Philippians: An Overview

On the edge of the Datos plain, about six miles from the Aegean Sea, Greek colonists founded the city of Philippi in 356 BC. Philip II of Macedon soon took the city and named it after himself. The Roman Empire recognized the city’s worth, making it one of the last points along the Egnatian Way, which linked Rome with the east and was strategically located in the system of Roman roads for the security of the empire.

In the first century AD, the Captivity Letters tell of a visitor who traveled from Paul’s churches in the East to see Paul in Rome. His name was Epaphroditus, who came from Philippi in Macedonia, the first church Paul founded in Europe ([Acts] 16:6–40). Paul, Silas, Timothy, and Luke had arrived in Philippi early in the second missionary journey (AD 49–51). Philippi was a Roman “colony,” that is, a settlement of Roman soldiers, enjoying Roman citizenship. . . .

This blog post is adapted from Lutheran Bible Companion Volume 2: Intertestamental Era, New Testament, and Bible Dictionary.

Purpose and Recipients of Philippians

The coming of Epaphroditus was a link in the golden chain of Philippi’s gracious generosity. Still suffering persecution ([Philippians] 1:29; 4:19), the men and women of Philippi had nevertheless gathered a gift for Paul, probably under the direction of their “overseers and deacons,” whom Paul singles out in the salutation of his Letter to the Philippians (and only in this letter, 1:1). They had sent the gift to Paul by the hand of one of their number, Epaphroditus, and had instructed him to remain in Rome with Paul as a minister to his need (2:25). Epaphroditus had delivered the gift and had performed his task of ministry with such self-forgetting devotion that “he nearly died for the work of Christ, risking his life” to complete the service of the Philippian Christians to their apostle (2:30). In this letter, Paul writes to thank the Philippians as well as advise them on some matters. . . .

Summary Commentary for Philippians 

Philippians 1:1–11 Paul introduces his Letter to the Christians in Philippi with descriptions of who they are and what that will mean in their lives. As a servant of Christ Jesus, Paul takes great pains to be faithful to the ministry entrusted to him. He continues the introduction by expressing his prayer, appreciation, and yearning for these fellow believers. 

Philippians 1:12–30 Paul demonstrates that his imprisonment does not defeat the Gospel, as some had feared. He turns his attention from the question of whether he will live or die to a more important issue: what it means to live in this world.

Philippians 2:1–18 Paul couples the imperatives of a Christian life with a description of Christ, who makes that life possible. His exhortation flows from the previous section, revealing the significance of Jesus’ life and sacrifice.

Philippians 2:19–30 Paul takes a moment to inform the Philippians about the significance and well-being of two close associates, Timothy and Epaphroditus. These men provide remarkable examples of devotion to the Lord’s mission and to His missionary Paul.

Philippians 3:1–4:9 Paul reflects on his heritage and contrasts its value with the blessing of knowing Jesus, who sets us free to invest our lives in the lives of others. He holds out before us our upward calling, his example, and the promise of our transformation in the resurrection. As Paul concludes this letter, he uses imperative language to urge the reader to adopt practices of living that are in harmony with the Creator’s will.

Philippians 4:10–23 Paul cannot end this letter without a vibrant expression of gratitude toward God and the service of the Philippians. His last words in the letter are greetings and blessings. . . .

Martin Luther on Philippians

In this epistle St. Paul praises and admonishes the Philippians that they abide and carry on in the true faith and increase in love. But since injury is always done to faith by false apostles and teachers of works, he warns them against these men and points out to them many different preachers—some good, some bad—including even himself and his disciples, Timothy and Epaphroditus. This he does in chapters 1 and 2.

In chapter 3 he rejects that human righteousness not based on faith, which is taught and held by the false apostles. He offers himself as an example: he had lived gloriously in this kind of righteousness, and yet now holds it to be nothing, for the sake of the righteousness of Christ. For human righteousness makes the belly its god, and makes men enemies of the cross of Christ.

In chapter 4 he exhorts them to peace and good outward conduct toward each other, and thanks them for the gift they sent him. (AE 35:385)

Scripture: ESV^®.

Quotation in blog is from Luther’s Works: American Edition, vol. 35, p. 385 © 1960 by Augsburg Fortress. Used by permission of the publisher. All rights reserved.

Blog post excerpted from pp. 539, 542, 544–5, and 548 in Lutheran Bible Companion, Volume 2: Intertestamental Era, New Testament, and Bible Dictionary © 2014 Concordia Publishing House. All rights reserved. 

Read more summary content with important theological commentary in Lutheran Bible Companion, Volume 2.