A study of Philippians: The Joyful Life
Lesson #2 How To Increase Your Joy Philippians 1:1-11
(1:1-2) Introduction: this is a most unusual greeting to a church from Paul. He does not refer to himself as an apostle of Jesus Christ. Why? There was no need for him to defend his call from God. His relationship with the church at Philippi was just what it should be: a relationship founded and rooted in Jesus Christ and in the love and respect for each other. The church held its minister, Paul, ever so closely to its heart; they loved and cared for him as few churches love and care for their ministers. This greeting gives some outstanding distinctives of Christian believers.
1. A healthy church disciples young people (v.1).
2. A healthy church serves Christ (v.1).
3. A healthy church is full of true saints (v.1).
4. A healthy church has leaders who lead by example (v.1).
5. A healthy church experiences grace and peace (v.2).
We live in a generally sad world, a fallen world well acquainted with despair, depression, disappointment, dissatisfaction, and a longing for lasting happiness that often never comes to pass. Moments of pleasure and satisfaction are scattered through the general pain and sorrow of life. Many people have little hope that their situation in life will ever change much, if any, for the better.
Hopelessness tends to increase with age. Long years of life often become long years of sorrow, unfulfillment, loss of loved ones and friends, and often physical limitations and pain. Such decreasing times of happiness tend to produce a morbid sadness and lessening satisfaction with life.
Most people define happiness as an attitude of satisfaction or delight based on positive circumstances largely beyond their control. Happiness, therefore, cannot be planned or programmed, much less guaranteed. It is experienced only if and when circumstances are favorable. It is therefore elusive and uncertain.
Spiritual joy, on the other hand, is not an attitude dependent on chance or circumstances. It is the deep and abiding confidence that, regardless of one’s circumstances in life, all is well between the believer and the Lord. No matter what difficulty, pain, disappointment, failure, rejection, or other challenge one is facing, genuine joy remains because of that eternal well-being established by God’s grace in salvation. Thus, Scripture makes it clear that the fullest, most lasting and satisfying joy is derived from a true relationship with God. It is not based on circumstances or chance, but is the gracious and permanent possession of every child of God. Therefore it is not surprising that joy is an important New Testament theme. The verb rejoice (chairoô) appears ninety-six times in the New Testament (including those times when it is used as a greeting) and the noun joy (chara) another fifty-nine times. The two words appear thirteen times in Philippians.
A biblical theology of joy includes many features. First, joy is a gift from God. David declared, “You have put gladness in my heart, more than when their grain and new wine abound. In peace I will both lie down and sleep, for You alone, O Lord, make me to dwell in safety” (Ps. 4:7–8); “You will make known to me the path of life; in Your presence is fullness of joy; in Your right hand there are pleasures forever” (Ps. 16:11).
Second, God grants joy to those who believe the gospel. Announcing Christ’s birth to the shepherds, the angel said, “Do not be afraid; for behold, I bring you good news of great joy which will be for all the people; for today in the city of David there has been born for you a Savior, who is Christ the Lord” (Luke 2:10–11). Jesus told His disciples, “These things I have spoken to you so that My joy may be in you, and that your joy may be made full” (John 15:11). Christ came to proclaim a gospel that would give true supernatural joy to those who receive Him as Savior and Lord.
Third, joy is produced by God the Holy Spirit. “For the kingdom of God is not eating and drinking,” Paul said, “but righteousness and peace and joy in the Holy Spirit” (Rom 14:17). In his letter to the Galatian churches, the apostle wrote, “The fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control” (Gal. 5:22–23).
Fourth, joy is experienced most fully as believers receive and obey God’s Word. The prophet Jeremiah exulted, “Your words were found and I ate them, and Your words became for me a joy and the delight of my heart; for I have been called by Your name, O Lord God of hosts” (Jer. 15:16). The apostle John wrote his first letter so that, among other things, his and his readers’ “joy may be made complete” (1 John 1:4).
Fifth, believers’ joy is deepened through trials. The full reality of joy is experienced when it is contrasted with sadness, sorrow, and difficulties. “You also became imitators of us and of the Lord,” Paul wrote to the Thessalonians, “having received the word in much tribulation with the joy of the Holy Spirit” (1 Thess. 1:6). In his second letter to the believers at Corinth, Paul spoke of being “sorrowful yet always rejoicing” (2 Cor. 6:10). James counseled believers to “consider it all joy, my brethren, when you encounter various trials” (James 1:2), and Peter encouraged them with these words: Blessed be the God and Father of our Lord Jesus Christ, who according to His great mercy has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead, to obtain an inheritance which is imperishable and undefiled and will not fade away, reserved in heaven for you, who are protected by the power of God through faith for a salvation ready to be revealed in the last time. In this you greatly rejoice, even though now for a little while, if necessary, you have been distressed by various trials. (1 Peter 1:3–6)
Sixth, believers’ joy is made complete when they set their hope on the glory of heaven. They are always to be “rejoicing in hope” (Rom. 12:12). Peter reminded them that, “though you have not seen Him, you love Him, and though you do not see Him now, but believe in Him, you greatly rejoice with joy inexpressible and full of glory” (1 Peter 1:8). Later in that letter he exhorted, “To the degree that you share the sufferings of Christ, keep on rejoicing, so that also at the revelation of His glory you may rejoice with exultation” (1 Peter 4:13).
Jude concluded his brief letter with the beautiful benediction: “Now to Him who is able to keep you from stumbling, and to make you stand in the presence of His glory blameless with great joy, to the only God our Savior, through Jesus Christ our Lord, be glory, majesty, dominion and authority, before all time and now and forever. Amen” (Jude 24–25).
The love bond between Paul and the Philippian believers may have been stronger than the one he had with any other church. It was in large measure because of the joy that their love brought to him that the theme of Paul’s letter to the Philippians is joy. The depth of their relationship with him encouraged the apostle during his imprisonment and added to his joy. He was concerned about their unity, their faithfulness, and many other important spiritual and practical matters. But his overriding concern was that their sorrow over his afflictions would be tempered by their joy over his faithfulness to the Lord and the great reward that awaited him in heaven. Paul wanted them not to be sad, but to share in the fullest measure his deep, abiding joy in Jesus Christ. It is a noteworthy testimony to the maturity of the Philippian believers that, although Paul warned and encouraged them, he made no mention of any theological or moral problem in the church at Philippi. That also brought the apostle joy.
(1:1) Discipleship—Young People: a healthy church disciples young people. In the words “Paul and Timothy” we see a father and son in the faith—the adult and the young person together. There was deep affection that bound Paul and Timothy together. That affection found its root and purpose in the mission of the Lord Jesus Christ. Paul contributed the wisdom of experience, and Timothy the hope and vibrant energy of youth. It should be noted that the adult, Paul, is mentioned first. The adult always holds the primary responsibility and privilege for taking hold of young people and making disciples of them. This was the command of the Lord’s great commission; therefore, the believer must always keep his focus upon finding young people and making disciples of them.
(1:1) Servants—Slaves (doulos): a healthy church serves Jesus Christ, really serves Him. The word “servant” (doulos) is the word bond-slave in Greek. There is a distinct difference between a servant and a slave. A servant is free to work for whomever he wishes; a slave is bought and purchased—completely and totally owned by a master. A slave is bound by law to his master.
Paul calls himself and Timothy the slaves of Jesus Christ. A look at the slave market of Paul’s day shows more clearly what Paul meant when he said he was a “slave of Jesus Christ.”
