Today we begin a brief study of the book of Philippians, entitled Joyful Living.
I. PAUL'S RELATIONSHIP WITH THIS CHURCH:
Began in Acts 15 while on his 2nd missionary journey.
Prior to that, he and Barnabas have gone their separate ways because of the disagreement over John Mark.i Paul took Silas on this trip. When he and Silas got to Derbe, they added a young man to their team named Timothy. At that time Timothy may have been a teenager. We know he was very young because 15 years later, Paul refers to him as a young man (1 Tim. 4:12). Derbe was a town in Galatia about 130 miles NW of Antioch.ii
Paul intended to take the team into Asia, but the Holy Spirt told them not to go in that direction (Acts 16:6). As an alternative Paul decided to go to Bithynia and again God stopped them from going there. Then Paul had the famous “Macedonian Call.” In a vision he saw a Macedonian man pleading, “Come over to Macedonia and help us.”iii That call took them to the Mediterranean port city of Neapolis, then ten miles inland to Philippi.iv
Philippi was the leading city in that part of Macedonia.v It was named after Philip, the father of Alexander the Great. Later under Augustus Caesar it was made a Roman colony. That declaration endowed the people there with Roman citizenship.vi This fact may seem incidental on the surface, but it is important to our story and to our study. As a Roman colony, the city took pride in its allegiance to Rome. At the time Paul wrote his letter to the Philippians, Nero was emperor. By this time Nero had assumed the primary titles of Kyrios and Soter (lord and savior). The declaration of Jesus as Lord and Savior stood as a direct challenge to Roman authority which was particularly important to this Roman colony. This clash probably accounts for much of the persecution the Christians a Philippi were experiencing when Paul wrote to them.vii In chapter one he encourages them to stand fast in their faith. In 1:28-30 he continues:
"And not in any way terrified by your adversaries, which is to them a proof of perdition, but to you of salvation, and that from God. 29 For to you it has been granted on behalf of Christ, not only to believe in Him, but also to suffer for His sake, 30 having the same conflict which you saw in me and now hear is in me."
So that is some of the background behind that persecution. The general populace in Philippi would have been resistant to any message that jeopardized their privileged status as Roman citizens. They would have opposed any message that might provoke the displeasure of Nero.
Let’s look at the events that took place when Paul introduced Christianity to the Philippians. It was about 49 A.D.viii when Paul and his team arrived at Philippi. Paul’s custom was to go to the local synagogue on the first Sabbath there and begin ministry in the city. But there was no synagogue in Philippi. It only took ten Jewish men to establish a synagogue. So, we know that the Jewish influence there was almost nonexistent.ix Philippi was a thoroughly pagan city.
There was, however, an unofficial meeting place outside the city by the riverbank where a group of God-fearing women met for prayer. As Paul shared the gospel with them, a woman named Lydia received Christ as her Lord and Savior.x She was a successful businesswoman from Thy-a-tira. Thyatira was famous for its skill in the manufacture and use of purple dye. Lydia had brought that skill to Philippi.xi After she was baptized, she persuaded Paul and his team to stay with her. The team consisted of Paul, Silas, Timothy, and Luke. We know Luke was in the team by the way he uses the pronoun “we” in the Acts record.xii
One thing I find interesting about the founding of this church and the Philippian letter is the prominence of women. Lydia, Paul’s first convert in Europe was a woman. She was a successful businesswoman. The second recorded convert was another woman—a young slave who was delivered from a demon. Lydia most likely became a leader in the new Christian church. Gordon Fee says, “The evidence from Acts indicates that at her conversion, Lydia became patron both of the small apostolic band and of the nascent Christian community. By the very nature of things, that meant she was also a leader in the church, since heads of households automatically assumed the same role in the church that was centered in that Household.”xiii
Women were also prominent in Paul’s letter to the church years later. In chapter 4 Paul addresses two women, Euodia and Synthyche. The two women were influential enough that the apostle deals specifically with their conflict. There is every indication that they were leaders in the church.xiv Paul refers to them as women who have “labored side by side with me in the gospel” (4:3, RSV). If they were not leaders, it is doubtful their conflict would have required Paul’s direct admonition.
The prominence of women at Philippi is a natural reflection of the culture there. In Macedonia at that time women had “a much more significant role in public life than in most other areas in Greco-Roman antiquity.”xv
Paul’s experience in Philippi continues with the harassment he received from the fortune-teller until he finally turned and delivered her from the demon. The loss of her ability to tell fortunes also meant the loss of money for her handlers. They turned against Paul and stirred up a riot against them. Paul and Silas were beaten and thrown into prison.
As they sang praises to God in the midst of their suffering, God sent an earthquake that opened the prison doors and released them from their chains. That woke the jailer up. When he saw the doors open, he assumed the prisons had escape. Knowing the punishment that he would receive for letting the escape, he drew his sword to commit suicide. Paul stopped him, led him to the Lord, and later led his household to Christ.
