The content of the Epistle strongly supports the traditional view that Paul wrote this book. First of all, he calls himself "Paul" (1:1). Not only is Timothy closely associated with him in the ministry, but Paul regarded him as his son (1:1; 2:19–23; cf. 1 Tim. 1:2). The reference to Timothy is significant because he was on the missionary team that originally evangelized Philippi along with Paul (Acts 16). The biographical background of the author (3:4–6) harmonizes with the details of Paul’s life as recorded in the other Pauline letters and in Acts. The historical background for the writing of the letter fits into Paul’s known life. He was in prison, probably in Rome (1:7, 13), but he expected to be released and to revisit Philippi (1:25, 27; 2:24; cf. 1 Tim. 1:3).

The acceptance of the book as part of the Biblical canon and the recognition of authorship by Paul can be seen in the listing of the Muratorian Canon and in the writings of these early Church Fathers: Ignatius, Clement of Rome, Polycarp, Irenaeus, Clement of Alexandria, Tertullian, and Marcion. There is no solid reason to reject the Pauline authorship of Philippians.

The city was located on a fertile plain about nine miles from the Aegean Sea, northwest of the island of Thasos. Neapolis served as its seaport. In New Testament times it was regarded as "the chief city of that part of Macedonia, and a colony" (Acts 16:12), but Thessalonica was actually the capital of the Roman province. Its inhabitants were Roman citizens who had the rights not only to vote but also to govern themselves. It is probable that they were quite anti-Semitic since no Jewish synagogue was constructed in the city although large numbers of Jews were found in other Greek cities (Thessalonica, Berea, Athens, and Corinth).

Its history is interesting. Originally, it was a Phoenician mining town because of its proximity to gold mines located in the mountains and on the island of Thasos. Later Philip of Macedon, the father of Alexander the Great, took the city from the empire of Thrace and renamed it after himself. Still later, a crucial battle between the coalition of Octavius and Antony and that of Brutus and Cassius was fought there. The former won, thus ending the Roman republic in 42 b.c. As a Roman colony, the city grew in prominence because it was on the main road from Rome to the province of Asia.

Today the city lies in ruins. The site has been excavated by archaeologists who have uncovered a marketplace, the foundation of a large arched gateway, and an amphitheater dating back to Roman times.

Soon after Paul and Silas started out on the former’s second missionary journey, they recruited Timothy to assist them (Acts 15:36–16:5). Forbidden by the Spirit to preach in Asia and Bithynia, they came to the coastal city of Troas. There "a vision appeared to Paul in the night; There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us" (Acts 16:9). The missionary team, joined by Luke, sensed that God wanted them to evangelize Macedonia and left for Neapolis the next day. This was the first time that the gospel moved into Europe.

At Philippi on the Sabbath, they ministered to a group of women (probably Jewesses and Gentile proselytes) by the river since there was no synagogue in the city. Lydia, a merchant woman of Thyatira, and her household believed and were baptized (Acts 16:12–15). Lydia’s house then became the base of missionary operations in that city and the meeting place of the young church (Acts 16:15; cf. 16:40).

The next significant event occurred when Paul cast out of a slave girl a demonic spirit that enabled the girl to tell fortunes. Her enraged masters seized Paul and Silas, dragged them to the city’s rulers, and brought this false accusation against them: "These men, being Jews, do exceedingly trouble our city, and teach customs, which are not lawful for us to receive, neither to observe, being Romans" (Acts 16:20–21). Because of the Roman antagonism toward Jews, the multitude beat them and cast them into prison.

At midnight they prayed and sang, communicating their faith to the other prisoners. An earthquake shook the prison’s foundations, opened the doors, and loosed the chains from the walls. The jailor, fearful that the prisoners under his care had fled, was about to commit suicide when Paul stopped him. Paul then led the jailor and his household to a saving knowledge of Christ. At his release the next day, Paul revealed that both he and Silas had Roman citizenship and had been beaten wrongfully. They then went to Lydia’s house, ministered to the believers, and left for Thessalonica, leaving Luke behind. The young church at Philippi probably had a strange membership consisting of a converted business woman, a demonic soothsayer, a jailor, and perhaps some prisoners.

Close contact between Paul and the Philippian church was maintained after this initial contact. The church sent gifts on two separate occasions to Paul during his ministry in Thessalonica (4:14–16; cf. Acts 17:1–9). Silas was probably sent by Paul from Athens to do some additional work there (Acts 17:15–16; 1 Thess. 3:1–6; cf. Acts 18:5). During his third journey, Paul went into the province of Macedonia with an obvious stop at Philippi (Acts 20:1), and after three months in Corinth, he revisited Macedonia and Philippi before he left for Jerusalem (Acts 20:2–6). On this final contact Luke rejoined Paul and accompanied him until the apostle’s martyrdom.