1. The slave was owned by his master; he was totally possessed by his master. This is what Paul meant. Paul was purchased and possessed by Christ. Christ had looked upon him and had seen his degraded and needful condition. And when Christ looked, the most wonderful thing happened: Christ loved him and bought him. Therefore, he was now the possession of Christ.
2. The slave existed for his master and he had no other reason for existence. He had no personal rights whatsoever. The same was true with Paul: he existed only for Christ. His rights were the rights of Christ only.
3. The slave served his master and he existed only for the purpose of service. He was at the master’s disposal any hour of the day. So it was with Paul: he lived only to serve Christ—hour by hour and day by day.
4. The slave’s will belonged to his master. He was allowed no will and no ambition other than the will and ambition of the master. He was completely subservient to the master and owed total obedience to the will of the master. Paul belonged to Christ. In fact, he even said that he fought and struggled to bring every thought into captivity “to the obedience of Christ” (2 Cor. 10:3-5, esp. 2 Cor. 10:5).
5. There is a fifth and most precious thing that Paul meant by his being “a slave of Jesus Christ.” He meant that he had the highest and most honored and kingly profession in all the world. Men of God, the greatest men of history, have always been called “the servants of God.” It was the highest title of honor. The believer’s slavery to Jesus Christ is no cringing, cowardly, or shameful subjection. It is the position of honor—the honor that bestows upon a man the privileges and responsibilities of serving the King of kings and Lord of lords.
Þ Moses was the slave of God (Deut. 34:5; Psalm 105:26; Malachi 4:4).
Þ Joshua was the slave of God (Joshua 24:9).
Þ David was the slave of God (2 Samuel 3:18; Psalm 78:70).
Þ Paul was the slave of Jesus Christ (Romans 1:1; Phil. 1:1; Titus 1:1).
Þ James was the slave of God (James 1:1).
Þ Jude was the slave of God (Jude 1).
Þ The prophets were the slaves of God (Amos 3:7; Jeremiah 7:25).
Þ Christian believers are said to be the slaves of Jesus Christ (Acts 2:18; 1 Cor. 7:22; Ephes. 6:6; Col. 4:12; 2 Tim. 2:24).
The great need today is for men and women to become slaves of the Lord Jesus Christ. We must become His slaves and do what He says. Then and only then will the world be reached with the glorious news of eternal life. Then and only then will the desperate needs of the world be met.
(1:1) Saints—Sanctified—Holy: a healthy church is full of true saints. The Bible never uses the word saint to refer to a few people in the church who have achieved unusual spiritual maturity. The word saints refers to the sanctified or holy ones. It simply means to be set apart and to be separated. Therefore, every believer who has truly trusted Jesus Christ as his Savior is separated from the world and set apart to live for God. Every true believer is a “saint,” a person set apart unto God.
There are three stages of sanctification.
1. There is initial or positional sanctification. When a person believes in Christ, he is immediately set apart for God—once and for all—permanently.
2. There is progressive sanctification. The true believer makes a determined and disciplined effort to allow the Spirit of God to set him apart day by day. The Spirit of God takes him and conforms him into the image of Christ more and more—for as long as he walks upon this earth.
3. There is eternal sanctification. The day is coming when the believer will be perfectly set apart unto God and His service—without any sin or failure whatsoever. That day will be the great and glorious day of the believer’s eternal redemption.
In light of all that God has done for us, how can we do anything less than to live a sanctified, holy life before God? How can we be lethargic and complacent, sleepy-eyed, and unmotivated? How can we allow ourselves to live lives of routine and unconcern? How can we live lives of indulgence, license, selfishness, immorality, perversion, wickedness, and evil?
(1:1) Bishops—Deacons: a healthy church organizes for ministry and has leaders who lead by example. Note that both bishops and deacons are mentioned as being in the Philippian church. What Paul is doing is addressing the leaders of the church and setting them apart from the membership whom he addressed as “saints.” This is significant, for it means that the leadership or officers of the early church are here named: they were bishops and deacons.. The point to see in this passage is that believers organize for ministry.
1. The bishops (episkopois) were apparently the same as the elders (presbuteros) of a church. The two words are used interchangeably to refer to the same men (Acts 20:17, 28; Titus 1:5, 7). The word “bishop” means to oversee, look after, manage.
2. The deacons (diakonois) were spiritually minded men who had dedicated their lives to the Lord to minister to the saints of God. They were persons who were chosen to minister to the widows and widowers and to the poor and sick of a church in order to free the minister to concentrate on prayer and preaching. But note a significant fact:
Þ Preachers are sometimes called deacons, that is servants.
Þ The first deacons preached as well as ministered to the needy of the church.
Two significant points need to be stressed.
1) The church must organize for ministry and must always be careful to ordain only persons who have proven to be spiritually mature in the Lord.
2) The two ordained officers of the church must be diligent in both their duty and in sharing the Word of the Lord. Every believer is needed to bear witness for the Lord Jesus and the leadership must take the lead. How can we expect others to be witnessing and ministering if we, the leadership, are not witnessing and ministering?
(1:2) Grace—Peace: a healthy church experiences grace and peace.
While the text mentions both Paul and Timothy as the senders of the letter to the Philippians, the authorship is undoubtedly reserved specifically for Paul.[1] Paul was born in Tarsus in Cilicia into a family which apparently maintained a large measure of their Jewish faith and way of life despite the Gentile environment. Thus Paul was thoroughly Jewish and a “citizen of no mean (i.e., important) city” as he refers to it (Acts 21:39), possessing on top of that Roman citizenship (Acts 22:25).
Though he left Tarsus for Jerusalem where he was brought up, he probably also maintained substantial family contacts with Tarsus and was not unfamiliar with the ways and practices of Gentile people in that town (cf. Acts 9:30). In Jerusalem he received his formal education in Judaism under the famous teacher Gamaliel (Acts 22:3) who himself was the grandson of one named Hillel. Hillel was significant in that he had developed many interpretive rules to govern the Jews’ reading and application of Scripture. Jesus may have been referring to some of these interpretations and rules in the sermon on the Mount when he commented, “You have heard that it was said….”
When God called Paul to be a primary spokesman for Christianity in a Gentile context, his background and connections to a pagan city (Tarsus) and his Jewish training all came into play. He undoubtedly understood Gentile thinking and had recourse, in the defense and confirmation of the gospel, to use the interpretive skills he had honed during those long and arduous hours with his mentor—when he was not a Christian. God wastes nothing. He uses it all for his purposes. Remember that God refers to Paul as his “chosen” instrument indicating in the least that He had uniquely qualified him for his apostolic role of preaching to Jews and Gentiles. For those of you who feel that you are required, for whatever reason, to do things that just don’t seem to be of any value, just remember that God will use it all to his glory.
In summary, then, Paul was brought up in a religiously observant Jewish home and trained with strictness in the Pharisaic sect (Acts 22:3). When we get to chapter 3 we will see more about his Jewish heritage, commitment to certain traditions, and zeal for God. By the time he was imprisoned in Rome in 60-62 AD and wrote this letter to the Philippians he was about 60 years old—and still going strong!!!
Paul also mentions Timothy in the address of this letter. Timothy had ministered with Paul in Macedonia and helped establish the churches there and in Achaia as well (cf. Acts 16:3; 17:15; 18:5; 20:4). Timothy stuck with Paul through his rocky relationship with the Corinthians and in the mind of the apostle was a good representative of the latter’s way of life and teaching. During a difficult period, Paul sent him to work with the Corinthians, referring to him as his son whom he loved (1 Cor 4:17). Indeed, he was side by side Paul in the ministry in Corinth (cf. 2 Cor 1:19) and also in the ministry to the Philippians (Phil 2:22). It is fairly rare in life that one can have such a good friend and trusted confidant, but Paul had it in Timothy.
