The Epistle to the Philippians, the 11th book in the New Testament of the Bible, was written by Saint Paul to the Philippians - a Christian community in eastern Macedonia - from prison in Ephesus in AD 57 or, as some scholars believe, in Rome in the early 60s.该书信向philippians ，第11本书在新约圣经的圣经，作者是圣保向philippians -一个基督教社区在东区马其顿-从监狱在以弗所在5 7或广告，正如一些学者认为，在罗马举行六十年代初。 Some scholars think that the present letter is a composite of three different ones.一些学者认为，本函是一个综合的三种不同的。 In one (4:10 - 20), Paul thanks the Philippians, with whom he had good relations, for a gift they sent him.在一（ 4点10分-2 0） ，保罗感谢p hilippians，与他进行了良好的关系，为他们的礼物送他。 In another (1:1 - 3:1), Paul gives them a hopeful report of his legal situation and encourages them to Christian living.在另一（ 1:1 -3 :1） ，保罗给他们一个充满希望的报告，他的法律状况，并鼓励他们基督徒的生活。 In a third (3:2 - 4:3), he attacks a Judaizing Gnostic group trying to mislead the Philippians.在第三次（ 3:2 -4 :3） ，他袭击犹太化g nostic组试图误导p hilippians。 The epistle is noted for the hymn to Christ in 2:6 - 11 and for its generally joyful tone.该书信是指出，为赞美诗基督在2时06 -1 1和其普遍欢乐的语调。
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Bibliography
参考书目
F Craddock,
Philippians: Interpretation (1984); J Fitzmeyer, The Letter to the Philippians
(1968); JJ Muller, Epistles of Paul to the Philippians (1985); M Silva,
Philippians (1988). f克拉多克， philippians ：释义（ 1984年） ; j fitzmeyer
，写信给philippians （ 1968年） ;穆勒的JJ ，书信保罗向philippians （ 1985年） ;米席尔瓦， philippians （
1988年） 。
This success stirred up the enmity of the people, and they were "shamefully entreated" (Acts 16:9-40; 1 Thess. 2:2).这一成功，激起了敌意的人，和他们“可耻entreated ” （ 16:9-40行为;书一。 2时02分） 。 Paul and Silas at length left this city and proceeded to Amphipolis (qv).保罗西拉斯和长度在离开这个城市，并着手安菲波利（请参阅） 。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
The Epistle to Philippians was written by Paul during the two years when he was "in bonds" in Rome (Phil. 1:7-13), probably early in the year AD 62 or in the end of 61.该书信，以书面philippians是由保罗的两年期间，当他是“在债券”在罗马（ phil. 1:7-13 ） ，可能于今年年初的广告，或在62月底61 。 The Philippians had sent Epaphroditus, their messenger, with contributions to meet the necessities of the apostle; and on his return Paul sent back with him this letter.该philippians已发出epaphroditus ，他们的好友，与捐款，以满足该必需品使徒;和他返回保罗送回他的这封信。 With this precious communication Epaphroditus sets out on his homeward journey.这个宝贵的沟通epaphroditus列出了对他的返乡之旅。 "The joy caused by his return, and the effect of this wonderful letter when first read in the church of Philippi, are hidden from us. And we may almost say that with this letter the church itself passes from our view. To-day, in silent meadows, quiet cattle browse among the ruins which mark the site of what was once the flourishing Roman colony of Philippi, the home of the most attractive church of the apostolic age. But the name and fame and spiritual influence of that church will never pass. To myriads of men and women in every age and nation the letter written in a dungeon at Rome, and carried along the Egnatian Way by an obscure Christian messenger, has been a light divine and a cheerful guide along the most rugged paths of life" (Professor Beet). “的喜悦所造成的，他的回报，并影响这个美好的信时，先阅读在教堂腓立比，是隐藏的，从我们和我们可以说，几乎与本信教会本身的通行证，从我们的看法。 -天，在沉默的草甸，安静的牛只浏览其中的废墟，其中马克的网站是什么，一旦繁荣罗马的殖民地，腓立比，家中最有吸引力的教会使徒年龄，但名称和淡泊名利的精神的影响，该教堂绝不会通过。涌现，男性和女性在每一个年龄和民族的信写在地牢在罗马，并进行沿egnatian方式，由一个晦涩的基督教信使，一直是轻神和欢快的指导沿最崎岖的路径的生活“ （教授，甜菜） 。
