Quiz 7 Philippians
To submit create a Microsoft Word document or pdf. From Paul’s letter to the Philippians, provide 3 examples (total) of Paul using emotion (and state which emotion), metaphors or earthy language, or sarcasm. Also provide chapter and verse numbers. Proofread. Please only use. the links and pdf provided. no outside material thanks 
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New Testament Reading: Philippians
Paul’s Letter to the Philippians
Philippians chapter 1  LinkLinks to an external site.
Philippians chapter 2  LinkLinks to an external site.
Philippians chapter 3  LinkLinks to an external site. 
Philippians chapter 4  LinkLinks to an external site.
New Testament Reading: Philemon
Paul’s Letter to Philemon
LinkLinks to an external site.
Article on Euodia and Syntyche
Article on the church leaders Euodia and Syntyche in Philippi by Marg Mowczko
Philippians
Paul’s Letter to the Church at Philippi, Greece
The city of Philippi
was named for Philip II of Macedonia
who was the father of Alexander the Great.
Philippi is located in Macedonia in northern Greece.
According to the book of Acts 16,
Paul started the church in Philippi
by first converting a woman named Lydia
who was a maker of purple cloth.
Paul was imprisoned.
There was an earthquake.
The door opened,
but Paul did not escape,
instead he converted the jailer.
Paul was released after one night in jail.
He left parting instructions to Lydia
and hastily had to leave town.
This letter was written from prison
(Phil 1.7, 13, 14; 4.22)
but not the jail at Philippi
because that was only for one night.
Which prison?
According to Acts: Paul was imprisoned in
Rome, Jerusalem, and Ephesus.
According to tradition,
Paul wrote this letter from Rome.
He mentions the praetorian guard and Caesar’s household
but, the praetorian guard was in major cities and
Caesar had palaces throughout the empire.
Also, the letter shows
exchanges back and forth to the church at Philippi.
Examples:
The Philippians have sent Epaphroditus 4.18.
Paul is planning on sending Timothy and Epaphroditus 2.19.
Rome and Jerusalem are too far.
This leaves Ephesus for the place that the letter was written.
Like 2 Corinthians,
the letter to the Philippians is considered to be NOT a unity.
It is comprised of 3 letter fragments
which have been attached together.
Reasons for the Partition of Philippians:
1. The transition from 3.1 to 3.2 is problematic.
a. In 3.1 Paul says “Finally”
and then goes on for 3 more pages.
b. Beginning in 3.2 there is an abrupt change in tone and content.
Prior to this, his mood is encouraging and gracious
but at 3.2, he is angry and calls his opponents dogs.
c. In 3.1 Paul also says,
“Finally, rejoice in the Lord, to write the same things to you
is not troublesome to me.”
But, he does not repeat anything until 4.4.
But, if we connect 3.1 to 4.4 (and take out the section between)
then Paul does repeat his thought as he said he was doing.
READ 3.1 and 4.4 Rejoice . . . rejoice
2. The 2nd reason for the partition theory:
Polycarp, bishop of Smyrna
said there were “letters” from Paul to the Philippians.
This supports the view
that there were separate letters
that have been attached together.
3. The 3rd reason for the partition theory
has to do with Epaphroditus.
In 4.18 Paul thanks the Philippians
for sending Epaphroditus with a gift from them.
In 2.25f,
Paul says that the Philippians were concerned
because they heard that Epaphroditus got sick.
Paul, replies, yes, he was sick, near death.
But now he is ready to go back to them???
This doesn’t make sense.
You don’t send someone back who had just been on his deathbed.
This suggests that 4.18 and 2.26 are from different letters
and that 2.26 comes after 4.18.
4. The 4th reason for the partition theory
is that Paul does not say “Thank you” for the gift
until the end of the letter.
This is bad etiquette today and especially then.
