Before we turn our attention to the actual text of the Philippian letter, let’s look at how the gospel first came to the city of Philippi. We’re introduced in Acts 16 to Lydia , an unmarried (widowed) immigrant. As a wealthy & successful business woman who sold the highly sought after purple dyed cloth (a luxury item for the powerful & wealthy), we might imagine that she was living ‘a life worth living’ . Yet with all her wealth, status & achievement she sought a deeper meaning to life; the kind that goes beyond the fading thrill of conquering yet another goal or seeing a bank account swell. Later in the chapter we meet an ex-Roman soldier dutifully carrying out his role as a jailer . He, unlike Lydia, wasn’t seeking God at all, but then a violent earthquake shook his exterior & interior worlds. As his ‘life worth living’ crumbled, his attention turned to something more, something deeper & more meaningful. In both of these people’s lives, God brought the good news of Jesus to them through Paul & Silas, and they & their households were led into salvation, & Philippi’s church had its first members.

The letter to the Philippians is a friendly, compassionate, and family type letter. Paul does not present himself as an apostle but as a servant. The church in Philippi might be could be considered as the church Paul was closest to. 

In this letter Paul does his best to address the mindset of the Philippians by sharing his own mindset on how he lives in all circumstances. He has a mindset on suffering and on joy. This mindset is dominated by his aspiration to pursue Christ, to gain Christ and to have Christ the reason for living. By sharing his mindset he is trying to help the Philippians (and us) have the same kind of mindset. 

The way Paul begins his letter to the Philippians is so very important because it begins the theme of servanthood which we find illustrated again & again in the letter. He speaks of himself & Timothy as ‘slaves of Christ Jesus’ (1:1). Slave, not apostle. As Christ laid aside his authority as God and became a slave in order to serve humanity (2:6-8), so too Paul laid aside his apostolic authority to serve others for his Master, Jesus. We might all agree that that’s appropriate for an apostle, afterall he is in complete service to God. But is that also an appropriate expectation for you & I? Are we called to be slaves of Christ & therefore servants to all as well? Philippians offers us this one and only one way to live a worthy life! Are there other ways to live? Of course. But Paul encourages us all to be slaves of Christ Jesus our Lord.

In most of Paul’s letters he expresses his thankfulness to God for the believers to whom he is writing. As well he expresses thanks to God for His work and what He has done in various places. Paul’s gratitude spills over into joy especially in his epistle to the Philippians. Paul’s gratitude is for all things even when circumstances are not in his favor. Not only does he model thankfulness but he exhorts the believers to give thanks in and for all things. And so we should do likewise.

Paul is confident that the work that God began in the Philippians will be completed. He bases this on both God and the response that the Philippians have had and continue to have in their partnership with Paul and God in the gospel. On the one had they are partnering with Paul; on the other hand, they are partnering with God in His mission. Their response gave Paul this confidence. Let us partner with each other and with God in his mission.

We’re inundated by news, messages, & media–all competing for our attention & resources; how to cut through the ‘noise’ and focus on what really matters? Paul, ‘the slave of Christ,’ prayed for believers to discern ‘the things that matter most .’ This isn’t a generic call to pursue excellence or better prioritize our time and resources. It is more profound; Paul exemplifies that some things matter, others don’t. For Paul, the Gospel’s progress matters, not his imprisonment or rival preachers’ motives. Christ’s exaltation matters, not his trial’s verdict—life or death. The Philippians’ progress matters; Paul’s presence or absence does not. Ultimately what matters most for Paul? Only Christ matters; he counts everything else as loss. Adopting this criterion, the Philippians won’t grieve over Paul’s incarceration or even execution; they’d rejoice (like Paul) in the success of God’s mission.

Oftentimes when we face hardships, sufferings and difficulties, we might think God can’t possibly use us at that time. We disqualify ourselves from serving him because we are too busy licking our wounds. But what if God wanted to use us even in the midst of our most difficult times? The Philippians knew Paul was in prison and faced an uncertain future. What would that mean for the gospel? Paul gave them a new way of looking at his situation, and all difficult situations when it comes to working with God. Where we see hindrance, blockage or frustration, God sees a new way for the gospel to advance. What a mindset Paul had! “Lord, renew our minds to see all the opportunities you give us to advance your gospel .”

