Philippians 1:1–11

1:1 Both Paul and Timothy are named as authors, but evidence from within the letter itself points to Paul as the primary author.¹ Paul and Timothy declare and celebrate their status as slaves of Christ. The word translated “servants” refers specifically to a “slave” (doulos). Serving informs every aspect of a slave’s existence. “Slaves of Christ” testifies to the upside-down power of Christianity. No one would celebrate being a slave in the ancient world, but Christ taught his disciples to appreciate the true greatness of servanthood (Mark 10:42–44), especially as seen in his own example of coming not to be served but to serve (Mark 10:45). Paul’s status as a slave of Christ is certainly in sync with the later celebration of Christ as the ultimate “slave” (doulos) in Philippians 2:7.

The recipients of the letter are “all the saints in Christ Jesus.” The emphasis on “all” highlights the importance of unity, a theme that will reappear at several key junctures (Phil. 1:27–2:18; 3:15–4:9). That the Philippians are saints through union with Christ teaches them to treasure their Christian identity above their earthly identity. Philippi was a Roman colony, and people from Philippi prided themselves in their Roman citizenship. Yet Christ reigns far above all earthly powers, and thus the Philippians should exult far more in the fact that they are saints “in Christ” and citizens of his kingdom. The fact that they live “in Philippi” means, however, that they must carry out their kingdom citizenship in the context of Rome’s pretentious claims of allegiance.

The inclusion of “overseers and deacons” as specific recipients of this letter stands out. No other Pauline letter includes a reference to church leaders in its opening. Paul mentions “overseers” (episkopos) first (v. 1). The NT uses this term to refer to church leaders, synonymous with “elders” (Acts 20:17, 28; 1 Tim. 3:1–2; 5:17; Titus 1:5, 7; 1 Pet. 5:1). The Bible stresses that Christ is the Chief Shepherd of the flock, who exercises authoritative oversight of his churches by giving them under-shepherds to watch over the flock (1 Pet. 5:1–4).

“Deacons” refers to an office in the church that aims to meet its practical needs. Deacons were originally selected to free the apostles to focus on the “ministry of the word” and prayer (Acts 6:1–6), and Paul gives guidance for selecting deacons as officers in the church (1 Tim. 3:8–12). The fact that Paul refers to both overseers and deacons could anticipate the role they will play in resolving the conflict between Euodia and Syntyche (Phil. 4:2–3).

1:2 Paul celebrates grace and peace as gospel gifts. It was common for ancient letters to open with a greeting, but Paul replaces the generic greeting with a theologically charged one by shifting the standard “greeting” (charein) to “grace” (charis). Grace is often understood as God’s unmerited favor toward sinners, but terms like “unmerited” or “undeserved” are inadequate to define grace. Grace is given to those who deserve wrath, and thus grace is “not so much undeserved as ill-deserved”; we have “done everything to deserve the exact opposite of grace.”² The immeasurable gap between the infinite wrath we deserve and the infinite kindness we receive is what makes grace so amazing.

Paul adds “peace” to the greeting, celebrating the staggering truth that people who were once enemies of God now enjoy peace with him through the blood of Christ (Rom. 5:1; Col. 1:19–23). Grace and peace are gospel gifts that come to sinners only “from God our Father and the Lord Jesus Christ.” The Father planned this great salvation, and the Son purchased it.

1:3 Verses 3–6 are one sentence in Greek and shine with a glowing sense of gratitude. Paul thanks God every time the Philippians come to mind. His thankfulness comes through in the occurrences of “all,” “always,” and “every” in verses 3–4.

1:4 As verse 3 makes the point that Paul thanks God for the Philippians, verse 4 fleshes out how he gives thanks: in prayer. Prayer is clearly not a dull duty for Paul. His prayers burn with both gratitude (v. 3) and joy (v. 4). We must distinguish between worldly joy and Christian joy; worldly joy requires delightful circumstances, while Christian joy depends on deep-seated delight in Christ, not circumstances. Elisabeth Elliot said it well: “The secret is Christ in me, not me in a different set of circumstances.”³

1:5 If verse 3 is the “what” and verse 4 the “how,” then verse 5 is the “why.” Paul reveals the main reason he is so thankful for the Philippians: their partnership with him in the gospel. “Partnership” (koinōnia) is often translated as “fellowship,” but it is much more than warm feelings of friendship. The term frequently has the commercial overtones of a business partnership and suggests a robust commitment extending beyond mere emotions. As D. A. Carson writes, “There may be overtones of warmth and intimacy, but the heart of the matter is this shared vision of what is of transcendent importance, a vision that calls forth our commitment.”⁴

1:6 What is the “good work” that God began and will complete? It is the entire work of salvation.⁵ Since salvation did not begin with the will of man (cf. Phil. 1:29), it follows that its completion cannot decisively depend upon the power of man. The God-centered nature of salvation is good news because man is fickle but God is faithful to finish what he starts. God’s work will come to full completion “at the day of Jesus Christ.” Paul’s focus on the “day of Jesus Christ” fills Philippians with a pervasive hope of glory (cf. 1:10; 2:10–11, 2:16; 3:20–21).

1:7 At first glance it seems like this verse simply states that Paul’s feelings are appropriate (“right”). In fact, he says much more. “To feel” could also be translated “to think” (phroneō). It refers to a “mind-set” and is one of the unifying themes of the letter.⁶ Paul is saying, “It is right for me to think this way about you all.” The content of his mind-set (“this way”) refers back to verses 3–6. Paul is thankful for their saving participation and partnership in the gospel (vv. 3–6); they are fellow partakers of grace with Paul in the work of defending and confirming the gospel (vv. 7–8).

1:8 Paul calls upon God to bear witness to the sincerity of his affection for the Philippians—which only God could know with certainty. Paul does not take credit for these affections, for they are the “affection of Christ.” They come from him, not Paul. It is a wonderful thing for these two words—“affection” and “Christ”—to be linked together, as “affection” repeatedly refers in the NT to the compassion Jesus shows to others (Matt. 9:36; 14:14; 15:32). It is natural that Jesus would continue to provide the grace of affection to knit people together in the gospel.

1:9 Paul asks that the Philippians’ love would abound in knowledge and all discernment. It should come as no surprise that Paul’s request would highlight love. Paul esteems love as greater than even faith and hope (1 Cor. 13:13). But here Paul prays for a certain kind of love: one that is discerning and knowing. Paul allows no either-or thinking in his prayers for the Philippians. He does not contemplate a future in which they excel in love or knowledge: love without knowledge is squishy and spineless sentimentalism; knowledge without love is meaningless (1 Cor. 13:2). Paul calls for both light (i.e., knowledge) and heat (i.e., love).

1:10b–11 The result of a love rich in knowledge and discernment, firmly fixed on excellent things, is moral purity and completeness. “Pure” (eilikrinēs) has the sense of being morally unmixed, while “blameless” (aproskopos) focuses more on being faultless in respect to external actions. The combination of these two terms conveys a sense of completeness, covering both internal (“pure”) and external (“blameless”) aspects of Christian holiness.⁷

This purity is not a moral achievement but a divine gift. Christians will be pure and blameless only by being “filled with the fruit of righteousness that comes through Jesus Christ” (1:11; for this theme in the OT, see Ps. 1:3 and Jer. 17:8). “Fruit of righteousness” probably refers to fruit that flows from righteousness, identified as the fruit of the Spirit in Galatians 5:22–23. This moral fruitfulness flows from the righteousness from God found in Jesus Christ (Phil. 3:9).⁸ This verse thus portrays the Reformation truth that the faith that alone justifies does not remain alone.