Taking all these reasons into account
The Partition Theory of Philippians looks like this:
• Letter A: 4. 10-20
• Letter B: 1.1 – 3.1; 4.4-7; 4.21 – 23
• Letter C: 3.2 – 4.3; 4.8-9
The Content of the Letters
Letter A: A Thank You Note 4.10 – 20
I rejoice in the Lord greatly that now at last you have revived your concern for me;
indeed, you were concerned for me, but had no opportunity to show it. Not that I
am referring to being in need; for I have learned to be content with whatever I
have, I know what it is to have little, and I know what it is to have plenty. In any
and all circumstances I have learned the secret of being well-fed and of going
hungry, of having plenty and of being in need. (13) I can do all things through him
who strengthens me. (14) In any case, it was kind of you to share my distress.
(15) You Philippians indeed know that in the early days of the gospel, when I left
Macedonia, no church shared with me in the matter of giving and receiving, except
you alone. (16) For even when I was in Thessalonica, you sent me help for my needs
more than once. (17) Not that I seek the gift, but I seek the profit that accumulates
to your account. (18) I have been paid in full and have more than enough; I am fully
satisfied, now that I have received from Epaphroditus the gifts you sent, a fragrant
offering, a sacrifice acceptable and pleasing to God. (19) And my God will fully
satisfy every need of yours according to his riches in glory in Christ Jesus. (20) To
our God and Father be glory forever and ever. Amen.
4.10:
“Now at last you have revived your concern for me.”
This tells us that it took a long time for the Philippians
to send food to Paul.
Prisons back then did not feed you.
Letter B: 1.1 – 3.1; 4.4-7; 4.21-23
(basically, chapters 1 and 2)
After the Thanksgiving of 1.3-11
1. 12 – 18 is a DEFENSE
1.12-18
I want you to know, beloved, that what has happened to me has actually
helped to spread the gospel, so that it has become known throughout the
whole imperial guard and to everyone else that my imprisonment is for
Christ; and most of the brothers and sisters having been made confident in
the Lord by my imprisonment, dare to speak the word with greater boldness
and without fear.
(15) Some indeed preach Christ from envy and rivalry, but others from good
will. (16)The latter do it out of love, knowing that I have been put here for the
defense of the gospel; (17) the former proclaim Christ out of partisanship,
not sincerely but thinking to inflict me in my imprisonment. (18) What then?
Only that in every way, whether in pretense or in truth, Christ is proclaimed;
and in that I rejoice.
Paul needs to defend himself (we’ll see why).
He says in 1.12 that
What has happened to me,
has happened to advance the gospel.
1.15
“Some indeed preach Christ from envy and rivalry,
But others from good will.
The latter (the Others) do it out of love,
knowing I am put here for the defense of the gospel.”
Here we have the “some” vs. the “others.”
He implies here
that the “some” do not understand that Paul
has been imprisoned because he is standing up for the gospel.
1.17
“The former (the Some) proclaim Christ
out of partisanship, not sincerely
but thinking to afflict me in my imprisonment.”
Therefore,
“Some” in the church are preaching against Paul
and causing conflict in the church.
The Some are probably saying,
We don’t need to send Paul money or food.
He probably did something wrong to get himself put in jail.
Paul defends himself here saying,
It is for the advancement of the gospel
that I have been imprisoned (1.12).
The “Others” (of verse 15) understand this,
that Paul is imprisoned for the advancement of the gospel.
So the first conflict of the Philippian Church
is between the Some and the Others.
Paul ends this section on a confident note:
1.18
Well, whatever their motives,
Christ is being preached
and that is what is important.
Paul is using
the Dialectical Method,
a philosophical method from the Greek philosopher Socrates.
1. Thesis
2. Anti-Thesis
3. Synthesis
Thesis
Some preach Christ from envy & rivalry.
Antithesis
Others, from good will.
These do it out of love, knowing I am
here for the defense of the gospel.
implying that the “some” do not see
that he is imprisoned because he is
standing up for the gospel.
Some proclaim Christ out of
implying the “others” get why Paul
Partisanship, not sincerely but
was imprisoned.
preaching against Paul.
Synthesis: whatever their motives Christ is being preached
The “Some” preach against Paul
while the “Others” know he was put in prison
for defending the gospel.
