every tongue must confess that Jesus Christ is Lord…”[1]

According to Michael J. Gorman, the letter to the Philippians is one of Paul’s shortest but richest and most powerful letters. Gorman went further to ascertain that it has been called a letter of joy, of friendship and of thanksgiving. Nevertheless, the most central part of the letter is found in Philippians 2: 6-11 which many scholars take to be a pre-Pauline hymn creatively used by Paul.[2] The letter of Paul to the Philippians is the eleventh book of the New Testament. Paul and timothy first visited Philippi in Greece during Paul’s second missionary journey which occurred between 49 AD and 51 AD. Bible scholars are in general agreement that the letter was indeed written by Paul and the estimated date of the letter is around 62 AD about 10 years after Paul’s first visit to Philippi. Paul’s letter to the Philippians according to Raymond E. Brown is not seriously disputed.[3]

DATING AND BACKGROUND OF THE LETTER TO THE PHILIPPIANS

The historical background of the letter of Paul to the Philippians is traditionally gathered from two main primary New Testament sources: informative internal data from the letter itself and related information garnered from the rest of the New Testament canon especially from the Acts of the Apostles and the other Pauline epistles.[4] More so, other primary information is also derived from external historical sources related to the chronological connections between Paul’s association with Philippi, its political and economic setting, and its social and religio-philosophical context.[5]

In Acts of the Apostle 16: 11-15 we see Paul arrive at Philippi and on the Sabbath day went out to the place of prayer at the riverside where he encountered Lydia a purple goods seller. Further reading of the Acts of the Apostles gives the impression of a relative brief stay and some success among the Jews and Gentiles there. Nevertheless, According to the narration of Paul’s journey in the Acts of the Apostles, Raymond E. Brown situates Paul’s arrival in Philippi around 50-51 AD.[6] However, according to the document itself, the Philippians had sent Epaphroditus, their envoy and minister Phil 2:25, with contributions as an expression of their partnership and concern to meet the needs of Paul (Phil 1:3–5, Phil 2:30, and Phil 4:10–19). Epaphroditus on the course of his journey contracted a disease that he almost died (phil 2: 26-27) but upon his recovery, Paul sent word to the Philippians through Epaphroditus of his upcoming sentence in Rome, his optimism in the face of death and exhortations on the Christian community in Philippi. Moreover, within the letter is also found an optimism where Paul's belief of his release is the basis upon which he promises to send Timothy to them for ministry (3:19–23), and an anticipation to also pay them a personal visit (2:24). With this communication Epaphroditus sets out on his homeward journey (2:28–29).

There has been ongoing debate regarding where Paul was when he wrote this letter (and therefore the date of the letter's composition). Internal evidence in the letter itself points clearly to it being composed while Paul was in prison (Philippians 1:7, 13), but which period of imprisonment is highly debated. Jim Reiher considered and speculated that the second roman imprisonment seems tenable due to the high developed ecclesiology, impending sense of death, and the absence of any mention of Luke in a letter to Luke’s home church and a harsher imprisonment than the open house arrest of his first Roman imprisonment.[7]

BASIC STRUCTURAL OUTLINE OF PHILIPPIANS

Paul’s letter to the Philippians stands out as a unified word of example and exhortation which are grounded in the story of Christ. The letter being that of thanksgiving, of friendship and exhortation also definitively is an extended meditation on the Christ hymn found in Philippians 2: 6-11. Paul being faced with imprisonment, the suffering of the Philippians, their generosity and the self-sacrificial ministry of Epaphroditus, opposition from outside the church and tension within it, Paul composes a letter that relates the story of Christ narrated in 2:6-11 to the ongoing story of the Philippian community. The political language of the hymn (especially the word Lord), combined with additional political language at key points throughout the letter, suggests that Paul wants the story of Christ to shape an alternative colony of people governed by a different law, the narrative pattern of Christ. The purpose of the letter is to aid the Philippians in living out their `citizenship' in the divine `colony in a manner worthy of the gospel story of Christ, found in Philippians 2:6-11, which functions as their `city charter.' Paul seeks to encourage them faithfully to live the story, to sing the hymn, until the day of Christ.[8]

Therefore, Philippians 2: 6-11 is the centerpiece of this letter; it provides the formal structure, material content and even many of the key vocabulary items for the entire letter. In that light, Gorman structures the letter of Paul to Philippians in nine parts which are as follow:-  

1.      Opening (phil. 1: 1-2)

2.      Paul’s prayer and hymn (phil. 1: 3-11)

3.      Paul’s imprisonment and the hymn (phil. 1: 12- 26)

4.      A life worthy of the hymn (phil. 1: 27- 2: 18)

5.      Two living examples of the hymn (phil. 2: 19 – 30)

6.      The hymn and the enemies of the cross (phil. 3: 1- 4:1)

7.      Exhortation to perform the hymn (phil. 4: 2-9)

8.      The fellowship of the hymn (phil. 4:10-20)

9.      Greeting and Benediction (phil. 4: 21-23)

THE THEMES OF THE LETTER

As stated above in the introduction, the letter to the Philippians is denoted as a letter of joy, friendship, and of thanksgiving. Nevertheless, Paul in his apostolic manner also uses this very letter to evangelize and exhort the church at Philippi. In that light we would consider the themes which can be derived from the letter of Paul to the Philippians.