In keeping with Paul’s relationship with Timothy and indeed the entire spirit of the letter to the Philippians, we ought also to lift up our heads and look around at the people God has placed beside us in the ministry. Let us not take them for granted or despise the work they do. We ought to seek first to uphold them in their burdens as Christ upholds us in ours (Gal 6:2). I once heard a story of a young man who was working with an older man in the ministry. The young man, who incidentally is now fairly old, commented that the only time the older man had anything to say to him was when he had made a mistake—then, and only then, would the old man speak, and then only to criticize! That’s a shame and totally unnecessary (that’s not to say, though, that the younger man didn’t learn anything or grow in Christ during that period).
We must remember that Paul was a driven person and focused on a goal, while Timothy appears to have been somewhat more cautious and timid (cf. 2 Tim 1:7).[2] The fact that Paul eventually gave Timothy charge over Ephesus, a major centre for Gentile outreach and mission, indicates that Paul did not defeat his young disciple, but developed him (1 Tim 1:3). The letters to Timothy are proof of this! Timothy must have “caught on” to ministry because he appears to have acquired the same selfless love for the Philippians that Paul also had (cf. Phil 1:7-8 with 2:20-21). More is caught than taught! So when we are working with others in ministry, let us purposely and regularly set aside 15 minutes to a half hour and think about how we can intentionally help them in their walk with Christ. If we did that, we’d have a much lower attrition rate in leadership as well as more of the joy and unity that Paul longed for us to experience (Phil 2:2).
Paul refers to both himself and Timothy as servants (douloi) of Christ Jesus. While he calls himself a “servant” in the introduction to two of his other letters, namely, in Romans 1:1 and Titus 1:1 (though in the latter case he calls himself the “servant of God”), his general practice is to refer to himself as an “apostle.” This is true in 1 Cor 1:1; 2 Cor 1:1; Gal 1:1; Eph 1:1; Col 1:1; 1 Tim 1:1; 2 Tim 1:1. We note also that even in Rom 1:1 and Titus 1:1, where he calls himself a “servant” or “slave,” he nonetheless refers to himself as an apostle in those introductions as well.[3] The idea of a “servant” is a broader category than “apostle,” that is, all apostles were servants of Christ, but not all servants of Christ were apostles (at least in the technical sense of “apostle”; cf. 1 Cor 9:1-2; see also 2 Tim 2:24). A more significant observation, however, is that the term “servant” connotes humility, while the term “apostle” generally connotes authority and “the right to speak and act” on behalf of another. In the case of Paul it often expresses his derived authority from Christ and his right to speak and act as one so commissioned by the Lord. What is striking in this context is that in contrast to any other occasion Paul includes his coworker, i.e., Timothy in this case, in the designation “servant.” The answer as to why this is so is in part dependent on the background of the term “servant.” Is it to be found in the OT concept of the “servant of Yahweh” or in the Greco-Roman idea of “servants” or “slaves”?
The word “servant” (doulos) in the Greek OT[4] often times speaks of the “servant” of Yahweh in terms of men appointed by Yahweh for certain special tasks: (1) Moses is referred to as the servant of the Lord (Num 12:7; Joshua 14:7); (2) Joshua (24:29; Judges 2:8); (3) Abraham (Psalm 104:42); (4) David (Ps 88:3) and (5) all the prophets are regarded as Yahweh’s servants (Jer 25:4; Ezek 38:17). Thus there is a sense that the word “servant,” especially in terms of Moses and the prophets, refers to one who speaks on behalf of God and is invested, therefore, with his authority. There is also, then, a sense of dignity and authority associated with the expression “servant of the Lord.” This may have been Paul’s meaning here in Phil 1:1, but this is unlikely. While there are struggles in the church (2:3-4; 4:2), the church on the whole seems receptive to Paul and his coworkers, so that a reference to his “authority from the Lord” seems somewhat out of place. Also, had this been the case, we would have expected Paul to also refer to himself as an “apostle” and to separate himself from Timothy in the introduction.
There is another context for the term other than the Greek OT. It is the culture in which Paul lived. The term “servants” (doulos) in Paul’s Greco-Roman context referred to a class of people who were at the bottom of the social order. They became slaves, for example, through war, debt, capital convictions, and simply being born from a slave mother. In any case there were slave dealers who acquired them and sold them as property. Slaves had no rights, privileges, or freedoms in any sphere of society outside the family to which they belonged, though some of them, including doctors and accountants, were more educated than their owners. With this background in mind, Paul’s use of the term in Phil 1:1 could indicate that he and Timothy are servants of Christ Jesus in the sense that both he and Timothy are owned by Christ and have been bound over to him to do his will—and his will only. It could be a comment about their humble service to Christ.
In speaking about a Christian’s salvation, Paul says a similar thing in 1 Corinthians 6:19, 20:
6:19 Or do you not know that your body is the temple of the Holy Spirit in you, whom you have from God, and you are not your own? 6:20 For you were bought with a price. Therefore glorify God with your body.
We originally asked the question of why Paul included Timothy with himself under the title “servants of Christ Jesus.” This seems evident now. The term “servant” conveys not the sense found in its Jewish background concerning one’s authority and special place in a task commanded by God, but its Greco-Roman sense of humble servitude. The latter is much more in keeping with the letter’s theme of humility (cf. 2:1-11). Paul’s inclusion of Timothy beside himself in the introduction, then, is to provide a model for the Philippians of true Christian humility, that even though he was a great apostle and invested with authority directly from the Lord, he was first and foremost a servant of Christ Jesus, just like any other Christian, including Timothy (Phil 4:9). Both of them worked shoulder-to-shoulder together for the Philippians and Paul regarded his relationship to Timothy as equal under the Lord.[5] Many ministers and Christian leaders intent on building their own kingdom could take a lesson from Paul and Timothy here. So also the rest of us. As someone once said, “We’re just a bunch of nobody’s running around trying to exalt a somebody!” We would do well to balance our agendas with such a thought.
Paul’s service to the Lord was expressed in terms of helping others come to know Christ and grow in that faith. Specifically in the book of Philippians his service included praying for the church (1:3-11), providing a model for them (1:20-21; 3:1-21; 4:9), teaching them, providing people to help and instruct them (2:19-30), etc. Paul also provides an excellent model for us today regarding the training and encouragement of young believers.
Having introduced both himself and Timothy together as servants of Christ Jesus, Paul now addresses the recipients of the letter. The letter is addressed not to a select few brilliant people in the church, but to all the saints (hagiois) in Philippi[6] and Paul intentionally includes with them those who are leaders in the church, i.e., the overseers (episkopois) and deacons (diakonois).
The reference to the Christians in Philippi as saints is not a reference to their conduct or way of life per se (though conduct is often logically associated with such a term), but rather to their definitive salvation accomplished by Christ Jesus (cf. Rom 8:30). They are saints by virtue of being in Christ Jesus. What is important to note in this introduction is that when Paul refers to the church, he refers to all of them, not some or most, but all. Since such a focus on all the believers is rare in other Pauline introductions (cf. the only other place is in Rom 1:7), yet occurs here in Philippians 1:1 and throughout the letter, it is perhaps significant and ought to be explored momentarily. Let’s look at some of those passages in Philippians:
1:4 Always in my every prayer for all of you I pray with joy
1:7 For it is right for me to think this about all of you, because I have you in my heart, since both in my imprisonment and in the defense and confirmation of the gospel all of you became partners together with me in the grace of God.