The church at Philippi was the first-fruits of European Christianity.教会在腓立比是第一的成果，欧洲基督教。 Their attachment to the apostle was very fervent, and so also was his affection for them.他们的依恋使徒是非常热切，所以也被他的感情。 They alone of all the churches helped him by their contributions, which he gratefully acknowledges (Acts 20:33-35; 2 Cor. 11: 7-12; 2 Thess. 3:8).他们单独所有教会帮助他，由他们的贡献，他表示感谢（ 20:33-35行为; 2 ，肺心病。 11 ： 7月12日; 2 thess 。 3时08分） 。 The pecuniary liberality of the Philippians comes out very conspicuously (Phil. 4:15).金钱liberality的philippians出来，非常突出（ phil. 4时15分） 。 "This was a characteristic of the Macedonian missions, as 2 Cor. 8 and 9 amply and beautifully prove. It is remarkable that the Macedonian converts were, as a class, very poor (2 Cor. 8:2); and the parallel facts, their poverty and their open-handed support of the great missionary and his work, are deeply harmonious. At the present day the missionary liberality of poor Christians is, in proportion, really greater than that of the rich" (Moule's Philippians, Introd.). “这是一个特点，马其顿任务，为2肺心病。八日及九日，充分和精美的证明，这是了不起的马其顿转换，正如一类，水质极差（ 2肺心病。 8:2 ） ;和平行的事实，他们的贫困和他们的开放式移交的支持，伟大的传教士和他的工作，深感和谐。目前，天传教liberality穷人的基督徒是，在比例，真正要大于对富人“ （ moule的philippians ， introd 。 ） 。 The contents of this epistle give an interesting insight into the condition of the church at Rome at the time it was written.的内容，这书信举一个有趣的洞察到的条件，教会在罗马举行的时间，写。
Paul's imprisonment, we are informed, was no hindrance to his preaching the gospel, but rather "turned out to the furtherance of the gospel."保罗的监禁，我们被告知，并没有妨碍他宣扬福音，而是“原来，以推动福音” 。 The gospel spread very extensively among the Roman soldiers, with whom he was in constant contact, and the Christians grew into a "vast multitude."福音的传播非常广泛，其中的罗马士兵，与谁，他在不断的接触，和基督信徒的增长变成了一个“庞大的众多” 。 It is plain that Christianity was at this time making rapid advancement in Rome.这是平原说，基督教是在这个时候作出快速进步在罗马。 The doctrinal statements of this epistle bear a close relation to those of the Epistle to the Romans.理论报表，这书信承担了密切的关系，对那些该书信向罗马。 Compare also Phil.比较也菲尔。 3:20 with Eph. 3时20分，与弗。 2:12, 19, where the church is presented under the idea of a city or commonwealth for the first time in Paul's writings. 2点12 ， 19 ，而教会是理念下的一个城市或英联邦为第一次在保罗的著作。 The personal glory of Christ is also set forth in almost parallel forms of expression in Phil.个人的荣耀，基督是也提出了在几乎平行的表现形式在菲尔。 2:5-11, compared with Eph. 2:5-11相比，弗。 1:17-23; 2:8; and Col. 1:15-20. 1:17-23 ; 2时08分;上校1:15-20 。 "This exposition of the grace and wonder of His personal majesty, personal self-abasement, and personal exaltation after it," found in these epistles, "is, in a great measure, a new development in the revelations given through St. Paul" (Moule). “这一论述的宽限期，不知他个人的女王陛下，个人的自我abasement ，以及个人提升后， ”发现在这些书信， “是，在一个伟大的措施，一个新的发展，在启示给予通过圣保禄” （ moule ） 。 Other minuter analogies in forms of expression and of thought are also found in these epistles of the Captivity.其他minuter类比，在表现形式和思想，也发现在这些书信的圈养。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
Caesara Philippi was a city on the northeast of the marshy plain of el-Huleh, 120 miles north of Jerusalem, and 20 miles north of the Sea of Galilee, at the "upper source" of the Jordan, and near the base of Mount Hermon. caesara腓立比是一个城市就东北地区的沼泽平原萨尔瓦多-呼勒湖，一二○英里耶路撒冷以北，北20英里的海中的加利利，在“上源”的约旦，和附近的基地赫尔蒙山。 It is mentioned in Matt.这是中提到的马特。 16:13 and Mark 8:27 as the northern limit of our Lord's public ministry. 16时13分和8时27马克作为北方限我们的主的公共事务部。 According to some its original name was Baal-Gad (Josh. 11:17), or Baal-Hermon (Judg. 3:3; 1 Chr. 5:23), when it was a Canaanite sanctuary of Baal.据一些原来的名称是巴力-谷氨酸脱羧酶（ josh. 11时17分） ，或巴力-赫曼（ judg. 3时03分;一人权委员会。 5时23分） ，当它是一个canaanite庇护的巴力。 It was afterwards called Panium or Paneas, from a deep cavern full of water near the town.这是所谓的事后panium或paneas ，从一个深洞，充满水镇附近。 