Philippians 1 Commentary
PHILIPPIANS COMMENTARY
Introduction
Philippians overflows with joy and thanksgiving. Paul wrote to the church in Philippi to thank them for a gift. He reported the joyful news that Epaphroditus, who had brought their gift to Paul, had recovered from his illness, and was returning to Philippi. Paul said that he had learned the secret ofx being content in any situation, and he told them about his situation in prison. He expressed joy that more people were hearing about Christ even if some were proclaiming the gospel with bad motives. Wanting the Christians in Philippi to be unified, he challenged them to be servants just as Jesus was when he “emptied himself” and became a man rather than clinging to the rights of his divine nature (2:1–11). Paul wrote this letter while in prison, probably in Rome about a.d. 60.[1]
Purpose, Occasion, and Background
The church at Philippi had a special significance for Paul, since it was the first church he founded in Europe (see Acts 16:6–40). The first convert was Lydia, a seller of purple goods, and women continued to have a prominent role in the Philippian church (e.g., Phil. 4:2). Paul and Silas were imprisoned there for exorcising a demon from a fortune-telling slave girl, but God miraculously delivered them, and they proclaimed the gospel to the Philippian jailer. Paul likely visited the Philippians a few times after his initial departure, and they maintained active support for his ministry (4:15–16).
Paul wrote to the Philippians from prison (see above), prompted in part by his reception of their latest gift, sent with Epaphroditus (himself a member of the Philippian congregation). But the letter is far more than an extended thank-you note. Paul wanted to pass along the important news that Epaphroditus had recovered from a serious illness (2:25–30), and that he was sending him along to them with the hope that soon he might also send Timothy for a visit (2:19). Timothy and Epaphroditus were also mentioned because they exemplified the Christ-centered, gospel-focused life Paul wanted the Philippians to live.[2]
Paul himself also wanted to encourage the Philippians in their faith, and his imprisonment meant he could do that only through a letter. Even a house imprisonment (assuming Paul was in Rome, Acts 28:16) could have been a source of great anguish, particularly with the possibility of execution looming, and so Paul wanted to assure the church that he was still in good spirits through his faith in Christ (Phil. 1:12–18). He was also eager to thank them for their continued support: imprisonment carried with it a social stigma, and it would have been easy for the Philippians to turn their back on Paul at this point. But they had remained faithful to him.
Yet Paul’s purpose in writing goes even further. He is above all concerned that the Philippians continue to make progress in their faith (1:25). While there were no doubt conflicts within the congregation (notably that of Euodia and Syntyche, 4:2), the Philippians appear to be a healthy congregation, in contrast to the troubled groups in Corinth and Galatia. Can they then relax and rest? Paul’s answer is an emphatic no. The world is too perilous, and the gospel too glorious, for them to be content with past achievements (3:12–16). They must follow Paul’s example and “press on toward the goal for the prize of the upward call of God in Christ Jesus” (3:14).
Paul explains what spiritual progress will look like. Christian maturity does not come through special mystical insights available to only a few, but rather through the patient practice of the familiar virtues of love and service to others. Paul presents himself as one model for such a lifestyle (1:12–18; 3:17; 4:9), and he commends Timothy and Epaphroditus in similar terms (2:19–30). But the supreme model for progress in faith is Jesus himself, and the centerpiece of Philippians is the magnificent “hymn of Christ” in 2:5–11. Jesus willingly let go of the privileges of divine glory to take up the form of a servant, and even embraced the ultimate humiliation of the cross, in order to liberate the world from sin. He is thus accorded the highest glory, receiving universal worship as God’s Messiah.
