The Philippian Epistle

 

 

Rex Banks

 

 

 

Lesson 16

 

Authorship

 

Paul (1:1).  On Paul the apostle, see our Paul’s Epistles, Introducing Paul (Book 4).  Timothy is associated with Paul in the greeting and he is well-known to the Philippians (2:19 ff).  In our discussion of the first person singular and plural in 2 Corinthians we suggested that Timothy may have joined Paul in speaking to the brethren at Corinth.  Note that:

 

·        Throughout the Philippian Epistle the first person singular is employed (eg 1:3-4, 7-9, 12-27, 30; 2:2, 12, 16-20, 22-25, 27-28, 30; 3:1, 4, 7-14, 17-18; 4:1-4, 9-18).

 

·        Paul distinguishes himself from Timothy (2:19-24).

 

·        Paul appears to use the “inclusive we” in such verses as 3:3, 15, 20; 4:21. “The inclusive we is the use of the first person plural to include both author(s) and audience” (Webster, Grammar).

 

Nothing in Philippians suggests that Timothy made a great contribution to the letter.

 

 

External evidence

 

Pauline authorship has never bee seriously questioned.   

 

“Echoes of Philippians may be heard in the writings of Clement (ca. A.D. 95), Ignatius (ca. A.D. 107), Hermas (ca. A.D. 140), Justin Martyr (d. ca. A.D.165), Melito of Sardis (d. ca. A.D. 190) and Theophilus of Antioch (later second century).  Polycarp of Smyrna (d. ca. A.D. 155) addresses himself to the Philippians and directly mentions Paul as having written them (3.2).  Ireneaus (d. ca. A.D. 200), Clement of Alexandria (d. ca. A.D. 215), Tertullian (d. ca. A.D. 225) and the later Fathers not only quote from Philippians, but assign it to Paul as well.  Philippians appears in the oldest extant lists of NT writings - the Muratorian Canon (later second century) and the special canon of Marcion (d. ca. A.D. 160). There apparently never was a question in the minds of the Fathers of the Church as to the canonical authority of Philippians or about its authorship” (Gerald F Hawthorne, Word Biblical Commentary vol 43).

 

Examples:

 

“For in this “do ye appear to the world as lights, in that ye give heed to the Word of life,” and thus ye are in truth the praise, and the boast, and the crown of rejoicing, and the delight of good servants in our Lord Jesus Christ” (cf. Phil 2:15, 16) (Clement of Rome First Epistle chapter 9). 

 

“Being mindful of your love and of your zeal in Christ, which ye have manifested towards us, we thought it fitting to write to you, who display such a godly and spiritual love to the brethren, to put you in remembrance of your Christian course, “that ye all speak the same thing, being of one mind, thinking the same thing, and walking by the same rule of faith,” as Paul admonished you” (cf. Phil 2:2) (Ignatius Epistle to the Philippians chapter 1).

 

“And not by the aforesaid things alone has the Lord manifested Himself, but [He has done this] also by means of His passion.  For doing away with [the effects of] that disobedience of man which had taken place at the beginning by the occasion of a tree, “He became obedient unto death, even the death of the cross;” rectifying that disobedience which had occurred by reason of a tree, through that obedience which was [wrought out] upon the tree [of the cross]” (Ireneaus Against Heresies 5.16.3).

 

“Wherefore the creation was made subject to vanity, not willingly, but he who does unwillingly the things of the body does what he does for the sake of hope, as if we should say that Paul desired to remain in the flesh, not willingly, but on account of hope.  For though he thought it better to be dissolved and to be with Christ, it was not unreasonable that he should wish to remain in the flesh for the sake of the benefit to others and of advancement in the things hoped for, not only by him, but also by those benefited by him” (cf. Phil 1:23) (Origen Commentary on John 1.17).

 

 

Composition: Date, Place and Circumstances

 

(1)          The city of Philippi was located in Macedonia about 10 miles from the Aegean Sea.  Originally the city was called Krenides (“springs”) but it was renamed by Philip of Macedonia.  As the former name suggests, the area around the city was well watered and fertile and the district was enriched by the presence of many gold mines.

 

(2)          In 42 BC Philippi became a military colony.  Following the battle of Actium (31 BC), the status of the city was raised.  The city was given autonomous government and immunity from tribute.  Her citizens were treated as if they actually lived in Italy.  The city possessed the highest privilege obtainable by a provincial municipality.  Citizens could purchase, own and transfer property and had the right to civil lawsuits.