This name was given to the cavern by the Greeks of the Macedonian kingdom of Antioch because of its likeness to the grottos of Greece, which were always associated with the worship of their god Pan.这个名字是考虑到洞室由希腊人的马其顿王国的安提阿，因为它形似到洞穴，希腊，这是始终与崇拜他们的神潘。 Its modern name is Banias.其现代的名字是巴尼亚斯河。 Here Herod built a temple, which he dedicated to Augustus Caesar.希律在这里建起了庙，这是他致力于奥古斯都恺撒。 This town was afterwards enlarged and embellished by Herod Philip, the tetrarch of Trachonitis, of whose territory it formed a part, and was called by him Caesarea Philippi, partly after his own name, and partly after that of the emperor Tiberius Caesar.这个镇是事后扩大和美化由希律弘， tetrarch的trachonitis ，在其领土上成立的一部份，被称为由他撒利亚腓立比，部分后，他以自己的名义，和部分后，即皇帝提庇凯撒。 It is thus distinguished from the Caesarea of Palestine.因此，这是有别于撒利亚巴勒斯坦。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
I. HISTORICAL CIRCUMSTANCES, OCCASION, AND CHARACTER一，历史的情况下，场合，和性格
The Philippians, who were much endeared to St. Paul (i, 3, 7; iv, 1) had already on former occasions and under various circumstances sent him pecuniary aid, and now on learning of his imprisonment at Rome (Acts 27-28) they sent him to Epaphroditus, one of their number, to bear him alms and minister to his needs (ii, 25-29; iv, 18).该philippians ，谁得多endeared往圣保禄（一，三，七;四， 1 ）已就前的场合，根据各种情况，向他发出的金钱援助，现在就学习他监禁在罗马（行为27-28 ）他们送他到epaphroditus之一，他们的人数，要承担他的施舍和部长，他需要（二， 25日至29日;四， 18 ） 。 St. Paul received him gladly, rejoicing in the affectionate and Christian sentiments of the Philippians (iv, 10-19), and in the generally satisfactory condition of their Church as reported to him by Epaphroditus.圣保禄收到他是很乐意，值得庆幸的，在有情和基督教的情绪，该philippians （四， 10月19日） ，而在一般情况满意，他们的教会向他报告由epaphroditus 。 It may be that Epaphroditus had been the Apostle's companion and assistant at Philippi (ii, 25); at least he became such at Rome (ii, 30), but he fell dangerously ill and was at the point of death (ii, 27).它可能是epaphroditus已使徒的同伴和助理在腓立比（二， 25 ） ;至少他成为如在罗马（二， 30 ） ，但他倒地的危险病患者和当时的出发点死亡（第二组， 27日） 。 This news was distressing to the Philippians, and as soon as he recovered he was eager to return home (ii, 26).这一消息是令人痛心的向philippians ，并尽快恢复，他急于返回家园（二， 26 ） 。 Paul therefore hastened to send him (ii, 26-28) and profited by the opportunity to confide to him a letter to the faithful and the heads of his Church.保罗因此，赶紧送他（第二组， 26日至28日）和由获利机会confide给他写信给忠实的元首和他的教会。 In this letter, probably written by Timothy at his dictation, Paul expresses the sentiments of joy and gratitude which he cherishes in regard to the Philippians.在这封信中，大概写提摩太在他的听写，郑明训表示情绪的喜悦和感激，他十分珍视在考虑到philippians 。 This is the keynote of the letter.这是基调的信。 It is an outpouring of the heart, breathing a wholly spontaneous and paternal intimacy.这是一个源源不断的心脏，呼吸，一个完全自发的和父亲的亲密行为。 In it the loving heart of the Apostle reveals itself completely, and the affectionate tone, sincerity, and delicacy of the sentiments must have charmed its readers and won their admiration and love.在有爱心的使徒揭示本身完全，和深情的语调，诚意和微妙的情绪，必须有其魅力赢得了读者和他们的钦佩和爱戴。 Hence, this letter is much more epistolary in style than the other Epistles of St. Paul.因此，这封信是更为epistolary在作风比其他书信的圣保禄。 Familiar expressions of joy and gratitude are mingled with dogmatic reflexions and moral exhortation, and it is useless to seek for orderly arrangement or strict sequence.熟悉的表达喜悦和感激交织与教条式的reflexions和道义劝告，它是没用的，寻求有秩序的安排或严格的序列。 On the other hand, although the general condition of the Church of Philippi was excellent and St. Paul did not have to deal with grave vices, there were nevertheless certain things which were not altogether satisfactory or which aroused apprehension.