Those who follow Christ’s example have the hope that God will also vindicate them on the day of Christ, and thus they can rejoice (1:18; 3:1; 4:4). They can also be confident that God will not leave them alone to make their way through the world as best they can. Spiritual progress involves effort: they are encouraged to “work out [their] own salvation with fear and trembling” (2:12). But they can do so knowing that “it is God who works in [them], both to will and to work for his good pleasure” (2:13).[3]
The Setting of Philippians (c. a.d. 62)
Paul wrote his letter to the Philippians during a time of imprisonment, probably in Rome. Located along the famous Egnatian Way, Philippi was the site of a key military victory by Augustus Caesar, and as a result it was declared a Roman colony, ensuring it immunity from taxation and drawing many veterans to settle there. Philippi was the first city in present-day Europe where Paul established a church.
PHILIPPIANS 1 COMMENTARY
1:5 His great joy was because of their partnership in the gospel from the time when it was first preached among them, when Lydia opened her home to him and his colleagues (Acts 16:14–15). Partnership is the usual NT word for fellowship, but fellowship is not just the comfortable experience of Christians enjoying one another’s company. It is fellowship in the task of making the gospel known to others (cf. Mk. 8:35), as it is also expressed in Christian giving (see 4:10, 14–18 and 2 Cor. 8:4; 9:13). It should be a characteristic of all of us who have come to know the good news of Christ that we are involved in partnership with those who are making it known to others.[4]
1:6 Paul is confident as he prays, with a confidence not based on the Philippians’ own abilities or past achievements, but on the power and love of God and because God can be relied upon to bring what he begins to completion. When we see that God has begun a good work in people’s lives, we can be sure that it is his purpose to continue—that can always be our confidence in praying for our fellow-Christians.[5]
1:9 They knew the love of God for them and in them, but Paul prays that their love may abound more and more (cf. 2 Cor. 9:8; 1 Thes. 3:12). Love, however, needs to be more than blind enthusiasm. It needs to be guided by knowledge and depth of insight (cf. Col. 1:9), ‘the gift of true discrimination’ (neb), a sensitivity to the truth of God and the needs of others, and the understanding of one’s situation.[6]
1:11 The Christian life is intended to be fruitful not only in activity, but in character (cf. Gal. 5:22–23), and this verse reminds us that the means to this is the living Lord Jesus Christ and the goal is nothing other than the glory and praise of God (cf. Eph. 1:6, 12, 14). [7]
1:15–17 After all he was able to say thankfully about the advancement of the gospel through his imprisonment, it is sad that Paul had to point out that there were those preaching Christ out of envy and rivalry, out of selfish ambition, even with the desire to make things more difficult for him in his imprisonment. We do not know the circumstances. It is clear that Paul did not challenge the content of the preaching, but its motivation. Perhaps these were leaders of the church in the place of Paul’s imprisonment before he came, and now they were jealous of his reputation because of his apostolic labours, and they were determined to outdo him and only too ready to cause him anguish.[8]
1:18 Paul was determined not to be provoked or to allow the matter to become one of personalities—all that mattered to him was that Christ is preached. [9]
1:21 Paul’s life is not a matter of seeking his own comfort or advancement. It is all about seeking the advancement of Christ’s kingdom: to live is tantamount to serving Christ. In fact, to die should be seen as gain, because it would mean that Paul would be freed from his trouble-filled life on earth to rejoice in Christ’s presence.