 

(3)          Thessalonica was the capital of the district of Macedonia and Philippi was a “leading city” (NASB) of the district and a Roman colony (Acts 16:12).

 

“A Roman colony enjoyed three things:  (1) libertas or self-government (2) immunitas or freedom from paying tribute to the Emperor, and (3) jus Italicum or the rights of those who lived in Italy - including Roman dress, language, coinage and holidays.  The Philippians were proud of their Roman citizenship, and in the Philippian letter there are several references to that pride” (Gareth L. Reese, New Testament History: Acts).

 

Many Romans inhabited the city along with natives of the land, and each Roman veteran received a grant of property from the emperor.  Such colonies helped Rome to guard its frontiers very effectively.  The pride which the Philippians felt in their Roman citizenship is evident.  They speak of “customs which it is not lawful for us to accept or to observe being Romans” (16:21), and Paul intimidates the city officials who had them beaten without trial by proclaiming that he and Silas are “Romans” (16:37).  

 

(4)          The church at Philippi was founded about 50 AD, in the course of Paul’s second missionary journey when he came to Philippi with Silas, Timothy and Luke (Acts 16) having been forbidden to preach the word in Asia.  Paul was “called” to Macedonia (Acts 16:6, 9) and it was at Philippi that he first preached the gospel in Europe.  From Acts 16:13 it is evident that there was no synagogue in the city and since a synagogue required a quorum of ten male Jews, it is evident that the Jewish population was quite small.  Lydia (Acts 16:14-15) was “a worshipper of God,” or a Gentile who had become a partial adherent to Judaism. She and her family became the first European Christians.

 

(5)          Acts 16:16-40 records the exorcism which landed Paul and Silas in jail, the miraculous circumstances under which they were released, the conversion of the Jailor and his family and the departure of Paul and Silas from Philippi.  In Acts 16:10 Luke first uses the pronoun “we” (“we sought to go into Macedonia”) suggesting that he joined Paul’s party at this point (see our notes on Acts).  The fact that the “we” sections come to an end in chapter 16 and do not begin again until 20:5-6 when Paul returns to Philippi suggests that when Paul and his party left Philippi, Luke remained behind to help the new work. 

 

(6)          Even from infancy the church at Philippi showed great loyalty to Paul.  While the apostle was at Thessalonica (Acts 17:1-10), another city in Macedonia, the Philippian brethren “sent a gift more than once” to help Paul (Phil 4:16) and they continued to assist him after his departure from that region (4:15).  Perhaps we can detect Luke’s influence here.  In Acts 18:5 we read that Silas and Timothy “came down (to Corinth) from Macedonia” bringing gifts (2 Cor 11:9). Later still (to jump ahead a little) when Paul was taking up the Jerusalem collection (see notes on Romans and Corinthians) he rejoices that the churches of Macedonia had contributed “according to their ability and beyond their ability...of their own accord, begging…with much entreaty for the favour of participation in the support of the saints” (2 Cor 8:3,-4).

 

(7)          To back up a little, Paul may have written 2 Corinthians from Philippi (2 Cor 2:13; 7:6).  About 55/56 AD, Paul visited Philippi on his third missionary journey (Acts 20:1-6) evidently to take up the collection and apparently Luke joined Paul at this point and accompanied him to Jerusalem (“And when we had come to Jerusalem the brethren received us gladly - 21:17).  This trip eventually resulted in Paul’s incarceration at Rome (Acts 21 ff) and it is likely that it is to this imprisonment that Paul refers in the Philippian epistle (Phil 1:7, 13, 17 - see notes on Ephesians).  He refers to the “praetorian guard” (Phil 1:13) which is most closely associated with Rome, and includes “those of Caesar’s household” in his greetings (4:22).  The fact that he is able to make arrangements to send Timothy and Epaphroditus to Philippi (2:19, 25) is consistent with the degree of latitude granted him at Rome where he had his own rented quarters (Acts 28:16, 30-31).

 

(8)          However, not everyone agrees that Paul wrote this epistle while in prison at Rome and they have raised the following points (among others):

·        Paul’s writings suggest that he has been in prison a number of times (2 Cor 11:23).  Luke tells us of a two year imprisonment at Caesarea (Acts 23:33; 24:27) and Clement of Rome states that the apostle was in jail seven times.

