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In Acts 16:9, Paul has a striking vision in which he is summoned to Macedonia to preach the Gospel. One of the Macedonian cities where Paul preached was Philippi, an important Roman settlement. Paul wrote this letter to the Philippians between 50 and 60 AD.
1:1 Timothy is frequently mentioned as a coworker of Paul. In the two New Testament letters addressed to him, we learn that he was brought up as a Christian by his mother and grandmother and called to leadership at an early age. In Philippians 2:20 Paul introduces him to the community at Philippi with high praise: “I have no one comparable to him for genuine interest in whatever concerns you.”
1:6 Paul’s con dent hope that God will continue to work in the Philippians is echoed in the Rite of Ordination: “May God who has begun the good work in you bring it to ful llment.”
PHILIPPIANS 
I. ADDRESS
1Greeting.*
1Paul and Timothy, slaves* of Christ Jesus, to all the holy ones in
Christ Jesus who are in Philippi, with the overseers and ministers: 2b grace to you and peace from God our Father and the Lord Jesus Christ.*
Thanksgiving.* 3I give thanks to my God at every remembrance of you,c 4praying always with joy in my every prayer for all of you, 5because of your partnership for the gospel from the rst day until now. 6d I am con dent of this, that the one who began a good work in you will continue to complete it until the day of Christ Jesus.* 7It is right that I should think this way about all of you, because I hold you in my heart, you who are all partners with me in grace, both in my imprisonment and in the defense and con rmation of the gospel. 8For God is my witness, how I long for all of you with the a ection of Christ Jesus.e 9And this is my prayer: that your love may increase ever more and more in knowledge and every kind of perception,f 10to discern what is of value, so that you may be pure and blameless for the day of Christ,g 11 lled with the fruit of righteousness that comes through Jesus Christ for the glory and praise of God.h
II. PROGRESS OF THE GOSPEL*
12i I want you to know, brothers, that my situation has turned out rather to advance the gospel, 13so that my imprisonment has become well known in Christ throughout the whole praetorium* and to all the rest,j 14* and so that the majority of the brothers, having taken encouragement in the Lord from my imprisonment, dare more than ever to proclaim the word fearlessly.
a
* [1:1–2] See note on Rom 1:1–7, concerning the greeting.
* [1:1] Slaves: Paul usually refers to himself at the start of a letter as an apostle. Here he substitutes a term suggesting the unconditional obligation of himself and Timothy to the service of Christ, probably because, in view of the good relationship with the Philippians, he wishes to stress his status as a co-servant rather than emphasize his apostolic authority. Reference to Timothy is a courtesy: Paul alone writes the letter, as the singular verb throughout shows (Phil 1:3– 26), and the reference (Phil 2:19–24) to Timothy in the third person. Overseers: the Greek term episkopos literally means “one who oversees” or “one who supervises,” but since the second century it has come to designate the “bishop,” the o cial who heads a local church. In New Testament times this o ce had not yet developed into the form that it later assumed, though it seems to be well on the way to such development in the Pastorals; see 1 Tm 3:2 and Ti 1:7, where it is translated bishop. At Philippi, however (and at Ephesus, according to Acts 20:28), there was more than one episkopos, and the precise function of these o cials is uncertain. In order to distinguish this o ce from the later stages into which it developed, the term is here translated as overseers. Ministers: the Greek term diakonoi is used frequently in the New Testament to designate “servants,” “attendants,” or “ministers.” Paul refers to himself and to other apostles as “ministers of God” (2 Cor 6:4) or “ministers of Christ” (2 Cor 11:23). In the Pastorals (1 Tm 3:8, 12) the diakonos has become an established o cial in the local church; hence the term is there translated as deacon. The diakonoi at Philippi seem to represent an earlier stage of development of the o ce; we are uncertain about their precise functions. Hence the term is here translated as ministers. See Rom 16:1, where Phoebe is described as a diakonos
(minister) of the church of Cenchreae.
* [1:2] The gifts come from Christ the Lord, not simply through him from the Father; compare the christology in Phil 2:6–11.
* [1:3–11] As in Rom 1:8–15 and all the Pauline letters except Galatians, a thanksgiving follows, including a direct prayer for the Philippians (Phil 1:9–11); see note on Rom 1:8. On their partnership for the gospel (Phil 1:5), cf. Phil 1:29–30; 4:10–20. Their devotion to the faith and to Paul made them his pride and joy (Phil 4:1). The characteristics thus manifested are evidence of the community’s continuing preparation for the Lord’s parousia (Phil 1:6, 10). Paul’s especially warm relationship with the Philippians is suggested here (Phil 1:7–8) as elsewhere in the letter. The eschatology serves to underscore a concern for ethical growth (Eph 1:9–11), which appears throughout the letter.
* [1:6] The day of Christ Jesus: the parousia or triumphant return of Christ, when those loyal to him will be with him and share in his eternal glory; cf. Phil 1:10; 2:16; 3:20–21; 1 Thes 4:17; 5:10; 2 Thes 1:10; 1 Cor 1:8.
* [1:12–26] The body of the letter begins with an account of Paul’s present situation, i.e., his imprisonment (Phil 1:12–13; see Introduction), and then goes on with advice for the Philippians (Phil 1:27–2:18). The advance of the gospel (Phil 1:12) and the progress of the Philippians in the faith (Phil 1:25) frame what is said.
* [1:13] Praetorium: either the praetorian guard in the city where Paul was imprisoned or the governor’s o cial residence in a Roman province (cf. Mk 15:16; Acts 23:35). See Introduction on possible sites.
* [1:14–18] Although Paul is imprisoned, Christians there nonetheless go on preaching Christ. But they do so with varied motives, some with personal hostility toward Paul, others out of personal ambition.
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