The town official decided to let Paul and Silas go, but Paul would not leave without a public apology. Acts 16:38-39 says, “And the officers told these words to the magistrates, and they were afraid when they heard that they were Romans. 39 Then they came and pleaded with them and brought them out, and asked them to depart from the city.” Notice the significance of Roman citizenship in verse 38. This was a big deal to the citizens in Philippi, and to violate a Roman citizen could have serious consequences.xvi The story concludes with Paul and Silas returning to the band of believers at Lydia’s house and then leaving Philippi. Luke stayed in Philippi, and Timothy went on with Paul. Those events happened in about 49 A. D.
II. PAUL'S LETTER TO THIS CHURCH:
Is written about 13 years later in 61 or 62 A. D. He is writing this epistle to affirm the relationship and encourage them in their faith.
In Philippians 1:1 he includes someone they know well, Timothy. “Paul and Timothy, bondservants of Jesus Christ.” Paul probably dictated this letter to Timothy, and he wrote it down.xvii Timothy had been with Paul from the very beginning of this church.
Paul does not assert his apostleship here like he does in some of his other epistles. He will issue some correction, but it is not to people who question his authority. This church was founded by Paul. They have a deep love and respect for Paul and Timothy. Instead Paul characterizes himself and Timothy as “bondservants [douloi—the word means slaves owned by someone else—that’s the way the Philippians would have understood it in that culture. Who is their Master?] of Jesus Christ.” By designating himself and Timothy as bondservants Paul initiates a theme that will run through the letter: a theme of servanthood and humility.
Paul will exhort them in 2:3,”Let nothing be done through selfish ambition or conceit, but in lowliness of mind let each esteem others better than himself.” He will present Christ as an example of this: “Let this mind be in you which was also in Christ Jesus, 6 who, being in the form of God, did not consider it robbery to be equal with God, 7 but made Himself of no reputation, taking the form of a bondservant, [doulos –the same word in the singular]” (5-7). He will commend to them Epaphroditus who almost worked himself to death for the cause of Christ (2:25-30). In chapter 3 he will present himself as one who lives for the pleasure of the Lord (3:7-12).
“Paul and Timothy, bondservants of Jesus Christ.”
Perhaps the most prominent theme in this letter is Christ. In this brief epistle, Gordon Fee counts 21 occurrences of the phrase “in Christ” or its equivalent.xviii In the next verse we find it again: “Grace to you and peace from God our Father and the Lord Jesus Christ.” That’s where it all comes from, and that’s where all the glory goes. The heart of this epistle is found in chapter 2 where Paul gives the glorious account of Christ’s incarnation, death, resurrection, and exaltation. He is presenting Christ as an example to follow. But in doing so he is also declaring profound theological truth. The gospel Paul preaches is about Christ and depends entirely on His work of redemption. Paul is not providing a systematic presentation of the gospel content in this letter the way he does in Romans. He is presenting Christ’s example as the way to live out our faith on a daily basis.
As I mention in the introduction of this series, there is abundant counsel in this epistle for living joyfully in Christ. That does not mean problem-free living. In means walking through the challenges we face with the right mindset and an unshakable hope in Christ’s eternal plan for us. It means learning to delight ourselves in the Lord whatever is going on around us. As we study this epistle, we will identify some of these principles for joyful living.
Paul is writing from prison in Rome. He mentions being in chains 4 times in the first chapter. We know he was in Rome by his reference to the palace guard in 1:13 and Caesar’s household at the end of the letter.xix The corresponding chapter in Acts is chapter 28.
The letter is addressed “To all the saints in Christ Jesus who are in Philippi, with the bishops and deacons.” The only way to be a saint is to be in Christ Jesus, and all who are in Christ Jesus are saints. The word hagios is referring to anyone set apart to God by faith in Christ. It is His righteousness that makes us saints. We can not attain that through our own works. It is conferred on everyone who puts his or her faith in Christ. Paul states it this way in 3:9: “. . . not having my own righteousness, which is from the law, but that which is through faith in Christ, the righteousness which is from God by faith.” Have you received that gift of righteousness through faith in Christ? Whether you feel like it or not, if you’re in Christ, you’re a saint. And that fellow Christian who is getting under your skin, is also a saint. We’re all work in process. We all need some finishing touches. But God is confident in His ability to get us there. “To all the saints in Christ Jesus who are in Philippi...”
Then Paul specifically mentions the leaders of the church: “with the bishops and deacons.” Both terms indicate function, not just position.xx Bishops or overseers [episkopos] are those that care for the flock. This term may be referring to the same people who are called elders [presbuteros] in other passages. The emphasis in that word is on spiritual maturity. Acts 14:23 talks about Paul ordaining elders in every church. In Acts 20:28 Paul exhorted the elders: “Therefore take heed to yourselves and to all the flock, among which the Holy Spirit has made you overseers [same word as in Phil. 1:1], to shepherd the church of God which He purchased with His own blood.” Peter told elders to “Shepherd the flock of God which is among you, serving as overseers, not by compulsion but willingly, not for dishonest gain but eagerly; 3 nor as being lords over those entrusted to you, but being examples to the flock” (1 Pet. 5:2-3). The title is not nearly as important as fulfilling the responsibility.