 

·        Rome is some 1200 miles from Philippi, but the letter suggests that there have been a number of trips between the two cities.  Someone evidently brought news about Paul to Philippi from Rome and some time later, Epaphroditus came to Rome with the Philippians’ gift (2:25).  Somehow the Philippians heard news of Epaphroditus’ illness which suggests a third trip between the two cities, and then a fourth seems required to account for Epaphroditus’ knowledge of the Philippians’ concern for him.  Three more journeys back and forth are foreseen in the immediate future (2:19, 25). Some argue that this suggests that Paul was in prison in a city somewhere closer to Philippi than Rome.  (However, Philippi was strategically located upon the Egnatian Way, and close ties between Rome and Philippi meant that there was a great deal of traffic between the two cities).

 

·        Paul speaks in the Philippian letter of his plans to visit the addressees (2:24) but when he wrote the Roman epistle he indicated that he planned to go on to Spain from Rome (Rom 15:24, 28).  (However, Paul could simply have changed his plans).

 

·        Paul was in prison at Caesarea for two years (Acts 24:27) and the “praetorium guard” may have belonged to Herod (Acts 23:35).  (However, keep in mind that Caesarea, like Rome, is also a good distance from Philippi).

 

In my view, evidence favors the traditional view that Paul was in prison at Rome.  The fact that Paul anticipates release (Phil 1:19, 25; 2:24) indicates that he wrote during the first Roman imprisonment.  This would date the letter sometime about 61-63 AD and (in view of the fact that some time must have passed) likely towards the end of this period. 

 

(9)          While Paul was a prisoner at Rome, the church sent one Epaphroditus to Paul with a gift (“I have received from Epaphroditus what you have sent – Phil 4:18) and also to minister to his needs (Phil 2:25).  Likely about a decade has passed since Acts 16, yet the loyal and noble Philippians have not forgotten their apostle.  Epaphroditus also brought news of the church at Philippi.  While in Rome Epaphroditus became seriously ill (“sick to the point of death” - Phil 2:27).  Epaphroditus is distressed to hear that news of his sickness has upset his brethren at Philippi (Phil 2:26) and when he recovers he is eager to return home. Likely Paul writes this letter and sends it back with Epaphroditus to the church at Philippi.

 

(10)      Perhaps Paul is at Philippi at a later date when he pens 1 Timothy and Titus (“As I urged you upon my departure from Macedonia...” - 1 Tim 1:3).

 

 

 

 

Addressees

 

The Philippian letter is addressed to “all the saints in Christ Jesus who are in Philippi, including the overseers and deacons” (1:1).  Special mention of “the overseers and deacons” in the salutation is unique in Paul’s letters and it is not clear why they are singled out for special mention in this letter.  It is worth noting that “(Since) the church was organized by the apostle Paul himself…there can be no doubt that it was organized on the “truly primitive and apostolic plan” (Barnes).

 

There seems to have been few Jews at Philippi and likely this was reflected in the makeup of the church.  If the church represented the makeup of the city, it was likely made up mainly of Romans and Greeks.  I cannot recall the source of the following comment but it is useful and to the point:

 

“The Macedonians and the Roman colonists were alike fine types of manhood. They preserved the simpler manner of an earlier time.  They were truthful and honest, sane and serious.  They understood the sacredness of a promise.  They brought their instinct of loyalty into the church.  The relation was a new alliance and devotion.  It did more than enlighten their understanding; it laid hold of their hearts.  They were not very easily impressed, but when they were once moved and won they were absolutely faithful - they stood like a Roman phalanx.  From first to last they seem never to have given Paul an anxious thought.  No wonder he called them ‘my joy and crown.’”

 

 

Purpose, Theme and Characteristics

 

 

Thanks-giving 

 

The Philippian letter is a warm, appreciative letter of thanks with little theological content and as such, does not follow a formal pattern.  The key thoughts are love, joy and unity.  Here we have a letter to dearly-loved, loyal and faithful friends who have proved their devotion again and again.

 

“Their conduct towards him and their general deportment had been exemplary, generous, noble providing for his wants, sending a special messenger to supply him when no other opportunity occurred....and sympathizing with him in his trials” (Barnes).

 

Six times in this very personal and spontaneous letter he addresses the Philippians as “brethren” (1:12; 3:1, 13, 17; 4:1 – “my beloved brethren whom I long to see” - 4:8).  Three times he calls them “my beloved” (2:12; 4:1 x 2) and over 100 times he uses the first person pronoun (eg “For God is my witness, how I long for you with the affection of Christ Jesus” - 1:8).

