Philippians 1:1-2
Introduction to Philippians
1:1
Author:
The early church was unanimous in Paul's authorship (1:1). He wrote from a Rome, in A.D. 61 while under house arrest (1:13-14; Acts. 28:14-31) for two years where he was able to freely proclaim the gospel to everyone who came to hear him.
Timothy -- is mentioned probably because he is already known to the congregation and because he is coming to them shortly (2:19-24).
Both are "slaves" of Christ Jesus -- a slavery in which Jesus Christ is their Master and in whom they are serving the Philippians (cf. 2:5-11). Everything is in, of, by, and for Christ Jesus. Christ Jesus is the basis of our common existence; he is the focus and content of the gospel in which Paul, Timothy, and the Philippians are partners; and he is the Lord, to whom every knee shall bow, including those in Philippi who are currently bowing to "Lord Caesar," the emperor Nero.
They are slaves who belong alone to Christ Jesus and "in" whom they serve the Philippians as Christ served us and "in" whom the Philippians are to serve one another.
Recipients:
The city of Phillipi was a prosperous Roman colony in Macedonia ("the leading city of that district of Macedonia" -- Acts 16:11) located on the main highway (Via Egnatia) that connected the eastern provinces of Rome with the West (brought great prosperity and political importance). Located ten miles east of Neapolis, where Paul landed after sailing from Troas in response to the Macedonian vision.
The Philippians were very proud of their history. The city was named after King Philip II of Macedon, father of Alexander the Great. The city had been shown great honor by Julius Caesar and Augustus. After a couple of major battles between Cassius and Brutus, and Octavian and Mark Anthony, Octavian noted that the city could serve as a strategic, military sentinel (many of the Philippians were retired military men who had been given land to serve as a military presence in the city) and therefore granted the city with Roman citizenship.
As a Roman colony its citizens were citizens of Rome (great pride for Philippians (Acts 16:21); dressed in Roman clothing, Latin was the official language, Greek was the predominant language of commerce and everyday life.
Paul stresses heavenly citizenship (3:20-21).
The record of the founding of the church is in Acts 16:11-40 which began as a core group of "God-fearing" women who, because of a lack of enough Jews in the city to establish a synagogue (Paul nowhere quotes the OT) were worshipping by the river on the Sabbath. Of the four people who are known from the church, three were Greeks (Lydia, Euodia, Syntyche) and one Roman (Clement). The church was made up of both wealthy, middle, and the lower class -- Lydia, wealthy merchant from Thyatira, and whose home served as the first house church, the jailer, and the young slave girl from whom Paul cast out the divining spirit. It is clear that the women in the church served a fellow co-workers in the preaching of the gospel (4:3).
"saints" in Christ Jesus -- These are God's elect, His holy people who have been set apart by the Holy Spirit and united to Christ Jesus. They are "holy" or "saints" because they are "in" Christ Jesus. They now belong to God because of the person and work of Jesus Christ and they forever relate to Him as "saints" because their life is now found "in" Christ (for Paul -- 1:20-23; 3:7-11 & for Philippians -- 1:27; 2:1, 5-11; 3:3; 4:7).
"overseers and deacons" -- both are plural and are mentioned "alongside" -- all the saints -- rather than over -- a part of the whole, not above or outside it. Overseers function as those who are set aside in the congregation "to visit and care for the people" (cf. Acts 20:17, 28; 1 Tim. 3:5; Tit. 1:5-7; 1 Pet. 5:1-3). Deacons are especially set aside for the actual deeds of service in the congregation (Acts 6:1-6; Rom. 16:1).
1:2
"Grace" -- Gentile greeting.
"Peace" -- Jewish greetings of well-being.
Here is an example of how everything that Paul touches is transformed in Christ -- Grace is the basis of our relationship to God in Christ in which he responds to sinners by not what we deserve but what we are in Christ.
Peace therefore, is the result of God showing us His grace in Christ -- we are no longer the enemies of God, but we are not at peace with God (Rom. 5:1-2, 6-11).
The source or fountain of each is God "our" Father and the Lord Jesus Christ.
Because of our common union in Christ (grace and peace) -- together "all" are slaves of Christ Jesus. All are saints in Christ Jesus.
Purpose:
Paul's ultimate purpose in writing to the Philippian church was for the advancement of the gospel in the world, especially in the Philippians themselves (1:25). Paul sees the Philippians as fellow partakers and participants in the gospel (1:5; 4:15) for which Paul himself became a prisoner (1:7, 16), which itself has brought about an advancement of the gospel (1:12). As the Philippian church learns to grow in the gospel of Christ they themselves will become instruments of the gospel (1:27; 2:16).
The Philippians themselves have come under the power of the gospel so that through the death and resurrection of Christ, God the Father has poured out His Spirit upon them as a foretaste of their heavenly citizenship and to cause them to persevere to the end until the final consummation of their salvation in Christ.
The whole letter centers upon Christ and our union with him. This union not only affects our relationship to Christ himself, but also our relationship to one another in the body of Christ. This is clearly seen in Paul's own words of affection for the Philippians:
1. Words of deep affection (1:7; 1:8; 4:1).
2. His praying for them (1:4) and their praying for him (1:19).
3. In particular their sharing in the ministry of the gospel:
a. In their recent gift (4:10-20; 2 Cor. 8:1-5) sent by Epaphroditus (2:25-30). Upon receiving Epaphroditus, Paul heard of the suffering the church was experiencing especially at the hands of the Judaizers who continually troubled Paul throughout his ministry (1:15-17, 27-30; 2:4, 2:21; 3:2-3, 18-19)
b. In their sharing in the suffering of the gospel (1:27-30; 2:17; 4:4).
This brings us to one of the great themes of the letter itself, which is joy in the midst of suffering -- Paul, writing from his Roman imprisonment, mentions joy (in different forms) 16 X in the letter ("joy" -- 7x - 1:4, 25; 2:2, 17, 18, 28; 4:1 & "rejoice" -- 9x - 1:18; 2:17, 18, 28; 3:1; 4:4, 10). Joy is how Christian believers respond in the trials and tribulations of life, not because they deny suffering as a reality, but because their life is grounded in Christ and their "joy" is in the Lord. Joy is not simply a feeling, but something to proclaim as Paul continually tells us to "rejoice in the Lord." But Paul adds that we are to "rejoice in the Lord always" because our joy in Christ is never conditioned by our present circumstances but our unending union in him. Above all else, Philippians reminds us that our life in Christ is a life of joy.
One writer describes the substance of Paul's letter:
"Our letter invites us into the advance of the gospel, the good news about Christ and the Spirit. It points us to Christ, both for now and forever. Christ is the gospel; Christ is the Savior and Lord; thus Christ is our life; Christ is our way of life; Christ is our future; Christ is our joy; "to live is Christ; to die is gain"; and all to the glory of our God and Father. Amen."
Amen!
-SDG-
