The Epistle to the Philippians was written to the Christians in Philippi, the chief city of Macedonia, and a colony of Rome. If you will look at the map that may be found in most Bibles, marked, “The Missionary Journeys of the Apostle Paul,” you will find Philippi in the north east corner of the great province of Macedonia, just north of Greece. Indeed Macedonia was a province of Greece, and most of the people there were Greeks, and spoke the Greek language. About 168 years before Christ, Macedonia was conquered by the Romans, and some years before our Lord lived on this earth, large numbers of disbanded Roman soldiers were sent to Philippi to live. These soldiers were very loyal to Rome, and very proud of Rome’s victories: and the Roman Government made Philippi a “Roman Colony” (Acts 16:1212And from thence to Philippi, which is the chief city of that part of Macedonia, and a colony: and we were in that city abiding certain days. (Acts 16:12)). This honor freed the city from the tribute usually paid by conquered states to Rome, and its citizens enjoyed all the rights and privileges of Rome: indeed, it became a miniature “Rome.”
The first mention of Philippi in the Bible is in Acts 161Then came he to Derbe and Lystra: and, behold, a certain disciple was there, named Timotheus, the son of a certain woman, which was a Jewess, and believed; but his father was a Greek: (Acts 16:1), where we find the Spirit of God had brought the Apostle Paul, with Silas and Timothy, down to the seaport of Troas, (or, Troy), in the western end of Asia-Minor, just opposite Europe. Until this time the Apostle Paul had only preached the gospel in Asia: for you must remember that Jerusalem and Antioch and most of the other places mentioned in the Bible, are in Asia: but Philippi and Rome and Corinth and such places are in Europe. Paul was minded to go to some other parts of Asia, as Bithynia, to preach the gospel: but the Spirit of God closed all the doors in that land. It was not that the Lord did not care for those in darkness in Bithynia, and we know from 1 Peter 1:11Peter, an apostle of Jesus Christ, to the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia, (1 Peter 1:1) that He sent the gospel to that land by some other messenger, but now the time had come when Europe, as well as Asia, was to have the gospel, and the Lord chose His servant Paul to preach it there. You will remember that “strangers from Rome, Jews and Proselytes” heard Peter preach in Jerusalem on the day of Pentecost (Acts 2:1010Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, Jews and proselytes, (Acts 2:10)). And it may be that they carried the good news of the gospel back to Rome and other parts: for we know there was an assembly of Christians in Rome before this time, to whom Paul had written the Epistle to the Romans: but until this time Paul had never preached in Europe: nor, indeed, as far as we know, had any of the other apostles.
While Paul and his friends waited in Troas for the next step, we read that “a vision appeared to Paul in the night. There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us. And after he had seen the vision, immediately we endeavored to go into Macedonia, assuredly gathering that the Lord had called us for to preach the gospel unto them. Therefore loosing from Troas, we came with a straight course to Samothracia, and the next day to Neapolis; and from thence to Philippi” (Acts 16:9-129And a vision appeared to Paul in the night; There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us. 10And after he had seen the vision, immediately we endeavored to go into Macedonia, assuredly gathering that the Lord had called us for to preach the gospel unto them. 11Therefore loosing from Troas, we came with a straight course to Samothracia, and the next day to Neapolis; 12And from thence to Philippi, which is the chief city of that part of Macedonia, and a colony: and we were in that city abiding certain days. (Acts 16:9‑12)). You know that Luke, the beloved physician, wrote the book of Acts. The verses we have just quoted, for the first time use the word “we,” to include the writer: so we conclude that Luke then joined the little company of Paul, Silas, and Timothy; and together they went to Philippi. The city of Philippi was situated on a river, about nine or ten miles from the seaport of Neapolis, where they had landed. It was also on the main highway between Asia and Europe: and so was a sort of gateway between the East and the West. Let us remember the Lord still guides His servants, and sometimes by closing doors.
You may have noticed that when Paul came to a city where he had never before preached, he generally went first to the Jewish synagogue, but apparently there was no synagogue in Philippi, and those who feared the true God were accustomed to meet by the riverside, for prayer. So Paul and his company went out to the riverside, and sat down, and spake unto the women which resorted there. Please read the whole story for yourself, from the 14th verse of the 16th chapter of Acts, to the end of the chapter. Lydia, a woman who sold purple cloth, from the city of Thyatira in Asia, and who worshipped God, seems to have been the first one in this part of Europe to receive the gospel. The Word tells us that the Lord opened her heart, and when she and her household were baptized, she opened her home, saying, “If ye have judged me to be faithful to the Lord, come into my house, and abide there” (Acts 16:1515And when she was baptized, and her household, she besought us, saying, If ye have judged me to be faithful to the Lord, come into my house, and abide there. And she constrained us. (Acts 16:15)). You will read also of the girl with the spirit of Python (Acts 16:1616And it came to pass, as we went to prayer, a certain damsel possessed with a spirit of divination met us, which brought her masters much gain by soothsaying: (Acts 16:16), margin), whom Paul healed: perhaps she was a slave girl, for it speaks of her “masters.” You will read how Paul and Silas were arrested, beaten, thrown into the inner prison and their feet put fast in the stocks. Then came the great earthquake, and you will read how the keeper of the prison was saved, and baptized that night with all his household.