Paul’s hope was that, whether he would live or die, Christ would be honoured. He would not be ashamed as a prisoner, nor ashamed if he should die. He shared this as a pattern for the Philippian believers. Paul’s thoughts and view of life and death are different than most of ours. He did not view one as bad and the other good, rather, he viewed them both as good. For Paul, to live was Christ and to die was gain. He depicts dying as the “better of two goods.” Most people today avoid the topic of death. But for Paul, he considered dying as a gain (Phil. 1:21), being with Christ (Phil. 1:23) or being at home with the Lord (2 Cor. 5:8). For Paul the deciding factor in his present situation was what was best for the Philippian believers. He believed that God would release him from prison so that he could remain with them for their progress and joy in the faith. Paul didn’t live for himself but for others.

Paul had supporters, but also detractors—critics & rivals who doubted his apostleship, questioned his mission, & saw his incarceration as divine disfavor. Responding Paul declares, “this will turn out to my salvation… ” (1:19). What does “salvation” mean here? Is it being saved from eternal punishment, or deliverance—release from prison? Is it rescue from anxiety & shame? The key is that Paul quotes directly from OT Job (13:16); this narrows the interpretational options. Assailed by inexplicable loss, Job suffered unrelenting accusation from his ‘friends,’ assured of his sin. Courageously Job appealed to God for vindication and received it. Now Paul invokes Job’s voice calling for divine vindication; ultimately only God’s verdict counts. What about you? Do you feel misunderstood, unjustly criticized, unfairly maligned? Did you ever ask “why do ‘bad things’ happen to me?” Can we—like Job & Paul—appeal for God’s vindication? Let’s look at Paul, asking: do we match his example?

What happens to Christians when we die? Some would confidently answer, “That’s easy, we go to heaven!” And while that answer rolls off the tongue of so many Christians, is that what we can look forward to when we die? Paul lays out a pathway that follows the same one that our Saviour Jesus also took. A bodily existence here on earth. Followed upon death of a disembodied temporary state where we will enjoy the presence of God. But that is not our final state! There will be a final resurrection for believers. At that point we will receive a new resurrected body that is suitable for the new creation. We have such a beautiful future in store for us. No wonder Paul tells us we should rejoice at the prospect of this incredible future with God and his people!

Paul indicates that we have been given the gift of believing in Christ and suffering for the sake of Christ. We have no problem with the gift of believing but we struggle with the thought that suffering is a gift. Paul’s mindset is that since Christ suffered, as followers of Christ we will also suffer and this is a gracious gift. This attitude went against the perception of success and honor in the society at his time. It is not much different today. Although we should not ask for suffering, when it comes, we need to have the right mindset regarding suffering. Paul indicates that this suffering can result in future resurrection (Phil. 3:10) and that it produces endurance, character and hope (Rom. 5:3-4.) Paul is trying to change our mindset regarding suffering. It is a gift and it produces something and forms us for resurrection. It also makes us people who can walk with others through their suffering. 

Evangelicals hope to ‘go to heaven’ when they die. Catholics expect a Purgatory-detour before going there. Lifeafter-death for Paul is different; dying is ‘departure to be with Christ’; its being ‘absent from the body, but present with the Lord.’ Christ’s ‘interim state,’ between dying and rising, will be matched by believers–they’ll be disembodied ‘naked souls,’ but ‘re-clothed’ at the Resurrection. Yet, Jesus’ parables are dramatically different. His ‘Rich Man & Lazarus’ story portrays both men conscious and embodied after death, already experiencing reward or punishment prior to the Last Judgment. Is Lazarus experiencing Eternal bliss with Abraham? Is the Rich Man’s fate the Eternal Hellfire threatened by Fundamentalist preachers, or is it Catholic Purgatory? Where’s the ‘Interim State’ in this story? Can the diverse scenarios of Paul & Jesus be reconciled? A crucial key is recognizing that Jesus’ story is a parable , not an historical account. It’s not a ‘roadmap beyond the grave’; Jesus challenged the Pharisees using their own Life-after-Death folklore. So, does Jesus’ parable really conflict with Paul’s ‘interim state’? Do resurrection, reward &/or punishment all begin immediately after death? Is there a Biblical basis for Purgatory? Such questions deserve Bible-based answers.

