Cross-Training: Philippians 1, Just Overcome

Just Overcome
Cross-Training
Studies in Paul's Letter to the Philippians
January 26/27, 2008
Digging Deeper (Questions are on the last page)
Cross-Training: Just Overcome
(Robert Ismon Brown)

Background Notes
Key Scripture Texts: Philippians 1:1-26
(NIV) 1 Paul and Timothy, servants of Christ Jesus, To all the saints in Christ Jesus at Philippi, together with the overseers and deacons: 2 Grace and peace to you from God our Father and the Lord Jesus Christ.

3 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. 7 It is right for me to feel this way about all of you, since I have you in my heart; for whether I am in chains or defending and confirming the gospel, all of you share in God's grace with me. 8 God can testify how I long for all of you with the affection of Christ Jesus. 9 And this is my prayer: that your love may abound more and more in knowledge and depth of insight, 10 so that you may be able to discern what is best and may be pure and blameless until the day of Christ, 11 filled with the fruit of righteousness that comes through Jesus Christ-- to the glory and praise of God.

12 Now I want you to know, brothers, that what has happened to me has really served to advance the gospel. 13 As a result, it has become clear throughout the whole palace guard and to everyone else that I am in chains for Christ. 14 Because of my chains, most of the brothers in the Lord have been encouraged to speak the word of God more courageously and fearlessly. 15 It is true that some preach Christ out of envy and rivalry, but others out of goodwill. 16 The latter do so in love, knowing that I am put here for the defense of the gospel. 17 The former preach Christ out of selfish ambition, not sincerely, supposing that they can stir up trouble for me while I am in chains. 18 But what does it matter? The important thing is that in every way, whether from false motives or true, Christ is preached. And because of this I rejoice. Yes, and I will continue to rejoice, 19 for I know that through your prayers and the help given by the Spirit of Jesus Christ, what has happened to me will turn out for my deliverance. 20 I eagerly expect and hope that I will in no way be ashamed, but will have sufficient courage so that now as always Christ will be exalted in my body, whether by life or by death. 21 For to me, to live is Christ and to die is gain. 22 If I am to go on living in the body, this will mean fruitful labor for me. Yet what shall I choose? I do not know! 23 I am torn between the two: I desire to depart and be with Christ, which is better by far; 24 but it is more necessary for you that I remain in the body. 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, 26 so that through my being with you again your joy in Christ Jesus will overflow on account of me.

27 Whatever happens, conduct yourselves [literally, "conduct yourselves as citizens", from the Greek politeuesthe] in a manner worthy of the gospel of Christ. Then, whether I come and see you or only hear about you in my absence, I will know that you stand firm in one spirit, contending as one man for the faith of the gospel 28 without being frightened in any way by those who oppose you. This is a sign to them that they will be destroyed, but that you will be saved-- and that by God. 29 For it has been granted to you on behalf of Christ not only to believe on him, but also to suffer for him, 30 since you are going through the same struggle you saw I had, and now hear that I still have.

Introduction
Thirteen books of our New Testament are attributed to Paul, and among them is the book we are about to study: Philippians. Each of them assumes the form of a "letter", a common form of communication in antiquity. In an age when travel was more difficult, this served as a welcome substitute for a face-to-face conversation. Letters were highly personal, addressed either to whole communities of Christ followers located in various cities of the Roman Empire, or to individuals known to Paul. Many of these communities owed their existence to the personal work of Paul during one of three missionary journeys. Paul's intent for these letters was that they be read to everyone in these communities, and as such are group communications. Evidently, Paul would have preferred a direct visit (as indicated in Romans 15:14-33, 1 Corinthians 4:14-21, 1 Thessalonians 2:17-3:13, and Galatians 4:12-20), but found the letter an acceptable replacement.

Letters and Rhetoric
Unlike other letters of his time, Paul's were longer. Yet, they followed a familiar format including the following elements:
Writer's name
Addressee
Greeting
Body: included thanksgivings, prayers, itinerary
Advice
Conclusion: included greetings, benediction

Paul used these normal components and expanded on them in ways reflective of his vocation as a Christian apostle and pastor-at-large. Throughout each of his letters we observe a strong connection between Paul and his churches, with some letters wrapped in warm, personal comments, as well as passionate statements of reproof and correction. He often employed a secretary, called an amanuensis, who would write down what Paul composed orally, thus capturing more of the oral, face-to-face flavor of his communication style. Along with the writing of the letter was the matter of delivering it its intended audience, a task Paul did not leave to chance, but seemingly picked his couriers based on their ability to not only deliver the letter but also offer explanations of it to his readers. Timothy and Titus, as examples, would have filled that role ably.

Adding to the personal texture of his letters was Paul's tendency to engage in a written conversation with his readers, placing his own words in context with his reader's issues and concerns. On occasion Paul would even surmise what his audience might be asking, responding or saying about some topic in dispute. Through his letter-writing, he always remained the "pastor", sensitive to needs, problems, and circumstances found in his congregations.

We call these documents "letters" because of their overall form and outline. But within them Paul also incorporates a method of arguing and speaking known to the ancients as rhetoric. While it is true that Paul's education was Jewish, yet, as was true with well-trained rabbis during Paul's time, Jewish scholars could be well-versed in the styles of argumentation and speech-making found in Hellenistic culture. This was, after all, a method of transmitting ideas across cultures, and Paul was called to minister to the Gentile world, and not only to his Jewish countrymen. Using rhetoric meant not only speaking according to some set form, but also explaining facts, making proofs, and seeking to disprove the claims of others. The goal was to persuade, and Paul fully intended to get his message heard and to lead his audience to accept what he had to say. He fully meant to change people's minds and lead to them the Gospel of Jesus Christ, and rhetoric offered a means to do that. Paul was not just in the business of commanding his churches to do things, but, like a good rhetorician, he desired them to actually believe and accept what he was teaching them.

Ancient rhetoric tried to move people's hearts as well as get their assent to ideas. Scholars call these aspects pathos, logos and ethos, based on Greek words which refer to deep feeling, right thinking, and proper acting, respectively. Paul does a bit of each in his letters. Furthermore, rhetoric comes in different flavors:
forensic: accusation and defense, usually about what has already happened.
deliberative: persuasion, usually what the speaker wanted to accomplish in the minds of his audience.
epideictic: praise, blame with a view to changing attitudes about what matters most, namely, values.
In his letter to the Philippians, Paul relies heavily on deliberation to persuade the Christians there to live in unity and harmony, as well as to overcome in the face of suffering.

Another important feature of rhetoric is its arrangement into several parts:
Exordium: appears at the beginning and seeks to make the listeners favorable to the message.
Narratio: an explanation of what the speaker intends to communicate.
Propositio: lays out the main points and "proposes" the thesis.
Probatio: contains the actual arguments in favor of what the speaker is contending.
Refutatio: arguments against the speaker's critics or against some viewpoint the speaker rejects.
Peroratio: a summation, often laced with feeling in an effort to strengthen acceptance by the audience of the speaker's words.
The speaker tries to carefully "bracket" these parts with a start and finish called the inclusio. Furthermore, we must not fail to mention that each "speech" (or letter, in this case) has in mind the circumstances of its audience, such as a problem or peril they face, something called the exigence.

Keeping these elements of rhetoric in mind, Paul had a ready-at-hand instrument for extending his own preaching through the medium of the letter, giving this written form an "oral feel". The Roman Empire, where his churches were located, was quite familiar with this style of speaking (or writing), and Paul put it to the service of the Gospel and his own pastoral care of the churches. The very fact that Paul chose the word ekklesia to describe these "churches" reveals that he saw them as "assemblies" where such deliberation could take place, and a fair debate could occur. Actually, this Greek term (ekklesia) doesn't really imply a religious gathering as such, though there are Hebrew shades of meaning (such as the qahal) possible behind the word. Had Paul been able, he would have chosen to be present and have this conversation in person. Since this was not always possible, he relied on the time-tested rhetorical style, embodied in the letter form.

