Eleven years, probably, had now passed since Paul had brought to Philippi the knowledge of Christ Jesus. During that time he had undergone many vicissitudes, and now he had been for some time a prisoner at Rome. Probably he had already written the Epistles to the Ephesians, the Colossians, and to Philemon. Comparing these with our Epistle, we may conclude that his prospects as a prisoner had not improved, but rather darkened, since the date of those letters. At this time, then, Epaphroditus arrived, apparently after a dangerous journey, bearing with him a supply for the Apostle's wants, bringing tidings of the state of the Philippian Church, and assuring him of their sympathy and their prayers on his behalf. It is no wonder that, in these circumstances, the Epistle bears marks of having been written by the Apostle with a special flow of tenderness and of affection.
The scope of the letter may be briefly stated. After the usual inscription and salutation, the Apostle expresses (as he does so often in his Epistles) his thankfulness for what the Philippians had attained, and his desire that they might grow to yet higher things. He goes on to tell them how matters stood with himself, and opens up, as to those whom he reckons trusted friends, the manner in which his mind was exercised under these providences. Returning to the Philippians, and aiming at this, that they and he might have growing fellowship in all Christian grace, he goes on to set before them Christ, specially in His lowliness and self-sacrifice. This is the grand end; attainment to His likeness is work for all their lives. Paul sets forth how earnestly his heart is set on this object, and what means he is taking to advance it. After a brief digression relating to his circumstances and theirs, he returns again to the same point. In order that defects may be removed, dangers avoided, progress made, Christ must be their joy, their trust, their aim, their very life. They, like the Apostle himself, must press on, never content till the consummate salvation is attained (iii. 21). If this should be so, his desires for them would be fulfilled. So he closes (iv. 2) with directions rising out of this central view, and with renewed expression of the comfort he had derived from their affectionate remembrance. Their goodwill to the cause in which his life was spent, and to himself, had cheered his heart. And he took it as God's blessing to him and to them.
Such is a brief outline of the course of thought. But the Epistle, while perfect in the unity of its feeling and of its point of view, is remarkable for the way in which it alternates between matters proper to the Philippians, including the instruction Paul saw fit to impress upon them, and matters personal to himself. The Apostle seems to feel sure of affectionate sympathy in both regions, and in both equally; therefore in both his heart utters itself without difficulty and without restraint. Ch. i. 3-11, i. 27--ii. 16, iii. 1--iv. 9, are occupied with the one theme, and i. 12-26, ii. 17-30, iv. 10-21, with the other. In short, more than any other Epistle, if we except, perhaps, that to Philemon, the Epistle to the Philippians has the character of an outpouring. The official aims and obligations of the Christian instructor are fused, as it were, in the glowing affection of the personal friend. He is sure of his place in the hearts of his correspondents, and he knows how glad they will be to be assured of the place they hold in his.
Let us now attend to the inscription and salutation. Those who send the Epistle are Paul and Timothy. Yet plainly we are not to regard it as a joint Epistle proceeding from both equally; for it is Paul who speaks throughout, in his own name and by his own authority. Timothy only joins, as Sosthenes and Silas do in other cases, in heartily commending to the Church at Philippi whatever the Epistle contains. As there was harmony between the two labourers when they laid the foundation at Philippi, so there is also in the building up. Timothy is joined in the love and care; but the authority is Paul's. Both alike are called "servants of Jesus Christ"; for to this Church no further commendation and no rehearsal of a special right to speak and teach are needed. And yet, to understanding hearts, what commendation could be more weighty? If these two men are called and allowed by Christ to be His servants, if they are loyal and faithful servants, if they come on an errand on which Christ has sent them, if they deliver His message and do His work, what more need be said? This is honour and authority enough--to be, in our degree, Christ's servants. But the word is stronger: it means bondservants, or slaves,--such as are the master's property, or are at his absolute disposal. So Paul felt; for we are not to reckon this to be, on his part, a mere phrase. Already, in this word, we recognise the sense of entire consecration to his Master and Lord; in which, as we shall see, he felt he could count upon the hearty sympathy of his Philippian friends.