 

·        Generally Paul is thankful for the Philippians’ sympathy, nobility, loyalty and concern for him.  He is so very appreciative of their “participation in the gospel from the first day” (1:5).  They had several times assisted him financially when he was in need, and had enthusiastically participated in the Jerusalem collection.  They have “always obeyed” Paul, not just when he was present with them, but also in his “absence” (2:12).  God had begun a good work in their lives and Paul is “confident...that (He) will perfect it until the day of Christ” (1:6).  Paul desires to be part of their “progress and joy in the faith” (1:25).

 

·        Specifically Paul is thankful for their generous response to his present circumstances.  They are in his “heart” because they are “partakers” with Paul of his “imprisonment” (which could have endangered themselves) and also partakers of his “defense and confirmation of the gospel” (1:7).  As we have seen, the Philippians have sent Epaphroditus as a “messenger and minister to...(Paul’s) need” (2:25) and as a result he has “an abundance” and is “amply supplied” (4:18).  What they have sent is in fact “a fragrant aroma, an acceptable sacrifice, well-pleasing to God” (4:18).  Paul seeks not the gift from them but “the profit which increases to...(their) account” (4:17) as a result of their generosity.

 

·        Closely linked with expressions of thanks we find encouraging exhortations to do even better.  They are his “beloved,” his “joy” and his “crown” (4:1) and he wants them to “abound still more and more in real knowledge and all discernment” (1:10).  Unity is a vital theme of the letter, and Paul wants to hear that they are “striving together for the faith of the gospel” (1:27).  They will “make...(Paul’s) joy complete” by being united (“being of the same mind, maintaining the same love, united in spirit, intent on one purpose” – 2:2 ) and selfless (“Do nothing from selfishness or empty deceit...” – 2:3).  In particular, two women - Eudia and Syntyche - who have shared Paul’s struggles in the past are to make peace (4:2-3).  The Philippians are to “work out their salvation with fear and trembling” (2:12), to do “all things without grumbling and disputing” (2:14) and to conduct themselves in such a way as to function as “lights” in a world of darkness (4:15).  In that way Paul, their spiritual father will “have cause to glory” at Christ’s return (4:16).  The Philippians are doing well, but Paul loves them so much that he wants them to do even better.

 

Little wonder in view of the tone and contents of the epistle, a form of the word “joy” or “rejoice” occurs some 16 times in the space of four chapters.

 

 

Paul’s circumstances in Rome

 

Paul also writes to inform the Philippians of his present circumstances and mental state and when we keep in mind that Paul was in prison with an uncertain future, this emphasis upon joy is remarkable.  Significantly, Paul not merely rejoices in the Philippians’ progress and generosity but also in his own circumstances.  Rather than complaining about his situation, Paul is so very glad that the whole praetorian guard had come to know the cause of Christ (1:13) and that “most of the brethren, trusting in the Lord because of…(his) imprisonment have far more courage to speak the word of God without fear” (1:14).  Even though some act out “selfish ambition...thinking to cause...(Paul) distress in...(his) imprisonment” (1:17), the apostle can “rejoice” that “Christ is proclaimed” nevertheless (1:18).  He delights in having been “poured out as a drink offering upon the service and sacrifice of...(their) faith” (2:17).  He may live or die as a result of his present situation, but his sole concern is that “Christ...be exalted in (his) body” (1:20).  Paul wants the Philippians to know that he rejoices even in adversity and in explaining his mental state, the apostle touches upon four things which he has not permitted to rob him of joy:

 

 

Circumstances

 

Prison did not sour Paul.  He rejoiced in the opportunities it afforded him to promote the gospel.

 

 

People

 

As we have seen, even the fact that immature brethren were preaching Christ so as to cause Paul distress did not stop him rejoicing in the spread of the gospel.

 

 

Deprivation

 

This did not destroy Paul’s contentment.  He appreciated the gift and the proof of the Philippians’ love for him, but had “learned to be content” in all circumstances (4:12), including prosperity and need (“in any and every circumstance I have learned the secret of being filled and going hungry, both of having abundance and suffering need” -4:12).

 

 

Worry

 

This did not rob Paul of joy and he urges his brethren to “be anxious for nothing” but to pray and let their requests be made known to God (4:6).  Like him, they are to let their minds dwell upon spiritual matters (“whatever is true …honorable...right...pure...lovely...of good repute...” - 4:8).

 

Paul anticipates a successful conclusion to his case (1:25) but regardless of the outcome, the Philippians are to understand that adversity has not destroyed Paul’s joy. It need not destroy theirs:  “For to you it has been granted not only to believe in him but also to suffer for His sake, experiencing the same conflict which you saw in me, and now hear to be in me” (2:29).