Ask most Christians about their experience in the gospel, and they usually head for the hills because the very thought of approaching another person to tell them about their faith in the death and resurrection of Christ terrifies them. We all have stories and scars to talk about our bad experiences in the gospel. And while speaking to others is a critical element of the gospel, Paul says there is something more important to see about it. On the one hand we need to believe it and speak it. But on the other hand, Paul says we need to ‘become’ the gospel. In other words, it’s not just what you say that unveils the gospel, it’s your living. Paul says, “As citizens of heaven, live your life worthy of the gospel” (Phil. 1:27a). Christians first and foremost are citizens of heaven. Which means our source for all we do and say should come from heaven. But in addition, as Christians, we are called to live heavenly lives here on earth, in our daily situations in order that our colleagues, classmates and family to see the gospel lived out right before their eyes. By the power of the Spirit Paul and the Philippians did it. Now it’s our turn.

As heavenly citizens, we not only conduct ourselves personally but we also live together as citizens of heaven. We have the ability to live as proper heavenly citizens because we are united with Christ, we are “in Christ.” As those in Christ, we, together with our fellow citizens, have encouragement, love, fellowship in the Spirit and affection for one another. For us to live as heavenly citizens in Christ, it is crucial for us to see and appreciate that we have been gifted with all these things. This is the mindset that Paul is trying to help the Philippians have. It is the mindset of Christ. With this mindset comes considering others more important than ourselves and setting aside any selfish ambition and concern only for ourselves. This mindset we have in Christ. May this corporate heavenly citizenship be lived out practically among us.

Reading Phil. 2:6-11 we glimpse the praise & worship offered to Jesus by the earliest Christians. Paul adapts this ‘hymn’ as his ‘Master Story.’ It’s breathtaking in scope–from the eternal past before all time, to eternal future when every creature worships Jesus as cosmic Lord. It covers Christ’s descent from the heights of equality with God down to the depths of human suffering, climaxing in the cross, yet followed by God’s exaltation of him far above all. Some scholars adamantly refuse to recognize Christ’s preexistence and incarnation here; they see only a sinless ‘Second Adam,’ succeeding where the First Adam failed, promoted as God’s ‘Adopted Son’ worthy only of admiration and imitation. Rejecting this prejudicial view, we ought to see God’s pre-existing Son, equal with God the Father, actively renouncing divine privilege, emptying himself to participate in humanity. Now, through his cross, we participate in our Savior’s benefits, confess Jesus as Lord, & worship him to God’s glory.

Many people talk about Jesus today, but the Jesus they present can be significantly different from the biblical Jesus. Some think he is merely a man, or a good man. Others think he was a prophet. Some think the ‘idea’ of Jesus is what really matters. But Phil. 2:5-11 presents Jesus, the second person of the Trinity, not exploiting his divine position & status, but willingly becoming a human being in order to serve us. This Jesus was 100% God, 100% human! He came not to be served, but to serve mankind by humbling himself, and even going to the point of dying on a cross for us. Why does Paul place this beautiful, self-emptying poem before the Philippians in this letter? Not for them to try to outwardly imitate, but rather to see what God & Christ have done for them. By believing in Christ, they & we, can be empowered by him to live a life in community that is willing to let go of our rights, our privileges, our status so we can serve others well.

