Part 1
Philippians 1:1–11
Exordium: Thanksgiving and Prayer for Moral Formation
Introductory Matters
Consistent with the common template for ancient letters, Paul begins this correspondence (1:1–2) with the identification of the author and readers and a greeting that he adapts to fit his relationship with his readers. As in other letters, Paul also identifies Timothy as co-sender (cf. 2 Cor. 1:1; Col. 1:1; 1 Thess. 1:1 [with Silvanus]; cf. 1 Cor. 1:1, “Paul and Sosthenes”). References to a co-sender are rare among ancient Greek letters. The precise role of the co-sender is uncertain, for Paul speaks in the first-person singular throughout Philippians and commends Timothy as his messenger to them (2:19–23). Paul probably chooses to include the names of co-senders who have a relationship to the readers. Timothy was with Paul at the founding of the church and at the time of writing of the letter. Timothy plays the role of emissary elsewhere and was capable of explaining Paul’s ways (1 Cor. 4:17). Along with Silvanus, he shares in the proclamation of the gospel (2 Cor. 1:19). Thus Paul probably mentions Timothy because of the latter’s special relationship to the church at Philippi.
Like other ancient letter writers, Paul employs a descriptive title. Whereas he gives his apostolic credentials elsewhere (Rom. 1:1; 1 Cor. 1:1; 2 Cor. 1:1; Gal. 1:1; cf. Eph. 1:1; Col. 1:1), he does not mention his apostleship in Philippians, 1 Thessalonians, or Philemon. The absence of the apostolic credentials probably reflects his undisputed role as founder and mentor to the church. Only in Philippians does he describe himself and Timothy as “slaves [douloi] of Christ Jesus,” although in Romans (1:1) he describes himself both as slave and apostle. The image would have been graphic in households where slaves (douloi) and masters (kyrioi) lived together. Jesus Christ is the kyrios (Phil. 1:2; 2:11; 4:5), and Paul is the doulos. While the word would have negative resonance with upper-class readers, it would also have connoted one who is commissioned by another. Paul would have known the LXX descriptions of God’s messengers. Moses (LXX 2 Kings 18:12; Ps. 104:26 [105:26 Eng.]; Mal. 3:24 [4:4 Eng.]), David (2 Sam. 7:5; Ps. 88:4, 21 [89:3, 20 Eng.]), Abraham (Ps. 104:42 [105:42 Eng.]), Jacob (Isa. 48:20; Jer. 26:27 [46:27 Eng.]), and the prophets (Amos 3:7; Jer. 25:4) were douloi of God. Doulos appears also in salutations of three of the catholic letters (James 1:1; 2 Pet. 1:1; Jude 1). The very way the word doulos occurs in these texts reveals its function as a recognized title of legitimacy (D. Martin 1990, 54). To be the slave of an important leader carried authority (D. Martin 1990, 55). While doulos is an honored title in the Septuagint, for the gentile Philippians it would have been understood as a common slave (Ascough 2003, 123).
Unlike most ancient letters, Philippians is no private correspondence but is addressed to “all the saints [hagioi] in Christ Jesus who are in Philippi with the overseers and servants” (1:1). Paul addresses his readers throughout the letter in the second-person plural, signifying the corporate identity of the hearers. He does not speak of the ekklēsia of the Philippians, as he does in other letters (1 Cor. 1:2; 2 Cor. 1:1; Gal. 1:2), but of “all of the saints” (cf. 1 Cor. 1:2, “to the church of God in Corinth, sanctified in Christ, called to be saints”). Hagioi, like the other designations for the community, identifies the gentile community with Israel. In some instances Paul addresses his letters to the “saints” (hagioi) rather than to the ekklēsia (Rom. 1:7; Phil. 1:1; Col. 1:2), while in other instances he employs forms of both words (1 Cor. 1:2; 2 Cor. 1:1). “Holy ones” (hagioi) is apparently a synonym for ekklēsia and a significant aspect of the election tradition. Paul describes the gentile readers in Romans and 1 Corinthians as “called to be saints” (Rom. 1:7; 1 Cor. 1:2; cf. Thompson 2014, 38–40). This common designation is drawn from Lev. 19:2, “you shall be holy as I am holy.” Although the Philippians are a gentile church, they find their identity as being “holy ones,” the people who have been separated from the surrounding culture. This is common, especially in the introduction of the letters (cf. Rom. 1:7; 1 Cor. 1:2; 2 Cor. 1:1; Eph. 1:1; Col. 1:2).
As the holy ones “in Christ Jesus,” the believers are “in Christ” (cf. 1:29; 2:1, 5, 19, 24; 3:1, 3, 9, 14; 4:1, 4, 10, 13, 19, 21) and “in the Lord”—one of the most frequent designations for the church. Believers are “in Christ” because they have been baptized “into Christ” (Rom. 6:3; Gal. 3:27; cf. 1 Cor. 12:13) and “with Christ” (Rom. 6:4). Thus Christ is the sphere in which they live and the foundation for their existence as a community.
