This letter has one of the most inspirational sentences of Paul: “What is more, I consider everything a loss compared to the surpassing greatness of knowing Christ Jesus my Lord, for whose sake I have lost all things. I consider them rubbish, that I may gain Christ” (3:8); the most direct exposition of the incarnation story: “Who, being in very nature God, did not consider equality with God something to be grasped,  but made himself nothing, taking the very nature of a servant, being made in human likeness. And being found in appearance as a man, he humbled himself and became obedient to death— even death on a cross! Therefore God exalted him to the highest place and gave him the name that is above every name, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth,  and every tongue confess that Jesus Christ is Lord, to the glory of God the Father”(2:6-11) . It also has the only address to officials in a church in Paul’s letters:Paul and Timothy, servants of Christ Jesus,  To all the saints in Christ Jesus at Philippi, together with the overseers and deacons” (1:1) .But surprisingly this letter also touches on apparently rather mundane exhortations: “I plead with Euodia and I plead with Syntyche to agree with each other in the Lord. Yes, and I ask you, loyal yokefellow, help these women…”(4:2-3) . Therefore, sometimes it is difficult to see if the letter is about church life or church doctrine. However, it may be useful in understanding the letter if the following can be borne in mind.

First, it is about the ancient concept of “friendship.” Real friendship is reciprocal, having to give and take, as well as sharing the same enemies. Paul writes as “friends” to this church. That is why he says from the beginning that they shared with him in the Gospel (1:3-5; 4:15); they are also the only church from which Paul accepted financial support (4:15); they are dear to Paul (1:8; 4:1); as such, they also share a common enemy (3:1-4, 17-19).

The second thing to remember is that in letters amongst friends, particularly when one of them is morally superior, exhortations are often involved, using examples and urging imitation. This is where the life of Christ in 2:5-11comes in, making Him the object of imitation. This is also why Paul cites himself in 3:4-14, and making it even more explicit in 3:17: “Join with others in following my example, brothers, and take note of those who live according to the pattern we gave you.”

The third point relates to the historical background of the city. Philippi was a Roman military colony given to the armies defeated by the first Roman Emperor Octavia (Augustus). He not only granted the city to them, he also gave them Roman citizenship. In return for his generosity, the Philippians became extremely loyal to Caesar, considering him as Lord and Savior. The Philippians were also very proud of their citizenship (see 3:20, “But our citizenship is in heaven. And we eagerly await a Saviour from there, the Lord Jesus Christ”). A Christian wanting to demonstrate allegiance to Christ in a city so loyal to the Emperor inevitably faced many difficulties. Because Paul was writing from the prison (most likely the one in Rome), therefore he could say that he shared with them the same struggle (1:30). On the other hand, “partnership in the gospel” (1:5) became their shared destiny, not of man but rather it was God “who began a good work” in them (1:6, see also 2:13). Under this struggle then, Christian “joy” did not depend on the external circumstances. (see the words like joy and rejoicing in 1:4, 18, 25, 26; 2:3, 17, 18, 28, 29; 3:1; 4:1, 4, 10).

This letter has many notable teachings but limited by space here only the following are mentioned:

1. From the hymnic arrangement of the description of Jesus Christ in 2:5-11, it can be seen that way back then (around 30 years after resurrection), the deity of Christ was already established because knees were supposed to bow before Yahweh and tongues were supposed to confess Yahweh as Lord (Isa. 45:23). Instead, here Jesus receives the worship!
2. If point (1) above is classified as “high Christology,” it is worth noting that Paul does not use it to teach doctrine but rather to encourage humility amongst Christians!
3. Paul sets out his life goal is to “know Christ and the power of his resurrection” (3:10). He completes the sentence with “and the fellowship of sharing in his sufferings, becoming like him in his death,” to define clearly what he means by “knowing Christ.” To contemporary American “health and wealth Gospel” that emphasizes blessings and despises suffering, Paul issues a wake-up call.
4. Finally there is something relevant to immigrants. Many consider becoming a citizen as the ultimate achievement in life, or something to be proud of when one returns to his/her motherland. This looks terribly like the Philippians who were so proud of being Roman citizens. But this letters says that the citizenship that truly counts is the heavenly one, for those who know the true Lord and Savior: “But our citizenship is in heaven. And we eagerly await a Savior from there, the Lord Jesus Christ” (3:20).