在另一方面，虽然一般情况教堂腓立比是出色和圣保禄没有处理严重的罪恶，有一些事情，但其中并不是完全令人满意或引起忧虑。 Paul had heard that the pride and vainglory of some, especially of two women, Evodia and Syntyche, had aroused misunderstandings and rivalries.保罗听说的骄傲和vainglory一些，尤其是两女，臭辣和syntyche ，已引起误解和对抗。 Moreover a greater and more serious danger threatened them, perhaps on the part of Judaizers, who, though there is no need to assume their presence or propaganda at Philippi itself, had, it seems, disseminated their baneful doctrines throughout the neighbouring regions.此外更大和更严重的危险，威胁他们，也许就在部分judaizers ，谁，但有没有必要承担起自己的存在或宣传在腓立比本身，曾，似乎，传播他们的恶劣学说在整个邻近地区。 Hence the exhortations to fraternal charity and concord as well as to disinterestedness; these exhortations (i, 8, 27; ii, 2, 3, 14, 16; iv, 2 sq.) Paul bases on exalted dogmatic considerations taken from the example of Christ, and he also proposes to them the example of his own way of thinking and acting, which had but a single object, the glory of God and Christ.因此，告诫兄弟慈善与和谐以及作为利害关系;这些嘱托， （我， 8 ，第27条;二， 2 ， 3 ， 14 ， 16 ;四， 2平方米） ，郑明训基地，对崇高的教条式的考虑，采取从例子基督，他还建议，向他们的例子，他自己的思维方式和代理，其中，但一个单一的对象，神的荣耀和基督。 But when he warns the Philippians against the Judaizers he returns to the tone of deep sorrow and unmitigated indignation which characterizes the Epistle to the Galatians.但是当他警告说philippians对judaizers他返回的语气深切的悲痛和愤慨，减缓的特点书信向加拉太书。
II.二。 ANALYSIS分析
For the reasons stated above a definite plan or clear division must not be sought in this Epistle.为基于上述原因一个明确的计划或明确的分工，绝不能要求在这书信。 The Letter is a succession of exhortations and effusions which may be collected under the following heads:这封信是一个继承的嘱托和积液，这可能会收集根据以下元首：
A. Introduction A.导言
After the superscription, in which he addresses himself to bishops, deacons, and faithful (i, 1-2), St. Paul rejoices in the excellent condition of the Church of the Philippians and gives thanks that by their alms they have shared in the merits of his captivity and the spread of the Gospel (3-8); he loves them with an intense love, ardently desiring and urgently entreating that God would deign to complete in them the work of perfection (9-11).后superscription ，他在其中的地址把自己的主教，执事，和忠实地（一， 1-2 ） ，圣保禄高兴，在良好的条件，教会的philippians并给出了感谢，认为他们的施舍，他们有共同的，在的优点，他的圈养和传播福音（ 3月8日） ;他热爱他们，与激烈的爱，热切渴望和迫切entreating上帝会的设计完成，在他们工作的完善（ 9月11日） 。
B. Body of the Epistle乙机构的书信
(1) Paul begins by giving news, as a whole very satisfactory -- with regard to his own situation and that of the Church in Rome. （ 1 ）保罗一开始就给予新闻，作为一个整体，非常满意-关于他自己的情况，并表示，该教会在罗马。 But what he relates concerning himself must have been meant for a tacit but no less eloquent appeal to abnegation and detachment, for Paul depicts himself as seeking in all things not his own glory or personal advantage, but solely the glory of Christ.但他涉及有关自己必须已意味着一个默契，但不低于雄辩地呼吁abnegation和支队，为保罗描绘自己寻求在所有的东西，不是他个人的荣耀，或个人的优势，但纯粹的荣耀基督。 His captivity becomes to him a cause of joy, since it avails for the propagation of the Gospel (i, 12-14); what does it matter to him that some preach the Gospel out of unworthy zealotry, provided Christ be preached?他圈养成为他的事业的喜悦，因为它援用为传播福音（一， 12月14日） ;什么，是否此事向他表示，一些传福音出卑微的狂热，所提供的基督被鼓吹？ (15-18); given a choice of life and death he knows not which he prefers, life which permits him to do good for souls, or death, which shall be a testimony for Christ and shall unite him to Him (19-25). （ 15-18 ） ;作出生死抉择，他知道不是他喜欢的，生活纸，他做的好，为灵魂，或死亡，应证明为基督，并应团结一致，他向他（ 19-25 ） 。 He thinks, however, that he will be set free and may still labour for the spiritual progress of the Philippians.他认为，不过，他将被设置自由和可能仍然劳工精神的进展情况philippians 。