Only in Philippians does Paul add to the usual salutation the phrase “with the overseers and servants” (syn episkopois kai diakonois), terms that in later ecclesiastical usage became “bishops and deacons” in English translations. Among the undisputed letters of Paul, the episkopoi and diakonoi appear together only here (cf. 1 Tim. 3:1–10), although both terms appear separately in numerous places in the NT (episkopoi in Acts 20:28; 1 Tim. 3:2; Titus 1:7; diakonos in Rom. 16:1; 1 Cor. 3:5; 1 Tim. 3:8, 12). Some later manuscripts and John Chrysostom (Hom. Phil. 1.1) render the passage “to the fellow overseers” (synepiskopoi). Although some interpreters (John Chrysostom, Hom. Phil. 1.1–2; Hawthorne 2004, 11; Collange 1979, 41) have maintained that Paul refers to only one group (“overseers who serve”), both the grammar of the passage and subsequent developments in the early church (cf. 1 Tim. 3:1–15; cf. Pol. Phil. 5.2; 6.1; 11.1; Did. 15.1) suggest that Paul refers to two groups (Selby 2012, 83). He does not mention their roles, and he does not address them again in the letter.
The office of episkopos was well known in the OT and Mediterranean world. In the OT it is used for roles that involve oversight of the people (e.g., Num. 31:14; Judg. 9:28; 2 Kings 11:15). In the civic life of the ancient city, the episkopos (lit. “overseer”) supervised projects such as the construction of public buildings or the administration of local markets (Cotter 1993, 102). Voluntary associations used this terminology for their leaders. Episkopos is used in an inscription from Thera that refers to financial officers of an association (IG XII/3 329; Dibelius 1937, 60). The evidence for the use of episkopos in associations is clear, but the specific function attached to it is ambiguous, as officials seem to have held different job descriptions in different associations (Ascough 2003, 81; Reumann 1996, 90). The Philippians probably used terms for leaders from a world they knew—of government, guilds, societies, and the household.
Scholars debate the extent to which local leadership developed among the churches. In the later correspondence, the episkopoi and diakonoi were office holders who met the requisite qualifications. In Titus (1:5–7), the episkopos is equivalent to the presbyteros (elder). Ignatius argues that the church needs a singular episkopos (Magn. 6.1). We may assume that the episkopoi had some kind of supervisory role in the community, while the diakonoi had a serving role.
Paul adapts the common Hellenistic greeting chairein to “grace [charis] to you and peace [eirēnē] from God our Father and the Lord Jesus Christ” (Phil. 1:3), a phrase that appears regularly in his letters; only 1 Thessalonians lacks “from” God the Father (1:1) in the greeting. In addition to altering the traditional chairein (greetings) to charis (grace), Paul has added peace (eirēnē), which appears in Jewish letters (Hebrew shalom; e.g., Ezra 4:17–22; 5:7–17). To ensure that his readers know the source of grace and peace, he adds “from God our Father and the Lord Jesus Christ.” Thus Paul incorporates both Greek and Jewish greetings into his letters, placing a Christian stamp on the traditional form. It is uncertain whether Paul is echoing an existing liturgical expression or has created this form himself (Adams 2010, 48).
With the exception of 2 Corinthians and Galatians, Paul’s undisputed letters begin with a thanksgiving, introduced by either the singular “I give thanks” (eucharistō, Rom. 1:8; 1 Cor. 1:4; Phil. 1:3) or the plural “we give thanks” (eucharistoumen, Col. 1:3; 1 Thess. 1:2; cf. 1 Thess. 2:13; 2 Thess. 1:3, “we must give thanks”), which forms the main clause of the sentence. Although the thanksgivings contain considerable variety in content and length, one may identify components that are present in multiple letters. Paul gives thanks (a) “to God” (tō theō), (b) for the recipients (“for all of you,” Rom. 1:8; 1 Cor. 1:4, “for you” [plural]; cf. Phil. 1:3; 1 Thess. 1:2), (c) frequently referring to his memory (mneia, Rom. 1:9; 1 Thess. 1:2; Philem. 4) of them, and (d) often mentioning the constancy of his prayers for them (pantote, “always,” Rom. 1:10; 1 Cor. 1:4; Phil. 1:4; Col. 1:3; 1 Thess. 1:2, Philem. 4). In most instances the main clause is modified by “because” (hoti), expressing the reason for the thanksgiving (Rom. 1:8; 1 Cor. 1:5), and one or more participial phrases (Phil. 1:4, 6; Col. 1:4; 1 Thess. 1:2–5; Philem. 5). The thanksgivings also have telic clauses expressing purpose or result (“so that” [hōste]: 1 Cor. 1:7; 1 Thess. 1:7; cf. 2 Thess. 1:4; “in order that” [hopōs]: Philem. 6) and a phrase introduced by “just as” (kathōs, 1 Cor. 1:6; Phil. 1:7; Col. 1:6; 1 Thess. 1:5; cf. 2 Cor. 1:5). An eschatological climax (1 Cor. 1:8; Phil. 1:9–11; 1 Thess. 1:2–10) also appears frequently. Consistent with the concern of the letters for ethical formation, Paul expresses gratitude for the ethical transformation and faith of the hearers (cf. Rom. 1:8; 1 Cor. 1:4–9; 1 Thess. 1:3–5; Philem. 4–7). These features suggest that Paul is adapting a basic template in each of his letters.
