Paul’s Letter to the Philippians (Part 2)

Literary Integrity of Philippians

     A number of scholars regard Philippians as a collection of two or three separate letters.¹ In some places there is an awkward break in the sense, e.g. 2:19; 3:1-2; 4:9-10. Epaphroditus is reported to be very ill in 2:25-30 but not in 4:18. The attack on false teachers in 3:2-4 is unexpected and does not fit into the positive thrust of other parts of the letter. Appropriate endings are discernable at 4:1-9, 20-23, indicative of separate missives. Polycarp (Phil. 3.2) made reference to “letters” (plural) that Paul wrote to the Philippians, and distinct writings have since been identified as (a) 4:10-20; (b) 1:1–3:1; 4:4-7, 21-23; and (c) 3:2–4:3, 8-9. Nevertheless, how and why these hypothetical letters came to be joined together in the present form of Philippians is inexplicable.

     Seemingly awkward breaks are not unusual in a dictated letter from someone like Paul (cf. 1 Cor. 4:17–5:1; 5:13–6:1; 8:13–9:1; 16:12-13; 2 Cor. 9:15–10:1; Gal. 5:15-16; 6:10-11; et al.). It was not necessary to refer to Epaphroditus’ illness every time his name was mentioned, and the letter could have been written over an extended period of time. Varied topics and tones are not uncommon in Paul’s writings (cf. 1-2 Corinthians). The apparent conflict between Eudia and Syntyche (4:2-3) shows that even in Philippi there were negative situations to face. Discerning potential endings does not mean that they were intended to be endings, and even if they were, Paul may very well have decided to say more after these words were penned. While 1 Cor. 4:16-21 may sound like an ending, it certainly does not conclude the letter in which it is written!  

     While Polycarp is not an infallible source, assuming the observation above is true and has been accurately transmitted (cf. Phil. 3:1), Paul wrote letters that are no longer extant (e.g. 1 Cor. 5:9; Col. 4:16),² but this does not suggest that any were combined to form a single document. The various compilation theories, while interesting to consider, are less than convincing and offer no rational explanation for the letter’s current form. There is no legitimate reason to regard Philippians as anything but a literary unity.³

Conclusion:

     The ancient document we call “Philippians,” addressed to a group of first-century Macedonian Christians, has remained especially relevant and practical to all who have encountered it through the centuries, even to this very day. “Finally, brothers, whatever things are true, whatever things are honorable, whatever things are right, whatever things are pure, whatever things are lovable, and whatever things are commendable, if there is anything virtuous and praiseworthy, reflect on these things” (Phil. 4:8).⁴

--Kevin L. Moore

Endnotes:

     ¹ Among those who view Philippians as a collection of up to three letters are C. J. Pfeifer, “Three Letters” 363-68; J. Murphy-O’Connor, Letter-Writer 8, 32; B. D. Rahtjen, “Three Letters” 167-73; P. Sellew, “Fragments Hypothesis” 17-28; “Revisited” 327-29; and J. Veitch, Origins 123-28, 193-204. For a concise overview of the discussion, see E. D. Freed, Introduction 300-301; D. A. Carson, D. J. Moo, and L. Morris, An Introduction to the NT 325-26; L. A. Jervis, Purpose 65-68; R. E. Brown Introduction to the NT 496-98; cf. L. M. White, From Jesus to Christianity 189-94.

     ² See The Missing Letters of Paul.

     ³ Those who argue in favor of the letter’s integrity include M. Bockmuehl, Philippians 20-25; F. F. Bruce, Philippians 16-19; W. J. Dalton, “Integrity” 97-102; G. D. Fee, Philippians 21-23; H. Gamble, Textual History 145-46; D. Garland, “Composition” 141-73; K. Grayston, Letters 1-4; G. F. Hawthorne, Philippians xxix-xxxii; W. Hendrikson, Philippians 31-37; P. Holloway, “Apocryphal” 321-25; T. E. Pollard, “Integrity” 57-66; R. Russell, “Pauline” 295-306; M. Silva, Philippians 14-16; R. C. Swift, “Theme” 234-54; and D. F. Watson, “Rhetorical Analysis” 57-88.

     ⁴ Scripture quotations are the author’s own translation.