(2) he exhorts them more directly to lead a life worthy of the Gospel (i, 27a), and especially to concord and abnegation (i, 27b-ii, 4) (i) by the example of Christ Who being in the Divine form and possessing supreme independence nevertheless, for our good, annihilated himself and assumed the condition of a slave, even undergoing death; (ii) by the desire for a heavenly reward, such as Christ received (ii, 5-11). （ 2 ）他力劝他们更直接地导致生活值得福音（我27A条） ，特别是和谐与abnegation （我27 B款-二，四） （ i ）条的例子，谁被基督在神形式及藏有最高的独立性然而，对于我们的好，歼灭自己，并主动承担了条件的奴隶，甚至经历死亡; （ ii ）在的渴望，天堂的奖励，如基督收到（二， 5月11日） 。 He concludes by repeating his general exhortation to Christian perfection and by affirming that to procure them this perfection he would gladly sacrifice his life.他的结论是重复他的一般告诫基督教的完善和申明，采购他们这个完美，他会很乐意牺牲他的生命。
(3) The Apostle tells the Philippians that as soon as he knows the outcome of his affairs he will send to them Timothy, his devoted companion, who is so well-disposed towards the Philippians (ii, 19-24); in the meantime he sends them Epaphroditus, his fellow-labourer and their delegate to him (see above); he asks them to receive him with joy and to honour him greatly, because of the love which he bears them and the danger of death to which he was exposed while fulfilling his mission (25-30). （ 3 ）使徒告诉philippians认为，尽快正如他所知道的结果，他的事务，他将发送给他们提摩太，他专门同伴，谁是这么好-处置对philippians （第二组， 19-24 ） ;在此期间，他会将他们epaphroditus ，他的同胞-工和他们的代表向他（见上文） ;他要求他们接受他的喜悦，并履行他的很大，因为爱他熊他们和死亡的危险，因为他是暴露在履行他的使命（ 25-30 ） 。
(4) Desiring to end or abbreviate his Epistle Paul begins the conclusion (iii, 1a, the To loipon), but suddenly interrupts it in order again to put the Philippians on their guard against the Judaizing teachers, which he does by once more presenting to them his own example: Has he not all the benefits and titles in which the Judaizers are accustomed to glory and much more? （ 4 ）希望年底或缩写，他的书信保罗开始的结论（第III ，第1 A ，以loipon ） ，但它突然中断，以便再次把philippians对他们的防范犹太化的教师，他是否通过，一旦更多介绍他们自己的例子：他并非所有的好处和商品在其中judaizers习惯的光荣和更为呢？ But all this he has despised and rejected and counted as dung that he might gain true justice and perfection, which are secured, not by the works of the law, but by faith (iii, 1-11).但是，这一切，他鄙视和拒绝，并作为勇表示，他可能获得真正的正义和完善，这是有担保，而不是由工程法，而是由信仰（三， 1月11日） 。 This perfection, it is true, he had not yet attained, but he never ceased to press toward the mark and the prize to which God had called him, thus refuting by his own example those who in their pride call themselves perfect (12-16); he incites his readers to imitate him (17) and not to follow those who loving the things of this world, have depraved habits (18-iv, 1).这完善，这是事实，他还没有达到，但他从来都没有停止过新闻界对马克和奖上帝曾打电话给他时，因此，反驳他自己为例，那些谁在他们的骄傲的人称自己是完美的（ 12月16日） ;他煽动他的读者，以模仿他（ 17 ）和不跟随那些谁爱的东西，这个世界上，已经腐化的习惯（ 18 -四， 1 ） 。
(5) To this general exhortation Paul adds a special admonition. （ 5 ） ，这一般告诫保罗增加了一个特殊警，自励。 He binds two women, Evodia and Syntyche, to concord (iv, 2-3), and exhorts all to spiritual joy, urging the observance of goodness and gentleness among them (5), bidding them be disturbed by nothing, but have recourse to God in all their anxieties (6-7), and endeavour to attain to Christian perfection in all things (8-9).他具有约束力，两女，臭辣和syntyche ，康科德（四， 2月3日） ，并力劝所有的精神喜悦，敦促遵守善良和温柔，其中（ 5 ） ，投标他们受到干扰无关，但诉诸上帝在所有他们的忧虑（ 6-7 ） ，并努力实现以基督教完善，在一切事上（ 8-9 ） 。
C. Epilogue长尾声
Paul concludes his Epistle by a more explicit renewal of thanks to the Philippians for their alms, using the most delicate expressions and making his manner of acceptance a final exhortation to detachment and abnegation (11-19).保罗的结论是他的书信由一个更明确的续期的感谢，向philippians为他们的施舍，用最微妙的表情和他的决策方式，接受最后告诫支队和abnegation （ 11月19日） 。 This is followed by the Doxology and salutations.这是其次是doxology和salutations 。 Especially noteworthy are his salutations to those of the household of the emperor (20-23).特别值得注意的是，他salutations ，这些家庭的皇帝（ 20-23 ） 。
