So yes, we will be able to hear Paul’s letter to the Philippians in the context of the table of fellowship, as it is most definitely set against the norms of the day. As the letter is read to this assembled congregation that is highly favored by the Apostle, he encourages them to “conduct yourselves in a manner worthy of the Gospel of Christ, so that---whether I come and see you or whether I remain absent---I should hear that you are standing firm in one spirit, with one mind” (1:27a). As we remain attuned to the meal table, and to themes associated with the meal table, what immediately follows the mention of one spirit and one mind can certainly strike us in a way that sets up an interesting context for what we will read in the first half of the second chapter.
Paul desires to see this church “contending side by side for the faith of the Gospel... not being intimidated in any way by your opponents” (1:27b-28a). When we think about the divisions of the world that were so commonplace and which were brought into view by the customary meal practice of the ancient world, and when we think about the frictions in Corinth and Galatia, along with what were certainly the understandable struggles within every church as they sought to live out what they understood to be Jesus’ message and vision of the kingdom of God (as it was informed by Isaiah’s vision of the all-inclusive messianic banquet) in which the first are last, the last first, and all seek out the lowest place (with these words uttered in the context of a banquet), it behooves us to take serious note of this encouragement towards “contending side by side for the faith of the Gospel.” Undoubtedly, the pressure to segregate and stratify, as a means of making the Christian message more palatable and the church of Christ more inviting to those from every rank of society, was intense. Additionally, the pressure to hold to old covenant markers as a means of identifying the people of God and of participation in that kingdom, which carried with it an invitation to contention within the body rather than a contending side by side (as we see in Galatians), would induce a denial of the faithfulness of God that was found in the announcement of the rule of Jesus as Messiah and Lord of all (the faith of the Gospel).
It is as we see this church at the meal table, as we position ourselves there along with them, and as we understand the intense struggle concerning the community’s table (thus signifying the world-changing power of a well-understood and properly contextualized execution of the Lord’s Supper), Paul’s words come to take on an entirely new life. Having been encouraged to contend side by side (as they looked around, and presumably, because Paul was quite complementary of this church for the most part, saw themselves faithfully representing that which was demanded by their understanding of Jesus and His kingdom), they go on to hear Paul say “Therefore, if there is any encouragement in Christ, any comfort provided by love, any fellowship in the Spirit, any affection or mercy, complete my joy by being of the same mind, by having the same love, being united in spirit, and having one purpose” (2:1-2). Do these words not echo what we find in Paul’s message to the Roman church, the Corinthian church, and the Galatian church? If so, and if we recall the context of issues concerning the meal table that provides the setting for Paul’s instructions and directives concerning the church’s love, fellowship, affection, unity, and purpose, then we are forced to hear what follows from within the same context.
This, then, makes an eminent amount of sense when we go on to hear “Instead of being motivated by selfish ambition or vanity, each of you should, in humility, be moved to treat one another as more important than yourself” (2:3). This certainly calls to mind the unending societal competition for honor that played itself out at the world’s banqueting tables. More than that, this calls to mind the words of Jesus that would be recorded in Luke. It is very much worth returning there to read “Then when Jesus noticed how the guests chose the places of honor, he told them a parable. He said to them, ‘When you are invited by someone to a wedding feast, do not take the place of honor, because a person more distinguished than you may have been invited by your host. So the host who invited both of you will come and say to you, “Give this man your place.” Then, ashamed (notice the juxtaposition of honor and shame), you will begin to move to the least important place. But when you are invited, go and take the least important place, so that when your host approaches he will say to you, “Friend, move up here to a better place.” Then you will be honored in the presence of all who share the meal with you. For everyone who exalts himself will be humbled, but the one who humbles himself will be exalted.’” (14:7-11)
Naturally, this church did not have access to the Gospel of Luke (only oral tradition can be confidently asserted at that point), but since Luke was one of Paul’s companions and essentially his biographer, and since this letter was one of Paul’s letters written from prison in Rome (and therefore a late composition), it is not unreasonable to suggest a familiarity on the part of this church with this portion of the Jesus tradition. Indeed, the call to avoid selfish ambition or vanity, and to act in humility and treat others as more important, when heard from a position at the meal table, cannot help but call to mind these words of Jesus. The insistence that “Each of you should be concerned not only about your own interests, but about the interest of others as well” (2:4) goes a long way toward solidifying this position. Interestingly, as we contemplate the unavoidable importance of the meal table within the early church, as they sought to understand and live out the massive implications of the Resurrection of Jesus, we are not left to wonder why the Gospels, which come after most of the letters chronologically, take the shape that they do, regularly featuring Jesus at meals (banquets). Clearly and quite understandably (considering the imagery of the messianic banquet), the meal table was a vital component of what was and is a Jewish messianic movement, and a defining aspect of what was being communicated about Jesus by His Apostles.
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