Thanksgiving and joy: the letter to the Philippians is heavily laden with thanksgiving. In the letter, Paul thanks God whenever he remembers the church in Philippi as phil. 1: 3 illustrates. As a result of this thanksgiving to God, Paul’s prayer for the Philippian church grew out of his intense, deep and personal love for the lord and joy for the Philippians as phil. 1:7-8 illustrates and the prayer is further exemplified in phil. 4:19. Furthermore, it would be worthy to know that Paul gave thanks to God because of the participation of the Philippians in the gospel. Their participation could be understood in two ways. Firstly, it might refer to the Philippians experience in salvation and in that case Paul thanks God because he shares with the Philippians in the salvation offered in the gospel. Secondly, it refers to the participation of the Philippians in furthering the gospel and in that sense refers to the support in which they gave Paul in his missionary work even in prison.[9]

Humility, unity and selflessness: the theme of humility seems to be the fulcrum of Paul’s letter to the Philippians. The beginning of the chapter deposits of Paul’s continual all for unity in the Philippian church. Paul begins his invitation to humility with conditional statements in phil. 2: 1-2 where he says-

“If there is any encouragement in Christ, any incentive of love, any participation in the spirit, any affection and sympathy, complete my joy by being of the same mind, having the same love, being in full accord and of one mind.”[10]

However, Paul culminates his call for humility by admonishing in phil. 1:3 that one should do nothing out of selfishness or conceit, but in humility count others better than oneself. He then exemplifies this humility through the famous hymn of Jesus Christ who though was in the form of God, did not count equality with God as phil. 2: -11 illustrates.

Fellowship: the theme of fellowship runs across the entire letter of Paul to the Philippians. Fellowship in the wider context refers to the close relationship with God and with others in the Christian community. This conception of fellowship applies in Philippians between God, Paul and the church at Philippi as phil. 3:10 says “... and may share his sufferings, becoming like him in his death” However the fellowship between Paul and the church in Philippi is further illustrated where Paul says “I always pray with joy because of your partnership in the gospel from the first day until now”.

The Gospel: the letter to the Philippians undertakes by no means to define what the gospel is. Rather, it sets out to describe some of its practical implications. A primary feature of the gospel as set forth in Philippians is that it demands the shared participation of all believers. In phil. 1:7 Paul says that all of them are partakers of grace both of imprisonment and of the gospel. Thus they could speak of their mutual fellowship in the gospel. A second feature which Paul pointed out is that it imposes certain responsibilities on the believers. These responsibilities as seen in the letter are that a Christian should protect the Gospel; he is to defend it and affirm its credibility as phil. 1:7, 17 points out. He is to propagate the gospel; his actions are to be conducive to the furtherance of the gospel as seen in phil. 1:12. The last one is that a Christian must practice the gospel; he is to live a life that is consistent to the truth of the gospel as seen in phil. 1:27.

THEOLOGY OF THE LETTER

In phil. 2:6-11 Paul developed a sublime Christology. Dulle pointed out that the passage can be divided into two portion i.e. from 6-8 and from 9-11 which describes Christ humiliation and then God’s exaltation. However, it would be worthy to have in mind that the purpose of this hymn by Paul was not to explain the nature of Christ but to show the Philippians the example of Christ. Therefore the point of the passage is to encourage the church at Philippi in humility and selfless service.[11] Nevertheless, this passage sheds light into Paul’s view of Christ’s nature which was that of God. Furthermore, in the passage is derived of Paul’s conviction of Christ’s incarnation without emptying of his divine nature[12], His death and resurrection. Lastly, the passage demonstrates Paul genuine conviction of the exaltation of Christ’s name above every other name.

Another intriguing theology in Philippians is Paul’s eschatology. The basic question asked here is when Paul expects the resurrection of believers, the completion of salvation and the Christians’ presence with Christ? It seemed that Paul thought the completion of salvation and the resurrection of believers would not occur until the day of the Lord/Christ as phil. 1:6, 10, 28; 3:20-21 illustrates. This very view seemed to contradict his earlier conception in 1 Thessalonians and 1 Corinthians. Thus what is Paul’s belief when he wrote to the Philippians?

