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Letter B consists of Philippians 1:1–3:1, and may also include 4:4–9 and 4:21–23. Letter C consists of Philippians 3:2–4:1, and may also include 4:2–3. It is a testament to Paul's rejection of all worldly things for the sake of the gospel of Jesus. [6]: 19
Ignatius warns the Philadelphians not to start any schisms within their church, but to stay unified and obey their bishops and presbyters: . Keep yourselves from those evil plants which Jesus Christ does not tend, because they are not the planting of the Father.
The text is structured as an attempt to correct alleged misinterpretations of the earlier First and Second Epistles to the Corinthians, of which the author (usually called "pseudo-Paul") has become aware due to the (similarly pseudepigraphic) Epistle of the Corinthians to Paul, which is paired with Paul's response as a single correspondence.
Textual variants in the Epistle to the Philippians are the subject of the study called textual criticism of the New Testament. Textual variants in manuscripts arise when a copyist makes deliberate or inadvertent alterations to a text that is being reproduced.
[1] [3] [4] The epistle is described by Irenaeus as follows: There is also a forceful epistle written by Polycarp to the Philippians, from which those who wish to do so, and are anxious about their salvation, can learn the character of his faith, and the preaching of the truth. [5]
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It is highly probable that 1 and 2 Timothy were known and used by Polycarp in his epistle to the Philippians. [21] Polycarp is known to have died around 155–167, so this would seem to set an upper limit for the dating of the pastoral epistles.
The New Testament does not use the noun form kénōsis, but the verb form kenóō occurs five times (Romans 4:14; 1 Corinthians 1:17, 9:15; 2 Corinthians 9:3; Philippians 2:7) and the future form kenōsei once. [a] Of these five times, Philippians 2:7 is generally considered the most significant for the Christian idea of kenosis: