Background
The Roman colony of Philippi, which lay along the main east-west highway stretching from Byzantium through northern Greece (Macedonia) to Brindisium (Italy), boasted the first church founded by Paul on the European continent (Acts i6). From the start, this loyal congregation sent regular gifts of support to the apostle as he pursued his missionary activities (4:15-20). The delivery of such a gift by the Philippian believer Epaphroditus and his imminent return home occasion this most personal of Paul's letters to a church.
Background
Writing from prison, Paul characterizes his life as hanging in the balance regarding his upcoming trial. Likely he is awaiting judgment directly by Caesar in Rome, where for more than two years under house-arrest he has enjoyed considerable freedom to preach the gospel to a wide variety of visitors (Acts 28:30-31). Alternatively, Paul may write Philippians during his immediately preceding imprisonment in Caesarea (Acts 24:27) or during a possible incarceration in Ephesus, where on his third missionary journey he ministered for over two years despite intense opposition (Acts 19).
Message
In addition to thanking the Philippians for their most recent gift, Paul urges by example a joyful perspective on the uncertainties of life as they relate to personal Christian faith and the furtherance of the gospel; admonishes Christian unity; and warns against those who insist on inflexible adherence to the Law. Chapter 2 describes the "self-emptying" of Christ, and chapter 3 contains Paul's religious autobiography, which serves to illustrate the supremacy of salvation by grace through faith alone.
1:1-11 A Heartening Greeting
Paul cites his colleague Timothy as coauthor (perhaps secretary) of the letter. Timothy had joined Paul toward the start of his second journey, during which the evangelistic team (including Silas, Luke) founded the church at Philippi. Service to Christ (v. 1) conveys a voluntary, lifelong commitment to laboring for the gospel. "Saints" simply means Christian believers. The mention of "overseers" and "deacons" testifies to the organized administration of the Philippian church (cf. Acts 14:21-23).
Contemplation of the Philippians' ready acceptance of the gospel and their perseverance in the Christian faith causes Paul joy - an overarching theme of this letter. He prays for their continual increasing in Christian love, informed by mature knowledge and guided by discernment. The resultant filling with the "harvest of righteousness" (righteous thinking and behavior) will present them blameless at the second coming of Christ, when the last judgment takes place. But the Philippians' righteous fruitfulness does not produce their ultimate blamelessness, which rather results from their acceptance of God's grace (v. 7).
1:12-26 Perspective
The apostle demonstrates his personal commitment to the teaching that "all things work together for good to those who love God" (Rom. 8:28) by reflecting on the positive outcomes of his current imprisonment with respect to the furtherance of the gospel. Not only have the Roman soldiers guarding the governor's palace gained exposure to the good news, but also local Christians have become emboldened to proclaim it. Good results even from those who preach from impure motives (e.g., competing with Paul), so redeeming those motives (cf. Mark 9:38-40).
Paul expresses trust for his release from prison but welcomes whatever fate awaits him - physical life or death (vv. 19-26). His eagerness to remain alive stems from wanting to help the Philippians grow in their faith. His welcoming of death grows from the personal benefit of presence with Christ in heaven.
1:27-2:18 Unity and Discipleship
Paul calls the Philippians to exemplary Christian conduct in preparation for his anticipated return visit (1:27; cf. 2:24). If his plan fails, their good reputation will encourage him from a distance. That the Philippians need this encouragement becomes apparent in Paul's reference to their persecutory "opponents;" such as those under whom the apostle continues to suffer (1:27-30).
Paul bases on the example of Christ an impassioned admonition to Christian unity, achieved through unselfish consideration of fellow believers. The ancient world did not prize humility, but despised it, so this teaching runs counter to the culture of the day. The "kenosis" (Greek for "making empty") passage of 2:5-11, which elaborates Jesus' humility in "emptying" himself, may quote an early hymn of praise to Christ. Did Jesus, who existed before becoming human (John 1:1-18), shed certain divine attributes, such as omnipotence and omniscience? The Gospel accounts repeatedly show Jesus to possess such powers. Did he simply shirk divine status, though not divine nature? Or does the emptying refer to his giving up of his spirit on the cross (Luke 23:46; John 19:3o; cf. Isa. 53:12)? Here Paul describes the possibility of his own death as a sacrificial "pouring out" (2:17).