1:8 For God is my witness that I long for all of you with the affection of Christ Jesus.
1:25 And since I am sure of this, I know that I will remain and continue with all of you for the sake of your progress and joy in the faith,
2:17 But even if I am being poured out like a drink-offering on the sacrifice and service of your faith, I have joy and rejoice together with all of you.
2:26 Indeed, he greatly missed all of you and was distressed because you heard that he had been ill.
4:21 Give greetings to all the saints in Christ Jesus.
Paul affirms that he prays for all of them and that all of them share in the gospel. He considers his life and ministry to be directed toward all of them and their progress in the faith. He rejoices with all of them, even with the ones who had caused some of the strife. Thus we can now see that the inclusion of the words “all of you” in the introduction are significant and reflect Paul’s attempt to unite the church together around Christ and their common bond in him. So concerned is he about this issue of unity in the church at Philippi that he opens the letter with an anticipation of dealing with it. This kind of preliminary glance at a theme to come later in the letter is not at all uncommon in Paul (e.g., 1 Cor 1:6-9 with chapters 12-14; Col 1:3-14 and the rest of the letter).
Paul also refers to the leaders in the church as overseers (episkopois) and deacons (diakonois). These terms need some explaining though it is difficult to be certain about their precise origin and meaning. Basically the plural noun overseers refers to a group of individuals who were given the responsibility to care for the people, perhaps as Gordon Fee suggests, through “administration, hospitality, and ministeral care.“[7] In this case it carries the same basic function as its use in Acts 20:28 where Paul exhorted the Ephesian elders to tend to the flock among whom God had made them episkopoi. People in these positions (probably official offices of the church in Philippi) were expected to maintain a certain kind of lifestyle outlined in 1 Timothy 3:1-7 and Titus 1:5-9. This included the ability to teach and refute false doctrine. On the other hand, the plural noun deacons refers to another accompanying group of leaders in the church at Philippi (1 Tim 3:8-13). The specifics of their functions are very difficult to say with any degree of certainty but the term generally has a background referring to more menial tasks done in service to others (cf. Mark 10:43-45; Acts 6:2).[8]
Thus it is reasonably clear that there was an established, visible leadership in Philippi and according to the ministeral letters (1 Tim 3:1-13; Tit 1:5-9), such was to be the case in other Pauline churches as well. The question is asked, then, since this leadership was established in other Pauline churches, why is this the only time in which Paul explicitly mentions them in a letter to a church? Some commentators argue that these leaders were responsible for organizing the gifts sent to Paul and he thus wished to give attention to them for their fine work in the Lord (cf. 4:14-18). But they are not mentioned in 4:10-20, though the congregation may have understood them to be those primarily responsible for sending aid to Paul.
Other scholars, in light of the probability that there was some measure of disunity in the church, have argued that Paul mentions these leaders so as to remind them of their duty to carry out his injunctions to promote unity and peace among the members of the church. Certainly this would have been a responsibility of theirs, but Paul gives his injunctions directly to the church (e.g., 3:1ff). Others have argued that the reason Paul mentions these leaders is to endorse their authority to deal with those whom the apostle refers to as “dogs,” “mutilators of the flesh” and “enemies of the cross of Christ” (3:2-3, 18). This too lacks for any positive proof since the warning is given to the members as a whole (3:1).
Finally, some suggest that there was friction among the leaders themselves, of which Euodia and Syntyche were a part (4:2-3), and the mention of the leaders in a greeting which focuses on servanthood and humility (see comments above) suggests that Paul wants to remind them of their need to be unified. All these suggestions have at least some merit in the text of the epistle, but the last is more in keeping with the overall focus in the letter on humility and unity among the Christians in Philippi.
The greeting itself is identical to that found in 1 and 2 Corinthians, Romans, Ephesians and Philemon and has thus become a standard for Paul. The interesting point in the salutation is to see how Paul has transformed Greek and Hebrew traditions according to the work of Christ and God’s attitude toward his church. Paul always expressed a Christo-centric attitude and perspective on life.
The common salutation in Greek letter writing was “Greetings” but they tended to use the Greek verb chairein not the noun grace (charis) as Paul does. An example of contemporary Greek usage can be found in the NT in Acts 15:23 and James 1:1. In both of these cases the writers have used chairein. But Paul uses the noun charis. This was a favorite word of Paul’s which he uses approximately 100 times most of which express the unmerited favor of God toward undeserving sinners like the Philippians, and by extension you and me. It is the term he uses in Ephesians 2:8-9 to express that salvation is totally the work of God on behalf of the believer and comes not through any human effort (i.e., “not by works”). Grace was at the heart of Paul’s gospel and the truth that he believed taught people to say “no” to ungodliness and to live self-controlled, upright and godly lives in this present age (Titus 2:11-12). It was the grace of God that turned Paul—the greatest legalist of his day—into the greatest exponent of the love and mercy of God (cf. 1 Cor 15:10). Paul was confident that all the Philippians shared in the saving grace of God (1:7) and as a result he prayed in 4:23 that the grace of Christ might rest on them.
Though most translations render this verse as “Grace and peace to you…” in all the salutations of the apostle except 1 Timothy-Titus, the Greek text invariably reads “grace to you, and peace…” which indicates that the peace that follows is as a result of the grace just mentioned. That is, for Paul, there is no peace in the heart, no sense of well-being and wholeness, no tranquillity in the heart before God and in the storms of life, until a person has entered into the grace of God by faith. Then, and only then, can he have the peace of God in his/her heart. A person enters that peace by trusting in Christ as their savior.
Paul astonishingly writes that the grace and peace are not from him but from God our father and the Lord Jesus Christ. It would have been pleasantly startling for Paul’s readers to have received a greeting from God. It is even more startling for us today, in light of what we know about Paul’s monotheistic Jewish heritage, to see Jesus functioning in the same capacity as the father. Both of them, according to Paul here, are the authors of the grace and peace for the Christian. Thus there is at least the implication, concerning the ease with which Paul allows the statement to flow from his monotheistic pen—unencumbered—that he regarded Christ as deity as well. In this interpretation the term our is not to be taken with anything other than father (cf. Matt 6:9) and Christ is seen as another agent in the giving of grace and peace.[9] Thus Paul is not saying, as he has done on other occasions: “the God and father of our Lord Jesus Christ” (Rom 15:6; 2 Cor 1:3; 11:31 Eph 1:3; Col 1:3), but implying that Christ is equal to the Father in the dispensing of salvation benefits. Further, the issue of the deity (and humanity) of Christ will come up again in the letter in 2:6ff. Thus once again the apostle has anticipated another important theme in the introduction to his letter.
1. Recognize and appreciate that in the church we are all servants no matter what how “high” or “low” our profile in the body of Christ may be.
2. Learn to appreciate other Christians by thanking God for their ministries and contribution to the body.
3. Accept God’s grace and enjoy the peace he has provided for you.
4. Meditate (as you look up other passages in your Bible) on the person of God the father in terms of his relationship to you and the person of Christ as Lord (cf. John 14:23). Remember we have One God who has revealed himself in three persons. There are three distinct persons, yet all equally partake of deity.