1.19-26
Yes, and I shall rejoice. For I know that through your prayers and the help of the
Spirit of Jesus Christ this will turn out for my deliverance, (20) as it is my eager
expectation and hope that I shall not be at all ashamed, but that with full
courage now as always Christ will be honored in my body, whether by life or by
death. (21) For to me to live is Christ, and to die is gain. (22) If it is to be life in
the flesh, that means fruitful labor for me. Yet which I shall choose I cannot
tell. (23) I am hard pressed between the two. My desire is to depart and be
with Christ, for that is far better. (24) But to remain in the flesh is more
necessary on your account. (25) Convinced of this, I know that I shall remain
and continue with you all, for your progress and joy in the faith, (26) so that
in me you may have ample cause to glory in Christ Jesus, because of my coming
to you again.
Dialectic #2, 1.19-26
THESIS
Paul thinks he might die in prison.
If he dies, he will be with Christ.
ANTI-THESIS
Then again, he might live.
If he lives, he can return to them.
SYNTHESIS: There is much work to do, so he thinks he will probably live.
1.27-30 Encouragement and Instruction
He instructs them to lead a life worthy of the life of Christ,
(imitation or following in the life of Christ)
and to be united in their faith.
(1.27) Only let your manner of life be worthy of the gospel of Christ, so that
whether I come and see you or am absent, I may hear of you that you stand firm
in one spirit, with one mind striving side by side for the faith of the gospel, (28)
and not frightened in anything by your opponents. This is a clear omen to them
of their destruction, but of your salvation, and that from God. (29) For it has
been granted to you that for the sake of Christ you should not only believe in
him but also suffer for his sake, (30) engaged in the same conflict which you
saw and now hear to be mine.
The life Christ led
leads to suffering.
If we follow Christ
we too will suffer.
1.30
Paul says he too is suffering for the same cause
and we are called to do so as well. (1.29)
2.1-11
So if there is any encouragement, in Christ, any incentive of love, any
participation in the Spirit, any affection and sympathy, (2) complete my joy by
being of the same mind, having the same love, being in full accord and of one
mind. (3) Do nothing from selfishness or conceit, but in humility count others
better than yourselves. (4) Let each of you look not only to his own interests, but
also to the interests of others.
(5) “Have this mind among yourselves, which is yours in Christ Jesus, (6) who,
though he was in the form of God, did not count equality with God a thing to
be grasped, (7) but emptied him, taking the form of a servant, being born in the
likeness of men. (8) And being found in human form he humbled himself and
became obedient unto death, even death on a cross. (9) Therefore God has
highly exalted him and bestowed on him the name which is above every name,
(10) that at the name of Jesus every knee should bow, in heaven and on earth
and under the earth, (11) and every tongue confess that Jesus Christ is Lord, to
the glory of God the Father.”
Paul encourages the Philippians,
the “some” and the “others” to be united.
This spirit of harmony can be attained
by focusing on the model of Christ.
2.6-11 is the Christ hymn
which Paul uses as an example of behavior to model:
to LET GO of differences.
Paul learned this hymn when he was in Antioch, Syria.
It is both Gnostic and Docetic.
Docetism
is the view that Jesus was not a human being
but only appeared to be.
The Greek word “docea” means to seem or to appear.
The hymn speaks of Jesus
Taking the form of a servant (morpha)
The likeness of men (homoioma)
The appearance of a human (schema)
Nowhere else does Paul talk like this
that Jesus has only the form, likeness, and appearance of a human.
For Paul, Jesus is human.
This hymn has a very high Christology.
In the Docetic view, Jesus is God.
This is not Paul’s view.
In 1 Corinthians 15 Paul says
that Jesus is going to hand the kingdom over to God.
And in this hymn, in v. 9 it states that God has highly exalted Jesus.
So, for Paul God and Jesus are not the same being.
Paul is quoting the hymn
to bring out the idea of emptying and letting go.
He may die in prison
and he must be prepared to let go of his life.