Paul Schubert first identified this basic template in 1939, maintaining that a common denominator exists for the introductory thanksgivings and that the basic backbone for them is present in Philemon, Paul’s shortest letter (1939, 12). He argued that this form was a common literary convention in the Hellenistic Age (1939, 180), which the apostle adapted for his purposes. Following Schubert, interpreters have maintained that the basic template, like the introductory greetings, is a common literary convention among Greek-speaking people in the Hellenistic Age. More recent studies have shown, however, that it was never a set phrase among ancient letters (Arzt 1994, 37), although it appeared occasionally. A constant feature of the letters was the wish for the good health of the recipients (formula valetudinis), to which a thanksgiving was sometimes attached. While some of the motifs common in Paul’s letters (e.g., the reports of the writer’s prayers, the motif of remembrance) are also common in ancient letters, the introductory phrase “I [we] give thanks” is rare.
The content of the introductory thanksgivings in Paul’s letters differs significantly from those in ancient letters, which usually express gratitude for recent good news, including rescue from danger or recovery from a disease (Arzt-Grabner 2010b, 157–58; Pao 2010, 106). Paul’s letters express gratitude not only for recent news but also for the spiritual progress of the recipients, focusing on what God has done in the past and will do in the future. While the thanksgiving appears occasionally in ancient letters, Paul’s thanksgivings are distinctive insofar as they express gratitude to God for the church. They are also distinctive because of their length. In Philippians and 1 Thessalonians, for example, the thanksgivings comprise a major portion of the letter.
While the special circumstances in Galatians may account for the absence of the thanksgiving, 2 Corinthians has an introductory blessing rather than a thanksgiving, which also appears in Ephesians and 1 Peter. The blessing form, consisting of “blessed is . . .” followed by an extended periodic sentence, has a long history in Jewish liturgy and hymnody. It has many of the same characteristics as the thanksgiving, including one or more dependent clauses praising God, a causal statement (“because God has . . .”), and an eschatological climax (2 Cor. 1:7). Like the introductory thanksgiving, it has an elevated style and is a form of praise. James M. Robinson argues persuasively that both the thanksgiving and blessing formulas echo the Jewish liturgy, which Paul has appropriated for his communities. The expression “I give thanks” is common in the hymns (Hodayoth) at Qumran (Robinson 1964, 194). He indicates that both eucharistō and eulogētos are variant forms of the Hebrew “blessed” (berakah).
Paul’s introductory thanksgiving probably echoes his own preaching. As Schubert indicates, Paul’s adaptation of the ancient form includes the specific concerns of the letter. In Phil. 1:3–11, he includes features both from ancient letters (e.g., the appeal to memory) and from the liturgy that was rooted in the synagogue.
Tracing the Train of Thought
Opening Greetings: Establishing a Relationship (1:1–2)
1:1–2. Ancient teachers of rhetoric recognized the importance of opening words, indicating that the function of the exordium (Latin proemium) was to introduce the topic and make the audience favorably disposed. In a letter intended to unify the community under threatening circumstances, Paul also knows the critical importance of opening words. With his adaptation of the opening greeting, he sets the tone for his appeal to the community, establishing a relationship with the listeners and introducing the themes of the letter. With the introductory Paul and Timothy as slaves (douloi, NRSV “servants”) of Christ Jesus, he introduces the countercultural mind-set that he will establish in the letter. Over against the Philippians’ quest for honor, Paul and Timothy are models of an alternative set of values (cf. Tite 2010, 65). Paul anticipates the reminder that the one they now worship as Lord came “in the form of a slave” (2:7) and that Timothy served (edouleusen) with Paul in the gospel (2:22).