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A popular test for depression rates people on a scale of one to ten. The higher the score, the more severe the depression. If the apostle Paul had taken such a test, he doubtless would have scored a zero, because his joy was complete and irrepressible. Like the writer of Psalms 42 and 43, he knew how to overcome depression, anxiety, and worry (cf. Pss. 42:5, 11; 43:5).
Yet Paul’s circumstances at the time he wrote this letter were dire. He was imprisoned in Rome, possibly facing execution. As it turned out, he was released from this imprisonment, but he was not certain that would be the case when he wrote Philippians. He was under house arrest (Acts 28:23, 30), chained to a Roman soldier (Acts 28:16) to prevent any possibility of escape. Paul languished there, unable to do the work he loved, while others, taking advantage of his situation, preached the gospel out of contention and strife (1:15–17). Nevertheless, his heart overflowed with joy (1:18). If anything, those horrendous circumstances made Paul’s joy all the greater, because he trusted the sovereign purpose of his Lord and turned even more to Him for strength and comfort.
True joy is an unwavering constant in a Spirit-filled life (cf. Rom. 14:17), not a transient emotional feeling that comes and goes depending on circumstances. Because Paul was constantly near to God, he was constantly joyful. He experienced the inexpressible peace (4:7) and contentment (4:11) provided by the Holy Spirit deep within his heart and soul because he had a conscience that was clear of offense against God (Acts 23:1; 24:16; 2 Cor. 1:12; 2 Tim. 1:3).
The Philippian church was not perfect. But in contrast to most of the other churches with which Paul was associated, they had no major moral or spiritual problems. He urged them, “Conduct yourselves in a manner worthy of the gospel of Christ, so that whether I come and see you or remain absent, I will hear of you that you are standing firm in one spirit, with one mind striving together for the faith of the gospel” (1:27). A few verses later he exhorted the Philippians, “Make my joy complete by being of the same mind, maintaining the same love, united in spirit, intent on one purpose. Do nothing from selfishness or empty conceit, but with humility of mind regard one another as more important than yourselves; do not merely look out for your own personal interests, but also for the interests of others” (2:2–4).
Later he commanded them to “do all things without grumbling or disputing; so that you will prove yourselves to be blameless and innocent, children of God above reproach in the midst of a crooked and perverse generation, among whom you appear as lights in the world” (2:14–15). In chapter 4 he urged Euodia and Syntyche, who obviously had an unresolved point of contention, “to live in harmony in the Lord” (v. 2), and he encouraged the entire church to “be anxious for nothing, but in everything by prayer and supplication with thanksgiving let your requests be made known to God” (v. 6). But those admonitions are more a form of encouragement than a rebuke.
As Paul thought about this beloved congregation to whom he was writing, his joy overflowed. He was not thinking so much about his own circumstances as about their faithfulness (1:3–5), not so much about his own afflictions as about their love (2:1–2), not so much about his own physical suffering as about their spiritual steadfastness (2:12–16). He was thinking about their selfless generosity in sending him financial support (4:14–16). He was thinking about their “progress and joy in the faith” (1:25), about his “beloved brethren whom [he longed] to see, [his] joy and crown” (4:1). He could therefore say with utter sincerity, “I thank my God in all my remembrance of you” (1:3).
How about coming over to the house for some fellowship?"
"The fellowship at the retreat was just terrific!"
That word fellowship seems to mean many things to many different people. Perhaps, like a worn coin, it may be losing its true impression. If so, we had better take some steps to rescue it. After all, a good Bible word like fellowship needs to stay in circulation as long as possible.
In spite of his difficult circumstances as a prisoner in Rome, Paul is rejoicing. The secret of his joy is the single mind; he lives for Christ and the Gospel. (Christ is named eighteen times in Philippians 1, and the Gospel is mentioned six times.) "For to me to live is Christ, and to die is gain" (Phil. 1:21).
But what really is "the single mind"? It is the attitude that says, "It makes no difference what happens to me, just as long as Christ is glorified and the Gospel shared with others." Paul rejoiced in spite of his circumstances, because his circumstances strengthened the fellowship of the Gospel (Phil. 1:1-11), promoted the furtherance of the Gospel (Phil. 1:12-26), and guarded the faith of the Gospel (Phil. 1:27-30).
The word fellowship simply means "to have in common." But true Christian fellowship is really much deeper than sharing coffee and pie, or even enjoying a golf game together. Too often what we think is "fellowship" is really only acquaintanceship or friendship. You cannot have fellowship with someone unless you have something in common; and for Christian fellowship, this means the possessing of eternal life within the heart.
Unless a person has been baptized into Christ, he knows nothing of "the fellowship of the Gospel." In Philippians 2:1, Paul writes about "the fellowship of the Spirit," because when a person is born again he receives the gift of the Spirit (Rom. 8:9).
There is also "the fellowship of His sufferings" (Phil. 3:10). When we share what we have with others, this is also fellowship (Phil. 4:15, translated "communicate" in kjv).
So, true Christian fellowship is much more than having a name on a church roll or being present at a meeting. It is possible to be close to people physically and miles away from them spiritually.
One of the sources of Christian joy is this fellowship that believers have in Jesus Christ. Paul was in Rome, his friends were miles away in Philippi, but their spiritual fellowship was real and satisfying. When you have the single mind, you will not complain about circumstances because you know that difficult circumstances will result in the strengthening of the fellowship of the Gospel.
Paul uses three thoughts in Philippians 1:1-11 that describe true Christian fellowship: I have you in my mind (Phil. 1:3-6), I have you in my heart (Phil. 1:7-8), I have you in my prayers (Phil. 1:9-11).
I Have You in My Mind (Phil. 1:3-6)
Philippians 1:3-6: "I thank my God every time I remember you. {4} In all my prayers for all of you, I always pray with joy {5} because of your partnership in the gospel from the first day until now, {6} being confident of this, that he who began a good work in you will carry it on to completion until the day of Christ Jesus."
It is a lovely thing when, as Ellicott puts it, remembrance and gratitude are bound up together. In our personal relationships it is a great thing to have nothing but happy memories; and that was how Paul was with the Christians at Philippi. To remember brought no regrets, only happiness.
Isn’t it remarkable that Paul is thinking of others and not of himself? As he awaits his trial in Rome, Paul’s mind goes back to the believers in Philippi, and every recollection he has brings him joy.
Read Acts 16; you may discover that some things happened to Paul at Philippi, the memory of which could produce sorrow. He was illegally arrested and beaten, was placed in the stocks, and was humiliated before the people.
But even those memories brought joy to Paul, because it was through this suffering that the jailer found Christ! Paul recalled Lydia and her household, the poor slave girl who had been demon-possessed, and the other dear Christians at Philippi; and each recollection was a source of joy.
It is possible that Philippians 1:5 is talking about their financial fellowship with Paul, a topic he picks up again in Philippians 4:14-19. The church at Philippi was the only church that entered into fellowship with Paul to help support his ministry. The "good work" of Philippians 1:6 may refer to the sharing of their means; it was started by the Lord and Paul was sure the Lord would continue it and complete it.
But we will not go astray if we apply these verses to the work of salvation and Christian living. We are not saved by our good works (Eph. 2:8-9). Salvation is the good work God does in us when we trust His Son. In Philippians 2:12-13 we are told that God continues to work in us through His Spirit. In other words, salvation includes a threefold work:
the work God does for us—salvation;
the work God does in us—sanctification;
the work God does through us—service.
This work will continue until we see Christ, and then the work will be fulfilled. "We shall be like Him, for we shall see Him as He is" (1 John 3:2).