That salvation solely by God's grace does not free believers for morally irresponsible behavior shows in Paul's urging to "work out your own salvation with fear and trembling" (2:12). Christians must through their actions shine as "stars in the world" (2:15), giving witness to the gospel, belief in which leads to eternal life.
2:19-30 Visitors
Accompanied by the Philippian native Epaphroditus, Timothy will carry the letter to Philippi, convey news of Paul's condition, and return to the imprisoned apostle, hopefully with a glowing report about the beloved congregation. Epaphroditus had taken gravely ill while or shortly after traveling to see Paul, probably to deliver the final installment of a financial pledge from the Philippian church. His return to Philippi alive and well will relieve both the church's anxiety over him and Paul's worry over the anxious church.
3 Breaking with the Past
Fresh reflection on a threat to the predominantly Gentile church in Philippi prevents Paul from prematurely ending the letter. Judaizing Christians (both Jewish and Gentile) sought to impose on Gentile converts observance of Jewish laws, of which circumcision constituted the first work. Paul calls the Judaizers "dogs" and "evil workers" who "mutilate the flesh" (3:2), thus reflecting the Greek notion that circumcision mars the ideal of male physical beauty and Paul's view that the Judaizers' insistence on circumcision mars the truth of salvation by grace through faith alone. "True" circumcision is circumcision of the heart (cf. Jer. 4:4; 9:25-26), validated by the Jerusalem Council, which upheld Gentiles' freedom from the Law (Acts i5).
Paul defuses the charge that he opposes the Judaizers out of defensiveness for his personal deficiency with regard to the Law. As a member of the tribe that produced his namesake, the first Hebrew king, Saul, the apostle comes from prominent Jewish stock. His circumcision on the "eighth day" fulfilled to the letter the Mosaic mandate (Gen. 17:12; Lev. 12:3), and his status as a Pharisee - thus one of the strictest observers of the Law - evidences his superior legal status, which he translated into action by zealously persecuting Christians before becoming one himself (Acts 9). But Paul's legitimate claims to legal blamelessness are all "rubbish" to him now. Vainly striving for righteousness according to the Law cannot compare to gaining righteousness through faith in Jesus Christ. Nevertheless, Paul does not boast having attained righteous perfection. He has left the past behind, but his faith-inspired future requires continued growth. Freedom from the Law does not absolve Paul (or Christians) of moral responsibility; it rather spurs him (and them) to ever greater responsibility in pursuit of the prize of resurrection to eternal life.
A final note asserts the end of the Judaizers as "destruction" (damnation) because they cannot perfectly observe all the outward requirements ("earthly things") of the Law, despite their strict observance of its dietary regulations (making a god of their "appetite," or "belly") and proud exposure to undergo circumcision ("glorying" in their "shame"; v. 19). Since the Philippian population consists primarily of transplanted citizens from Rome, Paul makes the point that Christians owe their heavenly citizenship and so their ultimate allegiance to a Sovereign who lives elsewhere, not to the Law.
4 Exhortation and Acknowledgment
The importance of Christian unity prompts Paul to urge the resolution of tensions between two apparently prominent women in the Philippian church. The divine roster of the eternally saved ("the book of life, V. 3) appears first in Exod. 32:32-33 and frequently in Revelation.
Paul's final exhortations mandate rejoicing in the Lord (a deliberate act); publicly displaying patience while awaiting his return; prayerfully petitioning God to meet personal needs and thanking him in advance for doing so, rather than worrying; and filling one's mind with honorable thoughts. The reward for such Christian discipline is a divinely granted peace of mind and heart that inexplicably persists even amid adverse circumstances (vv 11-13).
Traditional site of Paul and Silas's imprisonment at Philippi (Acts 16). (Phoenix Data Systems, Neal and Joel Bierling)
In closing, Paul thanks the Philippians for their most recent gift of support, delivered to the imprisoned apostle by their own Epaphroditus. Paul celebrates the gift not because of its material benefit to him, since his contentment does not depend on his material welfare (vv. 6-7); rather, he rejoices in its enhancement of the Philippians' eternal treasure. The description of the Philippians' gift as a fragrant aroma pleasing to God reflects the Israelite sacrificial system (v. 18; Leviticus 1-7).
Paul's closing greetings make special mention of the believers of Caesar's household, Roman Christians in the emperor's employ.