Applying the rhetorical model to Paul's Philippian letter yields the following tentative outline:
Letter salutation (1:1-2)
Letter thanksgiving, merging into the exordium (1:3-11)
The rhetorical narratio (1:12-26)
The rhetorical propositio: the main point Paul is trying to make (1:27-30)
The rhetorical probatio: but also incorporating a refutatio (2:1-4:3)
The rhetorical peroratio: summarizing his various assertion (4:4-20)
Letter closing (4:21-23)

What do we learn from this brief tutorial on letter writing and rhetoric? At the very least, we come to admire Paul's skill and care in crafting his letters, following the accepted canons of argument and communication familiar to his audience, in this case, to the Philippians. His choice of words, his arrangement of the arguments, his concern for the situation of his audience, and his sensitivity to their needs--these combined within the letters Paul wrote. And as we shall see in the case of Philippians, Paul was an effective communicator for the Gospel message to an audience he wished to convince.

Philippi and Philippians
It was the father of Alexander the Great, Philip of Macedon, who, in 358 B.C.E., founded the city of Philippi. But it was left to the Romans to establish it under Roman law, shaped by Roman ideals. When the Romans beat the Persians in 168 B.C.E., they made the city of some importance, connecting Rome with the East along the Via Egnatia. Only eight miles from the Mediterranean, the land was fertile and the gold mines rich. This city was the site of the battle which eventually set Octavian on the road to becoming Emperor Augustus, a fact assured by his defeat of Marc Antony in 31 B.C.E. at Actium. Augustus made Philippi a military outpost and a colony with the status of a Roman territory, a unique honor for a provincial city. Residents paid no poll or land taxes, and they could engage in real estate transactions, and have rights at court. In addition Augustus promoted the city to the status of a senatorial province in 27 B.C.E., and later, Tiberius made it into an imperial province (15 C.E.), though the senate reversed that in 44 C.E. The idea of Roman citizenship was prominent in Philippi and a source of special pride to its residents.

The procurator governed from Thessalonica, not from the city itself, allowing for strong ties directly with Rome. Philippi was, by all intents, a little Rome, filled with Romans, some Greeks, and not many Jews. From Acts 16 we learn by implication that Paul found no synagogue in Philippi when he arrived there. On the other hand, women seemed to be prominent, as the Acts 16 passage reveals in the case of Lydia a seller of purple, no small occupation. This was a Gentile city populated with Greeks and Romans, with the power resting in the hands of the Romans. The various names appearing in the letter of Philippians suggest Greek backgrounds.

Social Structure
What sorts of relationships would we discover in the city of Philippi? For Paul, we would no doubt consider his co-workers and the members of the church he helped to found. But in addition we also need to factor in the impact of the Roman power structure which grew out of the special status this city held as either a senatorial or imperial province. In the letter, Paul makes reference to "Caesar's household" sending greetings to the Philippians.

Paul had a clear economic connection to this community since they were generous in their support of his work, and, as we learn from 2 Corinthians, in the assistance given to the poorer members of the community world-wide. Were the Philippians patrons of Paul in the formal sense, or were they simply good stewards of their finances?

Since Philippi placed a high honor on Roman citizenship, how would this affect Paul's own assertion in Philippians that the true citizenship is "in heaven" and not on earth under Caesar or the senate's rule?

We also discover the early stages of church government appearing through Paul's use of words like episkopoi and diakonoi. Who were these people and did they constitute "offices" in the church or simply functions?

On a personal note, Paul writes about two specific individuals, Euodia and Syntyche, who apparently had difficulty mending fences. So significant was their discord, that Paul elevates their strife by explicitly mentioning their names in his letter! Then there is Epaphroditus whose role at Philippi was of some importance to Paul. What was that role?

The Philippian letter reveals Paul's detention in Roman chains. How would that legal status play with his Philippian audience who lived in a city surrounded by Roman law?

These sets of questions should remain on the table of our thoughts as we discuss the contents of Paul's letter to this city.

Who, When, Why and Other Interrogatives
Hardly anybody questions that Paul wrote this letter. So only a few words about the man himself. Acts 7 and 9 introduce us to him, initially as an outspoken critic and persecutor of Christians. Grounded in his Judaism, taught by Rabbi Gamaliel, Saul of Tarsus was by all accounts a man of letters within the Jewish community. His youthful zeal led him to embrace the opposite view from his Rabbi, as he fell in with the Shammai school of the Pharisees. In this school he learned the importance of purifying Judaism from its pagan influences, opposing the Romans when they insulted Jewish faith and practice, and rooting out any movements which might water down the kind of zeal needed to accomplish all of this. Saul of Tarsus was a man of influence and ruthlessness. But then all of that changed. Acts 9 records (one of several such accounts in Acts) how Saul was struck with blindness, addressed by the risen Jesus, and led to Damascus where Christians ministered to his needs. His sight restored, he embarked on an extended desert stay in Arabia, only to return in the power of the Spirit as God's appointed messenger to the Gentiles of the Roman Empire, a mission he embraced with joy.

As Saul began his first outward thrust into Asia Minor, he began to consistently use his Roman name, Paul, having benefited from Roman citizenship, thanks to his father's lineage. The cities he visited were usually made up of both Jews and Gentiles, and his common practice was to meet with the synagogues of the Jews first, in an effort to shore-up support for the Jesus message and enlist helpers in the mission of bringing the word to the Gentiles on behalf of Yahweh, the God of Abraham, Isaac and Jacob, now revealed in Messiah Jesus of Nazareth, God's Son, Lord and Savior.

It was on his second missionary journey that Paul, in company with Silas, left the borders of Asia Minor (modern day Turkey) and crossed over into Greece, led by the vision of the so-called "man from Macedonia", the province where Philippi was located (Acts 16:6-10) within the boundaries of Europe. Acts 15:39-18:22 records Paul's arrival in Philippi, an event that happened close to 50 C.E. A brief summary of his visit is in order:
He meets a group of women, including Lydia, a seller of purple dye from Thyatira in Asia.
A slave girl possessed by an evil spirit encounters him, and Paul exorcises the spirit, stirring up the anger of her owners who profited from her condition.
Consequently the owners bring Paul and Silas before the magistrate, have them flogged and imprisoned.
During their imprisonment an earthquake rocks the jail, leading the jailer to fear that prisoners had escaped. Paul and Silas assure him, and he utters the famous words "What must I do to be saved?", followed by the famous reply "Believe on the Lord Jesus Christ and you will be saved" (Acts 16:31).
At a hearing the next day, it is discovered that Paul and Silas are Roman citizens, held without proper processing, and they are subsequently released, departing for new regions.

Paul would return to Philippi as Acts 20:1-6, 2 Corinthians 2:13 and 7:5 indicate. Then, sometime after his initial visit to Philippi, Paul was placed in chains, and it was during this detainment that he wrote the Philippian letter. Philippians 4:10-20 seems to support a considerable period of time. But where was he detained? And was this detainment actual imprisonment? Scholars differ in their conclusions, with options ranging from Ephesus, to Caesarea, to Rome. Nothing in Philippians 1 states that Paul was in prison, only that he was in "chains", something expected in the case of "house arrest", his actual condition in Rome, according to Acts 28. From Philippians 4:21-22 we gather that other Christians are "with" him, and certainly the reference to "Caesar's household" points to the sort of imperial slaves who might have been associated with Paul in Rome. Such references would have gotten the attention of the Philippians who held their Roman status in great honor, and would certainly been familiar with the kind of language Paul used to describe his "legal surroundings". If Rome is the place of writing, then that likely puts the date at 62 C.E., following the general chronology of Acts. Following his release from his Roman detention, he again visited the city of Philippi as attested by 1 Timothy 1:3.