It was a source of joy to Paul to know that God was still working in the lives of his fellow-believers at Philippi. After all, this is the real basis for joyful Christian fellowship, to have God at work in our lives day by day.
"There seems to be friction in our home," a concerned wife said to a marriage counselor. "I really don’t know what the trouble is."
"Friction is caused by one of two things," said the counselor, and to illustrate he picked up two blocks of wood from his desk. "If one block is moving and one is standing still, there’s friction. Or, if both are moving but in opposite directions, there’s friction. Now, which is it?"
"I’ll have to admit that I’ve been going backward in my Christian life, and Joe has really been growing," the wife admitted. "What I need is to get back to fellowship with the Lord."
The Joy of Recollection
I thank my God in all my remembrance of you, (1:3)
Thank is from eucharisteoô, from which the English word “Eucharist,” a name often used of the Lord’s Supper, derives. In that ordinance believers give thanks to God in remembrance of Christ’s substitutionary sacrifice on the cross. In this instance Paul gives thanks for his spiritual brothers and sisters in Philippi who, over the years, had brought him such abundant blessing and joy.
The phrase my God reflects Paul’s deep intimacy and communion with the Lord, to whom he belonged and whom he served (Acts 27:23). His thankfulness for the Philippians was to God, emphasizing both that the Lord is the ultimate source of all joy and that it was the Philippians’ relationship to Him through Christ that caused Paul to thank … God. Paul expressed similar thanksgivings for the believers in Corinth (1 Cor. 1:4), in Colossae (Col. 1:3), and in Thessalonica (1 Thess. 1:2; cf. 2:13), and for his beloved coworkers Timothy (2 Tim. 1:3) and Philemon (Philem. 4).
Paul’s remembrance of the Philippians began with his second missionary journey, when the apostle first came to Philippi. He was specifically directed by the Holy Spirit to go to Macedonia (the province in which Philippi was located) rather than Bithynia, as he and Silas had intended (Acts 16:7–10). On the Sabbath they went outside the city to the riverside, where they expected to find Jewish worshipers. (Evidently there were not enough Jewish men in Philippi to form a synagogue.) The only ones present were a group of women at prayer. One of the women, Lydia, was “a worshiper of God,” that is, a Gentile proselyte to Judaism. The Lord opened her heart to Christ. When she heard the gospel, she was baptized with her newly believing household, and she prevailed on Paul and those with him to be her guests (Acts 16:13–15). Lydia and her household were the first Christian converts in Europe and became the nucleus of that continent’s first church. The generosity and hospitality they exhibited characterized that congregation for years to come.
Surely in Paul’s remembrance was the young demon-possessed slave girl in Philippi who brought her owners considerable wealth from her fortune-telling. She dogged the apostle and his companions for many days and “kept crying out, saying, ‘These men are bond-servants of the Most High God, who are proclaiming to you the way of salvation.’” Becoming “greatly annoyed, [Paul] turned and said to the spirit, ‘I command you in the name of Jesus Christ to come out of her!’ And it came out at that very moment” (Acts 16:16–18). Although Luke does not report it specifically, it seems probable that, like Lydia, she was born again and became a sister in Christ whom Paul now fondly remembered.
Paul also would have remembered the time he spent in jail in Philippi because of the slave girl’s owners, who lost a great source of income and incited the townspeople against him and Silas (Acts 16:19–23). Not only did the Lord give Paul and Silas peace and joy despite their chains and literally put songs in their hearts (Acts 16:25), but He also used their imprisonment to bring the jailer and his household to salvation (Acts 16:26–34). On the way out of the city after being released from prison, Paul and Silas went to Lydia’s house for a last time and were encouraged by the many believers there who came to see them off (Acts 16:40).
Paul must have often remembered that, after he left Macedonia, the Philippian church was the only one that helped him financially (Phil. 4:15–16). Those devoted believers continued their generosity by contributing toward the collection Paul made for the needy believers in Jerusalem (2 Cor. 8:1–5).
Having a genuine desire to remember and focus on the goodness, kindness, and successes of others does not involve denying their weaknesses and shortcomings but rather looking past them. The Holy Spirit prompts believers to appreciate others’ love, generosity, and compassion and to forget the rest (cf. 4:8; 1 Cor. 13:4–7). On the other hand, a person who constantly focuses on the negatives, faults, shortcomings, and slights of others is a person not controlled by the Holy Spirit, and is perhaps an unbeliever. Bitterness, resentment, a critical spirit, holding grudges, and the like are works of the flesh, not of the Spirit.
Much of Paul’s joy was based on the pleasant, loving recollections of believers who, like those in Philippi, were consistently faithful to the Lord, to their fellow believers, and to him.
Paul did not stand alone in the world. He was not the only person living for God and sharing Christ. He belonged to a great family, a family of believers who constituted the family of God. They, too, were living for God and sharing Christ with a lost and needful world. Remember that Paul was in prison in Rome and that he was a great distance from the Philippian believers. He did not have their presence; all he had was the memory of their time together. And sitting there in prison, remembering their love and care and support, his heart swelled up with thanksgiving for them, and he thanked God for them.
What a lesson for us! If Paul thanked God for believers who were so far away from him, how much more should we thank God for each other. We have the love and care and support of each other week by week and day by day, and we can call upon each other for help any hour of any day. Yet how often do we thank God for each other?
Another point is this: we should be following Paul’s example and thanking God for all believers every day. We are not alone in the world. God is building a body of people world-wide—a body of people who are just like us—committed to live for the Lord Jesus Christ and to carry His gospel of salvation and love and care to a world that reels under the weight of desperate need.
Paul gives thanks (eucharisteo„) every time he remembers them. It was common in the secular world of letter writing to open a new letter with thanksgiving to God.[10] So Paul emulates here what is found in the culture at the time. But there are some important differences including his personal reference to God as my God. There are only two other instances for sure where Paul refers in his introductory prayer to God as my God, namely, in Romans 1:8 and Philemon 4. This may also be the case in 1 Cor 1:4 though the text is in some doubt. The simple formula: “we thank God” is also found in 1 Thess 1:2 and Col 1:3.
In any case, Paul refers to God as my God[11] which reflects the deep intimacy he shared with the Lord and the expression itself may well come from the Psalter. When the psalmist cries out for God’s help against his enemies he petitions the Lord: “Arise O Lord, Deliver me, O my God…” (Ps 3:7). David cried out to God for help, entreating him saying, “Listen to my cry for help, my king and my God, for to you I pray.” And, when David was running from Saul he prayed to the Lord: “I love you, O Lord, my strength. The Lord is my rock, my fortress and my deliverer; my God is my rock in whom I take refuge.” What incredible closeness to the Lord these passages speak of. Though it may not have been the reason in every instance for Paul’s use of my God in his prayers, it may in this case, like David before him, have been spawned as a result of the difficult circumstances he was facing in prison.
There are several indicators in the letter itself that point us to Paul’s close personal relationship with the Lord in spite of his circumstances.
1. First, as a result of his intimacy to the Lord Paul could eagerly expect and confidently hope that in whatever circumstances he found himself he would not be ashamed but would have sufficient courage so that Christ would always be exalted through him, whether in life or death (1:20). This can only come as a result of spiritually abiding in Christ (John 15:7-8).
2. Second, the apostle goes so far as to say that “for him to live is Christ and to die is gain” and that he would much rather “depart and be with Christ” (1:21-23).