Paul is instructing the Philippians to
just LET GO of the conflict in the Church,
just like Christ had to LET GO on the cross,
and Paul has to LET GO of his fear and anxiety in prison.
2.12-29 Exhortations
2.12 “Work out your own salvation with fear and trembling
for God is at work in you.”
For Paul, salvation is a process.
2.15
“Shine as lights in the world.”
He is saying, let the light of your strong spirit
be a model to others.
2.17
Paul refers to himself as being
“poured out as a libation.”
A libation is a liquid offering.
In Old Testament theology, one brings a sacrificial offering.
In New Testament theology,
you are the sacrifice to create a better, transformed world.
In 2.19-29
Paul speaks of wanting to send Timothy and Epaphroditus to them.
2.30 Epaphroditus has risked his life in service to Paul and to them.
So Epaphroditus also is following in the model of Christ.
Paul ends Letter B with
3.1 Finally, rejoice in the Lord
4.4 Rejoice in the Lord always
Again I will say rejoice.
The amazing thing is that Paul can say this while in prison!
Letter C 3.2 – 4.3; 4.8-9 (basically chapter 3)
Traveling Jewish-Christian preachers have come in
teaching that the Philippians have to follow the Jewish law.
We know they are Jewish-Christians because they are calling for circumcision.
• In 3.2 Paul says,
• Beware of the dogs,
• Beware of the evil-workers,
• Beware of those who mutilate the flesh
Paul says to the Greek Christians,
Do not submit to circumcision because
Christianity is not about the flesh,
it is about the spirit.
3.4-11
3.4 Though I myself have reason for confidence in the flesh also. If any
other man thinks he has reason for confidence in the flesh, I have more:
(5) circumcised on the eighth day, of the people of Israel, of the tribe of
Benjamin, a Hebrew born of Hebrews; as to the law a Pharisee, (6) as to
zeal a persecutor of the church, as to righteousness under the law
blameless. (7) But whatever gain I had, I counted as loss for the sake of
Christ. (8) Indeed I count everything as loss because of the surpassing
worth of knowing Christ Jesus my Lord. For his sake I have suffered the
loss of all things, and count them as refuse, in order that I may gain Christ
(9) and be found in him, not having a righteousness of my own, based on
law, but that which is through faith in Christ, the righteousness from God
that depends on faith; (10) that I may know him and the power of his
resurrection, and may share his sufferings, becoming like him in his
death, (11) that if possible I may attain the resurrection from the dead.
For Paul, none of these Jewish credentials count for anything.
What counts is
knowing the risen Christ
having faith in Christ
and imitating Christ (3.10).
Philippians 3.14-15
(14) I press on toward the goal
for the prize of the upward call of God in Christ Jesus.
(15) Let those of us who are mature be thus minded;
and if in anything you are otherwise minded,
God will reveal that also to you.
Here, Paul speaks of the UPWARD CALL OF GOD.
This is a growing in righteousness to spiritual maturity.
3.15 says
Let those of us who are mature be thus minded.
The immature cannot see what he is talking about
because he is talking about depth and the spirit inside.
The immature can only see the surface,
the flesh, the following of the law.
Paul says
Don’t fall into this trap of depending on the law to save you.
The life of Christ is the model.
This view is given in all Paul’s letters
It is repeated again in 3.17 and 4.9
“Join in imitating me for I imitate Christ.”
Paul says in 3.20 that
“Our citizenship is in heaven.”
We belong to a different land
that has different ways of doing things
compared to “those who glory in their shame
and have their mind on earthly things” 3.19.
Philippians 4.8
Finally, brothers and sisters, whatever is true, whatever is honorable,
whatever is just, whatever is pure, whatever is lovely, whatever is gracious,
if there is any excellence, if there is anything worthy of praise,
think about these things.
4.8 Paul says to THINK about these things:
Whatever is true
“
honorable
“
just
“
pure
“
lovely
“
gracious
If there is any excellence
anything worthy of praise
THINK about these things.