III.三。 AUTHENTICITY, UNITY, AND INTEGRITY真实性，团结和完整性
The authenticity of the Epistle as a whole, which was generally accepted until the middle of the nineteenth century, was first denied by the Tübingen School (Baur, 1845; Zeller; Volckmar).真实性的书信作为一个整体，这是普遍接受的，直到十九世纪中叶，先是由蒂宾根大学的学校（鲍尔， 1845年;策勒尔; volckmar ） 。 Their arguments, namely lack of originality, the evidence of a semi-Gnostic idea, a doctrine of justification which could not be that of St. Paul etc., were triumphantly refuted by Lünemann, Brückner, Schenkel etc. But other contradictors subsequently arose, such as van Manen and especially Holsten (for their chief arguments see below).他们的论点，即缺乏原创性，证据的一个半gnostic的想法，一个学说的理由，不能说，圣保罗等，胜利驳斥lünemann ， brückner ，恩克尔等，但其他contradictors随后出现的，如范范曼恩，特别是holsten （其行政论点见下文） 。 At present the authenticity may be said to be universally admitted not only by Catholic exegetes but also by most Protestants and Rationalists (Hilgenfeld, Harnack, Zahn, Jülicher, Pfleiderer, Lightfood, Gibb, Holtzmann).目前的真伪，可以说得到普遍承认，不仅是天主教exegetes ，而且大多数新教徒和理性（ hilgenfeld ，哈纳克，赞恩， jülicher ， pfleiderer ， lightfood ， gibb ， holtzmann ） 。
(1) External Criticism （ 1 ）外部的批评
Arguments from external criticism permit no doubt on the subject.论据，从外部批评许可证毫无疑问，关于这一主题的。 We will not deal with the quotations from or reminiscences of the Epistle which some authors profess to find in early ecclesiastical writers, such as Clement of Rome, Ignatius of Antioch, the Shepherd of Hermas, the Epistle to Diognetus etc. (see Cornely, "Introductio", IV, 491; Jacquier, p. 347; Toussaint in "Dict. De la Bible", sv Philippiens).我们不会处理与报价或回忆的书信，其中有些作者自称找到在早期教会的作家，如克莱门特的罗马，伊格内修斯的安提阿，牧人hermas ，书信，以diognetus等（见cornely “ introductio “ ，四， 491 ;雅基耶， 347页;图桑在”翻译字典德拉圣经“ ， sv philippiens ） 。 About 120 St. Polycarp speaks explicitly to the Philippians of the letters (or the letter, epistolai) which Paul has written to them, and some passages of his letter prove that he had read this Epistle to the Philippians.约有120名圣polycarp讲话中明确向philippians的信（或信， epistolai ） ，其中保罗曾写信给他们，和一些段落他的信，证明他曾看过这份书信向philippians 。 Subsequently the Muratorian Canon, St. Irenæus, Clement of Alexandria, Tertullian, and the Apostolicon of Marcion attribute it expressly to St. Paul.随后，穆拉多利残卷佳能，圣irenæus ，克莱门特在亚历山大，良，和apostolicon的马吉安属性，它明文规定圣保禄。 After Tertullian the testimonies become numerous and incontestable and the unanimity was maintained without the slightest exception until the middle of the nineteenth century.之后，德尔图良的证词成为众多和无可争议的，并一致通过维持没有丝毫的例外，直到十九世纪中叶。
(2) Internal Criticism （ 2 ）内部批评
The difficulties drawn from the Epistle itself, which some authors have urged against tradition, are misleading, as is now admitted by the most prominent Rationalists and Protestants.困难来自书信本身，有些作者已促请反对传统，是具误导性的，像现在所承认的最突出的理性和新教徒。
(a) Language and style. （一）语言和风格。 The hapax legomena (which occur about forty times) prove nothing against the Pauline origin of the Epistle, since they are met with in almost the same proportion in the certainly authentic Epistles.该hapax legomena （所发生的约40倍） ，证明并不反对宝莲，原产地的书信，因为他们是在会见了几乎相同的比例，在一定真实的书信。 Moreover, certain words (about twenty) quite peculiar to the Epistles of St. Paul, certain forms of expression, figures, methods of style (i, 22, 27, 29; iii, 8, 14), and repetitions of words demonstrate the Pauline character of the Epistle.此外，某些字眼（约20 ）相当奇特的书信向圣保罗，某些形式的表达，人物，方法，作风， （我22 ， 27 ， 29 ;三，八，十四） ，以及重复的话表明宝莲性质的书信。 (b) Doctrine. （二）学说。 The two chief objections brought forward by Holsten (Jahrb. Für Prot. Theol., I, 125; II, 58, 282) have found little credit among exegetes, while Holsten himself in a more recent work ("Das Evangelium des Paulus", Berlin, 1898, II, 4) concedes that the theology of the Epistle to the Philippians is thoroughly Pauline.两个行政反对提出holsten （ jahrb. f黵prot 。 theol 。 ，我， 125 ;第二， 58 ， 282 ）发现小信贷之间的exegetes ，而holsten自己在更近期的工作（ “之evangelium万保禄” ，柏林， 1898年第一，二，四）承认神学的书信向philippians是彻底宝莲。 In fact (a) the Christology of the Epistle to the Philippians, which portrays Christ pre-existing in the form of God and made man through the Incarnation, does not contradict that of the First Epistle to the Corinthians (xv, 45), which depicts the Risen Christ as a heavenly Man, clothed with His glorified body, or that of the other Epistles which, in a simpler form, also show us Christ pre-existing as a Divine Being and made man through he Incarnation (Galatians 4:4; Romans 7:3; 2 Corinthians 8:9).事实上， （一） christology的书信向philippians ，其中描绘了基督前，在现有的形式，上帝和作出的男子通过的化身，并不矛盾，即第一次书信向哥林多前书（十五， 45岁） ，描绘了复活的基督作为一个天堂的男子，穿与他的歌颂体，或认为的其他书信，在一个较简单的形式，也向我们显示基督预先存在作为一个神圣的福祉和作出的男子，透过他的化身（加拉太4时04分;罗马7时03分;二月哥林多前书8时09分） 。 (b) The doctrine on justification by faith and not by works set forth in the Epistles to the Romans and the Galatians, is not contradicted here (iii, 6); if indeed St. Paul speaks here of legal justice it is obviously to show its powerlessness and nothingness (7-9). （ b ）该学说的理由，由信仰而不是由工程提出，在书信向罗马和加拉太书，是不是违背了在这里（三，六） ;如果确实圣保禄说，这里的法律正义，这是很明显，以显示其无力感和虚无（ 7-9 ） 。
The unity and integrity of the Epistle have also been denied or doubted by some authors.统一和完整的书信也被剥夺或质疑有些作者。 Völter and Spitta maintained that this Epistle is a compilation of another authentic Epistle to the Philippians and an apocryphal one written about AD 120. völter和斯比塔认为，这是书信汇编另一个真实的书信向philippians和一猜测一书面关于广告120 。 Clemen saw in it a compilation of two authentic Epistles.克莱门看到在它汇编了两个真实的书信。 These theories met with little success while the arguments which have been brought forward in their behalf, viz.这些理论见了成效甚微，而论点，已提出在他们的代表，即。 The double conclusion (iii, 1, and iv, 4) mingled with personal details, moral counsels, doctrinal instructions etc., are sufficiently explained by the familiar and consequently free and unrestrained character of the Epistle.双重的结论（三，一，四， 4 ）交融的个人资料，有道德，律师，理论的指示等，都是充分的解释所熟悉，因此自由和奔放的性格的书信。
Place and Date日期和地点
There is not the shadow of a doubt that the Epistle to the Philippians was written during the Apostle's captivity (i, 7, 13, 14, 17; ii, 24).不存在的阴影，毫无疑问，该书信向philippians写在使徒的圈养（一，七，十三，十四，十七;二， 24 ） 。 Moreover, it is certain that it was written not at Cæsarea, as some have maintained, but at Rome (AD 62-64).此外，可以肯定的是，这是书面没有在cæsarea ，正如一些保持，但在罗马（公元62-64 ） 。 Such is the nearly unanimous opinion even of those who claim that the three other Epistles of the Captivity were written at Cæsarea [see i, 13 (the prætorium); iv, 22 (the house of Cæsar); i, 17 sqq.这是几乎一致的意见，甚至那些谁声称，其他三个书信的圈养写在cæsarea [见，我13 （ prætorium ） ;四， 22 （众议院cæsar ） ;我， 17 sqq 。 (this supposes a more important Church than that of Cæsarea)]. （这是支撑一个更重要的教会比的cæsarea ） ] 。 Critics do not agree as to whether the Epistle was written at the beginning of the sojourn at Rome or at the end, before or after the other three Epistles of the captivity.批评者不同意至于是否书信写在开始的逗留在罗马或在去年底，之前或之后，其他三个书信的圈养。 Most of them incline towards the second view (Meyer, Weiss, Holtzmann, Zahn, Jülicher etc.).他们大多倾向于对第二种观点（迈耶，魏斯， holtzmann ，赞恩， jülicher等） 。 For the arguments pro and con see the works of the various critics.为论据，赞成与反对意见，看看工程的各种批评。 The present author, however, is of the opinion that it was written towards the end of the captivity.目前的作者，不过，是认为这是写在接近年底时的囚禁。