Throughout his letter, Paul communicates his love and thankfulness for the Christ community at Philippi. At the same time, he urges them to embrace the virtues of unity, holiness and joy. His warmth is felt in each of the several sections, leading some scholars to theorize that Philippi was his favorite congregation (if apostles are allowed to play favorites!). In the Philippians he found a deep sensitivity to material needs (4:15-18, compare with 2 Corinthians 8:11). Unlike his letters to Galatia or Corinth, Paul's letter to the Philippians contains no deep-seated theological or practical crisis. And while the two "church ladies" seemed to undermine the unity of the church, none of that muted Paul's affection, his gratitude for their gifts, his instruction for their continuing growth, his warnings about outside false teachers, and his transparency about his own circumstances of being "in chains". Honestly, he discloses news of his imprisonment and the progress of the gospel under his leadership. He wants them to receive Timothy as his personal emissary, and to also receive back their emissary to him, the man Epaphroditus.

Central to Paul's message in Philippians is the person of Christ, as contained in what is likely the key passage within the letter: "For to me, to live is Christ, and to die is gain" (1:21). Coupled with it is the way the person of Christ became embodied in Paul's own life when he writes: "I know how to be abased, and I know how to abound. Everywhere and in all things I have learned both to be full and to be hungry, both to abound and to suffer need" (4:12). And having made these points quite clear, Paul supports has arguments with the supreme example of Jesus as expressed in the famous "Christ-hymn" found in Philippians 2:5-11, presenting that example for the Philippians to follow for themselves. Paul operates, not from the circumference of the Christ-event, but from its very center when he pens these words: "I want to know Christ and the power of his resurrection and the fellowship of his sufferings, becoming like him in his death" (3:10). Refusing to become complacent about his own "training in Christ", he assures his audience, "Not that I have already obtained all this, or have already been made perfect, but I press on…" (3:12). And it is this "pressing on" which gives shape to this four-part series from Philippians which commences in the present study.

This is about "Cross-Training", that is, the training found in the Cross of Jesus Christ as expressed in various ways by Paul to his Philippian audience. In the Gospels, this experience is simply called "being a disciple" of Jesus Christ, even as he called his first disciples to "follow me". Learning to follow Christ all the way to the cross, and then living our lives in light of the cross--these are the prime objectives of our study. And Philippians becomes our resource for discovering the meaning of "Cross-Training" understood in this way.

Reason for the Philippian letter
One of Philippi's own, a man named Epaphroditus, had come to visit Paul during his detention, presumably in Rome, while under house arrest. That visit occasioned an illness from which Epaphroditus had recently recovered, and he was now returning to Philippi, along with Timothy, bearing Paul's letter. In part, Paul wants the Philippians to know how much he appreciated Epaphroditus' companionship (see 2:25-30). He also seeks to allay fears about his situation and actually offers a fine example to the Philippians of handling adversity. He makes a number of points:
His imprisonment actually helped the Gospel cause (1:12-20).
As soon as his case was decided, he would send Timothy to inform them (2:23).
He expected a full release (1:25, 2:23-24).
Yet he was prepared for the worst, and knew whatever the verdict it would be final (1:21-26).
Ever the "pastor", Paul seeks unity (1:27-29) and humility (2:1-11) from the Philippians.
Above all else, he cultivates a spirit of "joy" (Greek: chara) (3:1; 4:1, 4-7).
He also warns two sisters in the faith to mend their differences (4:2-3).
Certain threats from the Jewish community and from others are discussed (3:18-21).

Here is a letter cementing a strong friendship between Paul and the Philippians. It is marked with spontaneity, warmth, and supreme joy. Paul notes the continuing "fellowship" (Greek: koinonia) in the Gospel they shared with him. Notable is Paul's famous Christ-hymn (2:5-11) used to encourage a spirit of humility and sacrifice by appealing to the example of Christ himself.

Outline (with special thanks to Ben Witherington, III, for his excellent rhetorical analysis)

I. Introduction (1:1-11)
A. Salutation: The Prescript (1:1-2)
B. Prayer: The Exordium (1:3-11)
1. Thanksgiving (1:3-8)
2. Intercession (1:9-11)
II. Paul's Circumstances: The Narratio (1:12-26)
A. His Present Imprisonment (1:12-18a)
B. His Possible Future (1:18b-26)
III. Be Firm: The Propositio (1:27-30)
IV. Paul's Argument: The Probatio (2:1-43)
A. Example for the Church (2:1-18)
1. Be United (2:1-4)
2. Be Humble (2:5-11)
3. Be Visible (2:12-18)
B. Models for the Church (2:19-30)
1. Timothy (2:19-24)
2. Epaphroditus (2:25-30)
C. Warnings to the Church (3:1-4:1)
1. Warning about Legalism (3:1-11)
2. Warning against Perfectionism (3:12-4:1)
D. Conflict in the Church (4:2-3)
V. Admonitions: The Peroratio (4:4-20)
A. Be Virtuous: (4:4-9)
B. Be Generous (4:10-20)
VI. Closing: Subscription (4:21-23)

The Prescript
Letter writing in Paul's day normally began with the sender identifying himself at the beginning. In this case, Paul and Timothy appear together as they do in 1 and 2 Thessalonians, and Philemon. Still, Paul actually wrote the letter but intends to send it with Timothy (2:19). What is more significant is the co-designation "slaves", translating the Greek word doulos, and binding both men to "Christ Jesus" as their true Lord and Master.

Now Paul identifies his recipients as "saints" (Greek: hagioi), a common designation of Paul's for people called by God and given status under the new covenant. The root meaning is "holy ones", but not because of canonization after death. Instead, these are persons set apart by God and dedicated to His purposes (see Exodus 19:5-6, Leviticus 11:45 and Ephesians 4:1; 5:3). Paul locates them "in Christ Jesus" and "in Philippi", showing their dual citizenship. Answering the question "where are you?" required two equally valid forms of residency!

By the time Paul wrote this letter, some ten years since his first visit to Philippi, the structure of church life had taken form, and Paul here identifies two kinds of leaders: episkopoi and diakonoi, both words in the plural form. We can't be sure how formalized church structures had become at this early date, but Paul would elsewhere make reference to leadership structures in 1 Timothy 3 and Titus 1, along with the qualifications of these positions. "Elder" and "Deacon" would appear in his letters, and he would offer advice on what sorts of people they should be. High on the list of qualifications was "teaching" (1 Timothy 3:2, 5:17, and Titus 1:9), something also confirmed in Acts 20:28-31. But we also know that non-teaching leadership existed in the Pauline churches, charged with general oversight and care for the needs of the congregations. "Deacons" are, by all accounts, "servants" who perform "service" for the needs of the community where they live. What we learn from Paul's use of these terms is his view that all leadership should be "servant-like", even when charged with the oversight of the churches. In his opening greeting, Paul goes to great pains to unite these different persons together, using words to that effect. Leadership was, in the Pauline communities, based on the model of the "servant", as Paul himself illustrates in this passage.

Ordinarily, letters would begin with words indicating "hello". But Paul modifies the traditional form to accommodate his Christian beliefs. He modifies the normal word chairein (=greetings) and uses charis (=grace) instead, reflecting his deep belief in the embracing "grace of God" recently visited on the world in the person of Jesus Christ. He also honors the Jewish greeting, part of his own heritage, shalom (Hebrew=peace). Much is made of "grace and peace" in Paul's letters, and they form a sort of "blessing" over the communities receiving his letters (see Romans 1:7, 1 Corinthians 1:3, 2 Corinthians 1:2, Galatians 1:3, Colossians 1:2, 1 Thessalonians 1:1, 2 Thessalonians 1:2, Philemon 3).