 

 

News about Epaphroditus and Timothy

 

We have said something about Epaphroditus’ trip to Rome on behalf of the Philippians, about his illness and about his distress at hearing of the Philippians’ concern for him (2:25-27).  “Paul wanted the church at Philippi to understand clearly that Epaphroditus had been a real fellow soldier in the Lord’s work (2:25) and that his illness had been extremely serious (2:21-30) and that he was worthy of a hero’s welcome” (Homer A. Kent).  They are to “receive him in the Lord and hold men like him in high regard” (2:29).

 

Some have suggested that the Philippians had asked Paul to send Timothy to them, but there is no way of knowing if this is the case.  Anyway, Paul tells of his high regard for Timothy (2:20), and reminds the Philippians that they already knew of his “proven worth” (2:22).  It is Timothy, his beloved and trusted co-worker, whom Paul hopes to send to the Philippians, but the apostle explains here why it is that the young man will not bear this letter.  Paul wants Timothy to remain with him until his fate is decided. 

 

 

The centrality of the gospel and the need to protect its integrity

 

Paul speaks of the Philippians’ “participation in the gospel” (1:5), of their sharing in his defense and confirmation of the gospel (1:7), of the “greater progress of the gospel” (1:12), of their “striving together for the faith of the gospel” (1:27), of the furtherance of the gospel (2:22), of the “cause of the gospel” (4:3) and of the “beginning of the gospel” (4:15).  The message that justification is grounded upon faith in Christ (3:9) is always central to Paul’s message.  So too is the need to protect the gospel from error.  In Philippians “Paul wrote to inform them of the erroneous but seductive tenets of the Jewish religion and to plead with them to follow him and his teaching as a pattern for living rather than to follow Judaism (3:2-21)” (Hawthorne).

 

·        Paul is uncompromising in his condemnation of the Judaizers.  They are “dogs” (a term denoting those wild vicious animals which attacked passers by), “evil workers” and “the false circumcision” (“mutilators of the flesh” 3:3 – NIV).  “Circumcision” translates the word “peritome” (to cut around) but in Phil 3:3 the word is “katatomen,” a word which carries the idea of mutilation.  The Judaizers have lost the significance of circumcision and are insisting upon it as a rite for Christians.  The rite then becomes nothing more than a mutilation of the flesh (cf Gal 5:6).  Paul says that the Judaizers are “enemies of the cross of Christ” (3:18) “whose end is destruction, whose god is their appetite (likely meaning they were self-serving) and whose glory is in their shame” (3:19).  They glory in their reliance upon the Law to save them, but in fact this is “to their shame.”  They “set their minds on earthly things” ie physical rites, ritual details, circumcision etc.

 

·        If anyone had cause to place confidence in law-keeping as the basis of salvation, Paul did (3:4).  Among other things, he was a circumcised Jew, a Pharisee and a one-time persecutor of the church.  As to the “righteousness found in the law” he was “blameless” (3:5-6).  But none of those things matter to Paul now.  He now understands that salvation is to be found through faith in Christ rather than in “righteousness...derived from the law” (3:9).  Now Christ is his focus (3:13-14) and he urges the Philippians to imitate him in this matter (3:15-17).

 

The error seems to be a potential rather than a present danger, and there is no indication that a split of some kind has occurred.  Some have suggested that the abrupt change of tone which occurs in 3:1 is best explained by Paul’s having received fresh news from Philippi which causes him some alarm, but there is no evidence that this is the case. 

 

Exhortation to stand firm in unity and to adhere to Christian virtues

 

Earlier we spoke of the Philippians’ pride in their Roman citizenship.  In this epistle, Paul appeals to his brethren to live in a manner appropriate for those who enjoy a much more significant citizenship.  In 1:27, Paul says:  “Only conduct yourselves (politeuesthe - literally “live as a citizen”) in a manner worthy of the gospel of Christ” (cf 1 Thess 2:12; Col. 1:10; Eph. 4:1).  Paul urges the Philippians to behave as good citizens of Christ’s kingdom, a fitting command to a group of people proud of their status as Roman citizens.  Similarly in 3:20, Paul reminds his brethren:  “For our citizenship is in heaven.”  The Philippians value their Roman citizenship greatly, but they are to attach more value to the fact that they are citizens of Christ’s kingdom.

