The historical background of Philippians is traditionally gathered from two main primary New Testament sources: ( 1 ) informative internal data from the letter itself and ( 2 ) related information garnered from the rest of the New Testament Canon.

Upon Epaphroditus ' return to health, Paul sends word to the Philippians through Epaphroditus of his upcoming sentence in Rome and of his optimism in the face of death ( 1. 18b-26 ), along with exhortations to imitate his capacity to rejoice in the Lord despite one's circumstances ( 2. 14-18 ).

:: B. Thanksgiving for the Philippians ’ Participation in the Gospel ( 1: 3-8 )

:: C. Prayer for the Philippians ’ Discerning Love to Increase until the Day of Christ ( 1: 9-11 )

“ Introduction to Philippians .” Southwestern Journal of Theology 23. 1 ( Fall ): 7-54.

In Justin's works, distinct references are found to Romans, 1 Corinthians, Galatians, Ephesians, Colossians, and 2 Thessalonians, and possible ones to Philippians, Titus, and 1 Timothy.

The Latin phrase on Northwestern's seal, Quaecumque sunt vera ( Whatsoever things are true ) is drawn from the Epistle of Paul to the Philippians 4: 8, while the Greek phrase inscribed on the pages of an open book is taken from the Gospel of John 1: 14: ο λόγος πλήρης χάριτος και αληθείας ( The Word full of grace and truth ).

In contrast to modern letters, epistles usually named the author at the very beginning, followed by the recipient ( for example, see Philippians 1: 1 ).

A truncated form of the text in which Polycarp's Epistle to the Philippians 1. 1-9. 2 continues with Barnabas 5. 7a and following, without any indication of the transition, survives in nine Greek manuscripts (= G ; from 11th century onward ) and often agrees with the old Latin translation (= L ) against S and H.

The LDS believe that, in that glorified state, those who overcome the world through the grace and mercy of Christ will resemble Christ ; they will receive his glory and be one with him and with the Father ( see 1 John 3: 2 ; 1 Corinthians 15: 49 ; 2 Corinthians 3: 18 ; John 17: 21 — 23 ; Philippians 3: 21 ).

The 7 undisputed letters ( and their approximate dates ) are: 1 Thessalonians ( c. 51 AD ), Philippians ( c. 52-54 AD ), Philemon ( c. 52-54 AD ), 1 Corinthians ( c. 53-54 AD ), Galatians ( c. 55 AD ), 2 Corinthians ( c. 55-56 AD ) and Romans ( c. 55-58 AD ).

" ( Epistle to the Philippians 1: 6 ).

The Open Brethren believe in a plurality of elders ( Acts 14: 23 ; 15: 6, 23 ; 20: 17 ; Philippians 1: 1 )— men meeting the Biblical qualifications found in 1 Timothy 3: 1 – 7 and Titus 1: 6 – 9.

Parallels to Thomas 53 are found in Paul's Romans 2: 29, Philippians 3: 3, 1 Corinthians 7: 19, Galatians 6: 15, Colossians 2: 11 – 12.

* Philippians 1: 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 "

Bruce to become the editor of the notable evangelical commentary series, the New International Commentary on the New Testament of which his commentaries on 1 Corinthians and Philippians are a part.

Philippians 4: 6 says, " Be anxious for nothing ; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God.

" ( Philippians 4: 4 – 6 ; Psalm 85 ( 84 ): 1 ).

* The Bible ( Philippians 2: 3, Colossians 4: 6, Galatians 5: 22, Proverbs 22: 11 ...)

See Romans1: 29-31 ; Romans 13: 13 ; 1 Corinthians 6: 9-10 ; 2 Corinthians 12: 20 ; Galatians 5: 19-23 ; Philippians 4: 8.

Guthrie also saw traces of Acts in Polycarp's letter to the Philippians ( written between 110-140 ) and one letter by Ignatius († about 117 ) and thought that Acts probably was current in Antioch and Smyrna not later than c. 115, and perhaps in Rome as early as c. 96.

Spanish advocates predicated the term adoptivus of Christ only in respect to his humanity ; once the divine Son " emptied himself " of divinity and " took the form of a servant " ( Philippians 2: 7 ), Christ's human nature was " adopted " as divine.

The older translation " conversion of life " has generally been replaced with phrases such as " a monastic manner of life ," drawing from the Vulgate's use of conversatio as the translation of " citizenship " in Philippians 3: 22.

If this letter were to Ephesus, one would expect it to have more of the warmth evidenced in Philippians ... We may safely assume the letter was a general letter to Gentile believers in southwestern Asia Minor and that it became identified with Ephesus as the most important city between Rome and Antioch.

The Pauline theme of unity based on a sacrificial Christology may also be noted in the epistle to the Philippians.

The Epistle of Paul to the Philippians, usually referred to simply as Philippians, is the eleventh book in the New Testament.

According to the document itself, the Philippians had sent Epaphroditus, their envoy (" messenger and minister " Phil.

Moreover, Paul sends counsel regarding spiritual adversaries among the Philippians ( 3. 1-21 ), and conflicts within their fellowship ( 4. 2-3 ).

Attempts to remove unauthentic sections from Philippians have failed.

" No scholar really questions Pauline authorship of Philippians.

It is possible that the kenosis passage in Philippians 2: 5-11 may have been a Christian hymn that Paul quoted.

The generosity of the Philippians comes out very conspicuously ( Phil.

Philippians has been the subject of much research and Ralph P. Martin argues that Philippians 2 may be considered the beginning of the field of Christology, specifically referring to the rich analysis that Apostle Paul began in.

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As an example 8: 5, 16: 10 and 1. 6: 1 is the same aspect ratio.

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