The address to all the saints (hagioi) in Christ Jesus who are in Philippi establishes the collective identity of the listeners, who are not, like other communities, united by ethnicity, social class, age, or gender but by their incorporation in Christ. By identifying the gentile readers of Philippians as saints, Paul indicates that they are the heirs of ancient Israel, the people who were called to be holy (hagios) as God is holy (cf. Lev. 19:2) and separate from the larger society (cf. Lev. 18:1–5). Unlike other heirs of ancient Israel, however, they exist “in Christ,” as Paul indicates repeatedly in the letter (1:13, 26, 29; 2:1–5; 3:3, 9, 14; 4:7, 19, 21). Believers have been baptized “into Christ” (eis Christon, Rom. 6:3; Gal. 3:27; cf. 1 Cor. 10:2; 12:13) and died “with Christ” (syn Christō, Rom. 6:8; cf. 6:6; 8:17; Gal. 2:19; 2 Tim. 2:11). As a result, they now exist “in Christ” (en Christō), “in him” (cf. 2 Cor. 5:21; Phil. 3:9), and “in the body of Christ” (Rom. 12:3–8; 1 Cor. 12:12–27; cf. Thompson 2014, 52–77). By addressing “all of the saints,” Paul may be anticipating his exhortations to unity (cf. 1:27–2:4; Tite 2010, 76–77). While Paul addresses “all” of the community in the letter, he includes the overseers (NRSV “bishops”) and servants (NRSV “deacons”) in the salutation without suggesting their specific roles.
Grace to you and peace from God our Father and the Lord Jesus Christ is not only the customary introduction but also a prayer to God, which sets the tone and anticipates themes in the letter. The readers are partners in God’s grace (1:7), who have been “graciously granted” (echaristhē) the privilege of suffering for Christ (1:29). Paul promises those who overcome anxiety that “the peace that passes all understanding” will rule their hearts in Christ Jesus (4:7).
The Thanksgiving: Between Past and Future (1:3–11)
1:3–6. Partnership in the past. Like the opening salutation, the introductory thanksgivings are not merely common literary conventions but a means to make the audience favorably disposed and introduce the themes that follow. Before Paul gives ethical instructions to the church, he builds a relationship with the hearers by recalling both his gratitude for them and his constant prayers for them. He establishes ethos and pathos by recalling his feelings for the Philippians and his actions on their behalf (Davis 1999, 68). His gratitude for their moral progress, a consistent feature in Paul’s letters, is implicitly an exhortation to continue on the path that the church has begun and an anticipation of the moral advice that follows (Jewett 1970, 53).
The elevated style in 1:3–11 is appropriate for the exordium. The report of Paul’s prayers is composed of two sentences in Greek, which includes a thanksgiving (1:3–6), an expression of intimacy with the readers (1:7–8), and a petition on their behalf (1:9–11). I give thanks (eucharistō) to my God introduces the main clause of the thanksgiving followed by that for which Paul is thankful (1:3–6). Distinctive features of this thanksgiving are for your memory (epi tē mneia, v. 3; NRSV “every time I remember you”) and for your partnership (epi tē koinōnia) in the gospel (1:5), each of which employs epi with the dative. Some interpreters have rendered the phrases as parallel, suggesting that both are the objects of Paul’s thanksgiving; that is, Paul is thankful for (a) their memory of him (v. 3; cf. Holloway 2006, 420–22) and (b) their participation (koinōnia) in the gospel (v. 5). Two factors raise issues of translation. Epi with the dative can express either the basis for something (BDAG 364) or the time during which something occurred (BDAG 367; NRSV “every time”). “Your memory” (mneia hymōn) can be rendered either “my memory of you” (cf. NRSV “every time I remember you”) or “your memory of me.” The parallels with Paul’s other introductory thanksgivings suggest that Paul is thankful for his memory of them (see Rom. 1:9; 1 Thess. 1:2; Philem. 4) every time (BDAG 367) he prays. Thus Paul expresses gratitude for their partnership (koinōnia) in the gospel (eis to euangelion, 1:5) only after he employs two adverbial phrases to describe the manner of this thanksgiving: “every time I remember you” (1:3) and in every one of my prayers (en pasē deēsei, 1:4) for you with the participial phrase constantly praying with joy (meta charas tēn deēsin poioumenos).
Paul does not indicate the reason for the thanksgiving (1:5) until he has strengthened his relationship with the readers. Verse 4 is a parenthesis indicating the nature of his thanksgiving. The redundancy of “every” (pasē), “constantly” (pantote), and “every” (pasē) in 1:3–4 is intended to strengthen Paul’s relationship with the readers and prepare the way for the requests that he will make later (1:27–2:18; 4:1–9). Indeed, his prayer for all of the readers anticipates his encouragement to stand together in one spirit (1:27). Only in Philippians does Paul indicate that he prays for his churches with joy (chara), as he introduces a dominant theme of the letter. In reporting that he prays with joy (meta charas, 1:4), Paul introduces another major concern of the letter. He orients his life with the attitude that the OT commends (Lev. 23:40; Deut. 12:7, 12; Zech. 9:9) for those who serve the Lord. As he indicates in other letters, his churches are his joy (Rom. 15:32; 2 Cor. 2:3; 7:4, 13; 1 Thess. 2:19; 3:9; Philem. 7), and he can instruct his churches to share his joy (1 Thess. 5:16), which is the evidence of the presence of the Spirit (Gal. 5:22; cf. Rom. 14:17). This theme is especially prominent in Philippians, as Paul’s joy comes in the midst of imprisonment and deprivation as he challenges his readers, even in the midst of their own duress, to rejoice (2:18; 3:1; 4:4). This joy is not a temporary happiness, but the experience that believers have in all circumstances (K. Berger, EDNT 3:454). As he prays with joy, he is a model for the joy that he desires from his listeners (3:1; 4:4).
What is striking is that Paul twice uses deēsis to describe his thanksgiving. Deēsis refers to an urgent request to God (BDAG 213; cf. Rom. 10:1; 2 Cor. 1:11; 9:14), an urgency that is probably related to Paul’s present circumstances. The twofold reference to his prayers (deēsei) strengthens Paul’s relationship with the readers and anticipates his expectation that they will offer prayers for him (1:19) in his imprisonment (cf. 4:6).
In 1:5 Paul finally indicates that for which he is thankful: because of the Philippians’ partnership (epi tē koinōnia, NRSV “sharing”) in the gospel from the first day until now. Partnership (koinōnia) involved the sharing of gifts, as Paul indicates in 4:15, when he recalls that “no one participated [ekoinōnēsen] in giving and receiving” except the Philippians. The Philippians had sent gifts to him repeatedly (cf. 2 Cor. 11:7–11) and had sent Epaphroditus (2:25–30) to assist in his ministry. Koinōnia was a common term for a financial partnership. The Philippians were probably among the Macedonians who begged for the “privilege of sharing” (charin kai tēn koinōnian) their resources with the Jerusalem church (2 Cor. 8:4; cf. 9:13). As Paul writes to the Romans, “The Macedonians have been pleased to share their resources” (Rom. 15:26, koinōnian . . . poiēsasthai), having previously shared (ekoinōnēsan) spiritual blessings (15:27).
Interpreters have observed the pervasiveness of the language of friendship throughout Philippians, recalling the ancient description of friendship in which friends have all things in common (koina). While this koinōnia involved the sharing of property, it also involved the partnership in all areas of life. According to Aristotle (Eth. nic. 9.8.2), koinōnia is essential to all forms of friendship. Friends shared leisure time but also assisted one another in shared projects (Stowers 1991, 109) and shared with each other in sorrow and joy (cf. Phil. 2:18). Thus koinōnia means more than a financial partnership. Paul himself experiences the “partnership [koinōnia] in the sufferings of Christ” (3:10). The Philippians are partners (synkoinōnoi) in God’s grace (1:7, NRSV “share in God’s grace”), engaged in “the same struggle” (1:30) with Paul. Related to the use of koinōnia are the compound words with syn. The Philippians “struggle side by side” (synathlountes) in the gospel (1:27) and rejoice with (synchairein) Paul (2:18). Euodia and Syntyche struggled together (synēthlēsan) with Paul in the gospel (Phil. 4:3). Thus the koinōnia in the gospel (eis to euangelion) involves the total participation in the marginalization that Paul experiences. Paul mentions his own ministry eis to euangelion (2 Cor. 2:12) and Timothy’s service with him eis to euangelion (Phil. 2:22). They share with Paul in suffering on behalf of Christ (1:28–30) and imitate Paul in his total investment in the gospel by sharing their resources, proclaiming Christ, and suffering for it.
The gospel (euangelion) is Paul’s one-word summary of the Christian message. Paul probably derives the word from the prophetic announcement of the “good news” of the return from exile (Isa. 52:7; 61:1). In the context of Roman Philippi, however, the word had a different meaning. To proclaim the gospel is the equivalent of “speaking the word” (1:14) and “preaching Christ” (1:18). Paul defends it (1:7, 16), and believers live according to its norms (1:27). It is a force that advances (1:12) as believers struggle in it.
This partnership has existed “from the first day until now” (Phil. 1:5). The first day recalls the founding of the church, a common theme in the letters (see 1 Cor. 1:18–2:5; 2 Cor. 3:3–6; 1 Thess. 1:5), and “the beginning of the gospel” (Phil. 4:15), meaning when no other church shared with him as well as the moment when God “began a good work” among the Philippians. The reference to the first day (1:5) leads Paul to reflect on the entire narrative of the community’s existence and their continuing relationship with Paul. Undoubtedly they shared his sufferings when he was mistreated in Philippi (cf. 1 Thess. 2:2). As Paul says later (4:15), in Thessalonica “no one partnered [ekoinōnēsen, NRSV “shared”] in the gospel” except the Philippians, who sent once and twice to his need (4:16). He probably has the Philippians in mind when he says to the Corinthians, “I robbed other churches . . . for your ministry” (2 Cor. 11:8) and when he says that the Macedonians desired to have koinōnia (2 Cor. 8:4).
