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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Paul’s [and Timothy's] Letter to the Colossians (Part 1)

      Unlike Paul’s other writings, Colossians was addressed to a Christian community with whom he had no direct connection for the primary purpose of combating a deviant form of teaching. He had learned of their faith by report (1:4) and was unknown to them by face (2:1). Epaphras appears to have been responsible for starting this church (1:7; cf. 4:12-13), perhaps having learned the gospel through Paul’s ministry in Ephesus (Acts 19:10). Colossians is the least personal letter in the Pauline corpus, with 46% more second person terms than first person (151/55), underscoring its uniqueness and comparative lack of intimacy. Colosse is considered to have been the least important city to which any Pauline document was sent.

     Colossians shares an affinity with Paul’s correspondence to Philemon. In both letters Timothy is named as co-sender, reference is made to Epaphras, Archippus and Onesimus (Col. 1:7; 4:9, 17; Philm. 2, 10, 23), and included as Paul’s immediate companions are Mark, Aristarchus, Demas and Luke (Col. 4:10, 14; Philm. 24).¹ Since Onesimus was a resident of Colosse (Col. 4:9) and was Philemon’s slave (Philm. 15-16), the obvious conclusion is that both letters were sent to the same city to perhaps two separate congregations, one of which met in the home of Philemon (Philm. 2).² Onesimus was to accompany Tychicus to Colosse (Col. 4:7-9) and return to Philemon (Philm. 12).

     Colossians also shares a close relationship with Ephesians. The commendation of Tychichus is very similar in both letters (Col. 4:7-8; Eph. 6:21-22). There are also a number of mutual themes and some common vocabulary between the two. It has been estimated that of the 155 verses in Ephesians, 75 are paralleled in Colossians. Ephesians appears to be a further development of Colossians, with Colossians having been written with a specific situation in mind and shortly thereafter Ephesians was composed with broader purposes to a different audience.³

Questions of Authorship

     While the self-acknowledged author of Colossians is Paul (1:1a, 23; 4:18), Timothy’s collaborative role is more apparent in this epistle than in most other Paulines. The letter opens with the typical address from ‘Paul an apostle of Christ Jesus,’ with the added phrase, ‘and Timothy the brother’ (1:1b).⁴ After naming Timothy as co-sender, the introductory thanksgiving (1:3) is plural: eucharistoumen (‘we give thanks’), in relation to peri humōn (‘concerning you’). Since Paul’s introductory thanksgiving is typically singular, it is only natural to conclude that Timothy plays a more substantial role in the drafting of this letter. In fact, of all the “we” references in Colossians, nearly 77% are employed in the exclusionary sense (i.e., distinct from the readership), evidently inclusive of Timothy and Paul.  

     Despite the self claims of the text, however, Colossians has been counted among the “disputed” Pauline letters for the following reasons: (a) the language and writing style differ somewhat from that found in Paul’s genuine letters; (b) the christology, ecclesiology, and eschatology are more developed than in the undisputed letters, suggestive of a later time period; and (c) the heresy described in Colossians seems much later than Paul, indicative of a 2nd-century situation.⁶

     In response to these objections, consider the following. (a) With respect to the hypothetical “Pauline style,” suffice it to say that Timothy’s collaborative involvement is adequate to explain any apparent differences in presentation. Further, the special circumstances being addressed and the particular error being refuted easily account for any peculiarities of language, especially if some of the language was borrowed from the false teachers to make a case against them. Colossians actually exhibits a great deal of distinctively Pauline vocabulary, style, and theology, and R. E. Brown concedes, “were the name ‘Paul’ missing from 1:1, 23; 4:18, surely the letter would still be placed in the Pauline ambiance” (An Introduction to the NT 610).

     (b) Any alleged differences in theology tend to be overstated and/or based on biased assessments. Even in the “undisputed” letters Paul shows an exalted view of Christ (1 Cor. 8:6), an appreciation of the universal church (Gal. 1:13; 1 Cor. 12:28; 15:9), and a sense of a realized eschatology (Rom. 6:4-5; 2 Cor. 5:14-17; Gal. 2:20; Phil. 1:21). The concept of a slow and gradual development of New Testament theology rests on subjective evolutionary presuppositions, often discounting the role of divine revelation (see Biblical Authorship Part 2).

     (c) There is so much guesswork involved in trying to determine the precise nature of the false teaching described in Colossians (see next post), any argument based on it is pure speculation. The case against Pauline authorship can readily be answered, and it is unreasonable to so casually dismiss the self-claims of authorship (1:1, 23; 4:18; cf. 1:24-25; 2:1-5; 4:3-14), not to mention the abundant manuscript evidence and the consistent testimony of the early church.

--Kevin L. Moore

Endnotes:

     ¹ The only persons named in the letter to Philemon who are not mentioned in Colossians are Philemon himself and Apphia (his wife?) – those to whom the former letter is sent to deal with a situation concerning their household.

     ² Note that Colossians is not addressed to the ekklēsia (‘church’) but to the hagiois (‘saints’ or ‘sanctified ones’) in Colosse. The church meeting in the home of Nympha/s (Col. 4:15) may have been a third congregation? The tri-cities of the Lycus River valley were Laodicea, Hierapolis, and Colosse (the smallest), the latter of which was about 110 miles (177 km) from Ephesus (cf. Col. 4:13). The letter to the Colosse saints was to be shared with the church of the Laodiceans and vice versa (Col. 4:16).

     ³ See E. Best, “Who Used Whom?” 72-96; also D. A. Carson and D. J. Moo, Introduction to the NT 481, 485, 520-21. That Ephesians was written after Colossians is also suggested by the fact that Timothy is named as co-sender in all of Paul’s prison epistles except Ephesians, which may indicate that Ephesians was penned after Timothy had been sent away to Philippi (Phil. 2:19-23).

     ⁴ Unless otherwise noted, all scripture quotations are the author’s own translation. The opening of Colossians is identical to that in 2 Corinthians, and except for the mention of a co-sender it is also the same as in Ephesians and 2 Timothy. Besides here, Timothy is named as co-sender in 2 Corinthians, Philippians, 1 and 2 Thessalonians, and Philemon.

     ⁵ The only other Pauline letters in which the introductory thanksgiving is plural are the co-authored Thessalonian epistles. The introductory thanksgivings in Col. 1:3 and 1 Thess. 1:2 are identical. In Colossians the “we-you” contrast is maintained through verse 12, whereas in the Thessalonian correspondence it runs throughout.

     ⁶ Pauline authorship of Colossians was first disputed by E. T. Mayerhoff in 1838 (Der Brief an die Kolosser), and today there is a fairly even split among critical commentators concerning its authenticity. R. E.  Brown estimates that about 60% of today’s critical scholarship holds that Paul did not write the epistle (An Introduction to the NT 610), although Brown’s assessments tend to be somewhat exaggerated. For good discussions on the arguments for and against Pauline authorship, see E. D. Freed, Critical Introduction 312-14; D. Guthrie, NT Introduction 551-55; P. T. O’Brien, “Colossians,” in DPL 150-52.

Related Posts: Letter to Colossians Part 2, Paul's Prison Epistles, Paul's Letter to Philemon, Authorship of Ephesians

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