From the pages of the New Testament, it appears that the message of St. Paul to the Philippians was the result of his missionary work in Europe, where he went with his companions, the same as he, the preachers of the new faith - Timothy, Silas, and Luke. The first major European center to receive news from them about the coming of the Savior into the world was the Macedonian city of Philippa, whose inhabitants were called Filipinos in those days. The apostolic epistle was addressed to them.
Europe's first Christian community
In the New Testament book, “The Acts of the Apostles,” it is said that the Apostle Paul happened to visit Philippi three times. After his first visit, he went there two years later on the road to Corinth and after some time, delivering alms (money collection) to members of the Jerusalem community.
Many residents of the city, who were formerly pagans (there were very few Jews), vividly responded to the apostolic sermons, and in a short time the first Christian community in Europe was formed from them, which brought untold joy to its founder. From the message of the Apostle Paul to the Philippians, it is clear that in the subsequent period he did not lose contact with them and led their spiritual life through his messengers or other persons with whom he sent current correspondence.
Date and place of compilation of the message
Researchers have a very definite opinion about where and when the apostolic epistle to the Philippians was written. An analysis of the document shows that, in all likelihood, he composed it while in a Roman prison, where he was thrown by order of Emperor Nero in 61.
This, in particular, is evidenced by the author’s mention of the soldiers of the Praetorian regiment, serving in prison guards. Their unit, as you know, was one of the imperial forces stationed in Rome. It can also be seen from the text that the author is confident in his imminent release, which followed two years later. Thus, to date Paul’s epistle to the Philippians is dated 63 or a very close date. In the scientific world, there are other points of view on this issue, whose supporters are few in number and do not have sufficiently convincing arguments in favor of their theories.
Apostolic Apostle
During the stay of the Apostle Paul in a Roman prison, he was visited by a resident of the city of Philippi, named Epaphrodite. Being an active member of the newly formed Christian community of his city, he treated the prisoner as his spiritual father and did his best to alleviate his fate. He looked after him during his illness.
Wanting to send a message to the Philippians, Paul looked for an opportunity convenient for this, and when Epaphroditus informed him of his intention to return home, sent a letter with him in which he heartily thanked the townspeople for the allowance collected for him and, in addition, gave the religious instructions. Knowing that the members of the Philippine community were extremely concerned about the news of his illness, the apostle comforted them with a message about his successful recovery.
Truly Fatherly Message
The character of the Epistle of St. Paul to the Philippians is very remarkable. Reading it, you involuntarily feel that the author is addressing people with whom he is bound by the bonds of true brotherly love. Many years have passed since their first meeting, during which members of the Christian community founded by him were persecuted by the pagans surrounding them and for the most part showed firmness of mind. This devotion to the true faith, the bearer of which he was, bound Paul with the Philippians more firmly than blood ties. That is why, turning to them, the apostle speaks like a loving father, confident that his beloved children will not shame his name.
Structural features of the work
The Epistle of Paul is distinguished by the ease that is more characteristic of personal letters than official documents. In many ways, this impression is created due to the fact that the author did not seek to create it according to a strictly established plan, but was more guided by the thoughts and feelings that visited him at one or another moment of writing.
The apostle Paul divided his epistle to brothers in faith into four chapters, which make up two parts of the document. The first of these begins with a usual greeting in such cases, followed by a short account of the circumstances of his life at that time. Further, in chapter 2 of the letter to the Philippians, the author, citing the example of Jesus Christ, calls on his readers to fight for faith, as well as unanimity, humility, and God's obedience. The chapter concludes with private messages concerning the people around Paul during that period of his life. This is the general content of the first part of the message.
The next part covers 3 and 4 chapters. In it, the apostle, addressing both individuals and all members of the community founded by him, warns them against the harmful influence of adherents of the Jewish faith. In addition, he talks about the need to develop the ability for spiritual self-improvement, without which it is impossible to fully follow the Christ Commandments. The apostolic epistle to the Philippians ends with words of gratitude and greeting. Like the text of the entire document, they are filled with cordiality, testifying to the inextricable proximity of Paul with his spiritual children.
Interpretation
In patristic literature you can find a number of interpretations of the "Epistles to the Philippians of the Holy Apostle Paul." This is due to the fact that the external simplicity of its presentation hides a deep meaning, which is extremely difficult for an uninitiated person to comprehend. The author of the most famous works of this kind is St. John Chrysostom, Archbishop of Constantinople, who encompassed the second half of the 4th century with his activities and who, along with Gregory the Theologian and Basil the Great, was among the three Ecumenical Saints.
No less respect is enjoyed by the work of Blessed Theodorite of Cyrus, who became the leading representative of the school of theology, founded in the III century by the inhabitants of the Syrian city of Antioch. Among the domestic authors, the most successful was Reverend Theophanes (Govorov) the Recluse, who wrote his work in the second half of the 19th century and after his death glorified in the face of the saints.
Secular Interpreters of the Apostolic Epistle
Interpretations are also known, compiled not by clergy, but by representatives of secular science, who have devoted their in-depth studies to this issue. So, in 1989, the typography of the Trinity-Sergius Lavra published the capital work of the Moscow historian Ivan Nazarievsky. His work caused a lively response among a wide range of readers and was highly praised by representatives of the Russian clergy. Another example is the work of the German biblical scholar Friedrich Meyer, written by him in 1897 and repeatedly reprinted by Paul Ewald and Mark Haupt.
The opinion of skeptics
It should be noted that, contrary to the general belief in the authenticity of the document under consideration, there were often researchers who disputed this fact. For example, the German philosopher Bruno Bauer at the beginning of the XIX century argued that, despite the stylistic similarity with other texts created by the Apostle Paul, the message attributed to him to the Philippians is a later fake.
His compatriot Karl Golsten also spoke in the same vein. Having published his comments on the Epistle of the Apostle Paul in the mid-70s of the 19th century, he did not fail to repeat exactly the words of his predecessor Bauer, adding on his own some evidence recognized by theologians around the world as extremely unconvincing, and partly deliberately falsified.
Thus, no matter what the skeptics try to assert, the message of the holy Apostle Paul to the members of the Christian community, founded by him in the Macedonian city of Philippa, can rightfully be attributed to the highest examples of religious thought and say that his text rightfully takes the place of other books of the New Testament.