Related Posts: Philippians Part 1, Paul's Prison Epistles

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Paul’s Letter to the Philippians (Part 1)

     The apostle Paul seems to have maintained a close relationship with the saints at Philippi from the very beginning (Acts 16:11–20:6; Phil. 1:1-11, 19, 24-30; 4:14-18; cf. 2 Cor. 8:1-5; 9:1-4; 11:9). His correspondence to them is the most personal of any of his epistles addressed to a Christian community, serving as a thank-you letter for ongoing prayerful and financial support (Phil. 1:3-5, 19; 4:10-20). It also functions as a commendation of Timothy and Epaphroditus (2:19-30) and includes heart-felt pleas for unity in the midst of potential internal discord (1:27; 2:1-18; 3:15-17; 4:1-3), plus warnings of outside opposition and exhortations to faithfulness (1:28-30; 3:2-7, 18-19; 4:4-9).

Authorship and Audience

     There is no serious dispute about the Pauline authorship of Philippians, except among the more radical scholars. While Timothy is named with Paul in the opening (1:1), the prolific use of the “I” form of address throughout the epistle argues against any substantial contribution Timothy may have made to its composition, although he could have served as amanuensis.¹ Paul and Timothy are both described as douloi Christou Iēsou (“slaves of Christ Jesus”).² All Christians are to be Christ’s slaves (1 Cor. 7:22; Eph. 6:6; 2 Tim. 2:24), but other than Paul himself and Timothy (Rom. 1:1; Gal. 1:10; Tit. 1:1; Phil. 1:1), Epaphras is the only individual specifically identified as such in Paul’s writings (Col. 4:12).

     Philippi was the first city on European soil and in the Roman province of Macedonia to receive the gospel. Philippians is one of just four Pauline letters addressed to hagioi (“saints” or “sanctified ones”)³ and the only Pauline letter that includes in the opening address episkopois kai diakonois (“overseers and deacons”). The soundness, maturity and scriptural organization of this Christian community was no doubt aided by what appears to have been Luke’s extensive follow-up ministry among them (Acts 16:11–20:6).     

Provenance and Date of Writing

     Philippians was written while Paul was incarcerated (Phil. 1:7-16), likely during the two years he was confined to house arrest in Rome (Acts 28:16-31) between 60 and 62. When the letter was composed, Paul was anticipating potential release (Phil. 1:19-26; 2:24), using an even stronger and more extensive statement than that recorded in Philemon 22. This suggests that Philippians was written later than Colossians and Philemon, early in 62 close to the time of Paul’s liberation. The fact that Timothy is named in Philippians, Colossians, and Philemon but not in Ephesians may indicate that Ephesians was drafted after the other three “prison epistles” and after Timothy had been sent away to Philippi (Phil. 2:19-23).

The Christological Hymn

     Included in Philippians is a purported “hymn” (2:5-11)⁴ that some have argued might not have been originally composed by Paul. There were occasions when borrowed material was integrated into the apostle’s teachings (cf. Acts 17:28; 1 Cor. 15:33; Tit. 1:12), having been rooted in his memory and vocabulary and adapted for his own purpose. Nevertheless, it is not unlikely that Paul authored the “hymn” of 2:5-11 or received it by divine revelation. Irrespective of its original source, the text is inspired of God in its current setting, and the profound truth it conveys is unaffected.⁵

-- Kevin L. Moore

Endnotes:

     ¹ Of all the writings in the Pauline corpus, with the single exception of the brief letter to Philemon, the Philippians epistle has the fewest first person plurals – totaling only fifteen, in contrast to the 141 first person singulars.
     ² Scripture quotations are the author’s own translation.

     ³ As in the case of Romans, Colossians, and possibly Ephesians, this may be indicative of more than one congregation in the city. The respective homes of Lydia and the jailer (Acts 16:14-15, 27-34) could have provided the nucleus of two separate house churches, but the scarcity of information precludes a definitive conclusion.

     ⁴ A “hymn” may be identified by contextual dislocations, different terminology and form, unusual vocabulary, and a rhythmic style (see R. P. Martin, “Hymns,” in DPL 419-23; P. T. O’Brien, Philippians 186-202). Other possible “hymns” in Paul’s writings include Rom. 1:3-4; 11:33-36; Eph. 1:3-14; 5:14; Col. 1:15-20; 1 Tim. 3:16; 2 Tim. 1:8-10; and Tit. 3:4-7. However, labeling Phil. 2:5-11 as a “hymn” is not unanimously conceded among New Testament scholars (cf. G. D. Fee, Philippians 40-43).