If you are to understand the Epistle to the Philippians you must read this story for yourself until you know it well. As you read, you must remember that Philippi was a Roman colony, and many of its citizens were Romans, descended from Roman soldiers. They were exceedingly proud of being Romans, and they despised and hated the Jews. The charge they brought against Paul and Silas was, “These men, being Jews, do exceedingly trouble our city, and teach customs which are not lawful for us to receive, neither to observe, being Romans” (Acts 16:20-2120And brought them to the magistrates, saying, These men, being Jews, do exceedingly trouble our city, 21And teach customs, which are not lawful for us to receive, neither to observe, being Romans. (Acts 16:20‑21)). Paul was a Pharisee, the son of a Pharisee, the strictest sect of the Jews. He had been brought up to be very proud of his race, and to hate and despise those whom he called “sinners of the Gentiles” (Gal. 2:1515We who are Jews by nature, and not sinners of the Gentiles, (Galatians 2:15)). As you read the Epistle to the Philippians, remember that they were Europeans, but Paul was an Asiatic: their native language was Greek or Latin, Paul’s native language was Hebrew: they were intensely proud of being Romans, Paul had been intensely proud of being a Jew: they hated and despised the Jews, and the Jews hated and despised them. Do we not see a somewhat similar condition today between the East and the West? between the Asiatics and the Europeans? Do we not hear it said that the West can never understand the East? nor the East the West? What bitterness there has been in East, and Southeast Asia in recent years between the races of the East and the West! Let us remember these things as we read this Epistle together, and we will find most wonderful lessons for ourselves in it.
Before we turn from the map of Macedonia, please notice that west of Philippi is another city called Thessalonica. In Acts 17:11Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where was a synagogue of the Jews: (Acts 17:1) we read that there was a synagogue of the Jews in this city, and here Paul preached, after leaving Philippi. Again there was a great uproar in the city, and the brethren sent Paul and Silas away by night. As you know, we have two epistles to the saints in this city, and if we compare these epistles with the Epistle to the Philippians, we will see that in some ways they are alike: for instance, the bond of love between the Philippian and the Thessalonian saints, and the Apostle Paul, seems to have been stronger than that which united him with any of the other assemblies: and this in spite of the passionate prejudices we have just observed: prejudices caused by difference of race, language, and customs.
It is thought that Paul first preached the gospel in Philippi about twenty years after the death of our Lord Jesus Christ; and that this letter was probably written some nine or ten years later. We believe it was written from Rome, when he was a prisoner in his own hired house, with a soldier that kept him. Ephesians, Colossians, and Philemon were, we believe, written during this same period. But it is easy to see how different is Philippians to either Ephesians or Colossians; and perhaps the contrast between it and Romans, Corinthians, and Galatians is even greater. The Epistle to the Philippians has been called “Paul’s love-letter,” and it is rather a sweet name for it. We may notice that Paul wrote letters to seven Gentile assemblies, or churches; just as John wrote to seven assemblies in Asia (Rev. 2 & 3). Perhaps this tells us that these epistles combine to give us the whole truth of the Church, of which Paul was made a minister (Col. 1:24-2524Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body's sake, which is the church: 25Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God; (Colossians 1:24‑25)). And in these seven, Philippians occupies a unique place. We may have cause to see that the Epistle to the Galatians shows the greatest contrast to Philippians.
The Spirit of God has been pleased to let us know a little more about these dear saints in Philippi than we know about the saints to whom he wrote the other epistles. We know Lydia, and the jailor who almost committed suicide. The maiden, out of whom Paul cast the evil spirit, may also have formed part of that little company of believers; and there was Epaphroditus, Paul’s “brother and fellow-workman and fellow-soldier” (ch. 2:25) and the Philippian assembly’s “messenger and minister” (ch. 2:25) to Paul’s need; he who had played hazard with his life to supply that need. Where else do we get such an array of honorable mentions? We know Euodias and Syntache, women who had labored with Paul in the Gospel: and there was Clement also. We know, too, that they were desperately poor, and that they had been passing through a great trial of affliction, in which they had abundance of joy (2 Cor. 8:1-51Moreover, brethren, we do you to wit of the grace of God bestowed on the churches of Macedonia; 2How that in a great trial of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality. 3For to their power, I bear record, yea, and beyond their power they were willing of themselves; 4Praying us with much entreaty that we would receive the gift, and take upon us the fellowship of the ministering to the saints. 5And this they did, not as we hoped, but first gave their own selves to the Lord, and unto us by the will of God. (2 Corinthians 8:1‑5)).