This is about the spirit
and it is put in contrast to the flesh and the law.
To become a good person,
THINK about the GOOD.
Notice the emphasis on “whatever” in 4.8
It could be …
(fill in the blank)
The GOOD is a model
to model our lives on.
This idea comes from Plato’s philosophy.
In Plato’s theory of Forms, there are invisible perfect Forms in heaven
of everything on earth, and our world is constructed on these Forms as models.
Plato said,
to get closer to the heavenly realm,
focus on or imitate the heavenly Forms visible in nature & the social realm,
such as music, motherhood, the beauty in nature.
Music
is built on mathematical forms in heaven.
So listening to excellent music brings you closer to heaven.
The highest form in heaven, said Plato
is the
GOOD.
For Paul,
focusing on the Good
is yet another example
of the idea of imitation.
Following the rules, keeps one in line.
Following the Good, transforms one into the Good.
So this is Letter C of Philippians.
Paul is combating the Jewish-Christian theology which
traveling preachers have taught to the Greek Philippians.
They bring the Jewish Law.
Paul says do not make the Law the focus,
instead focus on the spirit, the good, the model of Christ.
Opponents in Paul’s letters:
1 Corinthians – Gnostic Christians (very liberal)
2 Corinthians, Philippians, Galatians – Jewish Christians (conservative)
This shows the diversity in early Christianity.
Lecture on Philippians by Prof. J. Corey, Ph.D., Victor Valley College
Paul’s Letter
to the Church Leader Philemon at Colossae, Greece
Paul writes the letter to Philemon from prison
from Ephesus, in 56 CE.
Philemon is a wealthy slave owner in the city of Colossae
with a church in his house.
In prison
Paul met a runaway slave, Onesimus,
whose name means “Useful” in Greek,
and converts him to Christianity.
Paul discovers in prison that Onesimus is Philemon’s slave.
According to Roman law,
runaway slaves had to be returned to their masters;
runaways were liable to severe punishment, even death.
Also, anyone who helped a slave was also liable to damages.
Onesimus is in prison awaiting the prison authorities
to return him to his master.
Paul, also in prison, has no rights
and therefore verse 12 should not be misconstrued to mean
that Paul is returning a runaway slave.
On the contrary,
Paul does everything he can to help out Onesimus,
this man he befriended in prison.
He could have done nothing
and just let Philemon’s people take Onesimus back to Philemon’s house.
But instead, he writes a carefully constructed appeal
so that when Onesimus is returned
he will not be harmed.
The appeal to Philemon:
First, Paul flatters Philemon, but in a way that will help his cause.
“I hear of your love” (verse 5).
Considering that Onesimus has run away,
the odds are that Philemon is not a loving man,
and conversation between Onesimus and Paul
would have alluded to this.
So Paul here is reminding Philemon
that “in Christ” love is one of the fruits of the spirit.
But, he is doing this in a very subtle way.
Secondly, Paul praises Philemon
for sharing his faith with Onesimus (verse 6).
Again, if Philemon had been loving and shared his faith with Onesimus,
it most likely would have prevented the situation
which caused Onesimus to leave in the first place.
In other words, if Philemon had been mature in his faith,
he would have been generous and compassionate.
In verse 7,
Paul calls Philemon “my brother” to invoke the relationship of family.
If Philemon had treated Onesimus like family instead of like property,
again the problem may have been diverted.
In verse 8,
Paul uses his authority.
He has used subtlety, now he’s going to try directness.
Just as the social conventions of the time allow Philemon to rule over Onesimus
they also allow Paul, as the founder of the church, to rule over Philemon.
But in the next verse Paul instead gives an example of his own model behavior
by NOT using his authority.
“Though I am bold enough in Christ to command you to do what is required,
yet for love’s sake, I prefer to appeal to you” (verses 8 and 9).
The social relationship in Christ is not to be based on authority but instead
based on LOVE. “Yet, for love’s sake I prefer to appeal to you” (v.9).
