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Updated: May 25, 2025
Philippians 1:9-11, "And this I pray, that your love may abound yet more and more in knowledge and in all judgment; that ye may approve things that are excellent, that ye may be sincere and without offence till the day of Christ. Being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God." Paul has a tender affection for this Philippian Church.
Women as well as men were to be living stones in the temple of grace, and therefore their heads were consecrated by the descent of the Holy Ghost as well as those of men. Were women recognized as fellow laborers in the gospel field? They were! Paul says in his epistle to the Philippians, "help those women who labored with me, in the gospel;" Phil. iv, 3. But this is not all.
Nor is this the only perplexing circumstance associated with the request mentioned in the postscript to this letter. If the Philippians, or Ignatius, had sent letters to Polycarp addressed to the Church of Antioch, was it necessary for them to say to him that they should be forwarded? Would not his own common sense have directed him what to do?
I say these are the things which Paul endeavoured to provoke the Romans, Philippians, and Colossians, to an holy conversation by. To the Colossians, 'If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God; set your affection on things above, not on things on the earth; for ye are dead, and your life is hid with Christ in God.
Set your mind on the things that are above, not on the things on the earth. For ye died, and your life is hid with Christ in God. "Ephesians and Colossians, be it remembered, were written at the same period of his ministry as Philippians, and in the light of these Scriptures we can read this chapter aright.
After I had given my reasons for doing so, I read Philippians iv., and told the saints that if they still had a desire to do something towards my support, by voluntary gifts, I had no objection to receive them, though ever so small, either in money or provisions.
In his early epistle to the Philippians, Paul makes reference to the officers that guided that church. Polycarp, writing to the same church in the next century, addresses the "presbyters and deacons," showing that the apostolic order was still preserved there. In the Ignatian epistles, however, written early in the second century, there appears positional authority of a new order.
The Epistle of Polycarp to the Philippians, which goes very much with the Ignatian Epistles and the external evidence for which it is so hard to resist, testifies to the fourth Gospel through the so-called first Epistle. That this Epistle is really by the same author as the Gospel is not indeed absolutely undoubted, but I imagine that it is as certain as any fact of literature can be.
When we come to the other disputed epistles, those to the Thessalonians, the Ephesians, the Philippians, and the Colossians, I confess that the doubts of their genuineness seem to me the outcome of a willful dogmatism.
Paul to the Galatians, to the Ephesians, to the Philippians, to the Colossians, the second to Timothy, and the Epistle to Philemon, all written from Rome at different periods, and that to the Hebrews, written from Italy, make no mention of Peter's being there.
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