Taking the Epistle: Philippians

In the study notes at the beginning, the NIV Study Bible tells us that Philippians was written specifically to thank the Christians of Philippi for the gifts that they had sent while he was in captivity in Rome. He uses the opportunity of writing to express a couple of other points, essentially just to remind the Faithful of what Paul finds good about their behaviour and to encourage them to keep it up.

The notes promise a reminder not to listen to the legalist Judaisers, or the libertine antinomians, but these are both really short, throwaway lines and don't add much to the theological understanding of Paul's point of view about it. The passage about the Judaisers (3:2-4), though, seems particularly apt considering the latest attempt to "prove" that Barack Obama is not a legitimate President of the USA:

Watch out for those dogs, those men who do evil, those mutilators of the flesh. For it is we who are the circumcision, we who worship by the Spirit of God, who glory in Christ Jesus and who put no faith in the flesh

Meaning, those who look to the law of circumcision are to be considered "evil". If this stuff continues, someone should start inserting "Philippians 3:2-4" into the conversations the wingnuts have about it and see what happens...

Paul has his usual tendency towards a "oh, poor me!" attitude, veiled beneath a declaration of his willingness and faith; but perhaps now that it really is harder for him, it seems to be less so than, for example, the impression I get in 2 Corinthians. It comes across at various points in the letter that he seems to regard the church in Philippi as his greatest success: they do not need correction, just reminders; they have (in Paul's words) been the ones who volunteered material help in the past as well, even though he did not ask for it; they have, he asserts, remained true and faithful.

The background of Philippi is explained in the study notes as being a Roman colony, and its inhabitants were officially Roman citizens (and, reading between the lines, may have been a bit snobbish about it). Apparently, the custom of giving land to retired veterans of the Roman army meant that a lot of the Romans in Philippi were ex-military, and I would hazard a guess based on the conclusions I've drawn about Paul's personality from previous books that that kind of orderly mindset may be partly why he likes them so much!

Paul writes that the example he gives, even while "in chains" is having an influence on the guards who watch over him. He also writes that his ability to bear up under captivity has had the effect of encouraging others to preach more openly about Christ - the exact opposite, we might imagine, from what the authorities would have wanted.

We are then reminded that Paul had rivals in preaching, who did so "out of selfish ambition". The accusations against which he defended himself in 2 Corinthians, one imagines, might have been circulated again, trying to discredit Paul as a genuine preacher of God's Word. But Paul's attitude now is much more relaxed: "The important thing is that in every way, whether from false motives or true, Christ is preached. And because of this, I rejoice."

Next comes a slightly uncharacteristic "To be or not to be?" moment for Paul, in which he muses in his own way "whether 'tis nobler in the mind to suffer the slings and arrows of outrageous fortune" (Paul is considering the pleasure of dying and meeting Christ in heaven) "or take arms against a sea of troubles, and by opposing, end them" (here he considers the alternative course of serving God through continuing to preach the Gospel on Earth). He comes down firmly on the side of living and teaching the Word to others (1:25 - "Convinced of this, I know that I will remain, and I will continue with all of you for your progress and joy in the faith") The passage that began with a description of Paul's imprisonment, and his thanks for the aid sent to him in prison, ends with a more general reminder of the spirit in which Paul has accepted his captivity and in which he calls Christians to be firm in troubled times: "Whatever happens, conduct yourselves in a manner worthy of the gospel of Christ... without being frightened in any way by those who oppose you. This will be a sign to them that they will be destroyed but you will be saved - and that by God." Paul states that suffering in this way is a part of faith, just as believing in Christ is.

Chapter 2 of Philippians is largely taken up with a poetic rendition of what Christian "humility" is like. Paul once again calls forth the virtues of love, tenderness and compassion for one another, and "being one in spirit and purpose", and "Do nothing out of selfish ambition or vain conceit, but in humility consider others better than yourselves. Each of you should look not only to your own interests, but also to the interests of others." (2:3-4) These virtues seem to be mentioned at some point in all of Paul's letters, with minor variations.

The "hymn" of 2:6-11 to Christ's humility in descending from God and taking human form, is as profound a statement of the divinity of Christ, and the importance that it has that God, the all-powerful, should become humble and a servant to us. While non-Christians don't accept that this is true, I believe that the passage is in itself beautiful, even though you might reject the meaning of it.

If 2:6-11 is a hymn to Christ's humility, then 2:12-18 is a hymn to the faithfulness of Christians:

Therefore, my dear friends, as you have always obeyed - not only in my presence, but now much more in my absence - continue to work out your salvation with fear and trembling, for it is God who works in you to will and to act according to his good purpose.

Do everything without complaining or arguing, so that you may become blameless and pure, children of God without fault in a crooked and depraved generation, in which you shine like stars in the universe as you hold out the word of life - in order that I may boast on the day of Christ that I did not run or labour for nothing. But even if I am being poured out like a drink offering on the sacrifice and service coming from your faith, I am glad and rejoice with all of you. So you too should be glad and rejoice with me.

Such passages when sent to other churches (at least as far as I've read to date) have always been of what Paul wished, but in the context of this letter it feels as though Paul truly believes that the church in Philippi is just being reminded rather than cajoled to have this attitude - Paul really seems to think of Philippi as his favourite.

