Author Ernestine Hill, in her historical novel My Love Must Wait, writes how explorer Matthew Flinders married Ann Chappelle right before his circumnavigation of Australia in the early 19th century. On his journey home, he stopped on the island of Mauritius (my birthplace), which was then under French rule. Suspecting him of being an English spy, he was taken captive by the French governor Charles Decaen. During the six years of his captivity and separated from his wife, Matthew Flinders wrote Ann letters every day, expressing his deep love, how much he missed her and his desperate longing to reunite with her.1
Similar to Flinders’ letters, the Epistle to the Philippians is a letter to loved ones—a letter of friendship to the church in Philippi. Such friendship letters were not uncommon in the Greco-Roman world.2 These letters were a written expression of friendship and often served as a tangible link between people absent from each other.
Paul, also writing from prison (Philippians 1:7,13,17), expresses his enduring love and friendship in the Epistle to the Philippians, despite his separation from them. He also exhorts and encourages the believers in Philippi to cultivate harmony with one another by promoting morally upright Christian friendships.
Friendship between Paul and the Philippians
Expressions of love and attachment characterise an enduring friendship. Paul’s letter to the Philippians is filled with a language of love towards the recipients. For example, he mentions that he remembers them (Philippians 1:3) and prays for them (1:4). He declares his affection for them by referring to them as his love, his joy and crown (1:8; 4:1). Furthermore, he conveys the warmth of their relationship by stating that he longs for them (4:1).3
There are many reasons for this affection between Paul and the Philippians. As the first church Paul planted (Acts 16:9–18:22), the Philippians congregation held a special place in his heart (Philippians 1:7). This church showed great concern for Paul (4:10), and generously supported him financially (4:15–16). Finally, for many, nothing expresses love quite like gifts, and Paul acknowledges their abundant gifts (4:18). Thus, a friendship letter is especially fitting, as Paul and members of the church of Philippi shared a strong, loving friendship over the years.
The legacy of friendship
It was Abraham Lincoln who popularised the saying, “A house divided against itself cannot stand.”4 Similarly, one of the greatest evils of the ancient Greco-Roman world was the fracturing of society. Writers of that era argued that unity within a social group always leads to the greater good for the community.5
In Philippians, genuine friendship results in the greater good of the church (Philippians 2:2–4). Genuine Christian friendship fosters shared joy (1:25; 2:2,17,18,29), harmony and the wellbeing of others (2:1–4). For Paul, friendship among believers resulted in peace (3:7, cf 1:2). Far from being the absence of war, rather peace embodies the idea of abundance, wholeness and wellbeing (Leviticus 26:3–13).6 Accordingly, peace, joy and harmony are essential for the community to grow, prosper and thrive.
Opponents of friendship
All great friendships face opposing forces that attempt to strain their bonds. For instance, Saul fiercely opposed the friendship of Jonathan and David (1 Samuel 20:30–34). Similarly, in the ancient world, enemies posed a significant threat to any friendship, highlighting the importance of setting boundaries and excluding enemies from the circle of friendship.7
Within the Greco-Roman milieu, Paul recognises the presence of adversaries of friendship in Philippi. He first introduces the opponents to the friendship in Philippians 1:28 by identifying them as “those in opposition to”.8 Paul, later using strong language, characterises them as dogs and evildoers (Philippians 3:2). Unlike the humility exemplified by Christ, these opponents preach from envy and rivalry (1:15–18). They are enemies of the cross (3:18) and are driven by hubris (3:19).9 Additionally, they are also legalists—Judaisers who required Gentile converts to be circumcised (3:2). The opponents are identified in sharp contrast to those who are considered friends in the community, as they oppose Christian virtues and principles.
How to promote friendship
Paul employs two main strategies to encourage the Philippians to cultivate friendship. The first strategy involves emulating the virtues embodied in Christ (Philippians 2:5–8) and in Paul (3:4–10).10 Another approach is to distance themselves from those who oppose them.
