CHAPTER 1
1. Paulus and Timotheus, servants of the Anointed Yeshua, to all those set apart in Messiah Yeshua—those who are in Philippi together with the overseers and administrators:
Administrators: literally, those who wait on the needs of others.
2. Empowering favor and shalom to you from Elohim our Father and Yeshua, the Anointed Master!
3. I thank my Elohim upon every remembrance of you,
4. always in my every prayer for you, making my petition with joy
5. based on your sharing in the Glad News from the first day until now,
6. being confident of this very thing, that He who has begun a good work in you will bring it to completion by the Day of Yeshua the Anointed.
Confident: having been persuaded. The spirit of holiness is given to us as a “down-payment” of the part of the work that cannot be completed until the resurrection because our bodies still bear the image of the fallen Adam, but the renewal of our minds and the power to overcome our evil impulses is present to a sufficient degree to give us evidence that we really have been regenerated.
7. Thus it is right for me to think this way about all of you since I have you in my heart; both in my chains and in the [verbal] defense and establishment of the Glad News, you are all fellow-sharers with me of [the] favor [freely extended to us].
Establishment: or sustaining, confirmation, ratification, validation, as by providing unshakable grounds for our belief in and acceptance of it.
8. because Elohim is my witness—how I yearn for you [affectionately] with the visceral emotion of Yeshua the Messiah [himself].
9. And [for] this I ask in prayer: that your love might abound still more and more with perception and complete discernment,
10. leading into your [ability to test and] approve which things make a difference for the better, in order that you may [enter] into the Day of Messiah being uncontaminated and causing no one [else] to stumble,
11. being filled to the fullest with what meets [YHWH’s] judicial approval, which comes through Yeshua the Messiah, which leads to Elohim being honored and [appropriately] praised.
12. Now I want you to realize, brothers, that the things that have come down on me have [surprisingly] actually turned out to advance the Glad News,
13. having resulted in the whole palace guard—and everyone else--being aware of my being enchained along with Messiah,
14. and most of the brothers in the Master have, because of my chains, become confident and emboldened to proclaim Elohim’s message even more fearlessly.
15. Some, to be sure, do it out of envy and argumentativeness, but some are also heralding the Messiah with kind intentions--
16. these indeed doing so out of loving commitment, knowing that I am specially appointed for the [verbal] defense of the Glad News,
17. while those who are proclaiming Messiah out of partisan ambitions rather than pure motives imagine that they can put pressure on my chains!
They think they can, through political maneuvering like this “make Paulus’ chains start chafing at him” and making him suffer, as if they were now beating him at his own game, or trespassing on his exclusive turf. But he is not interested in such ambition, and sees it as actually helping his cause if he keeps his own feelings in perspective and keeps looking at the big picture:
18. So what? As long as in any way Messiah is being promulgated, whether for appearance’ sake or in reality, not only am I glad, but I will [continue to] be glad,
19. because I know that for me this will turn out [to lead] to deliverance through your prayers [of petition] and the equipping of the spirit of Messiah Yeshua,
Turn out: result, literally, land or disembark into. Equipping: or support, supplying, provision, or contribution.
20. according to my eager expectation and confident [hope] that I will be ashamed about nothing, but that with complete boldness, now as always, Messiah will be magnified in my body, whether through life or through death,
21. because to me, to live is Messiah, and to die is an advantage.
Is Messiah: i.e., that is what everything is about for him, while for someone who is born from above, death holds no fear except for the welfare of those he would leave behind, and it would be a definite improvement with his physical handicap.
22. But if [it is] to live [on] in the flesh, this is for me [the] fruit of [my] labor. Which do I prefer? I can’t tell!
23. Yet I am hard-pressed by the two [options], having the desire [for the release] to depart and be with Messiah, since [that is] so much better,
24. but to remain on in the flesh is [more] necessary for your sake.
They are not yet ready to survive without his help. To leave them behind now would put them almost in the position of orphans.
