Who wrote the book of Philippians? Who was the author of Philippians?

That this Epistle to the Philippians was written by Paul seems almost impossible to doubt. "Indeed, considering its peculiarly Pauline psychological character, the total absence from it of all assignable motive for falsification, the spontaneity and fervor of its effusions of feeling--he must be a bold man who would call its authorship in question" (Alford). Yet the critics are bold and leave nothing unquestioned and some have questioned the genuineness of this document. Needless to say the Epistle has not suffered by this foolish criticism. The ancient testimony of Polycarp, Irenaeus, Clement of Alexandria and others mentions this epistle as being Pauline and written by him in Rome, during his imprisonment, of which we read in Acts 28:30-31. The question arises at what time of his prison life he wrote this letter. It was not in the very beginning, but must have been to wards the end. The Philippians had heard of his imprisonment and had made up a sum of money which Epaphroditus carried in person to Rome. And Epaphroditus had fallen sick and the Philippians had heard of his severe illness "nigh unto death" (Phil. 2:30). This sickness of their beloved Epaphroditus had been in turn reported to them (Phil. 2:26) and the apostle heard how they had been grieved on account of it. All this necessitated a number of journeys from Rome to Philippi and back. This took a good many months. And furthermore, in the beginning of his stay in Rome he dwelt for two years in his own hired house and seemed to have perfect liberty (Acts 28:30). In his epistle to the Philippians he writes that he is in the praetorium and no longer in his own house. "But I would have you know, brethren, that the circumstances in which I am here turned out rather to the furtherance of the gospel, so that my bonds have become manifest as being in Christ in all the praetorium and to all others" (Phil. 1:12-13, revised translation). The praetorium was the place where the praetorium guards were kept, next to the palace of the Emperor Nero. He had now been put in stricter confinement and felt his bonds more severely (Phil. 1:18). The Epistle must therefore have been written by him after the Epistles to the Ephesians, Colossians and Philemon, that is, about the middle of the year 63 A.D.

Now again Paul had received a gift from the Philippians. Paul instructed Epaphroditus, the bearer of the gift, to take this epistle to Philippi, after he had overcome a serious illness with God's help (Phil. 2:25 - 27; 4:18). The fact that it was Paul who wrote this letter has never been seriously called into question. However, in more recent times various presumptions have been made as to the place of writing the epistle (e.g., Ephesus or Caesarea). But the traditional view that Paul wrote this epistle from his imprisonment in Rome (as well as the epistles to the Ephesians, the Colossians and to Philemon) carries the greater weight. Paulus speaks only in this letter of the praetorium (Phil. 1:13), which appears to designate the imperial bodyguard, and of the believers of the emperor's house (Phil. 4:22). He also expresses the hope that he would soon regain his freedom (Phil. 1:25.26; 2:24). The epistle was therefore probably written towards the end of his two-year imprisonment in Rome, i.e., around the year 63. Polycarp (around 70 - 155), Irenaeus (around 140 - 202) and Clement of Alexandria (around 150 - 215) cite this epistle as being written by Paul.

Not only is Paul’s authorship confirmed at the beginning of the epistle, but there is also more than enough internal and external evidence for it. According to the character of the epistle, there is no need to present himself as an apostle; he simply introduces himself in a humble way as a ‘bondman’ of Jesus Christ and associates Timothy with himself (Phil. 1:1).

It was such an one, truly the servant of Jesus Christ, and so much the more their servant because His, even their servant for Jesus' sake — it was such an one that wrote from Rome to the tried saints at Philippi. Nor was he in that which he was about to write without deep feeling; but he had learned Christ for all; and this is the key-note of the epistle from the first, though only uttered distinctly at the last. He had learned practically what Christ is, and what He does, and what He can enable even the least to do, (as he says himself, "less than the least of all saints,") and so much the more, because the least in his own eyes.

Though written by the Apostle Paul, he does not speak of his apostleship, nor does he address the Philippian Assembly as an Apostle, but as a servant of Jesus Christ. Nor does he speak of gifts and powers that alone belong to an Apostle, but rather of experiences that are possible for every Christian. Thus, as we read the Epistle, each one can say, "This is the experience that is possible for me to enjoy if I live the Christian life in the power of the Holy Spirit."

The introductory words to this Epistle differ from those of the preceding epistles in that he does not mention his apostleship. The reason for this omission is because his letter to the Philippians does not unfold the great doctrines of the gospel, nor does it correct evil teachings. In writing to them about his own experience as illustrating Christian experience, he does so as a member of the body of Christ. Associating Timotheus, his son in the gospel, with himself as servant of Christ Jesus, he addresses all the saints in Philippi with the bishops and deacons.

IN OPENING, PAUL does not present himself as an apostle, but just as a bondman of Jesus Christ. Hence we are not to regard the experience which he is led to relate as being something apostolic, and therefore beyond the reach of ordinary Christians. On the contrary it is the experience of a bondman or servant, and we all are that. He addresses himself to those at Philippi who could be spoken of as "saints in Christ Jesus." Being in Christ they were set apart for God. They had bishops and deacons in their midst, but even so these are not mentioned in the first place. These men holding office in this local assembly had a place of importance and honour, but they were not lords over God's heritage, claiming in everything the first place. Moreover, instead of there being one bishop presiding over many churches there were several bishops in this one church.

And I think this is the key to the salutation in Philippians, where Paul omits "apostle" entirely and links himself with Timothy as "slaves", or bondmen, of Jesus Christ. In this little Book the Lord presents Himself to us as the One Who "took upon Himself the form of a slave." (2:7). How could Paul take any title higher than his Master, Who had gone to the very lowest depths for his sake? And so we gaze with wonder and delight at this mark of perfection in the opening words. In Hebrews the writer cannot use the title "Apostle" for his Lord has taken that title Himself. In Philippians the writer cannot use the title "Apostle" for his Lord has taken the form of a "slave!"

Let us seek, with the blessing of God, to develop a little the special features of this epistle on which we now enter. For the better understanding of what comes before us, we may also compare its character with that of others. Some of its features may be gathered from the very first verse. The Apostle introduces himself in the simplest possible manner: "Paul and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons; grace be unto you and peace from God our Father and from the Lord Jesus Christ." Elsewhere, even if he presents himself as a servant, he does not fail also to add his apostolic title, or some other distinction by which God had separated him from the rest of his brethren. But here it is not so. He is led of the Holy Ghost to present himself upon the broadest ground to the children of God in Philippi; on this he could fully associate Timotheus with himself. Thus we may gather from the very start of the epistle that we are not to look for the wonderful unfoldings of Christian and Church truth, such as we have in Romans, Corinthians, or Ephesians, where the apostleship of Paul is most carefully stated.

"Paul and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi."

"Paul and Timotheus, slaves of Christ Jesus, to all the saints in Christ Jesus, to the (ones) being in Philippi."

Philippians 1:1