Exordium and Thanksgiving Prayer (1:3-11)
Ordinary rhetorical form used this section to introduce the material found in the letter. If the subject matter was sensitive or controversial, the writer would "insinuate" the issues in this part of the letter. But in the case of Philippi, Paul's warm relationship allows him to directly approach his topics based on the goodwill of the community. The exordium was a place to lay out the groundwork for the whole letter, planting the ideas he would later develop in throughout the letter. Scholars point out that the purpose of this part of the letter is to gain the attention, reception, and goodwill of the audience. That is aptly done by Paul who plants the seeds he eventually cultivates in the letter. Consider a few cases of this:
1. "joy" (1:4)
2. "fellowship" (from the Greek koinonia) (1:5, 7)
3. "the gospel" (1:5, 7)
4. "conviction" (1:6)
5. "think intently" (1:7)
6. "affection and love" (1:8-9)
7. "being in Christ" (1:1, 13)
8. "day of Christ" (1:6, 10)
9. "the gift from Philippi" (1:3, 5)
10. Frequent use of "all" and "any" (1:2,4,7-8)

Paul treated opening prayers in his letters as tone-setters, and ways to introduce his heart-felt concerns for the recipients. Philippians is no exception. Thanksgiving ranks high in Paul's consideration of the Philippians, and included within it are such experiences as "joy" (Greek: chara) and "fellowship" (koinonina). This last term literally means "to share something in common with another" and is connected with the word for "gospel" (euaggelion). Paul extends this fellowship beyond any single event to include his whole relationship with the Philippians: "from the first day until now". No doubt Paul has in mind the generosity expressed by this Christian community throughout his relationship with them. That is why koinonia is an appropriate word because it best expresses the financial sharing and generosity of the Philippians (see 2 Corinthians 9:13, Romans 15:26, 2 Corinthians 8:3-4; Philemon 6, and Hebrews 13:16; 1 Thessalonians 4:16, 2 Corinthians 11:9).

The idea of koinonia ("fellowship, partnership"), so notable in the life of the Philippian community, strengthens Paul's confidence that what has happened among the Philippians is the genuine article, the "real deal". When Paul includes the phrase "until now" (1:5), he stresses the consistency of the Philippians' partnership with him. All of that becomes evidence for Paul's "confidence" (Greek phrase: pepoithos auto touto, a settled certainty in Paul's mind arrived at through repeated confirmations) that the good work begun in the Philippians' lives is destined to reach completion at the coming of Christ. The intervening process is commonly called "sanctification", punctuated with the "beginning of a good work" (1:6). For Paul, the Christian life is a process punctuated by critical moments. In his experience with the Philippians, Paul has a deep "confidence", expressed in the perfect tense, that what God begins, he completes. And the lives of the Philippian believers give every evidence that this is true for them. What God begins, he finishes, grounded in the willing acceptance of his work in our lives.

What sort of connection with the Philippians does Paul describe in 1:7-8? Plainly it is "heart-felt" and affectionate. Nothing interferes with it, not even Paul's "chains", the ever-present reminder of his Roman detention awaiting trial. Court language appears in this passage; words like "defending" and "confirming" derived from apologia, something occurring before a judge and Paul's accusers prior to his trial. This phase of the trial, known as the cognitio, a kind of discovery process where facts were agreed on and the terms of judgment were decided. In spite of his life-altering involvement with the Roman judicial system in Rome, Paul has room in his heart for the Philippians. And he tells us why: "all of you share in God's grace with me". It is at this point that Paul uses the strongest language, approaching an oath, to explain the depth of his feeling: "God can testify" (compare, "by God, I say"). Paul uses the Greek word splancha to describe the depth of his feeling. This term refers to heart, liver, and lungs, "noble organs", in Paul's time, symbolizing such emotion.

Turning from his act of thanksgiving, Paul introduces his next section with the words "And this is my prayer…" Several parallels exist between 1:9 and Colossians 1:9-11, including the act of prayer, growth in knowledge, spiritual insight, fruitfulness, and the doxa, "glory", of God. When Paul petitions God for growth in the Philippians' "love" (Greek: agape), he stresses the ideas of "knowledge" (epignosis) and "insight" (aisthesis). He wants them to have discernment in the way they express their love, and perhaps reveals a tendency on their part to be naïve in their relationships with others. Love with discernment, Paul reminds them, is the better way. He uses the word dokimazo in 1:10 to express this discernment. Its connotation is "to test with scrutiny". Perhaps the Philippians had a "soft spot" in their hearts, but lacked the ability to apply it in practical ways, leaving themselves open to being duped or taken in by people who were simply "on the take". We know the Philippians were generous, but Paul may be asking them to develop wisdom in the application of their generosity. As Paul will later reveal, enemies lurked in the shadows of the Philippians' world, and he did not want them to be injured by them. Is this an early case of "tough love"?

Two words describe character traits Paul seeks in the Philippians' lives: "pure and blameless" (Greek: eilikrineis kai aposkopoi). The first of these terms derives from "sunlight" along with "to judge", yielding the meaning "to examine in the light of the sun". Such an evaluation leads to a life that is "pure, unsullied, sincere", the common meanings of this word. By mentioning "the day of Christ", Paul reminds his audience that the final examination takes place when Christ returns, and so they ought to live their lives "in light of" that coming event. Elsewhere in 2 Corinthians 5:10, the apostle tells of the "judgment seat of Christ", from the Greek bema. To the Graeco-Roman world this meant the place where rewards were given the competitors in the Olympic games. In much the same way, the Philippians will one day give account for their lives which Paul hopes will be "pure and blameless".

However, before the final day of judgment, there are other evidences of God's approval in the lives of the Philippians, namely, that they are "filled with the fruit of righteousness" (Greek: pepleromenoi karpon dikaiosunes ton dia Iesou Christou). An "orchard" metaphor, this expression imagines trees loaded with fruit and ready for harvest. Paul often uses the word "righteousness" to describe the Christian's standing in God's courtroom: forgiven and counted among the people of God, a use sometimes called its "forensic (or legal)" meaning. In the present passage, the emphasis shifts to actual deeds of goodness which are the "fruit" of having a relationship with Jesus Christ. Paul makes clear that these deeds do not come from the Philippians' self-effort, since they are not capable, on their own, of producing such righteousness. Instead, such works are a "harvest" of a divinely appointed process for spiritual growth, and, as such, the work of God. That is why in Galatians Paul calls them "fruit of the Spirit" (Galatians 5:22). In the larger Hebrew context, Paul would have had in mind such texts as Proverbs 11:30 and Amos 6:12 which use the same expression, stressing that human beings are incapable of producing such fruit on their own.

So as not to glorify the Philippians rather than Jesus Christ, Paul adds that this fruit-bearing process brings "glory and praise" to God. His use of the preposition eis before these two words (doxan kai epainon) shows that the "goal" or "purpose" for this fruitfulness is to magnify and throw attention on the person of God, and not on either Paul's own efforts or those of the Philippians. One of the disciplines of the Christian life is the glorifying of God and not ourselves, an essential part of our "Cross-Training".

To summarize Paul's use of the exordium, the rhetorical beginning of his letter, we note the main ideas he includes:
The Philippians are generous and have enhanced Paul's ministry.
God is evidently at work in the Philippians' lives, preparing them for Christ's return.
A discerning heart aimed at pleasing God and uniting the community guides the Philippians.
Sincere love binds Paul to the Philippians and they to him, even when they are suffering.
Though he is "in chains", Paul remains committed to defend the Gospel.
True to the rhetorical form, these introductory points case long shadows throughout the rest of the letter, setting the tone and the themes for what Paul will continue to write. To illustrate this "network" of ideas, we note the following:
The matter of the "monetary gift" is developed in 4:10-20.
Paul's apologia, "defense" of the Gospel receives treatment in 1:12-26.
The witness of the Philippians' own life gets attention in 1:27-30 (and also: 2:1-5, 12-18, 3:1, 15-16, 4:1-3, 4:4-9).
The activity of God in the Philippians' lives: 2:6-11, 3:10-14, 20-21.
Celebration of Paul's close relationship with the Philippians: 4:10-20, 2:19-30

Some scholars have noted that Paul favors the word proneo ("to think") when describing the mental attitude of the Philippians, using it some ten times throughout the letter. Their "general frame of mind" and "overall attitude" matter to Paul, and he consistently reminds them to "have this attitude in yourselves which was also in Christ Jesus" (2:5), words written just prior to the famous "Christ-hymn" of 2:6-11. Might we connect this notion to our current study by saying that the "correct attitude" is the "Cross-attitude", and a great deal of what we need is that Christ's attitude be active in us, an "overcoming attitude".