25. And being convinced of this, I am sure that I will [indeed] remain with all of you for your advancement and a [source of settled] joy in the faith,
26. so that your [reason for] boasting in Messiah Yeshua may greatly increase in me--through my coming to you again.
27. Only conduct yourselves [in a manner] appropriate to the Glad News of Messiah, so that whether I do come and see you or, if I [have to] hear about you in absentia, [the news may be] that you are standing firm in one spirit [and with] one mind striving for the faith of the Glad News
Conduct: denotes “behave as a [good] citizen”—both within our communities, of course, but also, as Paul says below, as “citizens of heaven”. (3:20, using the same Greek term)
28. and not being frightened in any way by those who oppose you, which for them is an evidence of having lost, but for you of [deliverance into] prosperity, and this from Elohim,
29. for you have been favored, on Messiah’s behalf, not only to have faith in him, but also to suffer for him.
30. Hold to the same effort that you saw in me and now hear of in me.
Effort: literally, agonizing struggle.
CHAPTER 2
1. If there is therefore any encouragement in the Messiah, if any consolation [that comes] from commitment [to one another], if any joint spiritual participation, if any heartfelt compassion,
Heartfelt: actually from a word for the “gut” or intestines, considered the seat of the tenderest affections, such as that of a mother for her child.
2. then make my gladness complete so that you are like-minded, having the same commitment to one another, united in your goals, being of one opinion.
3. [Do] nothing out of selfish partisanship or purposeless [desire for] preeminence, but with a modest attitude, considering one another better than oneself.
4. Each must look not [only] to his own [interest]s, but also to each other’s.
5. Let this attitude be among you which [was] also in Messiah Yeshua,
6. who beginning in the image of Elohim, did not consider equality with Elohim something to be seized,
Beginning: coming forth or being on hand. Image: or “visible form”, from a term meaning to have a share or portion in, but this uses the very same themes as in Genesis, when Adam, who was made in the image of Elohim, lost that image because he did grab for or try to seize the illegitimate offer of being "like Elohim". (Gen. 3:5) Yeshua, by contrast, began as innocent as Adam was, but rejected that same temptation and instead humbled himself, and his reward was to be exalted (v. 9), because "pride goes before a fall" but "he who humbles himself will be exalted". He went from being innocent to righteous, having been tested and passed the test. The King James version says he “thought it not robbery to be equal with [Elohim]”, but emptied himself and became a servant. Yet this term for “robbery” is really the equivalent of this Hebrew term for inheritance—prized booty, something to be grasped, seized, and held onto. Why did Paul even suggest that such a temptation would appeal to Yeshua? Because it was the sin of our most ancient forefathers. The serpent claimed that Adam and Chavvah, who were created in YHWH’s image, could become “like Elohim”. It was trying to seize this forbidden inheritance that put us all in exile from Eden. This was the same sin of setting one’s heart on the throne of Elohim that had gotten haSatan cast out of heaven, as seen in the typology of the Prince of Tzur (Y’hezq’el28:2-9) In Philippians 2, Yeshua is also described as being in the image of Elohim, and indeed he was the first instance since prior to Adam’s fall in which a man bore Elohim’s image unmarred. Yet are we to then say that Yeshua, who was sent to restore what Adam lost and undo his error (1 Cor. 15:45; Rom. 5:15-19), was guilty of the same crime that Adam and haSatan had committed—and praise him for it? This is the ultimate contradiction, yet it is the foundation for a cherished Church doctrine that says Yeshua was equal with the Father—though he himself said the Father was his superior! (Yochanan 14:28; compare 13:16; 15:20) If he was not genuinely tempted as we are (Heb. 4:15), then his successful overcoming would be a cruel joke that we could never attain to, though he tells us we must if we are to receive the fullest inheritance that is within our rights. (Rev. 2:7, 11, 17, 26; 3:12, 21) He is the firstborn among many brothers (Rom. 8:29), the Son of Elohim who came to allow us to become sons of Elohim (Hoshea 1:10; 1 Yochanan 3:1-2). As the firstborn, he receives double the inheritance that his fellows receive (Gen. 48:22; Psalm 45:7; Heb. 1:9), but note that we are indeed to be his fellows when his task of restoring us to his Father and ours (Yochanan 20:17) is complete. Indeed, it was specifically because He accomplished this thathHe was given a higher position and more authority, as verse 9 says. (Compare also Yeshayahu 49:6; .Mat. 28:18) As such we are to do him the utmost homage, but not at the expense of the Father’s supremacy.