     ⁵ See Biblical Inspiration in Perspective.

Related Posts: Philippians Part 2, Paul's Prison Epistles

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Paul’s [and Timothy's] Letter to the Colossians (Part 2)

Provenance and Date of Writing1
     Colossians was written while Paul was incarcerated (Col. 4:3-18), probably during the two years he was confined to house arrest in Rome between 60 and 62 (Acts 28:16-31). An earthquake reportedly destroyed the tri-cities of the Lycus River valley (including Colosse) in the year 60,² and it has been suggested that the apostle may have been unaware of this tragedy when he sent the letter, or that the letter was drafted before the earthquake. However, considering the close affinity among the prison epistles (see Paul's "Prison Epistles"), it seems more likely that the letter was written near the end of Paul’s two-year Roman imprisonment (early 62), allowing the Colosse residents time to have recovered. Since Onesimus was to accompany both letters to the Colossians and Philemon (Col. 4:9; Philm. 12), and Tychichus was to accompany both letters to the Colossians and the Ephesians (Col. 4:7-8; Eph. 6:21-22), a comparable timeframe is assumed.

The Colossian Heresy

     Besides the question of authorship, probably the main issue concerning Colossians is the nature of the false teaching it addresses. The heresy appears to have been a combination of Jewish and Greek philosophical elements. Jewish components included tradition (2:8), circumcision (2:11; 3:11), observance of the Sabbath and religious festivals (2:16), and food restrictions (2:16, 21). Greek components were empty and deceptive philosophy (2:8), basic elements [stoicheia] of the world (2:8, 20), wisdom and knowledge (2:3), cosmic powers (2:15), and asceticism (2:23). The worship of angels (2:18) was a unique factor.

     Paul’s special focus on the supremacy of Christ (1:15-19) suggests that the false teaching may have been undermining the essential view of the Lord’s exalted essence and role. Although scholars have debated the precise nature of this heresy for many years,³ it is probably best to regard it as a special blend of various religious elements that particularly affected the unique situation at Colosse.

     The purpose of Colossians appears have been to counter heretical teaching and reaffirm the proper view of Christ (1:15-19; 2:4-23), as well as to provide ethical instruction for those living the new life in Christ in a pagan world (2:6-7; 3:1–4:6). “If therefore you were co-raised with Christ, seek the things above, where Christ is sitting to the right of God; mind the things above, not the things on the earth. For you died, and your life has been hidden with Christ in God” (Col. 3:1-3).⁴

--Kevin L. Moore

Endnotes:

     ¹ While it has been suggested that Colossians could have been written from Ephesus as early as 55-56, those who deny Pauline authorship place the letter in the 70s or as late as the 80s or 90s (see R. E. Brown, An Introduction to the NT 615-16; L. M. White, From Jesus to Christianity 261-65).

     ² Although various dates for this earthquake have been proposed by commentators, the year 60 appears to be the most probable. The Armenian city of Tigranocerta surrendered to the Romans in 59, and the following year a Parthian army, under the command of Tiridates, was defeated by Roman forces led by General Gnaeus Domitius Corbulo. General Corbulo was then appointed governor of Syria. The previous governor, Gaius Ummidius Durmius Quadratus, had governed Syria until his death in 60 (see W. Smith’s Dictionary of Greek and Roman Biography and Mythology 3:630-31). The same year, according to Tacitus, Laodicea was destroyed by an earthquake (Annals 14.26-27), and apparently the other cities of the Lycus River valley (Hierapolis and Colosse) were also devastated (Eusebius, Chronicle 2; cf. Jerome, Chronicle 265.20; also Pliny, Natural History 5).

     ³ Jewish mysticism, Essene Judaism, Christian Judaizers, Hellenistic philosophies, mystery religions, Jewish-Christian syncretism, proto-gnosticism, full-blown Gnosticism???

     ⁴ Scripture quotations are the author’s own translation.

Related Posts: Colossians Part 1, Paul's Prison Epistles

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