3. Third, he rejoices in his ministry to the Philippians even though the cost to him was great with no choice results guaranteed (2:16-18).[12]
4. Fourth, his sufferings in life have brought him to the place where he wants to know Christ more than anything else he can think of, including knowing the power of his resurrection, the fellowship of sharing in Christ’s sufferings, being conformed to the likeness of his death, and rising from the dead (3:10-11). There is much more in the letter that we could talk about as well. Paul was a man who knew his God and referred to him as my God. He understood the suffering and humiliation that Christ underwent for him (2:6-11) and now it was his turn to follow suit.
The Joy of Intercession
always offering prayer with joy in my every prayer for you all, (1:4)
Another indispensable element of joy for believers is interceding before God on behalf of others. Those who are obedient to the Holy Spirit will delight in the privilege of intercessory prayer. Faithful and sincere intercession is much more than an obligation; it is a joy. Faithful intercessors are more preoccupied with the needs and welfare of others than their own and ask God to pour out His divine blessing on them. An infallible test of godly joy is the degree to which a believer prays more earnestly for the benefit and blessing of others than for his own.
The noun deeôsis (prayer), used twice in this verse, has the basic meaning of a request, entreaty, or supplication and, in the New Testament, is always addressed to God (cf. Luke 1:13; 5:33; Rom. 10:1; 2 Cor. 1:11; Heb. 5:7; James 5:16; 1 Peter 3:12).
As the apostle explains later in this chapter (vv. 12–21), he was at this time experiencing some of the most difficult and painful times of his ministry. Not only was he in prison, but, even more painful to him, he also was being maligned by fellow teachers and preachers who intended “to cause [him] distress in [his] imprisonment”(v. 17). Although he obviously was not unaware of or unconcerned about that unjust and hateful behavior, he was determined not to allow it to diminish his joy. Instead, Paul was grateful “that in every way, whether in pretense or in truth, Christ is proclaimed; and in this I rejoice. Yes, and I will rejoice” (v. 18).
Intercessory prayer sometimes involves disappointment and pain. Later in this letter he counseled the Philippians, “Join in following my example, and observe those who walk according to the pattern you have in us. For many walk, of whom I often told you, and now tell you even weeping, that they are enemies of the cross of Christ, whose end is destruction, whose god is their appetite, and whose glory is in their shame, who set their minds on earthly things” (3:17–19). Those false believers not only were uncharitable in the extreme but also were shamelessly worldly. They were “enemies of the cross of Christ.” Their false teaching and immoral living seriously threatened the church, and that tragic state of affairs brought pain to the apostle. Paul reminded the church at Corinth that “out of much affliction and anguish of heart I wrote to you with many tears; not so that you would be made sorrowful, but that you might know the love which I have especially for you” (2 Cor. 2:4; cf. 11:29).
But Paul’s prayers for the Philippians were offered with great appreciation, thankfulness, and joy. Neither the unbelieving false teachers, such as those just mentioned, nor squabbling believers, such as Euodia and Syntyche (4:2), could rob Paul of his joyful remembrance of this cherished congregation. After beseeching Clement and an unnamed elder at Philippi to help reconcile those two women, he exults, “Rejoice in the Lord always; again I will say, rejoice!” (4:3–4).
Like Paul, believers who possess God-given joy do not focus on themselves, even in the midst of pain or difficult circumstances. They are rather concerned about their fellow believers’ pain, difficult circumstances, hardships, failures, and sorrows, and they earnestly intercede for them. They joyfully pray for God to bless their fellow believers in every way, above all for their spiritual welfare. Later in this letter Paul expresses this personal trait in an admonition: “Do not merely look out for your own personal interests, but also for the interests of others” (2:4).
It seems that throughout most of the history of the church only a minority of Christians have known the true, full joy that God gives to His obedient children. Lack of joy reveals itself in three ways: in negative thoughts and talk about others, in a lack of concern for their welfare, and in the failure to intercede on their behalf. Joyless believers are self-centered, selfish, proud, and often vengeful, and their self-centeredness inevitably manifests itself in prayerlessness.
Paul’s prayers for the Philippians grew out of his intense, deep, personal love for the Lord and for them (1:7-8). He wants the Philippians to know that he prays for them often and that on each occasion that he does pray, he does so with thanksgiving and joy.
Paul says that he always prayed for the church. The idea is that he prayed all throughout the day for them. They were constantly on his mind and in his prayers. As Matthew Henry says, Paul prayed by name for all the churches he knew, and he had seasons of prayer for each church (Matthew Henry’s Commentary, Vol.6. Tappan, NJ: Fleming H. Revell, no date listed, p.724.
What a dynamic lesson in prayer!
1) To pray by name for all the churches we know.
2) To take blocks of time (seasons of prayers) to pray for each church.
3) To always—all day long—pray for the churches of our living Lord.
Hawthorne has suggested that “every time I remember you” (back in v. 3) indicates that Paul was not thinking about praying at random times per se, though he undoubtedly did that, but that he was thinking about praying at set times, much according to his Jewish heritage (Ps 5:3; Ezra 9:5; Ps 55:17; Dan 6:10; 1 Chron 23:30).[13] Luke records for us the practice of Peter and John going up to the temple at the hour of prayer (i.e., 3pm; Acts 3:1). The Jews of Paul’s day regularly prayed: (1) early in the morning, in connection with the morning sacrifice; (2) at the ninth hour in connection with the evening sacrifice (3 pm); (3) at sunset.[14] Thus there is evidence that prayer at set times was actually done by Christian Jews—and it is probably quite safe to say that Paul himself followed this tradition—but it is by no means certain that his comment in v. 3 can be limited to that. The language is just not specific enough to warrant such a narrow referent. He probably means that he prays all the time for the Philippians, not just at set times. In any case, he was in prison, and undoubtedly had much opportunity to pray for his beloved friends.
Let’s begin our discussion of this verse with a closer look at the word prayer (dee„sei). The word is used 18 times in the NT, 12 of which are in Paul (Rom 10:1; 2 Cor 1:11; 9:14; Eph 6:18 [2x]; Phil 1:4 [2x]; 1:19; 4:6; 1 Tim 2:1; 5:5; 2 Tim 1:3). The term can be used in a narrower way than the general term for prayer found in Phil 1:9 (proseuchomai) and may relate better to known, specific needs.[15] Thus, for example, in Romans 10:1 Paul prays specifically for the salvation of his Jewish brethern. In 2 Corinthians 1:11 Paul asks for specific prayer concerning deliverance from trouble. In Philippians the word occurs twice in 1:4, and in two other verses, namely, 1:19 and 4:6. In 1:19 Paul regards his imprisonment as coming to an end soon because the Philippians have prayed specifically for his release. In 4:6 the term probably refers to prayer for unity in the Philippians church. Thus in the book of Philippians the word carries a narrower sense than just a general reference to prayer.
The question arises, then, as to what specific needs are in mind in the use of the term in 1:4. This can be understood by looking at the letter as a whole and the problems within the church at Philippi. First, because of certain factions developing in the church, Paul’s immediate concern is with unity (4:2-3). Second, he denounces the false teachers in his letter and shows the Philippians a better way toward spirituality (3:1-21). Thus it seems that Paul’s prayers to make up what is lacking in the Philippians faith, that is, his prayer that God will bring them to maturity, includes prayers for their humility and unity, as well as prayers for their protection from false teachers.