7. but he emptied himself,
taking the lot of a slave,
becoming comparable to men.
Emptied: or abased. This and a phrase from the next verse seem to be taken from Yeshayahu/Isa. 53:12, “he emptied himself (his soul) out to death”. Lot: form, role, portion. Slave: or bondservant. Comparable: “in the likeness of sinful flesh” (Rom. 8:3), “in all points tempted as we are, yet without sin”. (Heb. 4:15)
8. And being found in schematic as human being,
he humbled himself
becoming obedient to the point of death—even the death of a crucifixion post.
Human being: the Greek equivalent of Adam, strengthening the evidence that this is an exact contrast with Adam and Chawwah’s response to the same temptation of the serpent that they could be “like Elohim”. To… death: not something he was obligated to do, since he had not sinned and also did not share the poison that Adam passed down, being the seed only of the woman. He was therefore the first human being in Elohim’s image since Adam. (Compare Gen. 1:27 with Gen. 5:3.) Yet he had the ability to die, and since his blood was exactly what was needed to truly atone for human sin, and it could be found nowhere else, he gave it up as a true sacrifice to his Father. Crucifixion: one of the slowest, most painful, and most shameful kinds of death. (Deut. 21:23)
9. Therefore, Elohim also has highly exalted him and has given to him the name
above every name,
10. in order that in the name of Yeshua every knee—[whether] of those celestial, terrestrial, or subterranean--should bend
11. and every tongue should acknowledge that Yeshua, the Anointed, is master, [resulting] in the pre-eminence of YHWH, the Father."
This exalted human Master or King is clearly distinguished from the Elohim on Whose behalf he serves. We bend the knee TO YHWH the Father (Yeshayahu/Isa. 45:23) but in Yeshua’s name, as our highest and only necessary mediator with the Father (1 Tim. 2:5, which emphasizes that though he is a mediator between Elohim and men, he himself is a man). He is GIVEN "the name (authority) above every name" not for his own glory, but for the glory of the One he worships and serves. Yeshua constantly tried to direct our focus not toward himself, but toward the Father whose image he was endeavoring to portray to us. Many think Paul is quoting a popular first-century song in verses 6-11.
12. So, my beloved, just as you have always obeyed, not only when in my presence, but now all the more in my absence, craft the final form of your deliverance [to safety] with fear and trembling,
Craft the form: finish out the product that is not yet in its decisively-final form; bring it to its fully-accomplished conclusion, “work down to the end-point”, so the goal that YHWH made possible for us through Yeshua will be fulfilled. Fear and trembling: because we know how easily a work of art can be irreversibly damaged by one wrong move.
13. because Elohim is the One at work in you, both to make you willing and energizing you to carry it through to accomplishment, according to His benevolent purpose.
Benevolent: or simply good, but this counterbalances the “fear and trembling” with which we need to begin (Prov. 1:7), because “mature, completed love casts out fear”. (1 Yochanan 4:18)
14. Do everything without complaints or disputings
Complaints: so typical of our years of wandering in the wilderness, despite having been brought to complete freedom. Disputings: arguing or doubtful second-guessing, putting logic ahead of obedient trust that YHWH knows best and that He has given us the right authorities for the time in which we live.