The Philippians’ partnership “from the first day until now” (Phil. 1:5) is the basis for Paul’s confidence that the one who began a good work among you will bring it to completion at the day of Christ (1:6). Paul is confident (pepoithōs, “being persuaded”) because of a deep conviction based on faith in God (cf. peithō, pepoithēsis in 2 Cor. 1:9; 2:3; Gal. 5:10; Phil. 1:6, 14; 2:24; 3:3–4) rather than faith in his own calculations. The first day was the occasion when God “began a good work” among the Philippians. Paul speaks frequently of the beginning of the church as the occasion when God’s power was evident (cf. 1 Cor. 1:18–2:5; 3:10; 2 Cor. 3:2–3; Gal. 3:1–5; 1 Thess. 1:5). Thus “the one who began a good work among you” was God, who is still at work in the community (2:13). In contrast to the Galatians, who “began in the Spirit and ended in the flesh” (Gal. 3:3), the Philippians will continue to completion through God’s work. Paul’s imprisonment and the Philippians’ distress will not prevent God from bringing the community to the ultimate goal.
Paul knows from the Hebrew Scriptures that God completes what God begins (Thompson 2006, 38). The same combination of the verbs archomai . . . epiteleō appears in 1 Sam. 3:12, when God promises to bring to an end the priestly line of Eli, saying, “I begin [archomai] and I will bring to completion [epitelesō].” This emphasis on God who is present at the beginning and draws to a conclusion echoes the emphasis of Deutero-Isaiah, according to which God is the beginning and the end (Isa. 41:4; 44:6; 48:12), who will soon do a “new thing” for Israel that is analogous to the primordial act of creation (Isa. 42:5, 8–9). Paul indicates the collective identity of the church, declaring that God began a good work “among you.” He writes to the whole church, and he suggests that the church has a communal narrative that has a beginning, a middle, and an end. This communal identity separates them from the competing narratives of the larger society. The church lives now (1:5) between the beginning and the end (Miller 2010, 17).
God will bring the church to an end at the day of Christ (1:6; cf. 1:10). In the present, the church is being transformed into the image of God’s son (cf. Rom. 12:1–2; 2 Cor. 3:18) and sanctified by the Holy Spirit (cf. 1 Thess. 3:11–13). The occasion for the completion is the day of Christ, a term that NT writers adapt from the “day of the Lord” in the OT (see Isa. 13:6–9; 34:8–12; Jer. 46:9–12; Ezek. 30:1–9; Joel 3:14–21; Mal 4:5) to speak of the return of Christ (see Matt. 7:22; 10:15; 12:36; 24:36, 42; 25:13; John 6:39; 12:48; 14:20). Paul frequently speaks of the “day of wrath” (Rom. 2:5) and of judgment (Rom. 2:16; cf. Rom. 13:12; 1 Cor. 1:8; 3:13; 2 Cor. 1:14; 6:2; 1 Thess. 5:2, 4; 2 Thess. 1:6–9; 2:1–3; cf. Heb. 10:25). In Philippians Paul speaks of his boast at the day (2:16). He envisions that God is at work in the community now and will complete the work when they are “blameless” at the end (1:10; cf. 1 Cor. 1:8; 2 Cor. 1:14). The threatening forces surrounding Paul and the Philippians will not prevent their ongoing transformation, which continues until the time when they will be conformed to the image of the resurrected Lord (3:21).
1:7–8. Affections and partnership. Contrary to most English translations, the thanksgiving does not end in 1:6 but continues with the added clause that begins with insofar as (kathōs, BDAG 494), which indicates that Paul goes on in 1:7–8 to justify the thanksgiving (Fee 1995, 89), speaking directly to the readers and appealing to what is right (dikaios), that is, fair or equitable (cf. BDAG 247). The nature of this koinōnia is evident in the reciprocity of affection between Paul and the church. Here in the exordium of the letter he indicates that he thinks about all of them, while in the peroratio (4:2–23) he expresses gratitude that they “think about” him (4:10, hyper emou phronein). Forms of phronein, a major theme in the letter, appear twenty-two times in the undisputed Pauline letters, of which ten are in Philippians and eight are in Romans. The verb phronein and the noun phronēsis are difficult to render into English because no single word captures the nuance of the Greek word. Fowl (2005, 28) describes it as a pattern of judgment that involves thinking, feeling, and acting. As a result, many people incorporate the Greek word phronēsis to describe this disposition. That is, Paul seeks to establish a communal moral reasoning (phronēsis) in which believers look to the interests of others (2:4–5), “have the same mind-set” (to auto phronein, 2:2; 4:2), and “have this mind” (touto phroneite) because they are in Christ (2:5; cf. 3:15), in contrast to those who have their minds on earthly things (ta epigeia phronountes, 3:19). Here Paul is a model of this phronēsis, for he thinks about all of the believers in Philippians.