Narratio: Paul's Account of His Imprisonment (1:12-26)
We would consider this next section to be autobiographical. In Paul's day, the use of narratio as part of a discourse removed any obstacles between the speaker and his audience. No doubt, word of Paul's detention in Rome had reached the Philippian community and raised deep concern for their beloved apostle and friend. One goal of the narratio was to alleviate such fears and put the recipients' hearts to rest. Such rhetorical sections often began with the words, "I want you to know…", as illustrated by a letter from a young solider to his mother, taken from the same period:
Theonas to his mother and lady, Tetheus, very many greetings. I want to you know that the reason I have not sent you a letter for such a long time is because I am in camp and not on account of illness; so do not worry yourself about me. I was very grieved when I learned that you had heard about me, for I did not fall seriously ill. And I blame the one who told you. Do not trouble yourself to send me anything. I received the presents from Herakleides. My brother, Dionytas, brought the present to me and I received your letter. [White, Light from Ancient Letters, 1986, p.158]
Paul was also concerned to correct misinformation that his house arrest had in any way terminated his preaching of the Gospel. Also, as was often the case with the narratio, he wanted to exhibit proper behavior in the face of adversity so that the Philippians might imitate it. By "holding up" under his constraints, Paul sent a powerful message to his audience about his own character, its strength and wisdom. He was not easily derailed from his calling, nor should they be.