15. so that you may be irreproachable and innocent, unblemished children of Elohim in the midst of a warped and corrupt generation [into which you were born], among whom you shine as lights within [that] civilization,
Innocent: not just blameless but literally “of unmixed motives”, untainted, insincere, unpretentious.
16. holding aloft the message of life, so that in the day of the Messiah I may have confidence in claiming that I did not run in vain or labor in vain.
17. But even if I am being poured out as a libation on top of your offering and the sacred public ministry of your faithfulness, I am glad with you and congratulate you all.
Poured out: spending all his energies not for his own sake, but for theirs. Libation: an offering of wine that accompanied a major animal offering according to the Torah, being secondary to it as an additional but less-valuable supplement. He is saying much the same thing Yochanan said of Yeshua: “He must increase while I decrease.” Their welfare, not his own, was his major focus as he passed the torch to them so they could carry the message into the next generation which he would not see.
18. And you should also do the same: be glad and rejoice together with me.
19. But I hope, in the Master Yeshua, to send Timotheus to you soon, so that I may be encouraged when I come to know the things regarding you,
Encouraged: or cheered. Timotheus: a young leader in the congregations of Asiya who had been closely discipled and trained by Paulus.
20. for I have no one [else so] like-minded, who will be genuinely concerned about the things relating to you,
Concerned: the term connotes “even to the point of anxiety”.
21. because all of those [others] are striving to attain their own things, not the things of Messiah Yeshua.
22. But you know his proven character, how like a child [with his] father, he has been a devoted servant with me in the spread of the Glad News.
23. That is precisely why I hope to send him to you as soon as I can see clearly how things will turn out for me,
24. and through the Master I am confident that I myself will be able to arrive close behind him.
Close behind: in rapid succession, very soon after he does.
25. But I considered it necessary to send to you Epafroditos, my brother, co-laborer, and fellow soldier, but for you [now] an envoy and ministering servant due to my need,
26. because he was very eager to see you all, and was deeply distressed because you heard that he was ill.
27. And indeed he was [debilitatingly] sick and nearly died, but Elohim had mercy on him, and not only on him but also on me, so that I would not have grief on top of grief.
28. That is why I have sent him sooner than I otherwise would have, so that, in seeing him again, you might be gladdened and I might have less concern.
29. So welcome him in the Master with total joyfulness, and hold him in honor proportionate to this,
30. recognizing that he came near to death for the sake of Messiah’s work, putting his own life in jeopardy so that he might fill up the deficit of your ministry toward me.
Jeopardy: with the sense of disregarding his own safety.
CHAPTER 3
1. Finally, my brothers, be glad through the Master. It is not a bother for me to write the same things to you, but it would put you on firmer footing.
Firmer footing: or, in a place of safety, secure and trustworthy.
2. Beware of the dogs. Be on the lookout for bad actors. Watch out for the mutilators,
Dogs: often an idiom for sodomites, male temple prostitutes, or other types of sexual predators. (Deut. 23:18) Bad actors: or evildoers, perpetrators of injury, workers of iniquity. Mutilators: those who circumcise for the wrong reasons. (See Galatians for more details.)
3. for we are the circumcision—those who worship Elohim in spirit and boast about Yeshua the Messiah rather than relying on flesh--
Relying on flesh: or putting confidence in one’s natural power, thus boasting about who is stronger—or who is, in this case, more Torah-observant (in regard to physical circumcision, which is syumbolic of all of the other commandments as well). That is normally a good thing, but no matter how particular we are about crossing all of our “T’s”, we all have days when we do not measure up, and only what Yeshua did for us is sufficient to keep us in good standing at such times. And even the Torah itself puts the emphasis on circumcision of the heart, not just the flesh, but only YHWH can do that part. (Deut. 30:6)
4. though I could have confidence in regard to physical matters too. If anyone seems to be another of the same kind, so as to have confidence in flesh, I [can do even] better:
5. circumcised on the eighth day, of the genetic strain of Israel, the tribe of Binyamin—a Hebrew from among Hebrews! As regards the Torah, a P’rush!