The term for deacon [diakonos] emphasizes serving the congregation in some way. Since overseers and deacons are distinguished in this verse, they probably represent a different office. Of course, we also see that distinction in 1 Timothy 3. The seven men appointed in Acts 6:1-7 were probably functioning as deacons.
The important thing to realize is that churches have leaders. All Christians have the same status as children of God. But there are different functions within the church (1 Cor. 12:12-31). Leaders have responsibilities and accountability for fulfilling those responsibilities. They also have authority to fulfill those responsibilities. Paul may be recognizing the leaders here because in chapter 4 he will be addressing a couple of them by name with some correction.xxi
Some of the events leading up to this letter are as follows:
(1) Since the founding of this church Paul had developed a deep bond with these people. He probably visited the church two or three times during the 13 years prior to this letter. Listen to how he brags on them to the Corinthians.
"Moreover, brethren, we make known to you the grace of God bestowed on the churches of Macedonia: 2 that in a great trial of affliction the abundance of their joy and their deep poverty abounded in the riches of their liberality. 3 For I bear witness that according to their ability, yes, and beyond their ability, they were freely willing, 4 imploring us with much urgency that we would receive the gift and the fellowship of the ministering to the saints. 5 And not only as we had hoped, but they first gave themselves to the Lord, and then to us by the will of God" (2 Cor 8:1-6).
They had generously supported Paul financially. In fact, this letter is in response to a gift brought to Paul from them by Epaphroditus. Paul thanks them for the gift in 4:17.
(2) Epaphroditus had also given Paul an update on what was going on in the church. In response to that, Paul was concerned about the persecution they were experiencing (1:27-30). He updates them on his own persecution. He also addresses the conflict going on between the two women—something he probably learned about from Epaphroditus.
(3) Paul will send this letter to them by Epaphroditus (2:25). He lets them know that he plans to later send Timothy to them (2:19) who will give them an update on his situation. Then in 2:24 he expresses his plans to come see them himself as soon as possible (2:24).
So, there is the background for this beautiful letter. God chose to give us a lot of information about the founding of this church. That information helps us understand Paul's relationship with this congregation, and it gives us insight on the culture in Philippi of the city and the church.
Philippians is a warm expression of Paul’s love for these believers. There is some correction, but it is not harsh correction. Gordon Fee refers to it as “a Letter of Friendship.xxii Paul is encouraging these Christians to live joyfully in Christ. And he gives them some important teaching on how to do that. May God use it to strengthen our faith and increase our joy.
END NOTES:
i Acts 15:36-41.
ii See Kenneth L. Barker, ed. NIV Study Bible, 1985 (Grand Rapids: Zondervan, 1995), s. v. 14:6 and 16:1, 1675, 1679.
iii Acts 16:9. All Scripture quotes, unless indicated otherwise, are from the New King James Version.
iv F. F. Bruce, Commentary on the Book of Acts: The English Text with Introduction, Exposition and Notes (Grand Rapids: Eerdmans, 1986) 329.
v Acts 16:12.
vi Gordon D. Fee, Paul’s Letter to the Philippians, The New International Commentary on the New Testament, Stone, Bruce, Fee, and Green, gen. eds. (Grand Rapids: Eerdmans, 1995) 25.
vii Fee, Paul’s Letter to the Philippians, 31.
viii Fee, Paul’s Letter to the Philippians, 26.
ix Bruce, Commentary on the Book of Acts, 331.
x It is unclear as to whether Lydia was “a Jewish proselyte perhaps, or a woman of true Jewish blood, who had been born in Thyatira.” G. Campbell Morgan, The Acts of the Apostles (Westwood, NJ: Fleming H. Revell Company) 381.
xi Bruce, Commentary on the Book of Acts, 331-332.
xii Fee, Paul’s Letter to the Philippians, 27.
xiii Fee, Paul’s Letter to the Philippians, 390.
xiv Fee, Paul’s Letter to the Philippians, 389-391.
xv Fee, Paul’s Letter to the Philippians, 26.
xvi “. . .their rights as Roman citizens had been grossly violated. The charge brought against them ought to have been properly investigate, but they had been beaten and imprisoned without any inquiry.” Bruce, Commentary on the Book of Acts,340.
xvii Fee, Paul’s Letter to the Philippians, 61.
xviii Fee, Paul’s Letter to the Philippians, 49.
xix Fee, Paul’s Letter to the Philippians, 34-37.
xx Fee, Paul’s Letter to the Philippians, 68-69.
xxi Fee, Paul’s Letter to the Philippians, 66-69.
xxii Fee, Paul’s Letter to the Philippians, 2.