Several observations about 1:12-26 follow.
1. As we have indicated, "I want you to know" clearly marks the beginning of a new section, the narratio, and gives Paul opportunity to use his own situation as a powerful teaching opportunity for the Philippians. He holds himself up as an example. Far from deterring him, his chains have led to new opportunities to proclaim the Gospel, reaching people otherwise out of his orbit.
2. One of those "new groups" is the Praetorian guard (praetorium), the camp or quarters of the praetorian cohorts (Acts 28:16), the imperial guards in immediate attendance on the emperor, who was "praetor" or commander-in-chief. What does this official Roman body discover from Paul? Simply, that his detention by them, is "for Christ". The Greek has en Christo, "in Christ". The cause of Paul's circumstances is his identity as a person who is "in Christ", that is, "in the sphere of Christ". He may be "in chains" from the praetorian's point of view, but the manner in which he conducts himself reveals more clearly that he is actually "in Christ". We can only imagine how Paul's life became a positive example to his captors. The Philippians might have recalled Paul's experience when he was originally in their city, and placed in jail. Acts 16 tells how Paul and Silas sang hymns, and then, after the earthquake, calmed the guard who thought everyone had escaped.
3. Whereas the praetorium would have constituted the "pagan witnesses" to Paul's imprisonment, another group is now mentioned, tous pleionas ton adelphon, "most of the brothers", indicating a "majority". Paul's chains, far from frightening the other Christians, became a clarion call to arms, much like a fallen comrade in battle who inspires his fellow soldiers to take up the flag and march forward. Paul describes them as "being made confident" (pepoithotas), the same root used in 1:6 to describe Paul's own confidence in the spiritual progress of his audience, a confidence grounded not in themselves or in Paul, but "in the Lord" (en kurio). The form of this verb is in the perfect tense, indicating a settled resolve. What evidence does Paul offer of this new found confidence? He uses the following words to reinforce his claim:
a. "ever more so" (perissoteros). This word has connotations of "extraordinarily" and "remarkably", as describing events that are unexpected or unusual, as in "you would not have expected this to happen".
b. "to dare, be bold" (tolman). Courage appears where one would not expect it. In defiance of Paul's crippled situation, the majority of Christians become even more committed to the spread of the gospel.
c. "fearlessly" (aphobos). An adverb modifying the following word "to speak" (lalein). What they "speak" is ton logon, that is, "the Word". Scholars suggest this may well be one of the earliest written uses of "logos" to refer to the Gospel message.
d. To summarize 1:14, we see how Paul writes about the "confidence" of other believers, using the perfect tense, but then proceeds to show how that confidence takes shape in a renewed set of actions which unexpectedly spring up in fearless, bold proclamation of the Gospel.
4. Not all is light and sweetness, however, since oddly the discord does not come from Caesar's palace, but from other Christians who seem to "compete" with Paul, now that he is "down for the count". Paul devotes 1:15-20 of his narratio to examining the responses to his detention in Rome.
a. Antagonists and colleagues (1:15-17). Paul tosses around words of contrast, or, as they are called in Greek, "adversative particles" of the form, "on the one hand", "on the other hand" (men and de). A minority, by Paul's count, proclaim the gospel for self-seeking reasons and impure motives. He otherwise does not call them names or treat them as non-believers. He doesn't call them false teachers or treat them as rivals in any way. Their motives are their own, and Paul is rejoicing that Christ is being proclaimed by them, even if it is at his expense. Ben Witherington notes: "God can write straight with crooked lines" [Friendship and Finances at Philippi, p.46]. What matters is the "word of God", not the messenger. God is fully able to get the job done with or without us, though he chooses to do it through it. Even so, Paul affirms, even a flawed vessel can carry the gospel, cracked though it is with envy, rivalry, pretext or impure motives.
b. Paul's reaction (1:18-20). Paul responds with two Greek words: ti gar? That is, "so what?" or "what does it matter?" "Makes no difference to me!" he seems to be saying. The bottom line for Paul is simple: Christ is preached: Christos kataggelletai. Placing this word in the present passive form, Paul throws the emphasis away from the preachers and onto the subject matter: Christ. And, as the present tense implies, it is an ongoing, uninterrupted event, not something easily derailed by the bad intentions of the minority. The apostle is especially encouraged that this is happening panti tropo, "in every place", and somehow that overshadows the mixed motives of some. For Paul, this is a matter of "joy" (chara), an emerging and unifying theme within the book of Philippians. He places two different tenses of chairo before his audience: "I am rejoicing" (chairo), followed by "I shall rejoice" (charesomai).This reaction would not be easily understood by an audience worried over Paul's Roman detention, and so he offers additional support for his positive attitude. In the most confident way, he writes, "For I know" (gar oida), followed by a substantive clause detailing the content of his "knowing". What he now affirms goes beyond simply "rejoicing in trouble", or in Paul's case, "in chains". He looks to the future (remember his words "I will rejoice"?). Using the word apobaino, meaning to "turn out, go away", in the future tense, and then identifies what he hopes for: "salvation", from the Greek, soteria, a word with a number of connotations. Jewish people would have immediately thought about the Exodus, the "deliverance" from slavery. Persons in prison would have naturally thought about "release" from chains and the consequential liberty. In other words, Paul envisions a favorable outcome, while at the same time, reminding the Philippians that they have a part to play in that: "through your prayers" (Greek: dia tes humon deeseos; the word deesis literally means an "entreaty" made by an inferior to a superior). Such petitions to God obtain their power, however, through the epichoregias tou pneumatos, that is, "the assistance (or support, or supply) of the Spirit" of Jesus Christ. Prayer, it seems, invites a special measure of the Spirit to Paul cooperatively.The reference to prayer underscores Paul's deep belief that circumstances are not fatal nor are they fatalistic, as some philosophies of his time would have supposed. God's presence in the Spirit of Jesus Christ is very much a part of Paul's worldview, and, in a mysterious way, unites with the prayers of God's people to change the course of events. Nothing is inevitable, not even Paul's chains. Paul speaks in terms reminiscent of the Hebrew exodus, as he anticipates release from his imprisonment. He describes his state of mind and heart in two ways: 1) "eager expectation" (apokaradokia), a rare word in the New Testament (only found elsewhere in Romans 8:19), and likely invented by Paul, made up of other words meaning "an outstretched head and averting of the eyes". One scholar suggests: "the concentrated hope which ignores other interests and strains forward as with outstretched head" [Kennedy, "The Epistle to the Ephesians", Expositor's Greek Testament]. Coupled with "hope" (elpis), this word shows elevated expectation about the future, as in "my hope-filled eager expectation". What Paul expects, in using these words, is a final vindication of his case, both by God, if not by Caesar's judicial system. What was truly at stake was the vindication of the Gospel, not just Paul's own situation.When Paul uses the word "shame" in this context, it has judicial, and not only psychological, significance (Greek: aischunthesomai, "to be ashamed" used in the future passive indicative). We must not miss the force of the verb tense: looking at the future, yet with the confidence that something has already taken place in that future. Extra force is given to this verb by its modifier: "in no way" (en oudeni). Had Paul spoken in our generation, he might well have said it like this: "Ashamed? No way!" Yet, though his own shame might well have been in view, he cares little about what others think of him, but instead, what they think of Christ. In an age where shame because of imprisonment was a huge injury to one's reputation, Paul envisions the impact on the cause of Christ, more so, than on his own viability. He lives with the assurance that whether he lives or dies, "Christ will be exalted in his body". This word "exalted" is megalunthesetai. The English reader can see the word "mega" prefixing this verb, and at once hears "megaphone" or "megaton" or "megaplex" and host of other words in our language that reference something "great" or "enormous". Paul wants his life or death to be the "megaphone" of Christ. The Old Testament is full of references to exalting the name of Yahweh (see Psalm 34:3, 35:27, 39:16, 57:11, 69:30, 70:4, 92:5, 104:1 and 24, 126:2-3).In this great affirmation Paul is saying that he will ultimately triumph or overcome evil because his hope is overwhelmingly in the Lord. But this victory does not depend on how the trial turns out in Rome, which of course is an unexpected outcome for the Philippian audience. Should the Roman tribunal condemn him to death, this will not ultimately shame him (compare Psalm 25:2 where David prays that his enemies not put him to shame), but instead, Christ will be exalted. What happens to him is out of his hands, Paul is saying, and perhaps the Philippians might presume that not even God can help him now. Not so, says Paul, no matter how it looks, God will bring him safely through to ultimate, eternal, and final vindication.
5. Though he accepts any outcome, Paul is not shy about his personal preference, as 2:21-26 now reveals. The Philippians' own future matters to him as well, and therefore, Paul wishes to continue his life and his mission.
a. Paul acknowledges the reality of the human condition, that it is frail and vulnerable. Still, Christ is able to "get the glory" either way. Paul's life is, by all accounts, hanging in the balance, in human terms. Yet, God may well have other plans, delivering Paul from his captors, and that would seem to have positive benefits for the Philippians, since Paul could continue his discipleship, his "Cross-training", of them.
b. In no sense, does Paul see himself as the victim, but, under the oversight of God, the overcomer in every circumstance. This famous text expresses his confidence: "For to me to live is Christ, and to die is gain" (Greek: emoi gar to zen Christos kai to apothanein kerdos). The Greek keeps "Christ" the subject of this sentence, and Paul the indirect object. Later, Paul will reinforce this teaching in 3:8, by reminding his audience that everything else is "rubbish" by comparison to Christ. And in his other letters he stresses how he, Paul, as well as all Christians, have died with Christ, and risen with Christ (Romans 6:4; 6:8, 11; 14:7-9, 2 Corinthians 5:14-15; 1 Thessalonians 5:10; Galatians 2:20; Colossians 3:4). In other words, the only meaning Paul's life had was found in Christ. Christ defined Paul, and, in the hour of trial, what happens to Christ's reputation is far more critical than what happens to Paul. Yet, Paul has so connected his life with that of Christ, that whatever does happen to Christ will ensure a happy future for Paul, no matter what the outcome of the present legal case might me.
c. "I am torn between two" (1:23) (Greek: sunechomai de ek ton duo, literally, "I am held together by two"). A dilemma presses hard against Paul, squeezing him between attractive alternatives. Here is dramatic irony! In one sense, Paul has turned his apparent moment of crisis into a "win-win" situation. What looked like sharply opposite outcomes, one good and one bad, has become, "in Christ", a different kind of contest: between "best" and "best"! As he explained in 1:22: 1) If I remain alive in the body, that's good news for you, Philippians, since my work can continue to bear fruit in your lives; 2) If I "depart", I will arrive "with Christ", something I can only describe as pollo mallon kreisson, "so much the better" for me. It looks like I can't lose, given those options!
d. But this is not about me, it's about you, dear Philippians. "But it is more necessary for you that I will continue with all of your…" (1:24). The word "necessary" translates the Greek expression anagkaioteropn, the comparative form of the word, showing that the balance of power shifts to the Philippians' needs and away from Paul's. Caught in a life or death decision ("what shall I choose? I do not know!", 1:22), Paul takes himself and his interests out of the equation. His real choice, as he now reveals, is not living or dying, but "I or you". The matter of life or death has already been settled by Christ for Paul: he lives or dies with Christ, and there can be no better way to live or die! That question is no longer "on the table". What remains ever before Paul is his mission, and the Philippians are very much a part of the mission. "Necessary for you…", Paul writes. Whereas he might once have been "caught in the middle", trapped in some Hamlet-like vacillation ("To be or not to be, that is the question", apologies to Shakespeare!), in Christ all of that is in the past. The only thing which matters now is what is "necessary for you", and Paul can only imagine himself "back in the picture" alongside the Philippians in the not too distant future. 1:25 makes it clear that Paul is "convinced" of this outcome, using once more his favorite word of confidence, pepoithos, which began this letter in 1:6, and underscored his belief that God was going to finish His work in the Philippians' lives until the day of Christ.
e. But what does Paul think his ongoing role with them will be? "For your progress and joy in the faith" (1:25), that by Paul's being "with you again, your joy in Christ Jesus will overflow on account of me" (1:26). The Greek word for "progress" in the NIV translation is actually kauchema, meaning to "boast, speak loudly". The Philippians are a source of "pride" for Paul, certainly as the fruit of his own labor and continued attention while he was yet free from Roman chains. From this we learn that there is a proper place for "spiritual boasting", not because we can take any credit for what happens in other people's lives, but rather that other people's "progress" can be a source of boasting about what God has done through the Gospel.
f. The themes of "shame" and "pride" run through this narratio section of Paul's letter. According to Graeco-Roman values, indeed, even by Jewish values, Paul's situation was scandalous: he was in jail, although it was only house arrest, still in Roman chains. Do we really want our "apostle Paul" to be a jailbird? By contrast, boasting and honor in this section reminds us that the Roman world had values that looked quite different from those of the Christ community led by Paul. At Philippi, honor belonged to citizenship, and good citizens stayed out of prison! Paul's detention under house arrest in Rome threw all that to the winds. Christians belonged to a different kingdom, governed by different values when it came to honor or shame. Where do they look for their affirmation? Not to Caesar who loves the pomp of cohorts and the games, but to Jesus Christ who by all Roman accounts was a Jewish slave, condemned on a Roman cross. As Paul will explain in chapter 2, this Jesus rises by first dying; he mounts to glory by the road called "humiliation".
g. In Christ, values get remapped, and Paul by his own example shows how that is done. What others consider shameful (Paul's chains), Christ sees as honorable. And Paul wants the Philippians to make this connection as well. Paul's Cross-Training of the Philippians gains greater force because he is "in chains", and perhaps the lessons learned by this Christ community are more valuable because Paul is in this shameful situation by Roman standards. This is "Cross-Training" in the superlative! To be "in chains" is to be one with Christ in his cross, and that is not a shameful place to be by Christian standards, though Romans and Jews might consider it so.
h. Ben Witherington adds some helpful comments to this discussion when he writes:Paul is not in the business of simply baptizing the values of the larger culture of Roman society. To the contrary, he undermines many of their most cherished values and redefines what real status amounts to, namely, being in Christ and being sons and daughters of God. In Paul's book it is God, not society, who can bestow real honor and dispense lasting shame. It is God, not society, including God in Christ, that is at the apex of Paul's pyramid of values, and as such only God is immune to Paul's telling criticisms of his world. Paul was attempting to setup a counter-culture with a set of values often at odds with the larger society [Witherington, op. cit., p.49].
i. Not everything in Roman society was jettisoned thereby. Loyalty and faithfulness to one's friends (like the Philippians) or concern for fairness and justice in human dealings--these all figure significantly in Paul's letter to the Philippians, to be sure.
j. Paul had discovered, and in these passages explained, that in whatever state in found himself, he could be content (see 4:11-12, a later passage expressing this idea). Or, as he wrote to the Corinthians, this new value system of "boasting" works both ways: "13 For we do not write you anything you cannot read or understand. And I hope that, 14 as you have understood us in part, you will come to understand fully that you can boast of us just as we will boast of you in the day of the Lord Jesus" (2 Corinthians 1:13-14).
6. And so Paul, following the accepted practice of letter-writing, using the narratio form of argumentation, files this optimistic missionary report with his dear friends in the Philippian Christ community. His generous supporters need to hear how things are going with him, their fears allayed, their hopes kindled. True, Paul wrote from a circumstance of adversity, but in classic Christ-style, all of that gets overcome by the unexpected benefits of Paul's own imprisonment. The Gospel is preached more and more, and Paul has the golden opportunity to train the Philippians in how to overcome in the midst of trial. Cleverly woven into the well-recognized narratio of a rhetorical discourse, and transmitted through the letter form, these messages no doubt reverberated in the hearts and lives of Paul's supporters back in Philippi.