P’rush: or Pharisee—the most visibly and obviously religiously-observant sect among many in his day. The term means “separate ones”, showing that they put themselves in a special category, and on the physical level, they had good reason to.
6. As zeal goes, I [even] persecuted those who were called out. As far as righteousness as defined by the Torah, I had gotten to the point of being beyond reproach.
7. But whatever things were to my advantage, I have come to consider a detriment on account of Messiah.
8. In fact, I could even say that I consider all things a “bad deal” in light of the far-surpassing knowledge of Yeshua the Messiah, my master, because of whom I have experienced the loss of all [these] things, and I consider them dispensible in order that I may avoid losing the Messiah.
Dispensible: something that can be thrown away, or even stronger—for the word encompasses everything from rubbish to dung! While none of the things in his list is in themselves bad, he is showing just how paltry any of them is in comparison to what he has now been given, for which he would not trade any of them away.
9. and may be found in him, not having my own righteousness—that [which comes] out of a law, but that which comes from the faithfulness of Messiah—Elohim’s righteousness on the basis of the trust
Avraham “trusted YHWH, and it was counted to him for righteousness.” (Gen. 15:6)
10. [so that I may] know him and the efficacy of his resurrection and partnership in the sufferings he [underwent], being made like him in his death
Efficacy: power to effect real change; literally, dynamism. Made like him: literally, conformed to or brought into the same shape as, assimilated to.
11. if I can somehow make it into the resurrection out from among the dead.
Make it: attain to, reach.
12. Not that I have already laid hold of [this] or have already accomplished [it], but I am chasing after the possibility that I may apprehend that for which I was apprehended by the Anointed Yeshua.
Apprehend: capture, overtake and seize, catch, take firm hold of, appropriate, comprehend, make my own, eagerly, forcefully, and decisively.
13. Brothers, I do not consider myself to have gotten hold of it. But one thing [I do]: no longer caring about the things that are behind, but straining forward to the things [that remain] ahead,
No longer caring: neglecting, putting out of mind, choosing to forget.
14. I press on toward the goal for the prize of the upward calling of Elohim through the Anointed Yeshua.
Goal: the thing that is sighted by the eye and aimed for.
15. Therefore as many [of you] as are mature should think this way, and if any of you are of a different mindset, even this Elohim will make evident to you--
Think: literally, direct their minds—i.e., choose this mindset or way of thinking and understanding.
16. except in that where we have already managed to get in step, [there] judge by the same rule.
In step: in cadence with one another, as in a march, keeping pace with one another in an orderly conformity, but in Hebrew terms, “where we have the same halakhah (way of walking out the Torah’s more general themes), remain in agreement”. Rule: either of conduct or doctrine.
17. Come to be united in following my example, brothers, and pay close attention to those who are walking in this way, just as you have us for a model,
Pay close attention: keeping one’s eyes on the goal, the same term used in v. 14. Model: pattern or blueprint, a living example to follow.
18. because many are walking (about whom I often told you, but now I am also crying as I speak) [as] the enemies of the crucifixion-stake of the Messiah,
19. who are headed for ruin, whose elohim is [their] belly, who put the highest value on what is their shame, having their minds set on earthly things.
Belly: here, any physical craving or appetite. Shame: or disgrace; no longer having much sense of what Adam and Hawwah instinctively knew they had to cover up, these people actually show off and compete among themselves in regard to what they should be ashamed of, having forgotten that it is only a shell of what humans once were—and lost. (Compare v. 21.)
20. For the citizenship that we possess originates from the heavens [where it is already in place], from which we are also eagerly anticipating a deliverer—the Anointed Master Yeshua,
21. who will transform our abased body, in conformity to his own honorable body, according to the energy that makes it possible to subordinate all things to himself.
