Occasion, Purpose, Content, and Distinctive Features of the Epistle

On this journey from Greece through Philippi, Troas, past Ephesus, and onward through the coastal cities, St Paul was hurrying to Jerusalem—not unaware that bonds awaited him there, which indeed met him soon after his arrival. Having spent about two years in bonds in Caesarea, he appealed to the judgment of Caesar; and so was conveyed to Rome, where he likewise spent two years. Throughout all this time the Philippians kept striving to assist St Paul, as he himself hinted, “but” their “circumstances did not allow it” (Phil. 4:10). Only toward the end of his imprisonment in Rome did they manage to send Epaphroditus to him with a contribution, which he received “as a fragrant offering” and “a sacrifice acceptable to God” (Phil. 4:18). This gift greatly delighted the Apostle—not because he was in need, but because it showed him that the Philippians were still the same simple-hearted and sincerely believing Christians. But this joy was soon overshadowed by grief. Epaphroditus fell ill—and so gravely that he was near death, which the Philippians also heard. At last God had mercy on him; and not on him only, the Apostle notes, but “on me also, lest I should have sorrow upon sorrow” (Phil. 2:27). When the recovered man had regained enough strength to endure the hardships of travel, the Apostle hastened to send him back to his own people—and on this occasion wrote to them.

Given this occasion, one might expect the Epistle to contain expressions of gratitude to the Philippians as benefactors, of love as to beloved children, and of praise as to those faithful and sincere in the faith. The content of the Epistle is indeed chiefly that. But since it was the Apostle who wrote, he could not but also weave into his letter what pertained to the faith and to sound morality—if not to teach something new, then to confirm what had already been imparted; if not to expel some error that had crept in, then to guard against one that might creep in; if not to correct faults in their lives, then to set before them a more perfect manner of life, to arouse zeal and point out a goal capable of ever keeping their energies in unabated tension. All of this has been placed by the Apostle into the Epistle—yet not in a way that would allow what is written to be given, as we are accustomed, some deliberately devised and preconceived plan. St Paul wrote as his heart prompted him, having in mind one thing: on the one hand, to testify to the Philippians his gratitude and love; and on the other, not to deprive them of his Apostolic instruction in the faith and in life according to the faith. It may be that some of St Paul’s admonitions had reference to the current circumstances in which the Philippians found themselves, as he could have learned from Epaphroditus; others, to the weaker aspects of their character. For example, the encouragement not to fear those who oppose them was surely given because such people actually existed and were causing difficulties (Phil. 1:28); likewise the exhortation to concord and humility was surely addressed to them because there were occasions among them to call this to mind (Phil. 2:1–5). Both topics, however, are touched upon almost in passing. The fact that the Apostle warns them against the Judaizers does not mean that these were already among them; only that they might still make their way to them. For this reason he merely says: beware—and instead of any arguments against them, sets only his own example before them, speaking as if to say: look to me (Phil. 3:2). It does, however, come to mind that the Judaizers were either approaching or already among them—and that Euodia and Syntyche, who are more specially than the others urged to be of one mind (Phil. 4:2), if they had not inclined to that way of thinking, were somehow connected to it.

Let no one suppose that this Epistle is therefore of lesser significance. On the contrary, it is entirely—from beginning to end—full of life and of an otherworldly power. The mouth of the Apostle spoke from the fullness of the heart; and everyone knows what the Apostolic heart was full of. Even on the most ordinary subjects he gazes with the eye of faith, as it were in the light of the face of God. But as soon as he touches upon doctrine, his speech becomes no less lofty than in the Epistle to the Ephesians. For our sake the Saviour humbled Himself; yet “God highly exalted Him and gave Him the Name which is above every name, that at the name” of Jesus “every knee should bow, of those in heaven and on earth and under the earth” (Phil. 2:9–10). When he touches upon our ultimate hopes, he says: “I desire to depart and to be with Christ” (Phil. 1:23); “I press on toward the prize of the upward calling in Christ Jesus” (Phil. 3:14); He “will transform the body” of our humiliation, that it may be “conformed to His glorious body” (Phil. 3:21). When he proposes models for life, he says: “let this mind be in you which was also in Christ Jesus” (Phil. 2:5); or: imitate me (Phil. 3:17); and of himself he says: I have not attained it, but I press on and strive. Toward what? To know the Lord, and the power of His resurrection, and fellowship in His sufferings, “being conformed to His death” (Phil. 3:10). And further: “whatever things are true, whatever things are honorable, whatever things are just, whatever things are pure, whatever things are lovely, whatever things are of good repute, if there is any virtue and if there is any praise—think on these things” (Phil. 4:8). And in general, if one were to gather together the sayings of the holy Apostle in this Epistle, one would obtain a compact yet lofty and powerful portrait of Christianity in faith and life. All this, moreover, is written not in the tone of formal reasoning, but in such a manner as, for example, the following words: “if there is any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any compassion and mercy, fulfill my joy: be of one mind, have the same love, be of one accord and of one purpose” (Phil. 2:1–2); or again: “I urge Euodia and I urge Syntyche to be of the same mind in the Lord.” “And I ask you also,” “true companion, help them”—and so forth (Phil. 4:2–3).

Thus, if one looks at the outward form of this Epistle, no letter of St Paul so closely resembles the form of an ordinary letter as this one; if one considers its tone and spirit, in no other Epistle did the Apostle express so much warmth and intimacy as in this; and if one dwells on its content, it is, for all its simplicity, divine, elevated, and all-encompassing.