Some writers might well have ended their letters here, but since Paul is hip-deep in a true rhetorical discourse, he has many miles to go before he sleeps! And before we draw the curtain on this study, we would be well served to let Paul present his thesis statement, the so-called propositio, of his letter.

Propositio: Paul's Thesis Statement (1:27-30)
If Paul's letter-readers have not yet gotten the drift of Paul's purpose for sending his letter to them, he will leave them in no further doubt. The purpose of this form of writing is to persuade the readers to pursue a new course of action or change their conduct in the future. So what does Paul really want to change about the Philippians? Put concisely, Paul states this in 1:27: "Live as citizens worthy of the Good News about Christ". Once more, Paul's clever use of the rhetorical form shines through, for he utilizes what rhetoricians recognized as a powerful form of argument: he compares their life in Christ to something they know only too well, Roman citizenship. We have no real proof that large numbers of Philippian Christians held this honored position in the Roman colony of Philippi. Peter Oakes, in his scholarly research of the social strata of Philippi, argues convincingly that the proportion of Roman citizens in the church was about 36 per cent. Economically, he estimates, 57 per cent are service groups, 31 per cent poor, 12 per cent slaves. Further, 27 per cent are ethnically Romans, while 73 per cent are Greeks [Oakes, Philippians: From People to Letter].

Oakes points out that, in Philippi, the "main axis of social power as being that of wealth and status rather than that of ethnicity". This had to do with the larger percentage of Romans who held power in this senatorial or imperial colony. Roman citizenship in Philippi mattered a great deal, as did Roman institutions. No other city in which Paul founded a church is likely to have had this many Romans. In none of the other cities was the experience of everyday life so firmly under the control of local, visible Romans. Still, the Philippians were also divided by economic diversity: landowners, farmers, service-providers, slaves and poor. Much divided this important colony, and we have reason to believe that the makeup of the Christ community reflected this diversity, and in the same proportions.

And so when Paul opens his propositio with the words "Only live as citizens" (Greek: monon…politeuesthe, notice the root "polit-" in this word, like our "politics"), he would certainly have gotten the attention of his audience, since some of them place special importance on being "citizens". Nor is this an accidental reference for Paul. We know from reading Acts, chapters 21-28, how it was that Paul came to be a prisoner of Rome, and ultimately was brought to the Praetorian. In order to clarify Paul's interest in citizenship and also understand his journey "in chains" to Rome, a few key events require listing.
1. Paul had just completed his third missionary journey and had arrived in Jerusalem (Acts 21:17-26) where he met with leaders of the Christ community.
2. These leaders informed Paul that right-wing agitators among the Jews questioned his observance of Torah, but these same leaders offered their counsel and support to Paul while he was in Jerusalem.
3. While in the Temple, observing the rituals of purification, rabble rousers attack him and threatened his life. At the same time, Roman centurions arrived, presumably to "keep the peace", and arrested him (21:27-36).
4. Paul engaged the Roman chiliarchon ("commander of a thousand", otherwise called a "military tribune"), in charge of his arrest, and spoke in Greek. Surprised, the official asked if Paul was one of the Assassins, an Egyptian who led a revolt against Rome.
5. In response Paul said, "I am a Jew, from Tarsus in Cilicia, a citizen (Greek: polites) of no obscure city…" (21:39), and then requests a chance to address the crowd gathered on the Temple steps, this time, in Hebrew (21:37-40).
6. His speech describes his way of life before he met Jesus Christ, and how he persecuted the Christ followers. It continues with an account of his conversion and eventual reception by the Jesus community. He concludes with the account of his commissioning to preach to the Gentiles (22:1-21).
7. The Jewish mob turned on Paul at this point, requiring the tribune to intervene, taking Paul into the barracks where he was about to exact a confession by beating (the Roman form of "water-boarding", only worse!) (22:22-24).
8. Before the lash struck Paul's back, he speaks to the attending centurion: "Is it lawful for you to flog a man who is a Roman citizen (literally, "a Roman") and uncondemned?" (22:25). The balance of the dialog follows:26 When the centurion heard this, he went to the commander and reported it. "What are you going to do?" he asked. "This man is a Roman citizen." 27 The commander went to Paul and asked, "Tell me, are you a Roman citizen?" "Yes, I am," he answered. 28 Then the commander said, "I had to pay a big price for my citizenship." "But I was born a citizen," Paul replied. 29 Those who were about to question him withdrew immediately. The commander himself was alarmed when he realized that he had put Paul, a Roman citizen, in chains. 30 The next day, since the commander wanted to find out exactly why Paul was being accused by the Jews, he released him and ordered the chief priests and all the Sanhedrin to assemble. Then he brought Paul and had him stand before them (Acts 22:26-30).
9. What follows reads like a spy novel, albeit a true one in this case! During an appearance before the Jewish ruling body, the Sanhedrin, things turn ugly, and the council becomes divided along party lines. Fearing for Paul's safety, the Romans place him in protective custody (23:1-10). During the night, God appears to him and prophesies: "…you must testify also in Rome" (23:11).
10. Then a plot against Paul's life is uncovered by Paul's nephew who alerts the Roman tribune (23:12-22).
11. Under cover of darkness, Paul is spirited away to Caesarea, to the north, guarded by four hundred Roman soldiers, where he has an appointment with the governor, Felix. Of such grave consequence is Paul's legal situation, being a Roman citizen, that the tribune, Claudius Lysias, sends an official document to Felix informing him of Paul's case and that he is a Roman citizen (22:23-30).
12. Once in Caesarea, Felix orders him held until the Jewish accusers arrived for a preliminary hearing (23:31-35). When a delegation from the High Priest appears, led by one Tertullus, they charge him with stirring up a riot, something the Romans would pay attention to in light of the Pax Romana. After some additional cherry-picking by other Judeans, Paul offers his apologia, that is, his defense, climaxing with his claim that the real dispute is not political, but theological (24:1-21).
13. Felix defers judgment, and convenes the hearing once more with his Jewish wife, Drusilla, in attendance. At this meeting, Paul offers more detailed instruction about his faith in Jesus Christ, causing Felix to become afraid. The outcome: Paul is kept in detention for two years, but had numerous occasions to speak with Felix, while remaining in prison (24:24-27).
14. Festus succeeds Felix as governor, and this prompts the Jerusalem leadership to once more request a hearing about Paul, this time in Jerusalem, while all along planning on ambushing him. Festus refuses, and offers to meet with them shortly in Caesarea (25:1-5).
15. As before, the Jewish contingent brought their charges against Paul, this time, in front of the new governor, Festus (25:6-7).
16. Paul denies any crime either against the Jews or against Caesar. In response, Festus, "sucking up" to the Jews, offered a conveyance back to Jerusalem for a religious trial (25:9). It is at this point, Paul makes his all-important decision, expressed in a fashion that would turn the head of any good Roman:10 Paul answered: "I am now standing before Caesar's court, where I ought to be tried. I have not done any wrong to the Jews, as you yourself know very well. 11 If, however, I am guilty of doing anything deserving death, I do not refuse to die. But if the charges brought against me by these Jews are not true, no one has the right to hand me over to them. I appeal to Caesar!" 12 After Festus had conferred with his council, he declared: "You have appealed to Caesar. To Caesar you will go! (Acts 25:10-12).
17. Coincidentally, King Agrippa and his wife Bernice happened to be in Caesarea welcoming the new governor. Still troubled by Paul's case, Festus discusses it with Agrippa and seeks his advice, apparently so Festus can write a reasonable document to send along with Paul as he travels to Rome (25:13-27).
18. Since Agrippa II was technically "king of the Jews", at least in a very narrow sense of that phrase, being the great-grandson of Herod the Great, and since he had strong connections to Rome, he accepts the offer and entertains an audience with Paul who once more tells his own story, complete with his conversion (26:1-23).
19. Somewhat overwhelmed by the amount of detail Paul provides to Agrippa, Festus blurts out: "Paul, you are out of you mind; your great learning is driving you out of your mind" (26:24).
20. Having failed to convince Festus about the Gospel, he turns in earnest to Agrippa who deflects him with the famous words, "In a short time would you persuade me to be a Christian?" (26:28).
21. Festus and Agrippa remark that Paul had done nothing worthy of capital execution. Agrippa gets the last word: "This man could have been set free if he had not appealed to Caesar" (26:32).