But perhaps what marked them out especially was their fellowship: the way they “abounded unto the riches of their liberality” (2 Cor. 8:22How that in a great trial of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality. (2 Corinthians 8:2)). “For,” writes the Apostle, “For to their power, I bear record, yea, and beyond their power they were willing of themselves; praying us with much entreaty that we would receive the gift, and take upon us the fellowship of the ministering to the saints. And this they did, not as we had hoped,” (for one does not hope for very much from very poor people), “but first gave their own selves to the Lord, and unto us by the will of God” (2 Cor. 8:55And this they did, not as we hoped, but first gave their own selves to the Lord, and unto us by the will of God. (2 Corinthians 8:5)). This probably refers to them sending help to the poor saints in Judea: but long before this, even while Paul was yet in the city next to them, Thessalonica, they had sent once and again unto his necessity. I have not a doubt that every one of these gifts were sacrifices— but “sacrifices of joy” (Psa. 27:66And now shall mine head be lifted up above mine enemies round about me: therefore will I offer in his tabernacle sacrifices of joy; I will sing, yea, I will sing praises unto the Lord. (Psalm 27:6)). And they, in their deep poverty, were the only ones to make these sacrifices. Such was the bond of love between the Apostle and these dear saints. You dear saints in China, or Hong Kong, or elsewhere, in your desperate poverty, does it not thrill your hearts to read of the saints in Christ Jesus which were at Philippi? Surely this little book of Philippians has a special message for you. It does not need wealth to be liberal. We do not need to be rich to give ourselves, as the Philippians did. The poor widow who cast in two mites, utterly insignificant in the eyes of men, had, in the eyes of God, cast in more than all the great gifts of the rich (Luke 21:1414Settle it therefore in your hearts, not to meditate before what ye shall answer: (Luke 21:14)). And the Apostle gladly accepted the gifts of the Philippian saints, though he would accept nothing from the wealthy Corinthian saints (2 Cor. 11:9-109And when I was present with you, and wanted, I was chargeable to no man: for that which was lacking to me the brethren which came from Macedonia supplied: and in all things I have kept myself from being burdensome unto you, and so will I keep myself. 10As the truth of Christ is in me, no man shall stop me of this boasting in the regions of Achaia. (2 Corinthians 11:9‑10)).
And what do we know of Paul’s movements from the day he left his beloved brethren in Philippi, until he sent them this letter from Rome? From Philippi he had gone to Thessalonica, Berea, Athens, Corinth, Ephesus, and on to Jerusalem. From there he had gone through Galatia and Phrygia to Ephesus, where he stayed for two to three years. Then he had again passed through Macedonia, and we may be sure had visited his dear brethren in Philippi and Thessalonica. After three months in Greece he returned to Macedonia, and again visited the saints in Philippi. (See Acts 20:1-61And after the uproar was ceased, Paul called unto him the disciples, and embraced them, and departed for to go into Macedonia. 2And when he had gone over those parts, and had given them much exhortation, he came into Greece, 3And there abode three months. And when the Jews laid wait for him, as he was about to sail into Syria, he purposed to return through Macedonia. 4And there accompanied him into Asia Sopater of Berea; and of the Thessalonians, Aristarchus and Secundus; and Gaius of Derbe, and Timotheus; and of Asia, Tychicus and Trophimus. 5These going before tarried for us at Troas. 6And we sailed away from Philippi after the days of unleavened bread, and came unto them to Troas in five days; where we abode seven days. (Acts 20:1‑6)). And we must notice that in all these chapters in Acts, from the time they left Philippi, at the end of chapter 16, we do not find that Luke, the writer, again uses the word “we,” until Acts 20:66And we sailed away from Philippi after the days of unleavened bread, and came unto them to Troas in five days; where we abode seven days. (Acts 20:6). Does this tell us that Luke remained in Philippi during these years? It may be so. From Philippi “we” sailed to Troas, the city where “the man of Macedonia” had appeared to Paul, but it took five days, instead of two, as it did when they first crossed that sea. Was the Lord saying to His servants, “Come ye apart, and rest a while” (Mark 6:3131And he said unto them, Come ye yourselves apart into a desert place, and rest a while: for there were many coming and going, and they had no leisure so much as to eat. (Mark 6:31))? For the Lord tenderly cares for His servants, and knows when we have need of rest; and a sea voyage may be a great rest.
From Troas they went to Miletus, and thus to Jerusalem, where Paul becomes a prisoner, and after more than two years in Judea, he takes that memorable journey to Rome, with the shipwreck on Malta. So now he is chained to a Roman soldier, (his right hand chained to the soldier’s left), in his own hired house at Rome: and once again the dear saints at Philippi long to care for him: but it is not so easy for them, as for us, to send their gifts: and so they send their own messenger, Epaphroditus, across the seas to carry their bounty. And the Epistle to the Philippians is Paul’s letter to say, “Thank You!”
“I learned without booke almost all Paules Epistles, yea and I weene all the Canoniall Epistles, save only the Apocalyps. Of which study, although in time a great part did depart from me, yet the sweete smell thereof I trust I shall carry with me into heaven.”
(Bishop Ridley, 1555: Quoted by Bishop Moule)