Introduction to Philippians

Like Ephesians and Colossians, Philippians was one of Paul’s “prison epistles” (note Philippians 1:7,13-14,16), though it was probably written some time later than the others. Tychicus carried the Colossian, Ephesian and Philemon epistles to Asia, whereas Philippians was taken to Philippi by Epaphroditus (Philippians 2:25). The prison from which Paul wrote these epistles has been taken by some as being at Ephesus, on the strength of such Scriptures as I Corinthians 15:32 and II Corinthians 1:8-10, even though the accounts of Paul’s several visits to Ephesus and the two years and more which he spent there (e.g., Acts 19:10) make no mention of any imprisonment at Ephesus.

It seems more likely that Paul wrote Philippians during his house arrest at Rome (Acts 28:30). Note the references, for example, to “the palace” and “Caesar’s household” (Philippians 1:13; 4:22).

As is well known, Philippi was the site of Paul’s first missionary activity in Europe. He entered Macedonia through this city, which was an official Roman colony, prosperous because of its location on a key overland trade route between Rome and Asia. The church he established there began with Lydia and certain other women, and shortly afterwards included the Philippian jailer and his family (Acts 16). It soon became the church that gave the Apostle Paul more personal satisfaction than any of the others, and his epistle reflects his deep love for them. Note, for example, Philippians 1:3-8; 4:1,15-19, as well as his testimony concerning them in II Corinthians 8:1-5.

The letter to the Philippians does not reveal any serious problems in the church, in contrast to the problems that had developed in Corinth and Galatia, although there was a certain amount of disharmony that Paul sought to correct before it could develop into something serious (e.g., Philippians 2:2-3; 4:1-3). He also warned them of any potential false teachers from outside, and tried to encourage them in relation to the persecutions which were confronting them (e.g., Philippians 3:2; 1:29).

There are many classic passages in this short epistle, especially the marvelous section on the incarnation and future exaltation of the Lord Jesus Christ (Philippians 2:5-11). One great theme is that of joy, even in suffering. The words “joy” and “rejoicing” occur some seventeen times in its four chapters.

Apparently, few if any have ever questioned the authenticity of Philippians, Paul being universally accepted by liberals and conservatives alike as its author. It is probably the most personal of all his church epistles. He does not mention his office as an apostle in his salutation, as he had done in all his other church epistles except those to Thessalonica. It is only in Philippians that he greets “the bishops and deacons” of the church (Philippians 1:1). The entire letter reflects close friendship and affection for the church, some ten years after its founding.

Finally, it is interesting to note that the “marketplace” (or agora) where Paul and Silas were judged by the Philippian “magistrates” (Acts 16:19-20), has been excavated by archaeologists. Also the small stream where Paul first met Lydia and her friends has been identified.

1:1 Timotheus. Paul associated his young disciple Timothy with him in his letter to the church at Philippi probably because Timothy was with him when he first came to Philippi (Acts 16:1,3,11-12). Paul was in prison at Rome when he wrote Philippians (1:12-13), and Timothy apparently had been able to visit him there.

1:1 the servants. Paul did not, in this case, assert his authority as an apostle, as he did when addressing a church with serious problems (e.g., I Corinthians 1:1; Galatians 1:1), perhaps because he had nothing but commendation for the Philippian church. He and Timothy merely called themselves “bondslaves” of Christ.

1:1 Philippi. Philippi was the first city in Europe to hear the gospel and establish a Christian church. See Acts 16:9ff for the account. Paul had made at least one visit there later (Acts 20:1-6). His divine call to Greece was the initial reason why the gospel spread in Europe and not Asia.

1:6 will perform it. It is neither our responsibility nor within our capability to maintain ourselves in a state of salvation. God began this work in us (Ephesians 2:8), and He will assure its continuance.

1:6 day of Jesus Christ. The “day of Jesus Christ” (I Corinthians 1:8; 5:5; II Corinthians 1:14; Philippians 1:10; 2:16; II Thessalonians 2:2) is the day when Christ returns for His people (John 14:2-3).