Abased: humiliated, reduced to a much more lowly condition than it once had been, and certainly very disgraceful (v. 19) in comparison to his unfallen one which has had even more glory conferred on it due to his having been promoted to a higher status than he had before he was tempted and passed the rigorous tests. Honorable: exalted, excelling ours by far, majestic, splendid, approved as having intrinsic worth (never having been disgraced in any legitimate way but only because he did not conform to the things they valued—much in the same way that Greeks placed so much emphasis on the perfect human body, while Messiah’s physical form was nothing spectacular to look at, by current human standards, as seen in Yeshayahu/Isa. 53:2, though his was unfallen and therefore better by a higher standard of measure, but in order to keep that fact hidden from scoffers or those who would abuse what is holy if they knew, he appeared “in the likeness of sinful flesh” per Romans 8:3—looking like us though not having the poison in his veins as we do.) Energy: particularly, power given by YHWH to transition us from one stage of progress to another. Makes it possible: capable of dynamic change. Subordinate: bring all things not only into subjection and submission but also into an orderly arrangement that actually works, unlike the things of earth (v. 19) that break down according to Eden-generated laws of entropy.
CHAPTER 4
1. Therefore, my beloved and greatly-missed brothers, my joy and crown, remain firm in the Master, beloved ones.
Crown: particularly a stefanos, the laurel garland that was conferred as a prize in athletic contests or when being given a position of recognition such as that enjoyed by the Caesars.
2. I encourage Euhodia and I encourage Süntükhey to be of the same mind in the Master.
Same mind: apparently these two women are the ones he was referring to in 3:15-16.
3. Yes, I earnestly request that you, O genuine yokefellow, come to the aid of these [women] who labored so vigorously with me in the Glad News, and [also] with Klementos and the rest of my co-laborers whose names are in the Book of Life.
Genuine: true, legitimate, authentic—one who has proven himself to know how to successfully work in harmonious tandem with another: such a one should demonstrate to these women how it is done, because they are having a hard time getting it right. Though a singular person is addressed here, there is no indication previously in the letter that he is addressing it chiefly to any one individual, so this is apparently “to anyone whom the description fits”. Come to the aid: a colorful term which literally means “conceive together” and connotes acting as a midwife to bring to birth the desired spirit in them—though the person being petitioned is addressed in the masculine gender! It may mean “plant the seed thought” in them so that they can come to understand how you have achieved this hard-to-reach goal. Klementos: possibly the one who some 30 years later, as then bishop of Rome, wrote two epistles to the Korinthians which were canonized by the Coptic church and widely recognized by others, having a more Hebraic tenor than most New Testament apocrypha. Book of Life: a Jewish tradition going back at least as far as the vision of Dani’el (7:10) that books are kept in heaven listing those who are truly righteous and deserving of reward.
4. Be glad in the Master at all times, and again I will say, “Be glad!”
5. Let the fact that you are reasonable be obvious to all people; the Master is nearby.
Reasonable: moderate, just, equitable; "gentle" in the sense of truly fair by relaxing overly strict standards to emphasize only the "spirit of the law."
6. Don’t be anxious about anything, but in everything, through prayer and petition, along with gratitude, let your requests be made known to Elohim,
7. and the peace of Elohim, which goes above and beyond anything we can understand [with our reasoning capacity] will guard your hearts and minds through [the] anointed Yeshua.
8. Henceforth, brothers, whatever is true, whatever is honorable, whatever is right, whatever is pure, whatever is worthy of having and embracing, whatever is admirable, if there is any [moral] excellence or anything praise[worthy], think about these things.
This is the kind of person YHWH has made us, so anxiety (v. 6) and profane or cruel thoughts no longer befit us. Honorable: dignified, serious, venerable, respectable because it has the right degree of gravitas. Right: just, impartial. Admirable: laudable, reputable, worthy of a good report.
9. Whatever else you have learned and received—or heard or seen in me—practice these things, and the Elohim of shalom will be with you.
