The Ignatius Catholic Study Bible New Testament (220 page)

6:4 Fathers, do not provoke:
A warning not to discourage children by unreasonable discipline or restraint (Col 3:21). Parents must instead take responsibility for the moral
(discipline)
and intellectual formation
(instruction)
of their children in accordance with the gospel. Just as parents provide their children's bodies with food, clothing, and shelter, so they must nourish their children's souls with loving correction and Christian truth (Deut 6:6-7; Prov 13:24; Heb 12:7-11) (CCC 2221-30). 
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6:5 Slaves, be obedient:
Slavery was widely accepted in the ancient world and was often cruel and inhumane. For this reason, Paul stresses the equal dignity of slaves and their masters before God (6:8) and seeks to improve the relationship between them (6:9). Slaves are summoned to serve their masters willingly and honestly, while masters are called to respect their servants and refrain from harsh treatment. Although Paul does not challenge the institution of slavery directly, the principles of his gospel work indirectly against it (Gal 3:28; Philem 16).
See note on 1 Cor 7:21
. 
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6:10-17
Paul warns readers of the spiritual warfare that rages unseen in the Church. For Christ's kingdom does not spread free of opposition or enemies; rather, it is daily attacked by malevolent spirits under the command of Satan. Our first defense is the
armor of God,
i.e., the graces given to protect us in times of temptation. Our weaponry is both offensive (sword) and defensive (breastplate, shield, helmet, protective footwear), enabling us to ward off the powers of darkness and to guard ourselves from exposure to their tactics (2 Cor 6:7; 10:3-5; 1 Thess 5:8). Although the devil and his demons were defeated by Christ on the Cross (Col 2:15), they remain dangerous until he comes again to destroy them (1 Cor 15:24-25; Rev 20:10). • Paul alludes to Wis 5:17-20 and Is 59:17. Both passages depict Yahweh as a warrior suiting up for battle against the ungodly. The Church joins him in this holy war as believers are enlisted among his troops and equipped with his divine armory. This OT background suggests that Paul's imagery is more closely linked with Yahweh's spiritual armor than with the military gear of a Roman soldier. • To put on the armor of God is to put on the Lord Jesus Christ. Called truth and righteousness, our Savior is our belt and our breastplate. Called the living Word of God, he is the sword who is sharp on both sides (St. Jerome,
Commentary on Ephesians
3, 6). 
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6:12 flesh and blood:
A Semitic idiom for what is merely human (Mt 16:17; 1 Cor 15:50).
principalities . . . powers . . .rulers:
Ranks of demonic spirits opposed to the Church.
See note on Eph 1:21
. 
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6:15 your feet . . . gospel of peace:
An allusion to Is 52:7. • Isaiah envisions Yahweh reigning on Mt. Zion after crushing his enemies and redeeming his people. News of his victory travels on foot as messengers bring "good tidings" of "peace" and "salvation" (Is 52:7) to the ends of the earth. Paul sees this prophecy unfolding in the lives of believers as they carry the gospel to the world. It is assumed that the steady advance of God's kingdom means the steady retreat of all opposing forces. 
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6:18 Pray at all times:
A command closely linked with Paul's preceding instruction on spiritual warfare (CCC 2633, 2742). It indicates that our perseverance in prayer must match the relentless persistence of the devil (Lk 18:1; 1 Thess 5:17). We can expect no truce between God's family and God's enemies before the Day of Judgment (2 Pet 2:4). 
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6:20 ambassador in chains:
Paul is likely writing as a prisoner under house arrest in Rome (Acts 28:16), where he was given freedom to preach to the crowds who came to him (Acts 28:23-31). This would explain why he asks readers to pray on his behalf for the grace of evangelical boldness (Eph 6:19). 
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6:21 Tychicus:
The courier Paul assigned to deliver this letter and also Colossians (Col 4:7-8). If he is the same person from "Asia" mentioned in Acts 20:4, he would already be familiar with the cities of Ephesus and Colossae in Asia Minor (southwest Turkey). 
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INTRODUCTION TO

Author and Date
 The Apostle Paul is widely regarded as the author of Philippians (1:1). Only a few scholars have ever challenged this tradition, and their attempts to offer alternative theories of authorship have failed to convince the majority of interpreters to follow their lead. Internal evidence bears out the traditional view, for its many personal references cohere well with the life and experiences of Paul known from the Book of Acts and his other epistles. The style and theology of Philippians are likewise Pauline, although the letter shows a friendly side of the apostle that is sometimes hidden in his more formal and polemical writings.

That being said, several modern scholars debate the unity of the letter as it now stands. Changes in tone and subject matter suggest to some that Philippians is a composite of two, or possibly three, Pauline letters that have been merged together into a single work. For example, the abrupt transition between 3:1, which sounds like a natural conclusion, and 3:2, which spins the discussion off in a new direction, is read as an internal clue that separate letters, presumably written on different occasions, have been joined together. Nevertheless, hypotheses of this sort are not accepted by all. Many continue to defend the unity of Philippians on the grounds that similar ideas and expressions run across the alleged divisions and give the canonical form of the letter a sufficient degree of thematic consistency to warrant acceptance as a single composition.