It must be said, however, that while Paul makes these prayers for specific needs in the church, and even though these needs are connected to sin on the part of some members (e.g., 2:3-4; 4:2-3), he nonetheless, prays for all of them (huper panto„n humo„n) and he does so with joy (charas). The focus on all of them as we stated in the first lesson (Philippians 1:1-2), not only ensures the Philippians that Paul prays for all of them and not just a select group, but also anticipates the discussion of unity to come in the bulk of the letter and lets the Philippians know that in Paul’s mind, they are all valuable and equal members of the church.
Paul says that he always prays for the Philippians with joy. Joy is a fruit of the Spirit (Gal 5:23) and refers to the experience of a fullness of life because of the presence of the Spirit in a person’s heart—regardless what the circumstances are. It is closely connected to feelings of well being and a deep and lasting peace grounded in the personal knowledge of God’s presence and sovereignty over all peoples and events.[16] It is in this experience joy that the apostle prays for the church. But he does so according to the following reasons outlined in vv. 5 and 6.
Joy: there is the mark of joy. Remember that Paul is in prison, yet his heart is filled with joy. Joy (chara) means an inner gladness; a deep seated pleasure. It is a depth of assurance and confidence that ignites a cheerful and rejoicing heart. It is a cheerful heart that leads to cheerful and rejoicing behavior.
The joy of the Lord is not the same as the joy of the world. The joy of the world is more of a temporary pleasure than joy. The world’s joy is always nagged by some incompleteness, some lack, some unfulfilling thing, some missing ingredient, some need still existing. There is not a completeness—not a complete sense of assurance, confidence, and satisfaction. There is the knowledge, the haunting awareness, that something can go wrong: circumstances can change or some situation can arise to disturb the joy (sickness, death, financial loss, war). The haunting awareness always keeps the world’s joy from being full and complete, assuring and satisfying.
Several things need to be said about the believer’s joy.
1. Joy is divine. It is possessed and given only by God. Its roots are not in earthly or material things or cheap triumphs. It is the joy of the Holy Spirit, a joy based in the Lord. It is His very own joy (John 15:11; Acts 13:52; Romans 14:17; Galatians 5:22; 1 Thes. 1:6).
2. Joy does not depend on circumstances or happiness. Happiness depends upon happenings, but the joy that God implants in the believer’s heart overrides all, even the matters of life and death (Psalm 5:11; 2 Cor. 6:10; 2 Cor. 7:4).
3. Joy springs from faith (Romans 15:13; Phil. 1:25; 2 Tim. 1:4; cp. Matthew 2:10).
4. Joy of future reward makes and keeps the believer faithful (Matthew 25:21, 23; Acts 20:24; Hebrews 12:2).
The source of the believer’s joy is severalfold.
1. The fellowship of the Father and His Son brings joy (1 John 1:3-4).
2. Victory over sin, death, and hell brings joy (John 14:28; John 16:20-22).
3. Repentance brings joy (Luke 15:7, 10).
4. The hope of glory brings joy (Romans 14:17; Hebrews 12:2; 1 Peter 4:13).
5. The Lord’s Word—the revelations, commandments, and promises which He made—brings joy (John 15:11).
6. The commandments of Christ and the will of God bring joy. Obeying and doing a good job stirs joy within the believer’s heart (John 15:11; John 17:13; Acts 13:52).
7. Prayer brings joy (John 16:24).
8. The presence and fellowship of believers brings joy (1 John 1:3-4).
9. Converts bring joy (Luke 15:5; Phil. 4:1; 1 Thes. 2:19-20).
10. Hearing that others walk in the truth brings joy (3 John 1:4).
11. Giving brings joy (2 Cor. 8:2; Hebrews 10:34).
The Joy of Participation
in view of your participation in the gospel from the first day until now. (1:5)
A third element of God-given joy is participation. Koinoônia (participation) is commonly rendered “fellowship,” or “communion,” and has the root meaning of sharing something in common. It is used in several places of sharing possessions or money. Using the verb form, Paul declares that faithful believers should practice “contributing to the needs of the saints” (Rom. 12:13); and later in the letter he uses the noun form in speaking of “a contribution for the poor among the saints in Jerusalem” (Rom. 15:26; cf. 2 Cor. 8:4, where koinoônia is rendered “participation”; 9:13). In 1 Timothy 6:18 the adjectival form is rendered “ready to share,” and in Hebrews 13:16 the noun is translated “sharing.”
In the broadest sense, Paul rejoiced that the Philippians were saved and thus partners with him in the spread of the gospel. That participation included their generous financial support of him. Later in this letter he reminded them: “You yourselves also know, Philippians, that at the first preaching of the gospel, after I left Macedonia, no church shared with me in the matter of giving and receiving but you alone; for even in Thessalonica you sent a gift more than once for my needs” (4:15–16).
By far the most important thing all believers share is their spiritual oneness, their participation in the gospel of Jesus Christ. “God is faithful,” Paul explained, “through whom you were called into fellowship with His Son, Jesus Christ our Lord” (1 Cor. 1:9). Fellowship includes cooperation in the preaching of the good news of salvation to those who have never heard it, so that the spiritual fellowship might be enlarged and bring still greater glory to God (cf. 2 Cor. 4:15). In this context the phrase in the gospel refers to the whole enterprise of gospel ministry, especially that of evangelism. So Paul here commends the Philippians for their faithful and enduring partnership with him in this supreme endeavor.
Paul’s beautiful benediction in 2 Corinthians perhaps best summarizes the full depth and breadth of Christian koinoônia: “The grace of the Lord Jesus Christ, and the love of God, and the fellowship [koinoônia] of the Holy Spirit, be with you all” (2 Cor. 13:14). The justifying grace of the Son, the electing love of the Father, and the sanctifying fellowship of the Holy Spirit are inextricably coalesced in the partnership of the saints, a vast spiritual brotherhood that includes every person who has saving faith in Jesus Christ. Such fellowship was a great source of joy for Paul, as it is for all Christians who find strength, encouragement, support, comfort, and help through their fellowship with other believers.
In his commentary on Philippians, the noted commentator William Hendriksen lists eight aspects, or types, of Christian koinoônia (see New Testament Commentary: Exposition of Philippians [Grand Rapids: Baker, 1962], 51–53). His list is not meant to be comprehensive, and the eight aspects are not necessarily in order of importance. They are grace, faith, prayer and thanksgiving, love, service, contributing to the needs of others, separation from the world, and spiritual warfare. It is obvious that they overlap in varying degrees.
First and foremost is the fellowship of grace. This is not a natural, man-made fellowship but one sovereignly designed and effected by God through His Holy Spirit. “For by grace you have been saved through faith,” Paul declared; “and that not of yourselves, it is the gift of God” (Eph. 2:8; cf. Acts 15:11; Rom. 4:5). All believers have been graciously chosen by God for salvation. Apart from His having chosen them, they could not have chosen Him. In John 6:44 Jesus declared, “No one can come to Me unless the Father who sent Me draws him; and I will raise him up on the last day.” To the Romans Paul wrote, “For those whom [God] foreknew, He also predestined to become conformed to the image of His Son, so that He would be the firstborn among many brethren; and these whom He predestined, He also called; and these whom He called, He also justified; and these whom He justified, He also glorified” (Rom. 8:29–30; cf. John 15:16).
Those whom God chooses for salvation are made one with the Father, the Son, and the Holy Spirit as well as each other. Speaking of Himself, Jesus prayed to the Father, “Even as You gave Him [the Son] authority over all flesh, that to all whom You have given Him, He may give eternal life. This is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent” (John 17:2–3). Paul summarized that truth in these words: “The one who joins himself to the Lord is one spirit with Him” (1 Cor. 6:17).