1:22–26 In light of v. 21, Paul is hard pressed as to which outcome he should desire. Being with Christ now would be more attractive for him, while remaining alive (in the flesh) would enable him to help the Philippians further on their own spiritual journey. Since Paul knows that the way of Jesus is the way of service (cf. 2:5–11), he is convinced that his own preferences will be put aside so that he can remain and continue with the Philippians for their progress and joy in the faith. Paul is not merely musing on his own crisis; he is giving the Philippians a model of the service-driven life.[10]
1:27 Paul may come back again to Philippi or he may not. What matters, he stresses, is that they live in a manner worthy of the gospel of Christ. In all ages—and not least today—the greatest hindrance to the advance of the gospel has been the inconsistency of Christians. The gospel has its greatest influence when the lives of Christians commend it, and that gives us our special responsibility. The Greek word translated conduct yourselves is the one from which our word ‘politics’ comes and the word often conveys the idea of fulfilling one’s duty as citizen. In Philippi, as we have noted, Roman citizenship was prized, but the Philippian Christians had the responsibility to live individually and corporately as heavenly citizens (cf. 3:20). Paul often speaks of the need to stand firm in the face of opposition and difficulty (cf. 1 Cor. 16:13; Gal. 5:1; Eph. 6:11–14; 1 Thes. 3:8; 2 Thes. 2:15).[11]
1:28 Reliance on the power of God is the way to avoid being frightened by those who oppose them. The word used here is used of startled horses; ‘never be scared’ is Moffatt’s translation. Their fearlessness, moreover, will show their enemies that Christians are not fortified by merely human courage, and so to oppose them is to fight against God (cf. Acts 5:39) and to take the path that leads to destruction (cf. 2 Thes. 1:4–8). Perhaps as he wrote, Paul recalled the voice of God in his own conscience indicating this when he persecuted the Christians (Acts 26:10–14). At the same time, the evident presence of God with them will assure the Philippians themselves that they are God’s and blessed with his salvation. [12]1:29–30 Troubles will come, because the reality is that believers in Christ will suffer for his sake. Paul teaches that both suffering and faith are gifts of God; for both, Paul says, have been granted to you. Suffering for the sake of Jesus is a great privilege (see Matt. 5:10–12; Acts 5:41). Paul again holds himself out as an example of one who has maintained his joy while experiencing the same conflict (i.e., opposition from hostile unbelievers).
[1] The Holy Bible: English Standard Version. (2001). (Php). Wheaton: Standard Bible Society.
[2] Crossway Bibles. (2008). The ESV Study Bible (p. 2275). Wheaton, IL: Crossway Bibles.
[3] Crossway Bibles. (2008). The ESV Study Bible (pp. 2275–2276). Wheaton, IL: Crossway Bibles.
[4] Carson, D. A., France, R. T., Motyer, J. A., & Wenham, G. J. (Eds.). (1994). New Bible commentary: 21st century edition (4th ed., p. 1250). Leicester, England; Downers Grove, IL: Inter-Varsity Press.
[5] Carson, D. A., France, R. T., Motyer, J. A., & Wenham, G. J. (Eds.). (1994). New Bible commentary: 21st century edition (4th ed., p. 1250). Leicester, England; Downers Grove, IL: Inter-Varsity Press.
[6] Carson, D. A., France, R. T., Motyer, J. A., & Wenham, G. J. (Eds.). (1994). New Bible commentary: 21st century edition (4th ed., p. 1250). Leicester, England; Downers Grove, IL: Inter-Varsity Press.
[7] Carson, D. A., France, R. T., Motyer, J. A., & Wenham, G. J. (Eds.). (1994). New Bible commentary: 21st century edition (4th ed., pp. 1250–1251). Leicester, England; Downers Grove, IL: Inter-Varsity Press.
[8] Carson, D. A., France, R. T., Motyer, J. A., & Wenham, G. J. (Eds.). (1994). New Bible commentary: 21st century edition (4th ed., pp. 1250–1251). Leicester, England; Downers Grove, IL: Inter-Varsity Press.
[9] Carson, D. A., France, R. T., Motyer, J. A., & Wenham, G. J. (Eds.). (1994). New Bible commentary: 21st century edition (4th ed., p. 1251). Leicester, England; Downers Grove, IL: Inter-Varsity Press.
[10] Crossway Bibles. (2008). The ESV Study Bible (pp. 2281–2282). Wheaton, IL: Crossway Bibles.
[11] Carson, D. A., France, R. T., Motyer, J. A., & Wenham, G. J. (Eds.). (1994). New Bible commentary: 21st century edition (4th ed., p. 1252). Leicester, England; Downers Grove, IL: Inter-Varsity Press.
[12] Carson, D. A., France, R. T., Motyer, J. A., & Wenham, G. J. (Eds.). (1994). New Bible commentary: 21st century edition (4th ed., p. 1252). Leicester, England; Downers Grove, IL: Inter-Varsity Press.