1:7 defence. “Defence” is the Greek apologia, a legal term referring to a formal defense as in a courtroom. Many modern evangelicals think the gospel does not need to be defended—just preached. Paul and Timothy knew better. The gospel was under attack in their day, and is even more so now, and it does need a sound defense. See also Philippians 1:17.

1:12 furtherance of the gospel. The Apostle Paul had the spiritual insight to realize that what seemed like great problems and difficulties such as being unjustly imprisoned, could—and would—be used by God to the “advancement” of the gospel. Rather than complaining or even quitting when the Christian life gets hard, the Christian should remember that God can make even “the wrath of man” to bring praise to Him (Psalm 76:10).

1:17 defence of the gospel. This could read, literally, “an apologetic for the gospel” (see note on Philippians 1:7, above). The apostle Peter enjoined us to be ready always to “give an answer” (same Greek word, apologia), to anyone questioning why we believe the gospel (I Peter 3:15).

1:18 rejoice. Paul could rejoice when Christ was preached, even when those so preaching were jealous of Paul’s reputation and authority and were trying to undermine them. In this respect, he has set a remarkable example for modern preachers, evangelists and Bible teachers. See note on Philippians 4:4.

1:21 gain. See also Philippians 1:23 (“to be with Christ…is far better”) and II Corinthians 5:8 (“absent from the body…present with the Lord”). Although death is still an enemy, and we normally want to continue in this life as long as possible, we need not fear death as believers in Christ, for God has assured us that even life in our immaterial spirit body after death is better than this present life, for Christ is there!

1:27 conversation. See note on Philippians 3:20. It is a different word from that translated “conversation” in II Corinthians 1:12 (q.v.).

1:27 becometh. A more modern way of saying this is: “Let your civic behavior be becomingly appropriate to your allegiance to the gospel.” One who professes salvation from sin and has received imputed righteousness should live in a victoriously godly life style.

1:29 given. This normal Christian experience of being persecuted in some way or other for our Christian testimony has actually been granted (literally “graced”) to us as a privilege! “We suffer with Him, that we may be also glorified together” (Romans 8:17). “If we suffer, we shall also reign with Him” (II Timothy 2:12). “Rejoice, inasmuch as ye are partakers of Christ’s sufferings; that, when His glory shall be revealed, ye may be glad also, with exceeding joy” (I Peter 4:13).

Introduction to Philemon

The one-chapter epistle of Paul to Philemon is unique among Paul’s epistles in that it was addressed to neither a church nor a pastor but to a prominent layman living in or near Colosse. Philemon was a friend and convert of Paul’s (Philemon 19), who at this time even was using his own house as a meeting place for a local church (Philemon 2).

Paul was writing on behalf of Onesimus, who had been a slave of Philemon’s, but had run away to Rome. Onesimus had met Paul in Rome, who had led him to Christ (Philemon 10). Paul was now sending him back to his master as a Christian brother (Philemon 16), with the inference that he should be set free, possibly to help Paul in the ministry (Philemon 13).

This is one of three “prison epistles” (the others being Ephesians and Colossians) written by Paul during his house arrest in Rome (Acts 28:30), and delivered by Tychicus. Evidently Onesimus accompanied Tychicus (Ephesians 6:21; Colossians 4:7-9) as he carried the three letters to Asia.

The act of sending Onesimus back to Philemon with the request that he be received as a brother beloved, with the offer to repay any debt incurred by the flight of Onesimus, gives a unique insight into the character of Paul. It was not politically expedient in that day to argue for the abolition of slavery, but a brotherly relation between master and slave would render it almost meaningless. In fact, this little epistle was widely used centuries later for the very purpose of promoting the abolition of slavery in Christian countries.

Perhaps this is one reason why the Holy Spirit inspired such a short and personal letter and led to its incorporation in the canon of Scripture. In any case, the epistle of Philemon has always been accepted both as Pauline and as canonical by all scholars, even by liberal critics.