Attempts to date Philippians generally begin with Paul's stated imprisonment (1:7, 13-14, 17). Though Paul was jailed a number of times in different places (2 Cor 11:23), this likely refers to his first imprisonment in Rome between
A.D.
60 and 62, where he lived with a Roman soldier under house arrest (Acts 28:16, 30). References to the "praetorian guard" (Phil 1:13) and "Caesar's household" (4:22) lend credence to Rome as the setting of the letter, and Paul's expectation of an imminent trial (1:26; 2:24) points to
A.D.
62 as a likely date for its composition. Alternative views maintain that Paul was writing from Ephesus, Corinth, or Caesarea and propose earlier dates for the letter in the middle or late 50s.

Destination
 Philippi was the leading city of eastern Macedonia (northern Greece) in the first century and held a strategic position on the Egnatian Way, the major travel route connecting Italy and the West with Asia Minor and the East. The city was named after Philip II of Macedon, the father of Alexander the Great, and was established by Caesar Augustus as a Roman military colony in the first century
B.C.
Its inhabitants were mainly retired army veterans who enjoyed the status of Roman citizenship and other civic privileges. Unlike many prestigious cities of the Roman world at this time, Philippi had only a small Jewish population. Paul and his companions founded the Church here on his second missionary journey about
A.D.
50 (Acts 16:11-40) and made one or more return visits on his third missionary journey (Acts 20:1-6). It is difficult to determine how long Paul stayed in Philippi on these occasions, but it was long enough to develop a close relationship with the young community. The Philippian Church was the first to be established by Paul on the mainland of Europe.

Purpose
 Philippians does not address any doctrinal or disciplinary crisis; rather, it is a letter of thanks and encouragement to a congregation of dear friends. The gratitude that Paul expresses throughout the letter is a response to their generosity. The Philippians supported the imprisoned apostle through their constant prayers (1:19), as well as by sending him financial assistance by the hand of Epaphroditus (4:18). The Philippians had come to Paul's assistance several times in this way, acquiring for themselves a reputation as one of his most gracious congregations (4:15-16). Paul sent this letter back to them by the same messenger, Epaphroditus (2:25-30), to thank them for their gift, to update them on personal matters, and to assure them of God's rich blessings in return (2:2530; 4:19). The only real concerns that Paul addresses in the letter have to do with resolving a personal conflict between two Philippian women (4:2-3) and with putting the congregation on guard against Judaizing missionaries, who, should they make their way to Philippi, would likely pressure them to receive circumcision (3:2-3). Lastly, Paul wrote to prepare the Philippians for the arrival of Timothy (2:19-23) and to express his own desire to see them if possible (2:24).

Themes and Characteristics
 Philippians follows an informal structure and is marked by a joyous and personal tone. The letter is almost entirely positive, with only brief warnings and almost no polemics. Because Paul is not formulating an extended argument on a controversial issue, his thoughts sometimes skip from one topic to another, much as a personal letter is loosely arranged according to the wishes of the sender. Doctrine is present in the letter but is not predominant. Paul gives most of his attention to exhortation and encouragement.

Much of this letter challenges the Philippians to grow in spiritual maturity by imitating both their Savior and their founding apostle. For this reason, Paul holds up Jesus Christ as the model of humility and selfless love and himself as a model of patient endurance.
(1)
Jesus the Servant.
The example of Christ comes in 2:1-11, where Paul admonishes readers to serve one another in the Lord. To overcome pride and disunity, he summons them to live like Jesus by putting their neighbors' interests above their own (2:4). This calls for a spirit of sacrifice and humility (2:3). Inspiration for this is drawn from a poetic account of the humiliation and exultation of Jesus (2:5-11). Although divine and infinitely glorious, Christ freely "emptied himself" to become a man (2:7). He lived entirely at the service of others, and his heroic obedience to the Father carried him all the way to the Cross. This, says Paul, was so pleasing in God's eyes that he exalted Christ to the highest summit of heavenly glory. A similar inheritance awaits believers who tread the same path of suffering and obedience marked out by their Lord (2:12-18).
(2)
Paul the Servant.
Paul is likewise a worthy model for imitation (3:17; 4:9). Though in prison, his apostolic zeal emboldens others to witness to the faith as he did (1:14). Though persecuted, his joy and optimism go forth to encourage readers undergoing their own struggles (4:4-7). Paul's confidence reaches its peak in his devotion to Jesus Christ, whom he is prepared to honor with his whole life, whether by preaching the gospel after his release or by marching to his death as a martyr (1:19-26). The secret of Paul's serenity is in the Lord, who sustains his spirit even in the most trying circumstances of life. He shares this secret with the Philippians, urging them to follow his lead by taking everything in stride—be it prosperity or persecution—confident that Jesus will supply the strength needed to live every moment for the glory of God (4:10-13). «