The complicated background behind the writing of this Epistle can best be illustrated through a series of five directional arrows:

News of Paul’s imprisonment in Rome had come to the Philippian church by some unknown means, and it created a great deal of concern and anxiety (arrow 1). To get firsthand information on Paul’s predicament, the church authorized Epaphroditus to go to Rome to confer with Paul and to present him a monetary gift for his financial needs (4:10, 14–18; arrow 2). When Epaphroditus saw that Paul’s material needs were much greater than the size of the Philippian gift, he stayed on in Rome, working to raise more money for Paul (2:25, 30). In doing this, Epaphroditus became very ill and almost died (2:27, 30). Word of his severe sickness somehow reached Philippi and caused a new concern for the church (2:26; arrow 3). The fact that the church knew about his illness then reached Epaphroditus in Rome and became a burden to him (2:26; arrow 4). During the time period covered by the third and fourth communications, God had healed Epaphroditus totally or at least sufficiently so that he was well enough to return to Philippi (2:27). Paul determined then to send Epaphroditus back to Philippi so that the church might rejoice at his return (2:28). The apostle thus used this occasion to write this Epistle and to send it to Philippi by way of Epaphroditus (arrow 5). It probably was written near the end of Paul’s two years of imprisonment at Rome (a.d. 59–61) because Paul was confident about an imminent acquittal or release (1:25; 2:24).

There has been some thought that Paul wrote this letter from an imprisonment in Ephesus. Some plausible arguments have been set forth for this position. First, Paul planned to send Timothy to Philippi, and he did just that from Ephesus (2:19–23; cf. Acts 19:22), but why did Paul not mention Erastus in the Epistle if these two sendings of Timothy are identical? Second, it is possible that there was a Praetorium guard stationed at Ephesus (1:13) and that "Caesar’s household" referred to imperial civil servants (4:22) located in Ephesus, but the natural use of those phrases argue for a Roman setting. Third, it is argued that Luke is not mentioned in Philippians although he was in Rome with Paul and was listed both in Colossians and Philemon. Since Luke was not with Paul in Ephesus (Acts 19), that city seems to be more likely as the place of origin. However, Luke was not mentioned in Ephesians either. Also, if Paul did write from Ephesus, why did he not include the names of those who were with him in that city (e.g., Gaius and Aristarchus, Acts 19:29)? Fourth, the Ephesian proponents say that too much time would have been involved in the five exchanges of communication; however, it only required a month to travel from Rome to Philippi. These exchanges could have taken place within a six-month period, well within the two-year limits of Paul’s Roman imprisonment. Until more objective evidence is forthcoming, the traditional view that Paul wrote from Rome must stand.

Paul learned about the spiritual needs of the church through conversations with Epaphroditus and with those who came to Rome with the report of the church’s concern over the illness of Epaphroditus. First, Paul wanted to relieve their anxiety over the circumstances of his imprisonment (1:1–30). They thought that the apostle’s ministry had been brought to an abrupt stop, but Paul assured them that God was using the episode for the advancement of the gospel. Second, there apparently was a growing disunity among the members because Paul appealed to them to manifest humility and unity (2:1–8). Third, he wanted to inform them of a possible imminent visit by Timothy to them (2:18–24). Fourth, he attempted to explain the reasons behind Epaphroditus’ sickness and healing (2:25–30). Fifth, he desired to warn them against the deceitful tactics and doctrines of the Judaizers (3:1–4:1). Sixth, he admonished two women, Euodias and Syntyche, to maintain spiritual unity (4:2–3). Seventh, he prescribed truth that would give them mental and emotional stability to replace their anxiety (4:4–9). Eighth, he wanted to thank them for their financial assistance (4:10–20). Finally, he expressed greetings to all of them (4:21–23).

The intimate relationship that existed between Paul and the Philippian church can be seen in his frequent use of the first person singular, personal pronoun. There are over one hundred occurrences in these four short chapters of such words as "I," "me," and "my." In fact, the word "I" can be found fifty-two times. This does not mean that Paul lacked humility; rather, it shows the natural person-to-person rapport between him and them. Thus, of all the Epistles written to churches, Philippians is the most personal.