1 prisoner. The letter to Philemon, like that to Ephesus and Colosse, was written during Paul’s first Roman imprisonment. Timothy was with him, though not himself a prisoner. See note on Colossians 1:1. All three letters were probably carried by the same messenger, probably Tychicus (Colossians 4:7-8), along with Onesimus (Colossians 4:9; Philemon 10).

1 Philemon. “Philemon” (meaning “friendly one”) evidently lived in Colosse, though his name is not mentioned in Paul’s letter to the Colossians. He was evidently well-to-do, with Onesimus having been his slave, and with the ability to provide lodging for Paul (Philemon 10,16,22).

2 Apphia. “Apphia” was a common woman’s name. She probably was the wife of Philemon and mother of Archippus. Archippus was also a pastor; however, it is not certain whether he pastored in Laodicea or Colosse or both (Colossians 4:16-17). It is possible he simply pastored a congregation meeting in Philemon’s home.

2 church in thy house. Philemon had a church meeting in his house in Colosse, and so did Nymphas (Colossians 4:15), probably at Laodicea. Perhaps there were others.

6 the communication. The Greek word for “communication” here is koinonia, meaning “fellowship.” The word for “effectual” is energes, meaning “energizing.” Thus true Christian fellowship becomes powerful when it is not mere socializing, but rather a time of thankfulness and sharing. In context here, it might cost Onesimus his freedom, Paul his helper and Philemon his property.

7 bowels of the saints. See note on Philippians 2:1 on this usage of “bowels.” See also Philemon 12 and 20.

9 Paul the aged. Paul could hardly have been older than in his early sixties by this time, but the vicissitudes of his travels and many persecutions may well have aged him prematurely. No doubt he would like to have retained Onesimus as a helper (Philemon 13), but would not do it because of the greater need to maintain a strong testimony of being void of any real or imagined offense to others, especially Philemon (note Acts 24:16).

10 my son Onesimus. Paul called Onesimus “my son” because he had led him to Christ, just as he had Timothy (II Timothy 1:2), Titus (Titus 1:4), and even Philemon (Philemon 19). Before that, Onesimus had been one of Philemon’s servants (actually “bondservant” or “slave”), and had run away, apparently stealing from his master as he did (Philemon 18). As a born-again Christian now, however, Onesimus wished to return to his master and make amends, and Paul encouraged him. Every new Christian, to the extent it is possible, should similarly seek to redress any wrongs of which he had been guilty before his conversion.

11 unprofitable. Onesimus actually means “profitable,” so Paul is making an effective play on words here.

16 above a servant. The Scriptures did not condemn slavery as such, but rather taught a new relationship between masters and servants (e.g., Colossians 3:22–4:1; Ephesians 6:5-9), considering both as brothers and fellowservants of Christ. The institution of slavery, therefore, gradually became more of an employer-employee relationship, with its compulsory aspects eventually being displaced altogether.

17 partner. Paul thus placed himself on the same plane with both Philemon and Onesimus, that of “partners,” a term implying full fellowship. Here he requests Philemon also to accept Onesimus on that basis.

18 on mine account. Paul, by his own signature, offers to repay anything Onesimus owed Philemon (Philemon 19). This is a striking human application of the divine principles of imputation (Romans 4:4-8), and substitution (II Corinthians 5:21). Onesimus was unable to pay his debt, just as we are unable to satisfy our own debt of sin against our Maker. Paul, however, was willing to pay the price because of his love for his young convert, just as the Lord Jesus Christ “loved me, and gave Himself for me” (Galatians 2:20).

23 Epaphras. Epaphras was evidently from Colosse (Colossians 4:12), but had been serving with Paul, possibly even in prison himself.

24 Marcus. Mark had once left Paul (Acts 13:13), but apparently was now back with him at Rome. Aristarchus was a Macedonian convert from Thessalonica (Acts 27:2) who later worked with Paul.

24 Demas. Demas and Luke, especially the latter, were often with Paul in his earlier ministries. Demas, however, later defected and went back into the world (II Timothy 4:10), while Luke, the beloved physician, stayed with Paul to the end (Colossians 4:14; II Timothy 4:11). Whether any of these men knew Philemon personally is not certain, but at least they wanted to join Paul in his greetings to him.