We have included this lengthy account to underscore the circumstances that brought Paul to Rome, under house arrest, awaiting trail under Caesar. We have also included it to show how heavily Paul appealed to his Roman citizenship in seeking proper justice under Roman Law, and how he refused trial under the Jewish system currently in use. Of course, his primary allegiance was not neither, but instead to the Gospel and to his true Lord, Jesus Christ. For Paul, the genuine citizenship was higher than either Roman or Jewish, and it is about this that Paul writes in Philippians 1:27-30.

Nor is this the only occasion in Philippians where he does so. In 3:20, which we will discuss more fully in a later study, Paul speak collectively about "our citizenship in heaven". As we have noted, this is of special importance in Philippi, a Roman colony, inhabited by many Roman citizens, something they would have had in common with Paul. Remember that in rhetorical arguments, the speaker wants to find many ways of connecting himself to his audience, and this is a good example of Paul doing that, though for a much higher purpose than giving a mere civics lesson! When Paul describes the Philippians as citizens, he connects their conduct to the "Gospel of Christ" which proclaims not only the death and resurrection of Jesus the Messiah, but also his coming again (parousia) as Lord of all things. Even as some Philippians (and also Paul) took pride in their Roman citizenship, Paul urges them to given even greater honor to their role as citizens of God's coming kingdom. They must live the life of a citizen whether Paul is with them or not (1:27), and the way they can best do this is standing firm with a unified front for the "faith of the gospel". Unity, then, in spirit and conduct, becomes the greatest offensive for God's kingdom in the Philippian community. When opponents witness the unity of the community and the consistency of their Christian citizenship, it will "shame them".

The Philippians' unity and willingness to stand firm, as expressed in their following Christ's example, becomes evidence ("a sign", endeixis, a word meaning "convincing proof") of their coming salvation. Whereas, to the opponents of the Philippians, the same devotion is perceived as a fool-hearty and reckless sign pointing to their destruction. In other words, Paul casts two different visions, two contrasting perceptions seen in the steadfast actions of the Philippian Christians. He wants them to embrace the first one: to interpret their own courage and resolve as evidence of their ultimate destiny, their salvation. However, Paul wants to make it quite clear, that while the actions are a sign of salvation, they are not its cause. For he adds: "…and that by God" (1:28).

As Paul completes his propositio section, he pulls back the curtain on yet one more important fact, one he has been leading up to. Not only is Paul suffering for the faith of Jesus Christ, so are the Philippians. Once more Paul finds additional common ground with his audience. He is suffering; they are suffering. Just as he stands firm, contending for the faith, they should stand firm as well. And, says Paul, we can both stand back, confidently and courageously and watch God transform our apparent loss into an eternal gain. Thus, in his closing remarks of this thesis section, Paul writes eloquently and passionately to his fellow-sufferers in Philippi:
29 For it has been granted to you on behalf of Christ not only to believe on him, but also to suffer for him, 30 since you are going through the same struggle you saw I had, and now hear that I still have (Philippians 1:29-30).
We come to observe, then, the deeper issue connecting Paul to his Philippian brothers and sisters: "a struggle" (Greek: agona, root idea for our word "agony") in the form of "suffering" (Greek: paschein, "to suffer", as in the "paschal" lamb being offered). Paul calls it "the same (Greek: ton auton) suffering", calling attention to what he shares with them. If "unity" is emerging from Paul's letter as a main theme, it has a least these two implications: "unity of spirit" and "unity of suffering". For Paul, both forms of unity come together and are difficult to separate. Unless Christian believers are willing to live together in unity, ministering for the Gospel, they will find it difficult to "suffer together" when the opposition comes their way, as was the case with the Philippians.

What we have discovered in Paul's propositio is his primary thesis that the gospel is, indeed, the charter of the Christian commonwealth, making the Christ followers citizens of the kingdom. Now that the enemy stands at the door, as evidenced by Paul's chains and the Philippians' suffering, the burden on the Christ followers is even greater. They must stand firm, stand together, and be willing to suffer on behalf of their Lord, Jesus Christ. What is happening to Paul in Rome, and what is happening to the Philippians, underscores the responsibilities of Christian citizenship. The struggle of one is the struggle of all. And this struggle, faithfully endured and joyfully overcome, becomes the powerful sign of their coming salvation. As it was with the Paul and the Philippians, so it is with us.

Glory to God! Amen.
Digger Deeper: Cross-Training: Just Overcome
(Bob Brown)

To gain a deeper understanding of Cross-Training: Just Overcome, carefully read the selected passages below. To aid you in your study, we invite you to visit the website http://notes.chicagofirstnaz.org, or pick up a copy of the notes at the Connect desk, or from your ABF leader. Now consider the following questions, as you ask the Lord to teach you.

Special Note: The Background Notes are especially useful in working through some of these questions. You are encouraged to secure a copy as you begin.

1. Prayerfully read through the book of Philippians at one sitting, absorbing Paul's overall message, while taking note of verses that catch your attention. Make a list of frequently used words or phrases as you read.
2. Focusing on 1:1-30, develop a simple outline that helps you see Paul's organization of his material.
3. What type of literature is Philippians? What parts of the Graeco-Roman letter structure do you find in this first chapter? Use the notes to help you with your answer.
4. Look for sentences or clauses that begin "I", such as 1:3, "I thank my God". Jot these down, along with the references. What do you learn about Paul's "frame of mind" from these kinds of sentences?
5. Read 1:1-2. What is the purpose of this section?
6. Read 1:3-11. What is the purpose of this section?
a. How does Paul get "connected" with his audience by writing this section?
b. What is Paul situation or circumstance?
c. In his prayer for the Philippians, what are his deepest concerns?
d. What makes Paul confident?
7. Read 1:12-26. What is the purpose of this section?
a. What is Paul's present difficulty, and how does he view it?
b. Who is watching Paul's situation, and how do they react to it?
c. Above all else, what matters most to Paul?
d. In what sense does Paul see himself in a "win-win" situation, in spite of his "chains"? What impact would this attitude have on the Philippians who hear his words?
e. If you were to pick the "key verse" in this section (1:12-26), what would it be? Why did you choose it?
8. Read 1:27-30. What is the purpose of this section?
a. Read 1:27, if possible, in the New Living Translation. According to Paul how are the Philippians to live their lives?
b. According to 1:28, what obstacles stand in the way of living that way?
c. What do Paul and the Philippians share in common according to 1:29-30?
d. In what sense does "believing in Christ" differ from "suffering for Christ" (1:29).
9. How does 1:1-30 prepare the way for themes Paul develops later in his letter to the Philippians, based on the reading you did in #1 and answering questions #2-8?
10. What specific help did you receive from reading and studying the first chapter of Philippians?
11. In what ways did Paul "overcome" his situation, and how did writing this letter to the Philippians help them to do the same?