 

 

Philippians 2:6-11

 

Finally a great deal has been written about the so-called “hymn” of Phil 2:6-11 which has become the basis of the so-called “kenotic theory.”  We cannot spend time on this much-debated text which Paul has inserted here to encourage the Philippians to adopt a humble considerate spirit towards one another.  However we must in passing make the following points:

 

 

Jesus Christ is described as “existing (present participle) in the form (morphe) of God” prior to the incarnation (2:6)

 

“Morphe (form) means the essential attributes as shown in the form.  In His pre-incarnate state Christ possessed the attributes of God and so appeared to those in heaven who saw Him.  Here is a clear statement by Paul of the deity of Christ” (A .T. Robertson, Word Pictures in the New Testament).  The term “denotes the outward manifestation that corresponds to the essence (my emphasis), in contrast to the noun schema (2:7), which refers to the outward appearance, which may be temporary” (Kent).  Thus to say that Christ existed in the form of God “is to say that outside His human nature Christ had no other manner of existing apart from existing ‘in the form of God’ that is apart from being in possession of all the characteristics and qualities belonging to God” (Hawthorne).  Christ’s full deity is affirmed in this verse.

 

 

Jesus “did not regard equality with God a thing to be grasped (“harpagmon”)

 

Harpagmon occurs only here in the New Testament and although some argue that it here refers to something grasped after but not yet possessed, context rules this out.  Rather, Paul is affirming that the pre-incarnate logos, who possessed equality with God, did not regard this as a prize to be held, clutched onto or protected.  “God’s true nature is characterized not by selfish grabbing, but by open-handed giving” (Hawthorne). 

 

 

 

Jesus “emptied Himself” (2:7)

 

It is quite wrong to conclude from this that Christ in some way gave up His divinity.  A study of the word group to which the verb belongs leads to the conclusion that Paul is speaking of Christ’s emptying Himself or of Christ’s making Himself nothing.

 

·        If the apostle is speaking of Christ’s emptying Himself, the meaning is that “He changed in form but not in essence; ie not in the sense that He lost His essential nature and possession of His essential attributes.  He was eternal Spirit; He yet possessed the powers intrinsic in the attributes of omnipotence, omniscience, and omnipresence:  they may not have been manifested or active, but that does not mean they were not present in a dormant state within Him.  It is evident that they must have become dormant during His incarnation, but not non-existent or absent in the absolute sense” (Maurice Lusk 3^rd, The Indwelling of Deity).  According to this view, Christ simply divested Himself of those attributes which would have prevented His taking the form of a servant, being made in the likeness of men, being found in fashion as a man, and humbling Himself to the point of death (2:7-8).   

 

·        If the apostle is speaking of Christ’s making Himself nothing the meaning is that Jesus took the form of a bond-servant, was made in the likeness of man etc (2:7, 8).

 

Because God is changeless, any understanding of Phil 2:6-8 which implies that the incarnation involved a loss of Divine attributes, is incorrect. 

 

 

The Exalted Christ (2:8-11)

 

Because of Christ’s voluntary humiliation, God highly exalted Him and upon Christ’s return He will be worshipped by “the whole body of created intelligent beings in all the departments of the universe” (M. R. Vincent, Word Studies in the New Testament).  God “bestowed on Him the name which is above every name.”  Likely this is the name Jehovah (2:11, cf Isa 45:23) and likely by “the name of Jesus” is meant the name belonging to Jesus.” 

 

Jesus never relinquished His divinity and it is quite wrong to cite this passage (2:6-11) as evidence that He did so.  Phil 2:6-11 possesses a certain distinctiveness and rhythm which has led many to believe that it may have been an early hymn, but the teaching is Pauline (cf 2 Cor 5:21; 8:9; Rom 5:18-19; 6:10; Col 2:15). 

 

 

 

 

 

 

 

 

Brief outline

 

(1)          Introduction (Phil 1:1-11).

 

(2)          Paul’s circumstances in Rome (Phil 1:12-26).

 

(3)          Exhortations to unity, boldness and humility and encouragement to the Philippians to work out their salvation (Phil 1:27-2:18).

 

(4)          About Timothy and Epaphroditus (Phil 2:19-30).

 

(5)          Warnings against Judaizers (Phil 3:1-21).

 

(6)          Exhortations to stand firm in unity and to adhere to Christian virtues

(Phil 4:1-9).

 

(7)          The Philippians’gifts (Phil 4:10-20).

 

(8)          Closing salutation (Phil 4:15-20).