Publication information Written by A. Vander Heeren.出版的资料，写的答： vander heeren 。 Transcribed by Paula J. Eckardt.转录由保j. eckardt 。 Dedicated in loving memory, and with deep gratitude, to my father, Paul A. Eckardt, 1917-2000 The Catholic Encyclopedia, Volume XII.专责在爱的记忆，并与深为感激，我的父亲，保罗答： eckardt ， 1917年至2000年天主教百科全书，货量十二。 Published 1911. 1911年出版。 New York: Robert Appleton Company.纽约：罗伯特阿普尔顿公司。 Nihil Obstat, June 1, 1911. nihil obstat ， 1911年6月1日。 Remy Lafort, STD, Censor.的Remy lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +约翰farley枢机主教，大主教，纽约
Bibliography参考书目
The following are general works and commentaries, in which the reader will find a more extensive bibliography, and information concerning earlier works and commentaries.以下是一般工程和评论，其中，读者会找到一个更广泛的书目，和信息有关较早前工程和评论。
BEELEN, Commentarius in Epistolam S. Pauli ad Philippenses (2nd ed., Louvain, 1852); IDEM, Het nieuwe Testament (Bruges, 1892); BISPING, Erklärung der Briefe an die Epheser, Philipper und Kolosser (Münster, 1866); LIPSIUS, Brief an die Galater, Römer, Philipper (Handcommentar zum NT), adapted by Holtzmann (2nd ed., Freiburg, 1892); MOULE, The Epistle to the Philippians (Cambridge, 1895); CORNELY, Introductio specialis in singulos NT libros (Paris, 1897); MÜLLER, Der Ap. beelen ， commentarius在epistolam美国保利广告philippenses （第二版，鲁汶， 1852 ） ;同上， het新回复遗嘱（布鲁日， 1892 ） ;比斯平， erklärung明镜briefe一死埃费泽尔， philipper und kolosser （明斯特， 1866 ） ; lipsius ，简短的一死galater ，市政厅， philipper （ handcommentar zum新台币） ，适应由holtzmann （第二版，弗赖堡， 1892 ） ; moule ，书信向philippians （剑桥， 1895 ） ; cornely ， introductio特别在singulos新台币libros （巴黎， 1897 ） ;米勒，明镜鸭。 Paulus Brief an die Philipper (Freiburg, 1899); VAN STEENKISTE, Commentarius in omnes S. Pauli Epistolas (Bruges, 1899); FUNK, Patres Apostolici (Tübingen, 1901); VINCENT, The Epistles to the Philippians and to Philemon (2nd ed., Edinburgh, 1902); HAUPT, Die Gefangenschaftsbriefe (8th ed., Göttingen, 1902); JACQUIER, Historie des livres du Nouveau Testament, I (Paris, 1904); SHAW, The Pauline Epistles (2nd ed., Edinburgh, 1904); CLEMEN, Paulus, sein Leben und Wirken (Giessen, 1904); BELSER, Einleitung in das neue Testament (2nd ed., Freiburg, 1905); LE CAMUS, L'œuvre des Apotres (Paris, 1905) PÖLZL, Der Weltapostel Paulus (Ratisbon, 1905); LIGHTFOOT, St. Paul's Epistle to the Philippians (16th ed., London, 1908); FILLION IN VIGOUROUX, Dict.保禄简短的一死philipper （弗赖堡， 1899 ） ;车steenkiste ， commentarius在这三者的美国保利epistolas （布鲁日， 1899 ） ;芬克， patres apostolici （蒂宾根大学， 1901 ） ;郑海泉，书信向philippians和利蒙（第二版。 ，爱丁堡， 1902 ） ;豪普特，模具gefangenschaftsbriefe （第八版，哥廷根， 1902 ） ;雅基耶， historie万livres杜的新约圣经，我（巴黎， 1904 ） ;逸夫，宝莲，书信（第二版，爱丁堡， 1904 ） ;克莱门，保禄，盛leben und wirken （吉森， 1904 ） ; belser ， einleitung在之neue证明（第二版，弗赖堡， 1905 ） ;乐加缪的L' œuvre万apotres （巴黎， 1905 ） pölzl ，明镜weltapostel保禄（拉蒂斯邦， 1905 ） ; lightfoot ，圣保禄的书信向philippians （第十六版，伦敦， 1908 ） ;菲利安在vigouroux ，翻译字典。 De la Bible, sv Philippes; TOUSSAINT, ibid, sv Philippiens; IDEM, Epitres de S. Paul (Paris, 1910); PRAT, La Théologie de S. Paul (Paris, 1909); FOUARD, Saint Paul, ses dernières années (Paris, 1910); VIGOUROUX-BACUEZ-BRASSAC, Manuel Biblique, IV (Paris, 1911).德香格里拉圣经， sv philippes ;图桑，同上，第sv philippiens ;同上，第epitres德保罗（巴黎， 1910 ） ;宝勒巷，香格里拉théologie由美国保罗（巴黎， 1909 ） ;富阿尔，圣保罗，经济局局长dernières années （巴黎， 1910 ） ; vigouroux - bacuez - brassac ，曼努埃尔biblique ，四（巴黎， 1911年） 。
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