Philippians 2:6-11 is a ‘Christ Hymn’ for worship which encapsulates early Christian beliefs. It became a goto resource for distinguishing between orthodox beliefs and competing heresies. That enterprise produced the faithdefining Creeds of Nicaea, Chalcedon, etc. These documents delve into the mysteries of the Trinity and the incarnation. Chalcedon’s daring distinction between Christ’s one Person (expressed as ‘I’) & his two natures has proved invaluable; the incarnation’s subject is a single Person—God’s eternal Son, the 2nd of the Trinity. At incarnation he assumed the human nature, but not a human person . So, in his person Christ is not a ‘hybrid God-man;’ rather he is the divine Logos who was ‘with God in the beginning’. We don’t have a ‘Phantom Christ,’ a ‘Miracle-Man Christ,’ an ‘Adopted Christ,’ a ‘Multiplepersonality Christ.’ Our Christ was and is God’s eternal Son, the 2nd of the Trinity, who incarnated to redeem & restore us.

The hymn in Philippians 2 highlights the fact that Jesus was obedient to the point of death. The book of Hebrews points out that Jesus learned obedience even though he was the Son. As the Son of God, Jesus was neither disobedient or obedient because he was equal with God. There was no need for obedience as the divine Son of God. In his divine nature, his will was the Father’s will. However, in his humanity he had a human will. It was this human will that learned obedience. It didn’t mean he went from disobedience to obedience but that as a man he brought his will into line with God’s will. This was evident in his prayer in the Garden of Gethsemane.

What does this mean for us? As disciples and followers of Jesus, we also need our will brought into line with God’s will. This is learning to become obedient. Today’s society does not look favourably on people who are obedient. However, if we truly desire to follow Christ, we will learn obedience. Obedience actually will bring us into a freedom that most people do not know.

What are you willing to put your name on? As a professional engineer, architect or a medical doctor you have the privilege of signing official prescriptions, reports, drawings, etc. As a person of integrity, you’re not going to put your signature on things that are below approved standards. In Phil. 2:9-11, we see God putting his name on the life & work of Jesus Christ (Phil. 2:6-8). Why? Because all he did aligned perfectly with God! Therefore God highly exalted him and bestowed on him the name that is above every name. God’s evaluation is clear. Men & women also have the chance to evaluate the life & work of Jesus. Do we see him as God sees him, or as the collective ‘wisdom’ of humanity sees him. If your evaluation aligns with God’s, you see him as he really is, God, & you confess that to all. With whose evaluation of Jesus do you line up: God’s or man’s?

Christians confess that Jesus Christ came in the flesh (1 Jn. 4:2); but, what kind of flesh? At incarnation did God’s Son assume fallen flesh like ours? Or was his human nature unfallen, like Adam in Eden? All agree Jesus never sinned; but, was his human nature fallen or not? Historically the latter view prevailed. To ‘save Jesus from the Fall,’ Roman Catholics rely on Mary’s ‘immaculate conception;’ Reformed invoke the Spirit’s sanctification. And doctrinal dogma asserts Jesus’ ‘impeccability’–he was incapable of ever sinning. Such tenets insulate Christ, distancing the Savior from us; being immune to temptation, he sails effortlessly through trials. But Scripture says Christ came in the ‘likeness of our sinful flesh,’ he’s ‘like us in every way, except sin.’ Some contemporary theologians affirm God’s Son took our fallen human nature, yet his person never sinned. Rather, through a lifelong struggle–from the manger to the cross–sin was condemned in his flesh & he sanctified that nature aligning it with God’s will. Today, as we struggle, he’s our great High Priest.

Being overly familiar with or overusing something can result in those things being stipped of their true significance. It could be a word, a location, or a person. As Christians we hear things repeated quite often. That’s not a bad thing, but we do run the risk of things losing the impact they once had to us. Take, for instance, words like ‘salvation’, ‘prayer,’ or hearing over the years that we should ‘read our bible.’ We need to work hard for these things not to lose their impact in our lives. In Phil. 2:11, Paul uses a very common Christian saying: ‘Jesus Christ is Lord.’ Does that still have the same impact to you as it once did? A quick checkup question is, ‘Do you still acknowledge his Lordship over you & your life?’ Paul’s use of these words at the conclusion of the Christ hymn (Phil. 2:6-11) is very meaningful. It doesn’t merely point to an event after Christ’s death. Rather, it’s a statement of fact & faith! It points backwards to include all that Christ has done, & forward as it challenges us to surrender to his Lordship more & more. 