10. I have become very glad in the Master that at long last you have revived your concern for me—a concern that you did already have, but you lacked a proper occasion.
11. Not that I speak as if destitute, because I have learned to be content in whatever [situation] I am in.
12. I know both how to live with humble circumstances and with abundance. In any and every [circumstance] I have also learned the secret of being satisfied or going hungry, both when having more than enough and when falling short:
13. I have power to face all things through the One who puts strength within me.
14. Nonetheless, you did honorably, sharing as partners in my troubles.
15. But realize also, Philippians, that at the time when I first went out from Makedonia with the Glad News, not one called-out congregation was working together with me in the matter of giving and receiving [donations], except you alone,
16. because even [when I was] in Thessaloniki, not just once but twice, you sent [contributions] toward my needs, not just once but twice.
17. Not that I am seeking the gift; rather, I am after the fruit that is increasing on account of you.
18. But I have got all [that I need] and more; I am satisfied, having received the things from you through Epafroditus—a sweet-smelling aroma, an acceptable offering, well-pleasing to Elohim.
Aroma: He is using the terminology YHWH used of the animal offerings throughout the Torah, which satisfied Him because they were given willingly and spontaneously. (e.g., Ex. 29:18; Lev.1:9, etc.) Paulus is saying this is just as valuable in YHWH’s eyes and is just as much an offering to YHWH.
19. And my Elohim will [fully] supply all the things you need according to His abundant wealth in [the] majestic [heights], through Messiah Yeshua.
As the vine of whom we are the branches, the Vinedresser uses Yeshua to supply us through what literally and figuratively flows through his “veins”. (Yochanan 15:1ff)
20. Now to our Elohim and Father be the honor into the perpetual ages! Amen.
21. Give my respects to everyone who is set apart through Messiah Yeshua. The brothers who are with me [send] you their greetings.
22. All of the holy ones, but especially the ones from Caesar’s household, greet you.
23. May the empowering favor of [our] master, Yeshua the Messiah, [be] with your spirit! Amen.
The Letter of Paulus
to the
PHILIPPIANS
INTRODUCTION: Philippi, located in northeastern Greece (Makedonia), was already a 400-year-old city by the time Paulus arrived there around 49 C.E. After being a Thracian city, in 356 BCE, Philip II of Makedon, the father of Alexander the Great, took it over and named it after himself. He established it as a military stronghold to protect the nearby gold mines which yielded him a thousand talents each year. It was on an important land route across Asia. In 168 BC Philippi became part of the Roman empire when Rome defeated the Persians. 126 years later, Mark Antony and Octavian defeated Brutus and Cassius, Julius Caesar’s assassins, in a battle at Philippi. When Octavian defeated Antony and Cleopatra, he assumed the named Augustus and rebuilt the city and established it as a military outpost. He made the new colony exempt from the poll and land tax and modeled it after Rome on a smaller scale. When Paulus came here on his second missionary journey in response to the dream that told him to come to Makedonia, the citizens spoke predominantly Greek, though Latin was the official language. The religious life in Philippi was marked by very syncretistic practices, including the worship of the emperor, the Egyptian gods Isis and Serapis, and many other deities. (Bible.org) It appears that there were not enough men (i.e., 10) practicing Judaism in Philippi to have a synagogue so he went to a nearby on the Sabbath in hopes of finding a Jewish place of prayer, near a river so that running water was accessible for ritual purifications. (See the story in Acts 16:9-40.) The first to respond to his message was Lüdia, a wealthy merchant in purple-dyed garments. He and Silas were jailed here for casting a demon out of a girl who had earned her captors great wealth by her fortune-telling, but YHWH delivered them by an earthquake, and the jailer and his family believed in Messiah because of Paul’s honesty and integrity in being more concerned for the prison warden’s survival than his own freedom. Because of some opposition to what he had taught the congregation there (3:1-3), he wrote back to them from another jail cell, apparently in Rome (4:22), from which he expected to be freed and come visit them again.