Within the book is a strong emphasis upon the word "gospel," found nine times in various constructions: "fellowship in the gospel" (1:5); "defence and confirmation of the gospel" (1:7); "furtherance of the gospel" (1:12); "defence of the gospel" (1:17); "conversation be as it becometh the gospel of Christ" (1:27a); "faith of the gospel" (1:27b); "laboured with me in the gospel" (4:3); and "beginning of the gospel" (4:15).

This book has a traditional reputation of being the epistle of joy. Various forms of the words "joy" and "rejoice" are found eighteen times in the book. This theme can be seen in the key verse of the book: "Rejoice in the Lord alway: and again I say, Rejoice" (4:4).

One of the greatest Christological passages occurs within this book (2:5–11) as an example or illustration to the Philippians of genuine humility and obedience. It speaks to Christ’s eternal deity, incarnation, humiliation, death, resurrection, and exaltation via ascension. Theologians have called it the Kenosis passage based upon the Greek text underlying the phrase: "But made himself of no reputation" (2:7). The three Greek words of this phrase (alla heauton ekenosen) are literally translated: "But himself he emptied." The Kenosis theory takes its name from a transliteration of the Greek ekenosen. The question raised is: Of what did Christ empty Himself when He became man? Did He empty Himself of His divine attributes? If He did, then He was less than God when He walked upon the earth. But He was just as much God when He was in the womb of Mary or when He hung on the cross as He was when He created the worlds. Rather, Christ surrendered the independent exercise of His divine attributes when He became incarnate. He had them, but He did not always use them. He learned, hungered, and grew weary; these are characteristics of His human nature. However, He did use His attributes at times under the control of the Holy Spirit. He forgave sin, created food, gave life to the dead, and walked on the water. The Kenosis also involved the veiling of the outward display of His deity, namely His glory, in human flesh. No halo was upon His head nor did a glow radiate from His face. Only on the Mount of Transfiguration (Matt. 17:1–13) was His glory permitted to shine through His flesh. He also emptied Himself of the prerogative of sovereignty to be served in order to assume the attitude of a servant to serve others.

The book also provides an insight into Paul’s motivations: "For to me to live is Christ, and to die is gain" (1:21). Just as people think "golf" when the name Arnold Palmer is mentioned, so believers thought "Christ" when Paul’s name was spoken. Paul wanted Christ to be magnified in his body whether through living or dying for Him. He later elaborated upon His goals:

Paul never conceived of retirement in the Christian life or from the gospel ministry. His goals were ever forward and upward. Such goals have frequently been used to challenge the lives of Christians in all generations.

Conclusion (4:20–23)

In the first chapter Paul wanted to assure the Philippians that his ministry had not ceased simply because he was in prison. He wrote: "But I would ye should understand, brethren, that the things which happened unto me have fallen out rather unto the furtherance of the gospel" (1:12). How could this be? This imprisonment gave Paul time to write four canonical books. During his second Roman imprisonment, he wrote Second Timothy; thus five of his thirteen books were written during a time of restricted movement. In prison Paul could still carry on a ministry of intercessory prayer; although he could not physically be in Philippi, he could pray and God could answer prayer in Philippi. Paul also wanted to assure the Philippians that the work of God within the lives of believers is not stopped by prison walls (1:6). He looked upon the defense of the gospel as being just as necessary as the propagation of the gospel; they are the positive and negative sides of declaring the whole counsel of God (cf. Acts 20:17–38). In prison Paul maintained a personal witness to the praetorium guard, the soldiers assigned to his house arrest, and to Caesar’s household (1:13; 4:22). Just as God used Paul’s imprisonment to save the Philippian jailor and his family, so God was using this experience to save soldiers and servants at Rome. Paul’s steadfast stand also encouraged other preachers to take up the slack and to evangelize in his absence (1:14–18). Finally, the trial of Paul stimulated the Philippians to undertake a new ministry of prayer in behalf of the apostle (1:19). Often Christians do not pray fervently until one of their loved ones is in desperate need.

Although Paul did not expect to be martyred at this time (1:19; 2:24), he did not fear death if it should come. He saw in it another opportunity to glorify Christ; dying for Christ is just as effective as living for Him. He knew that death would bring him personal gain because it would usher him into the presence of Christ; however, he recognized that prolonged life on earth would be of benefit to the Philippians and to other believers under his apostolic care.

He then admonished them to stand in unity in the midst of persecution and not to be afraid of their persecutors. Such an experience proved their possession of salvation and the lost condition of their oppressors. He argued that suffering must of necessity follow faith and that they should follow the example which he set both at Philippi which they observed and at Rome of which they heard.