Paul seems to be preparing the Philippian church to continue without his presence. He encourages them to go forward in the same manner that they have were while Paul was with them. Paul is not raising up a church to be dependant on him but to be obedient to Christ. Based on God’s operating in the Philippians, they are to work together with God to have their salvation brought to its full operation. Their present and future obedience to Christ as well as living together without grumbling and arguing will make them children of God in a crooked and perverse society. Even more, as they as a church hold firmly to the Word of life they will be stars shining in the world. What a glorious future they have.

Evangelical Christians stress every believer’s duty to actively preach the gospel. They recoil at claims that Paul—the premier NT missionary—never instructed his churches to evangelize. Phil. 2:16 is offered as a key proof text. However, the traditional outward focus—‘holding forth (offering) the word of life’ (KJV)—is a mistranslation; it ought to read: ‘holding firm (clinging) to the word of life,’ stressing our alignment with God’s Word. This negates the putative basis for congregational programs of street-preaching, door-to-door visitation, tract distribution, gospel marches for Jesus, etc; Paul’s writings don’t justify such activities. If not evangelism, what was the role of Paul’s churches? Besides supporting his apostolic ministry, Paul expected his churches to ‘become the gospel .’ He exhorts believers to live worthy of the gospel as a colony of heavenly citizens in the midst of secular society; by their attitudes & actions, their work & worship, their caring & sharing, Paul expects the churches to ‘shine like stars’ in the present darkness attracting God’s elect.

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Paul affirmed the service of both Timothy & Epaphroditus in Phil. 2:19-30. Both served Christ well. And yet, these two men were different in many ways. Quite often when we see two people doing the same job we find ourselves comparing who was better? But to God, who made each one of us uniquely, comparison is foolishness. Each one he has made is uniquely designed to display him like no other can. From this perspective we should ask ourselves, who has God specifically placed me with at work, in my neighbourhood, at my child’s soccer games, at school? From that perspective you have to see that you are uniquely equipped and placed to display Christ to them. That’s a big part of your calling from God! Live Christ among them as you watch your kids play soccer. Live Christ as you work side by side. When we do that, we don’t have to ask, “Am I doing it as well as so-an-so? Did I say it correctly?” Comparison is nothing but a baited trap. Trust God’s perfect placing of you and live him out.

Philippians chapter 3 begins with a warning and Paul’s revaluation of his past. Paul warns the Philippians about a possible threat of the Jewish-Christian “missionaries” who preach that circumcision and keeping the Mosaic laws are requirements to be a part of God’s people. The fact that they have been in other places makes the possibility of them coming to Philippi a real concern. 

Paul then indicates that he now considers his inherited background and previous achievements in the Jewish religion to be a liability. They in no way helped him to know Christ. So now he considers them to be a loss and even “dung.” He gives it up so that he can gain Christ. We need to ask ourselves the question: “What things prevent me from gaining Christ?”  

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In Phil. 3:7-11, Paul shares his own personal desire to not allow anything to obstruct him knowing Christ more deeply and personally than he already did. When Paul says ‘knowing’ he doesn’t mean getting more facts & understanding about Christ. He means experientially knowing Christ. He then lists a few ways for him to do that: 1) to experientially know the power of Christ’s resurrection, 2) to experientially join Christ in his sufferings, and 3) to continually be being conformed to Christ’s death. Paul said this was the goal toward which he was working. He hadn’t reached it (3:12), but he was very intentional about it each day. Paul’s living was meant to encourage the Philippians to have the same goal. We all have our own goals we’re working towards each day. May these verses stir our desire of wanting to know Christ more deeply & personally today.

