Some scholars take this passage to be the prelude to chapter 2 and link it together (Thielman, Fee). Certainly there is an obvious connection between each main section of the book. However, I really see that this is the conclusion of chapter 1, especially the follow-up to 1:19-26 and I think that Chapter 2 starts a new topic.
Silva sees 1:27-30 as the start of the central section of Philippians because it sets forth one of the main issues or purposes for which Paul writes this epistle. "The Philippians were in danger of overlooking their Christian duty to maintain spiritual unity; intimidated by their opponents, they may slacker their zeal in conflict. The apostle's injunction must therefore be taken as a serious and fundamental concern in the letter." (89)
| "Whatever happens" – refers back to the circumstances described in 1:19-26 where Paul was talking out loud about whether he would live or die. monon=just one thing (O’Brien; "lifted like a warning finger" (Barth) |
| "Conduct yourselves in a manner worthy of the Gospel of Christ..." – Whatever happens to Paul, the most important thing is that the Philippian believers live their lives in a way that is appropriate for those who call themselves Christians. |
| Thielman correctly notes the importance of the word "conduct yourselves" (politeuesthe). "Philippians were conscious of their status as citizens of Rome and proud of it. This word would probably not have been unknown to them as a term for living as a citizen of Philippi should live. |
| If they are living their lives in a manner worthy of the Gospel, then regardless of whether Paul is able to visit them as he desires or whether he only ears the news from friends, he will know with confidence that they are united. Their unity is described in two ways: "stand firm in one spirit" and "contending as one man for the faith of the Gospel." |
| en eni pneumati=with one common purpose (not in one s/Spirit); the phrase is parallel to the immediately following words mia psuche and denotes "having the same attitude or the same orientation of will" (O’Brien; Bruce) – although as the textbook says, this unity/common purpose must come from the Spirit working in them. |
| Specifically in verse 28 their contending for the Gospel is further explained by the phrase "without being frightened by those who oppose you." The word used for frightened (ptyromai) gives the picture of a horse suddenly reacting when it has been spooked (Palmer). It jumps back, afraid. Paul is telling the believers that by contending together for the Gospel, they will be able to not be scared away by those who oppose them. Remember, some of them were even opposing Paul. You can almost see the people thinking "Okay, Paul, I admire you for preaching boldly. But I’m just not that kind of person. I can’t just get up and preach away and not worry about my safety, my family, etc." Paul is saying "I know. And that’s okay. But when we stand together and fight for the faith unitedly, we are stronger than when we try to stand alone." |
| Thielman (93-94) identifies two results of the opposition they are facing |
Fee (156-7) offers arguments for seeing 1:27-2:18 as a major section.
| The previous section was primarily narrative; this one is primarily imperative. |
| Paul refers to himself more in this section than in 1:12-26. |
| There is a specific focus on Christ (esp. 2:5-11). |
| Chiastic structure of 1:27-2:16 (2:17-18 viewed as transition) |
Fee (164-5) offers four compelling arguments for seeing this "one Spirit" as the Holy Spirit.
| "one spirit" is never used of Paul to refer to "a community spirit" or "a common mind." |
| "stand firm" + "in" is always locative in Pauline usage; that is, it defines the "sphere" in which one is to stand firm...not the manner. |
| In 2:1-4 the terms "soul" and "spirit" are used again in the phrases "participation in the Spirit" and "soul brothers and sisters" |
| Paul uses the same phrases in Ephesians 4 where it is clearly a reference to the Holy Spirit. |
Application
| Even if we are in the midst of trials & temptations, we do not have an excuse for living wrong; we are still to conduct ourselves in a manner worthy of the Gospel. |
| Citizens of the empire – you are Christians and you are to live as such ("remember who you are") |
| Persecution is a sign of our salvation – if you aren’t experiencing persecution, could it be that it is because there’s nothing worth persecuting? |
| "If" would be better translated "since." ei+indicative mood in the protasis (the "if" clause) and any mood or tense in the apodisis ("then" clause). |
| "Paul is not raising any question or doubt about the quality or genuineness of the Philippians' faith and life. On the contrary he is not only affirming them but is building his call for progress and maturity upon those very faith and life experiences." (Craddock 35) |
| v. 2 - "Paul is trying to inculcate a disposition that inclines these converts always to speak and act in such a way that harmony and unity are promoted." (Witherington 62) |
| v. 2 - "While on the surface this may sound self-serving, in reality it speaks volumes about Paul's pastoral heart. His own life and apostleship are deeply bound up with his converts' well-being, and especially with their perseverance so that they themselves will experience God's eschatological joy (cf. vv. 16-18)." (Fee 183-4). |
| v. 3 - Humility was not a virtue in first century Greco-Roman society. Rather pride was a virtue; the character quality that one would demonstrate your status and importance. (See also New International Dictionary of New Testament Theology, 2.260). |
| "If Paul's advice in vv. 3-4 was taken seriously it would mean that those of higher status would have to stop acting on the basis of social distinctions and customs and rather take Christ's actions as their model for acceptable and commendable behavior toward any and all, especially toward Christians. In other words, the social implications of the advice here cut across the distinctions usually made between those of greater and lesser status, including the distinctions between partricians and plebians, citizens and non-citizens, and the honestiores, or more honorable ones, and the so-called humiliores, or less-honored and honorable ones." (Witherington 63) |
Resources Cited
F. F. Bruce. Philippians, New International Bible Commentary. Peabody, MA:
Hendrickson, 1989.
F. Craddock. Philippians. Atlanta: John Knox, 1985.
Gordon D. Fee. Paul's Letters to the Philippians, New International
Commentary on the New Testament. Grand Rapids: Eerdmans, 1995.
Peter T. O’Brien. The Epistle to the Philippians, New International
Greek Testament Commentary. Grand Rapids: Eerdmans, 1992.
Earl F. Palmer. Integrity in a World of Pretense: Insights from the book of Philippians.
Downers Grove: InterVarsity, 1992.
Moises Silva. Philippians, The Wycliffe
Exegetical Commentary. Chicago: Moody, 1988.
Ben Witherington III. Friendship and Finances in Philippi. Valley Forge,
PA: Trinity 1994.
This page was last updated on October 22, 2003.
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Copyright 1999-2003 Prairie Bible Institute
& Steven C. Ibbotson