Next, verse 9b
“I Paul, an ambassador and now a prisoner …”
Paul points out that he is a prisoner just like Onesimus is a slave.
His point is that convention allows for both to be treated harshly,
but of course, Philemon would not want Paul to be treated badly,
therefore do not treat Onesimus harshly.
It is a simple, subtle analogy.
Verse 10
“I appeal to you for my child Onesimus,
whose father I have become in my imprisonment.”
Here Paul calls Onesimus his child, again invoking the idea of family relationship
rather than the conventional slave-master relationship.
Verse 11
Concerning Onesimus, Paul says
“Formerly he was useless to you,
but now he is indeed useful to you and me.”
Paul is using humor – a pun – to lighten the situation.
The name Onesimus in Greek means useful.
Verse 12
Paul says, “I am sending him back to you, sending my very heart.”
There is a dimension of authority here, however
it must be understood that Paul as a prisoner has no authority over Onesimus.
Rather Onesimus was a friend to Paul in prison,
and so he is “sending him back” as a good companion.
And he invokes the language of LOVE “I am … sending my very heart.”
Verse 14
“I preferred to do nothing without your consent, in order that your goodness
might not be by compulsion, but of your own freewill.”
Paul speaks of Philemon’s goodness,
not because he has been good,
but because he wants to bring this out in him.
Verses 15 and 16
(15) “Perhaps this is why he was parted from you for a while, that you might
have him back forever, (16) no longer as a slave but more than a slave, as a
beloved brother.”
Paul understands this whole situation –
of Onesimus running away and coincidently bumping into him in prison –
as the grace of God, for Onesimus’s sake.
And again, he invokes the language of LOVE and family.
By calling Onesimus “beloved brother”
Paul is saying if I can treat him as a brother, you can treat him as a brother.
Verse 17
“If you consider me your partner, receive him as you would receive me.”
Before, Paul had brought up that technically he was Philemon’s superior.
Now he invokes the ideals of equality.
He calls Philemon his partner and this is to be the model of Christian behavior,
a one-to-one equal standing as seen in Galatians 3.28.
In Galatians, Paul says, “there is no longer Jew or Gentile, slave or free,
male or female, all are one in Christ Jesus.”
For Paul, the relationship between Christians is to be one of equality.
In Philippians, Paul spoke of our citizenship in heaven: where love and equality
are the law of the land, not hierarchy.
Verse 18
“If Onesimus has wronged you at all, or owes you anything,
charge that to my account.”
In other words,
don’t punish Onesimus, mistreat him, or beat him up
when he is returned to you Philemon.
Verse 19
“I Paul, write this with my own hand, I will repay it –
to say nothing of your owing me even your own self.”
Paul says, “I write this with my own hand”
because he is employing the language of a legal document and says,
“I will repay” Onesimus’s debt. So don’t take it out on him.
Verse 20
“Yes, brother. I want some benefit from you. Refresh my heart in Christ.”
Paul uses the language of family again and asks for a favor.
He wants to be gladdened in his heart to hear that Philemon has accepted
Onesimus back with Christian fellowship.
Verses 21 and 22
“Confident of your obedience, I write to you, knowing that you will do even more
than I say. At the same time, prepare a guest room for me, for I am hoping
through prayers to be granted to you.”
Paul invokes the language of a threat and fear!
Paul is saying that he will be coming to Onesimus’s house to CHECK UP ON HIM!
Of course, he does so very politely. And who knows when Paul will be released.
He is saying, don’t even think about doing harm to Onesimus, because
I’LL BE BACK!
Paul has used every tactic he can think of
to ensure that this runaway slave Onesimus is treated well by his Christian
slave owner Philemon when the Roman authorities return him.
He has used flattery, praise, authority, the relationship of family, equality,
love, humor, the law, fear, etc. … and especially subtlety.
It is a carefully crafted letter.
Did it work?
Decades later, there was a bishop in the church by the name of Onesimus.
And since Onesimus is such an unusual name, it looks like it did work.
Lecture on Philemon by Prof. J. Corey, Ph.D., Victor Valley College