Paul explicitly encourages imitating Christ. He encourages the Philippians to align their thoughts with those of Christ (2:2,5). He adapts an early Christian hymn in Philippians 2:2–11 to present Jesus as an example par excellence of humility and sacrifice. These two qualities, humility and sacrifice, are often required to form a strong friendship.
Conversely, the presence of the opponents presents a threat to the Philippian Christians. As enemies of the gospel (Philippians 3:18), they are at enmity with the believers. By displaying vices such as envy, selfish ambition (1:15-17), conceit (2:3), self-interest (2:21), greed and hubris (3:19), they are likely to undermine friendship within the faithful community.11 Thus, a strategy to foster friendship is to disassociate from the opponents, who, through their vices, pose a threat to the harmony of the believing community in Philippi.
A famous Christian song by Michael W Smith contains the words, “Friends are friends forever if the Lord is Lord of them.” Similarly, Paul wants the Philippians to enjoy a lasting Christian friendship. He knows that when these bonds of friendship are strengthened, peace and joy are fostered.
Ellen White’s inspired pen reminds us “things will go wrong with everyone; sadness and discouragement press every soul; then a personal presence, a friend who will comfort and impart strength, will turn back the darts of the enemy that are aimed to destroy. Christian friends are not half as plentiful as they should be. In hours of temptation, in a crisis, what a value is a true friend! Satan at such times sends along his agents to cause the trembling limbs to stumble; but the true friends who will counsel, who will impart magnetic hopefulness, the calming faith that uplifts the soul,—oh, such help is worth more than precious pearls.”12
“Friends are friends forever if the Lord is Lord of them.”
Michael W Smith
Our Christian community today should be characterised by friendships that extend beyond a weekly greeting at church. Christian friendship displays genuine care and concern for other members of the community. However, it is essential to establish boundaries for authentic Christian friendships to flourish. Following Christ’s example, we must set aside selfish ambition. Friendship must be based on warm, loving, selfless relationships. Such friendship creates an environment where each member can thrive and become an agent of peace in the world. Christ has left us an example of sacrifice to cultivate genuine friendship. Drawing from the teachings in Philippians, let’s strive to make our churches places of authentic friendships.
- Ernestine Hill, My Love Must Wait: The Story of Matthew Flinders (Strathfield South, NSW: Angus & Robertson, 1967).
- L Michael White, “Morality between two worlds: A paradigm of friendship in Philippians,” in Greeks, Romans, and Christians: Essay in Honor of Abraham J. Malherbe, ed. David L Balch et al (Minneapolis: Fortress, 1990), 210. Gordon Fee, “Paul’s Letter to the Philippians,” NICNT, (Grand Rapids, MI: Eerdmans, 1995), 2–14, 27–39, 54–54.
- The word “long“ (ἐπιπόθητος) (Phil 4:1) is used once in the New Testament, expressing a “yearning affection for someone”. “ἐπιπόθητος,” BDAG, 293.
- Abraham Lincoln, “House Divided Speech.” June 16, 1858.
- Le Chih Hsieh, “Virtue, Friendship, and Polis: A Reading of Paul’s Letter to the Philippians” (PhD diss. Asbury Theological Seminary, 2012), 60.
- John Reumann, Philippians: A New Translation with Introduction and Commentary (New Haven, CT: Yale University Press, 2008), 67.
- Stanley Kent Stowers and Jouette M. Bassler, “Friends and Enemies in the Politics of Heaven: Reading Theology in Philippians,” in Pauline Theology. Volume I: Thessalonians, Philippians, Galatians, Philemon, ed. Jouette M Bassler (1994).
- ‘ἀντίκειμαι,’ BDAG, 88–89.
- Moisés Silva, Philippians, 2nd ed., BECNT, (Grand Rapids, MI: Baker Academic, 2005), 8.
- Hsieh, “Virtue,” 171.
- Hsieh, “Virtue,” 171.
- Ellen White, The SDA Bible Commentary 3.1163.
Pastor Hensley Gundagoo is a lecturer of New Testament at Avondale University.