Translations differ on the reason for his thoughts about them, for one can translate either because I have you in my heart (NIV, RSV) or “because you hold me in your heart” (NRSV). Because of the Greek word order and the reaffirmation in 1:8, the NIV and RSV are probably correct (cf. O’Brien 1991, 68; Bockmuehl 1998, 63). One may compare Paul’s statements to the Corinthians, “Our hearts are wide open to you” (2 Cor. 6:11) and “you are in our hearts to live together and die together” (2 Cor. 7:3; cf. 2 Cor. 3:2). The heart, both here and in other Jewish and Christian writings, is the seat of the emotions.
Paul elaborates on the nature of this partnership (koinōnia, 1:5) and affection, describing the Philippians as partners (synkoinōnoi) in God’s grace (NRSV “all of you share in God’s grace”), even in his imprisonment (desmos, lit. “fetters”) and defense (apologia) and confirmation (bebaiōsis) of the gospel (1:7). For the first time in the letter he mentions his imprisonment, the occasion for the letter (see also 1:13, 14, 17). The forensic terms “defense” and “confirmation” suggest that Paul anticipates a trial (1:16). Here Paul experiences God’s grace, just as he regularly receives God’s grace in the midst of his weakness and suffering (cf. 2 Cor. 1:12; 4:15; 8:1–2; 12:9). The Philippians have been partners in his tribulation (4:14, synkoinōnēsantes mou tē thlipsei), they shared in his distress, and now they continue to share both suffering and God’s grace as they participate in the same struggle with Paul (cf. 1:28–30).
To affirm his affection in the strongest possible terms, Paul calls God as witness (cf. Rom. 1:9; 2 Cor. 1:23; 1 Thess. 2:5) to declare that he longs for them with the “compassion of Christ Jesus” (1:8). Such expressions of affection are common in Paul. Epaphroditus, whom the Philippians have sent to Paul, “has been longing for all of [them]” (2:26). Paul addresses the Philippians as beloved (agapētoi) family members whom he “longs for” (epipothētoi, 4:1). To the Romans, whom he has never met, he declares, “I am longing [epipothō] to see you” (1:11).
This language of intimacy in 1:7–8 suggests the larger significance of koinōnia between Paul and his churches, and it elaborates on the theme of friendship. A common topic in antiquity was friends’ concern for each other and their longing to be together (Stowers 1991, 110). Demetrius writes, “I am genuinely concerned about your affairs” (cf. Stowers 1991, 110). This is no ordinary friendship, however, for Paul adds the christological dimension, with the compassion (splanchna) of Christ (1:8). Splanchna (lit. “intestines”) is a synonym for love or affections (BDAG 938). Paul invites the Corinthians to “widen [their] affections” (splanchna, 2 Cor. 6:13). He recalls that Philemon has “refreshed the hearts [splanchna] of the saints” (Philem. 7), describes Onesimus as his “own heart” (splanchna, v. 12), and urges him to “refresh [his] heart” (splanchna, v. 20). He assumes that these affections (splanchna) already exist within the community (Phil. 2:1). Both their affections and their koinōnia originate in Christ and overflow to the community.
1:9–11. Petition for the future. Paul’s deep affection for the Philippians (1:7–8) is the context for the petition in 1:9–11. Having expressed confidence that God will bring to completion what God began at the day of Christ, he prays for the community’s continued formation in two parallel purpose clauses: so that your love may overflow more and more and so that in the day of Christ you may be pure and blameless, adding a modifying elaboration in each clause describing their abounding love. Love stands at the center of Paul’s ethical instruction in all of the letters (e.g., Rom. 12:9–16; 13:8–10; 1 Cor. 13; Gal. 5:22; 1 Thess. 4:9–12). Believers are recipients of God’s love (e.g., Rom. 5:8; 2 Cor. 5:14). As the petition indicates, love is not human effort but the work of God (1 Thess. 3:12; cf. Gal. 5:22). Nor is love a static possession but overflows more and more. Thus Paul both acknowledges the presence of the “consolation in love” (2:1) and instructs the readers to “have the same love” (2:2). In 1:9 Paul does not mention the direct object of their love but describes the manner of love: in full knowledge (epignōsis) and full insight (aisthēsis). In a similar passage, he prays that the Thessalonians will “increase and abound in love for one another and for all” (1 Thess. 3:12). Epignōsis is used regularly by Paul for knowledge of the divine will (Rom. 3:20; 10:2; Eph. 1:17; Col. 1:9; BDAG 369). Just as knowledge without love is not edifying (see 1 Cor. 8:1; 13:2), love without knowledge is not beneficial (cf. Bockmuehl 1998, 67), for formation involves continued conceptual understanding of the will of God. Paul expresses gratitude that Philemon has a “knowledge of everything good” (v. 6). Aisthēsis is the capacity to understand, especially in moral understanding (BDAG 29). Thus the work that God is bringing to completion (1:6) is the maturation of love within the community.
