Philippians 1:1,2

Paul and Timothy, slaves of Jesus Christ, write this letter to all those in Philippi who are consecrated to God because of their relationship to Jesus Christ, together with the overseers and the deacons.

Grace be to you and peace from God, our Father, and from the Lord Jesus Christ.

The opening sentence sets the tone of the whole letter. It is characteristically a letter from a friend to his friends. With the exception of the letter to the Thessalonians and the little personal note to Philemon, Paul begins every letter with a statement of his apostleship; he begins, for instance, the letter to the Romans: "Paul a servant of Jesus Christ, called to be an apostle" (compare 1 Corinthians 1:1; 2 Corinthians 1:1; Galatians 1:1; Ephesians 1:1; Colossians 1:1). In the other letters he begins with a statement of his official position, why he has the right to write, and why the recipients have the duty to listen; but not when he writes to the Philippians. There is no need; he knows that they will listen, and listen lovingly. Of all his Churches, the Church at Philippi was the one to which Paul was closest; and he writes, not as an apostle to members of his Church, but as a friend to his friends.

Nonetheless, Paul does lay claim to one title. He claims to be the servant (doulos, G1401) of Christ, as the King James and Revised Standard Versions have it; but doulos (G1401) is more than servant, it is slave. A servant is free to come and go; but a slave is the possession of his master for ever. When Paul calls himself the slave of Jesus Christ, he does three things. (i) He lays it down that he is the absolute possession of Christ. Christ has loved him and bought him with a price (1 Corinthians 6:20), and he can never belong to anyone else. (ii) He lays it down that he owes an absolute obedience to Christ. The slave has no will of his own; his master's will must be his. So Paul has no will but Christ's, and no obedience but to his Saviour and Lord. (iii) In the Old Testament the regular title of the prophets is the servants of God (Amos 3:7; Jeremiah 7:25). That is the title which is given to Moses, to Joshua and to David (Joshua 1:2; Judges 2:8; Psalms 78:70; Psalms 89:3; Psalms 89:20). In fact, the highest of all titles of honour is servant of God; and when Paul takes this title, he humbly places himself in the succession of the prophets and of the great ones of God. The Christian's slavery to Jesus Christ is no cringing subjection. As the Latin tag has it: Illi servire est regnare, to be his slave is to be a king.

THE CHRISTIAN DISTINCTION (Php_1:1-2 continued)

The letter is addressed, as the Revised Standard Version has it, to all the saints in Christ Jesus. The word translated saint is hagios, (G40); and saint is a misleading translation. To modern ears it paints a picture of almost unworldly piety. Its connection is rather with stained glass windows than with the market-place. Although it is easy to see the meaning of hagios (G40) it is hard to translate it.

Hagios (G40), and its Hebrew equivalent qadowsh (H6918), are usually translated holy. In Hebrew thought, if a thing is described as holy, the basic idea is that it is different from other things; it is in some sense set apart. The better to understand this, let us look at how holy is actually used in the Old Testament. When the regulations regarding the priesthood are being laid down, it is written: "They shall be holy to their God" (Leviticus 21:6). The priests were to be different from other men, for they were set apart for a special function. The tithe was the tenth part of all produce which was to be set apart for God, and it is laid down: "The tenth shall be holy to the Lord, because it is the Lord's" (Leviticus 27:30; Leviticus 27:32). The tithe was different from other things which could be used as food. The central part of the Temple was the Holy Place (Exodus 26:33); it was different from all other places. The word was specially used of the Jewish nation itself. The Jews were a holy nation (Exodus 19:6). They were holy unto the Lord; God had severed them from other nations that they might be his (Leviticus 20:26); it was they of all nations on the face of the earth whom God had specially known (Amos 3:2). The Jews were different from all other nations, for they had a special place in the purpose of God.

But they refused to play the part which God meant them to play; when his Son came into the world, they failed to recognize him, and rejected and crucified him. The privileges and the responsibilities they should have had were taken away from the nation of Israel and given to the Church, which became the new Israel, the real people of God. Therefore, just as the Jews had once been hagios (G40), holy, different, so now the Christians must be hagios (G40); the Christians are the holy ones, the different ones, the saints. Thus Paul in his pre-Christian days was a notorious persecutor of the saints, the hagioi (G40) (Acts 9:13); Peter goes to visit the saints, the hagioi (G40), at Lydda (Acts 9:32).

To say that the Christians are the saints means, therefore, that the Christians are different from other people. Wherein does that difference lie?

Paul addresses his people as saints in Christ Jesus. No one can read his letters without seeing how often the phrases in Christ, in Christ Jesus, in the Lord occur. In Christ Jesus occurs 48 times, in Christ 34 times, and in the Lord 50 times. Clearly this was for Paul the very essence of Christianity. What did he mean? Marvin R. Vincent says that when Paul spoke of the Christian being in Christ, he meant that the Christian lives in Christ as a bird in the air, a fish in the water, the roots of a tree in the soil. What makes the Christian different is that he is always and everywhere conscious of the encircling presence of Jesus Christ.

When Paul speaks of the saints in Christ Jesus, he means those who are different from other people and who are consecrated to God because of their special relationship to Jesus Christ--and that is what every Christian should be.

THE ALL-INCLUSIVE GREETING (Php_1:1-2 continued)

Paul's greeting to his friends is: Grace be to you and peace, from God the Father, and from our Lord Jesus Christ (compare Romans 1:7; 1 Corinthians 1:3; 2 Corinthians 1:2; Galatians 1:3; Ephesians 1:2; Colossians 1:2; 1 Thessalonians 1:1; 2 Thessalonians 1:2; Philemon 1:3).

When Paul put together these two great words, grace and peace, (charis, G5485, and eirene, G1515), he was doing something very wonderful. He was taking the normal greeting phrases of two great nations and moulding them into one. Charis (G5485) is the greeting with which Greek letters always began and eirene (G1515) the greeting with which Jews met each other. Each of these words had its own flavour and each was deepened by the new meaning which Christianity poured into it.

Charis (G5485) is a lovely word; the basic ideas in it are joy and pleasure, brightness and beauty; it is, in fact, connected with the English word charm. But with Jesus Christ there comes a new beauty to add to the beauty that was there. And that beauty is born of a new relationship to God. With Christ life becomes lovely because man is no longer the victim of God's law but the child of his love.

Eirene (G1515) is a comprehensive word. We translate it peace; but it never means a negative peace, never simply the absence of trouble. It means total well-being, everything that makes for a man's highest good.

It may well be connected with the Greek word eirein (G1515), which means to join, to weave together. And this peace has always got to do with personal relationships, a man's relationship to himself, to his fellow-men, and to God. It is always the peace that is born of reconciliation.

So, when Paul prays for grace and peace on his people he is praying that they should have the joy of knowing God as Father and the peace of being reconciled to God, to men, and to themselves--and that grace and peace can come only through Jesus Christ.

THE MARKS OF THE CHRISTIAN LIFE:(Php_1:3-11)

(1) The Christian Joy (Php_1:3-11)