Paul used the Philippians’ concern over his happiness as a basis of appeal. To make him rejoice they should be marked by spiritual unity, by lack of a selfish competitive spirit, by humility, and by a genuine concern for others. These qualities can be produced not through self effort, but only through yieldedness to the indwelling Christ: "Let this mind be in you, which was also in Christ Jesus" (2:5). Christ manifested these attitudes when He became incarnate to die on the cross. He and the Father shared the divine oneness both in essence and in program. He emptied Himself of glory, whereas some believers were after an empty (vain) glory. By adopting the attitude of servanthood, He was able to minister to others. He did not look upon the glories of His eternal being; rather, He looked upon the spiritual needs of mankind. Because of His condescension, humiliation, and obedience, God exalted Him to a position higher than He had ever had before. The way up is the way down; humiliation must always precede exaltation.

Paul then charged them to cooperate with God in the public manifestation of their salvation. They were to work out their salvation which they possessed, not to work for a salvation not yet obtained. In so doing, they needed to recognize that God was energizing them or working in them to accomplish His will.

Paul then gave them three examples of men who were working out their salvation and who were manifesting the selfless mind of Christ. Paul first mentioned himself as one who was willing to sacrifice himself for the faith of the Philippians just as Christ sacrificed Himself for them. Timothy was one likeminded with Paul; he would look on the needs of the Philippians rather than upon his own desires. Epaphroditus was another who did not regard his own life, but rather expended himself to meet the needs of Paul.

In the third chapter Paul warned against the inroads of the Judaizers (3:2, 18–19). He characterized them in eight ways: dogs (cf. Isa. 56:10–11), evil workers (cf. Matt. 7:21–23), the concision, enemies of the cross, destined for destruction, worshipers of their belly, earthly minded, and those who glory in what they should be ashamed of. In contrast, he set himself as an example of all true believers, designated in four ways: the genuine circumcision (cf. Rom. 2:29), worshipers of God in spirit, rejoicing in Christ, and having no confidence in self. Paul then mentioned seven ways (3:5–6) in which his life could have given him confidence more than other men. Paul was the most moral and religious man who ever lived; if anyone could have earned heaven through human effort, it would have been Paul. He pointed out, however, that what he regarded once as gain, he had to esteem as loss or dung to win Christ and to receive the righteousness of Christ. The phrase "and be found in him" must be contrasted with "in the flesh." In Christ, a believing sinner achieves a justified standing.

Justification logically leads to sanctification. "And be found in him" leads to "that I may know him." Paul was not apathetic, but ambitious in his daily spiritual pursuits. He wanted to know three things: the person of his Savior, the power of His resurrection which could give him victory over sin, and the passion of the cross which exemplified total obedience to the will of God. Paul knew that he was not yet the man God wanted him to be nor that he had done all that God wanted him to do. He determined to forget his past victories and failures and to achieve in his life experience all that God had purposed for him when He called him into salvation and service. He wanted the Philippians to follow his example, not that of the false teachers.

The Judaizers were earthly minded, but Paul was heavenly minded because his citizenship and his Savior were in heaven. The coming of Christ would give him glorification because his mortal, corruptible body would be changed to have the same nature as Christ’s resurrection body. Based on God’s provision for justification (3:1–9), sanctification (3:10–19), and glorification (3:20–21), Paul again appealed for unity.

In the final chapter Paul rejoiced before the Philippians for God’s provision of peace, contentment, and money. Although the church was anxious about Paul, he was experiencing the peace of God that gave him mental and emotional stability even in prison. Four prerequisites for freedom from worry are: constant rejoicing, a gentle spirit, an awareness of God’s presence, and prayerful commitment. Once the peace of God has been given, it can be maintained through positive, wholesome thinking. Paul wanted the Philippians to share the same peace that he enjoyed (4:9).

Paul then rejoiced because the Philippians had renewed their financial interest in him, although they had wanted to before but had had no opportunity to do so. He informed them that he had learned the lesson of contentment, regardless of his financial condition. He noted that some spiritual lessons can only be learned in times of need and that others can only be learned in times of abundance. He knew that God would enable him to get by with whatever provision was made. He thanked them for previous gifts, indicating that their gifts would also bring them rewards through his work. He then thanked them for their sacrificial gifts sent through Epaphroditus and assured them that God would make up any need they suffered in sending it.

He closed the book with a doxology (4:20), praising God for what He was doing both for him and the Philippians. He then sent greetings from himself, his associates, the Roman Christians, and especially some of Caesar’s household. A typical benediction concludes the book.