Udo Schnelle posits that by that time it has possibly become clear that we can speak of transformation on Pauline eschatology i.e. progressive steps in his thought that corresponds to the changing historical situations with which he was dealing.[13] However, when comparing phil. 1: 23 and 3:20 is the impression that Paul holds these views that the union with Christ cannot be broken by death but will continue in a more intimate way in heaven[14] and the state into which Paul will enter at death is better and bringing with it a greater closeness of communion with Christ.[15]  

In addition, Paul also uses the communion of the saint to expound ecclesiology in Philippians. The communion of the saint implies that every member of the church belongs to every other member of the church and that they are truly one body with Christ and this could be likened to Acts 9:4 encounter of Saul. Furthermore, Paul holds that whenever the church acts, it is God that is acting through them as phil. 1: 6 relates.[16] 

CONTEMPTORARY RELEVANCE OF PHILIPPIANS

Paul motivated by several factor wrote to the church in Philippi a long time ago. However, the messages contained in the letter continue to speak to us in our present situation. Paul intrigued by the Philippians’ spirit of solidarity while he was in prison fervently poured out his heart-felt gratitude and prayers for the church. This admonishes us on the benefits of mutual support among ourselves and most especially to these in need of help. Also, Paul advices the Philippians to be of one mind in Christ and to act selflessly: he further endears them to be humble themselves using the humility of Christ as an example. This very admonishment from Paul continues to speak to our contemporary society. It speaks to us in the political arena where people seek out for positions because of their selfish interest. It speaks to us in the religious domain where we can see disharmony pervading in different denominations of churches.

Furthermore, Paul was earnest to encourage the Philippians to proclaim, defend and live the life worthy of the gospel. This encouragement relates adequately to our contemporary situation whereby we are not living a life worthy of the gospel. This very encouragement from Paul should inspire us to proclaim, defend and live a life of the gospel so that at the day of Christ, we might as a community of believers, attain the joy of salvation.     

CONCLUSION

In conclusion, the letter of Paul to the Philippians reflects the warm affection of the apostle for his brothers and sisters in Christ. It contains one of the best known and loved New Testament descriptions of the graciousness of Christ as one who emptied himself and took on the form of a servant even unto death on the cross.[17] The letter to the Philippians demonstrates a high level of mutual joy and friendship between Paul and the Philippians. It also demonstrates the Philippians spirit of solidarity in support of Paul a prisoner for the sake of the gospel and also shows Paul’s thankfulness for the Philippians. More so, the letter embarks to encourage the Philippians to imitate the humility of Christ, to have oneness of mind, work in harmony and also live the life worthy of the gospel.   

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[1] Philippians 2:6-11 (Revised Standard version)

[2] Michael Gorman, Apostle of the crucified Lord (William B. Eerdmans Publishing Company, Michigan 2004)  p.413

[3] Raymond E. Brown, An Introducton to the New Testament (Doubeday publication, New York 1997) p. 484

[4] Fredrick F. Bruce,  Philippians, NIBC, NT series,  edited by W. Ward Gasque (Peabody, Mass Hendrickson, 1989) p.4

[5] Wayne Jackson, The Book of Philippians: AGrammatical and Practical Study (Abilene, Tex Quality publications, 1987)pp. 13-17

[6] Raymond E. Brown,  An Introducton to the New Testament. P.  483

[7] Jim Reiher, “Could Philippians have been written from the Second Roman Imprisonment?” Evangelical Quarterly. Vol. LXXXIV. No. 3 July 2012. pp.213-233.

[8] Michael Gorman, Apostle of the crucified Lord (William B. Eerdmans Publishing Company, Michigan 2004)  p. 419

[9] https://bible.org/seriespage/2-thanksgiving-and-prayer-philippian-church-philippians-13-11

[10] Philippians 2: 1-2, Revised Standard Version.

[11] Zachbardon.com/compendium/out.php?t=academic/philippians

[12] George Reule, The Christology of Philippians 2,5-11 (The Springfielder volume 35, number 2, sept. 1971) p. 83

[13] Udo Schnelle, Theology of the New Testament. Translated by M. Eugene Boring (Baker Publishing Group, Michigan 2009) P.586

[14] Andrew Lincoln, Paradise and not yet (Cambridge university press, 1981) p. 104

[15] Andrew Lincoln, Paradise and not yet. P.106

[16] https://wedewords.wordpress.com/2014/08/03/the -communion-of-the-saints-as-practical-ecclesiology/

[17] Raymond E. Brown, An Introducton to the New Testament (Doubeday publication, New York 1997) p. 483