But, oh, how familiar is this image of being beacons of light ("shining like stars in the universe") in a generation of depravity and filth! Every generation, it seems - especially as it grows older - has groups of people who believe themselves to be such islands against the sea of squalor and immorality. And yet, somehow, civilisation fails to collapse on schedule... Given, once again, the ex-military contingent of Philippi, who we may assume would have been of fairly advanced years and of a mindset opposed in general to disorderly conduct, we can see that "Col(Rtd) Disgusted of Tunbridge Wells" might very well have an ideological ancestor in "Centurion(Rtd) Disgusted of Philippi" - who would have absolutely shared Paul's ideals in that regard.

Paul then talks of sending to them the preacher Timothy, and the messenger who came from Philippi - Epaphroditus. Timothy, a young man who Paul regards as like a son, is given a glowing reference. Epaphroditus on the other hand is sent with words concerning how bravely he has battled against illness (that Paul says had him at death's door!) and how he longs to see home again.

I've already mentioned how Paul scorns those who put "confidence in the flesh" - the Law, especially the law of circumcision. Paul expands on the theme, talking of giving up material goods and putting faith in Jesus. He again repeats that righteousness does not come from the law (which Paul had once believed, before his conversion - a belief that had him pursuing and persecuting the Christian faith) but only through faith in Christ.

In a rather maudlin way, he then goes on to say, "I want to know the Christ and the power of his resurrection and the fellowship of sharing in his sufferings, becoming like him in his death, and so, somehow, to attain to the resurrection from the dead." (3:10-11) Again, the sense of Paul's personality that I have suggests that this may be a part of that "to be or not to be" passage mentioned earlier, this time wavering more towards "suffer the slings and arrows".

The study notes talk about how frequently the word "joy" is used in Philippians, and it is true that there are passages that wax lyrical about the joy that Paul believes comes with serving Christ. But to characterise the book in that sense seems to me to be misguided because these passages where Paul contemplates his own death, for all that he cloaks it in wanting to be with Christ, or serve God, come across as very melancholy to me.

Paul's next point is that none are perfect, but must "press on" towards it. Perhaps the most amusing verse concludes this passage: "All of us who are mature should take such a view of things. And if on some point you think differently, that too God will make clear to you." (3:15) What do I find amusing about it? only that it is so extremely human and, in its way, petty - it is just another formulation of "if you stop to think about it, you'll see..." which really means, "if you agree with me..." And, of course, the speaker is always correct! While I think it is, in fact, true that nobody is perfect, but that we should "live up to what we have already attained" (3:16) and strive to do better, to me it is very funny to see Paul be so obviously human. He didn't say "How can you doubt...?" but baldly states, effectively, "only those who agree with me are mature enough to be worth listening to". Again, the point about maturity I think suggests that Paul felt a particular affinity with the older, ex-military, members of the church.

Now we come to the bit about the libertines - as noted, it's not much of a theological development, but maybe goes back to the discussion in 1 Corinthians of "food for the belly and the belly for food":

For, as I have often told you before and now say again even with tears, many live their lives as enemies of the cross of Christ. Their destiny is destruction, their god is their stomach, and their glory is in their shame. Their mind is on earthly things. But our citizenship is in heaven. And we eagerly await a saviour from there, the Lord Jesus Christ

Personally, I feel that Paul's contrast between heavenly thoughts and earthly pleasures is a false dichotomy, as I explained in previous instalments of this series. Are there some who raise material pleasures above all else, to the exclusion of the spiritual? Certainly, and it is easy to argue that it is those people (and not those who are both spiritual and enjoy material pleasures) that are Paul's target here. But having read several of Paul's letters now, that's not the way he normally comes across!

The closing verse of Chapter 3 is a curious one, because it sheds some light on the myth of the rapture, and it actually represents a passage that I had originally believed to be the imaginings of the US Christian Right:

Jesus Christ, who, by the power that enables him to bring everything under his control, will transform our lowly bodies so that they will be like his glorious body

The bolded part is what I had believed had been invented by the wingnuts who talk about the Rapture. This still does not in any way have much to do with the Rapture myth as those nutters frame it; my understanding of Paul's meaning is much more that the believers, having died, will be housed in new, spiritual, bodies. The idea that it will happen to people still living is just not supported here or anywhere else.

Chapter 4 is essentially the closing for the letter: most of it is taken up with a repeat of the thanks for the gifts that Philippi sent him (and a remembrance of the gifts they sent in past times), and in the closing (it is interesting that greetings are sent not just from Paul, but also from others in Rome, "especially those who belong to Caesar's household." It took me a moment to remember that that didn't mean the Emperor's family members necessarily, but (as the footnotes explain) the slaves and others employed there, who were believers.

However, one point more is worthy of mention (especially on a feminist blog!):

4:2-3 I plead with Euodia and I plead with Syntyche to agree with one another in the Lord. Yes, and I ask you, loyal yoke-fellow, help these women who have contended at my side in the cause of the gospel

Why is that worthy of special mention? Well, for all Paul's other misogynistic writings, here it is clear that two women have been key preachers with Paul of the gospel; and that they have a disagreement of faith serious enough to be a matter for a public letter to the church. That implies that these women are still viewed highly, and are high participants in debate concerning the faith. Paul has chosen not to intervene, not knowing the details of the argument, but instead asks those at hand to help mediate and find a way for the difference to be resolved. The footnotes go so far as to say this proves that Paul viewed women who preached the gospel to be his equals, but I do not find that to be supported by the actual words (possibly the text in the original language makes it clearer, I don't know).