Paul honestly looks at his progress in the faith and knows that he has not arrived at maturity. He has not reached the goal. This kind of attitude is the mark of a healthy Christian. If Paul had not arrived then we certainly haven’t arrived. Paul’s resolve to strive toward the goal was empowered and strengthened by his realization that Christ took hold of him for this very purpose. 

This section is a direct continuation from 3:10-11. The pathway for Paul and us to reach the goal is not upward mobility but downward mobility. Downward mobility is knowing the power of Christ’s resurrection, the fellowship of his sufferings and being conformed to his death. This is the pathway to reach the goal of maturity, perfection and resurrection.

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No one expects Christians to be perfect. But as we seek to imitate others, we need to ‘pay careful attention’ (Phil. 3:17) to their lives. Are they directed by heaven, or earth? Are they actively following Christ? Do they long to know Christ more intimately? And, are they willing to live a crucified life? Paul encourages the Philippian believers to keep their focus on heavenly things rather than earthly things. The latter causes all kinds of issues in our Christian walk. But when we keep our focus on heavenly things, we are filled with expectation because our Saviour Jesus will come and change our mortal, corruptible bodies, to immortal and incorruptible ones just like our Saviour Jesus. This is the final step of our salvation.

In the final section in Philippians, Paul gives practical exhortation and encouragement. He firstly addresses a disagreement between two sisters who are leaders in the church and have helped Paul in the gospel in the past. This is not a major problem but if not taken care of could become a problem. They are encouraged to practice what Paul has mentioned earlier in this letter to be agree or be of the same mind or think the same thing. This should bring to mind what Paul has written earlier in the book. 

Paul then goes on to exhort the church community to exhibit rejoicing yet with graciousness and living without anxiety by prayer, petition with thanksgiving and making our requests known to God. The result – peace that passes understanding and guards our hearts and our minds. 

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We live in a world filled with discontent, a lack of satisfaction with one’s possessions, status, or situation. It can be seen in the way we think about our bodies, career, the economy, politics & the things we own. We can try to turn this around through self-help books or life-coaches, yet Paul says twice in Phil. 4:11-12 that he has “learned to be content.” And, his contentment is not governed by his circumstances. What has Paul learned that we all need to learn? Contentment comes from Christ alone. When we’re properly focused on him & all he’s asking us to do; when we’re drawing strength from him to do what he’s called us to do (Phil. 4:13), that’s when we experience a contentment that we would otherwise miss. May we all learn to draw the needed strength from Jesus to carry out what he’s asking us to do for him.

Epaphroditus brought a monetary gift to Paul from the church in Philippi. Although Paul acknowledges receiving it, he does not specifically thank the Philippians. There may be number of reasons why he didn’t express enough appreciation for this gift. What Paul seems to be doing is highlighting the fact that Paul and the Philippians are partners together in God’s divine endeavour. Since it is God who is the source, everything that we have if from Him. Our giving, even if it is to other people, is actually a giving back to God from what he has given to us. Therefore, God is the one we thank as our source and God is the one to whom we give. All glory, joy, and rejoicing is directed towards God who takes care of our needs. 

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Philippians’ major focus is marked by an inclusio — matching ‘bookends’—referring to Christians’ heavenly citizenship. As heavenly citizens, believers should stand firm against opposition & contend together for the gospel-faith. Ultimately, at Christ’s return our ‘lowly bodies’ will be conformed to Christ’s glorious body; that’s the climax of our citizenship. This book shows the pathway to that final destiny by means of patterns. It’s not an ascending path of prosperity, power & popularity; it’s a descending path like Christ’s ‘Master Story’ via self-emptying & self-humbling obedience to the cross; also like Paul’s pattern of counting all as loss, participating in Christ’s resurrection power, suffering, & death, in hope of resurrection. Paul charges “imitate me” & other patterns. Just as God exalted Christ, so Christ will exalt those who follow him. Let’s lift our eyes above earth’s horizon & walk the ‘path of citizenship’ via the cross to the new creation where heaven & earth combine.