Paul’s (and Timothy’s) epistle to the “saints in Christ Jesus of Philippi, together with the overseers and deacons” (Phi 1:1) takes the form of a letter of friendship. De Silva lists a number of characteristics which indicate that this is the genre of the letter, including 1) the fact of absence, 2) the authors’ assurance of their interest in the recipients, 3) expressions of confidence in the interest of the recipients in the affairs of the authors, and 4) requests for assistance on the basis of mutual friendship. (pg. 653) This is the last major piece of correspondence (of the ones we have read about in de Silva’s text) whose Pauline authorship is almost universally accepted.
It is clear from Paul’s words that he is writing from prison, the question is “which prison,” as there is no clear evidence of either the place or the date of composition within the letter itself. But it appears that most scholars feel that it was probably written in Rome, near the end of Paul’s missionary career (ca 61-62 A.D.). I wasn’t so sure, thinking of his working in that part of the world in the early phases of his missionary career (one of the possibilities is that he wrote it when he was imprisoned in Ephesus about 48 A.D.). But Paul refers in the letter (at 4:15-16) to “the early days of your acquaintance with the gospel,” and says that it was only the Philippians who sent him aid when he set out from Macedonia and when he traveled to Thessalonica. That seems like Paul is writing some years later and reminding the believers of their history of giving him much needed assistance, even when other churches did not.
The overarching themes of the letter are proper conduct (“Only let us conduct ourselves in a manner worthy of the gospel of Christ” – 1:27) and the unity of the church, even more than we have seen in Paul’s other letters. In fact, de Silva notes at page 640 that this letter might be called “Paul’s charter for Christian unity.” Paul’s language can occasionally approach real poetry, at least judging from the English translations. Here, the language of the thanksgiving and prayer in 1:3-11, as well as the more renowned “Christ Hymn” in 2:6-11, positively soar, and I am sure Paul’s fondest expressed wishes in 1:10-11 that the believers will be “pure and blameless” and “filled with the fruit of righteousness that comes through Jesus Christ – to the glory and praise of God,” must have been truly inspiring to them.
Besides, expressing his deep concern and constant prayers for the believers in Philippi, Paul recommends Timothy as one who takes genuine interest in their welfare (2:20) and Epaphroditus who “. . . almost died for the work of Christ, risking his life to make up for the help you could not give me.” (2:30), exhorts them to remain unified and live for service and suffering as Christ Jesus and Paul himself have done, and expresses his thanks for the assistance which the believers have given him, both in the past and more recently, when he received the gifts they sent with Epaphroditus to him in prison. He indicates that he does not need any more – and mentions that he has “learned to be content whatever the circumstances.” (4: 11) Yet, reading between the lines, I think Paul is inviting if not actually encouraging them to make further efforts, without actually coming out and asking, by making it clear that he is offering them his prayers, counseling, and the assistance of Timothy, which expresses the mutuality of the deep friendship that de Silva made reference to.
There are certain themes (e.g. Judaizers, false teachers) that recur in Paul’s letters, but there are certain features that make each one distinct. Here an interesting feature is that most of the believers in Philippi appear to have been female, and Paul attempts a tactful mediation of a dispute (the details of which he does not outline) between Euodia and Syntyche, two women who were apparently leaders of the church. The note to this verse in the NIV Study Bible indicates that it is significant that the dispute was serious enough for Paul to mention it in a letter which was intended to be read publicly. I am inclined to think (a rebuttable presumption) that Paul was a bit of a misogynist but also that his refusal to lay out the details of the dispute may have been a very canny way of avoiding the appearance of taking sides with one or the other. He simply pleads that they “agree with each other in the Lord,” and that one or more of the other followers (my NIV Study Bible says “yokefellow,” which sounds like he was addressing it to one person, but it’s not clear who) “help these women who have contended at my side in the cause of the gospel, along with Clement and the rest of my fellow workers whose names are in the book of life.”
In addition to holding fast in unity of faith and trust in the face of hostility from the community, Paul holds out Christ Jesus’ example – and his own – of suffering and obedience as the evidence that they will eventually be resurrected in an immortal body as Jesus was resurrected. Again, in poetic hyperbole, Paul writes, “But even if I am being poured out like a drink offering on the sacrifice and service coming from your faith, I am glad and rejoice with all of you. So you too should be glad and rejoice with me.” (2:17-18)
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good job.
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