Paul elaborates on this moral formation with the purpose clause that you determine what is best (eis to dokimazein hymas ta diapheronta), using the language of the Stoics, who distinguished ta diapheronta (“that which really matters,” L. Oberlinner, EDNT 1:315) from the adiaphora (indifferent matters). Paul argues that his Jewish interlocutor in Romans “determine[s] what is best” (Rom. 2:18, dokimazeis ta diapheronta) and urges believers to “discern what is the will of God” (Rom. 12:2, dokimazein . . . to thelēma tou theou). Unlike the Stoics, however, Paul envisions love as “what is best” that the community discerns.
The second purpose clause indicates the ultimate goal of the believers’ formation: that at the day of Christ they may be pure and blameless (eilikrineis kai aproskopoi). Eilikrinēs, a term that means literally “without mixture” (TLNT 1:420), could be used for gold that is unalloyed or air that is not polluted. It took on the ethical connotation to describe the person who has no hidden motives or pretense (BDAG 282). Aproskopos is one of several synonyms used by Paul for ethical blamelessness. In 1 Cor. 1:8 he prays that the community will be “blameless [anenklētos] at the day of Christ” (cf. Col. 1:22). The fruit of righteousness (1:11, karpos dikaiosynēs) is the moral formation of the community (the “fruit which is righteousness”), which occurs, not through their own efforts, but through Jesus Christ (cf. 2:13). The ultimate outcome of their formation is the glory and praise of God. While the community lives now between the beginning and the end, God is at work to bring about the moral behavior. Paul’s comment elsewhere that he hopes to present the church blameless to Christ indicates his ultimate goal for his churches (2 Cor. 1:14; 11:1–4). Before Paul instructs his communities to be “blameless and innocent” (amemptoi kai akeraioi, 2:15), he offers a prayer for their moral formation. This petition is implicitly moral advice, anticipating the community formation that follows in the ethical instructions.
Theological Issues
Although the salutation resembles the opening words of most ancient letters, the words reflect Paul’s deep theological convictions. The identification of himself and Timothy as slaves of Christ reflects a challenge to the values of a society based on honor and personal advancement. With this singular title, he gives a statement of his personal identity. As he says later, “To live is Christ” (1:21).
The identification of the readers as saints not only places them within Israel’s story but also indicates that their marginalization is not an unfortunate circumstance but a divine calling. The saint is not the individual spiritual hero; rather, the entire community is called to be a counterculture. As Gerhard Lohfink observes, this usage dropped from the vocabulary in the second century, as it increasingly became a term for only the few, including the martyrs. “To us the early Christian self-designation as ‘the saints’ is almost embarrassing” (Lohfink 1984, 131). In a post-Christian society, as in a pre-Christian society, the term suggests the badge of identity of a people whose Christian confession and way of life separates them from the values of the larger society. As the words “grace to you and peace” suggest, a marginalized community lives by the grace of God.
Paul’s theology is nowhere more evident than in his prayers for the church. Through both thanksgiving (1:3–8) and petition (1:9–11) he indicates what is ultimately important for him. Although the word “church” does not appear in 1:3–11, Paul’s major concern is the ecclesial identity of the community. The second-person plural “you,” which is lost to English translations, dominates the prayer, appearing in all but one verse (1:11). Four times Paul adds emphasis with the words “all of you” (1:4, 7 [2×], 8). Paul writes neither to individuals nor to a select few but to a diverse community that includes men and women who have nothing in common but their allegiance to Christ.
Paul describes this communal consciousness twice with forms of koinōnia (1:5, 7), a term that was familiar to readers who would have probably associated the term with a partnership among friends. As Paul’s usage throughout Philippians indicates (see 3:10; 4:14–15), the term takes on a new meaning in Christ. It is not the normal partnership between friends who choose each other but a partnership only through Jesus Christ. As Dietrich Bonhoeffer declares, “Christianity means community through Jesus Christ and in Jesus Christ. No Christian community is more or less than this. Whether it be a brief, single encounter or the daily fellowship of years, Christian community is only this. We belong to one another only through and in Jesus Christ” (1954, 21). As Paul indicates, partnership involves participating in the sufferings of Christ (cf. 3:10; 4:14), which is inseparable from partnership in his grace (1:7). It results in the warm affections (1:7–8; 4:1) within the community and the sharing of financial resources (1:5; 4:15).
The solidarity of believers is evident in the corporate formation of the community as it lives between the time when “God began a good work” among them and the conclusion, when God will bring the church to completion. It lives between the times—between the day of its birth and the final day. In the middle is the joint participation in sorrow and joy, the participation in the story of Christ. Spiritual formation is not the quest of isolated individuals but of a community that lives out a corporate narrative. The goal of the church, as Paul’s prayer indicates, is to be a community that has progressed from the self-seeking manners of its culture to ever-increasing love for others.