In literary criticism, there is a debate on whether
meaning is imbued by the author or by the reader. Whether the meaning of any
particular text is subjective or not is not necessarily the point, but for the
sake of argument, in this exegesis we will explore a variety of facets which
potentially shape the meaning of the text. To effectively exegete this text, we
must look at what Paul had in mind when he wrote the letter to the Philippian
church. Thus, we must look at the context surrounding Paul personally, the
political/cultural context in Philippi, and compare those findings with other
writings which are attributed to Paul.
The city of Philippi was located in the north eastern
corner of Macedonia. It is named after the father of Alexander the Great, Philip
II of Macedon. In 168 BCE, Philippi became part of the Roman Empire when the
Roman army defeated the Persians. Paul came to Philippi in approximately 49 AD.
The official language of the area was Latin, but most people spoke Greek. “The
religious life of those in Philippi was marked by very syncretistic practices
including the worship of the emperor (Julius, Augustus and Claudius), the
Egyptian gods Isis and Serapis, as well as many other deities.”[1]
In Acts 16:1-40, we find the record of Paul’s second missionary journey to
Macedonia. Paul was not originally planning on going to Macedonia, but Paul had
a dream in which a man from Macedonia asked him to come. Paul traveled to
Macedonia with Silas and they were imprisoned for casting demons out of the
fortune telling slave-girl, thus interrupting her master’s financial gain.
During their night in prison, an earthquake broke the foundations of the
prison. Believing everyone to have escaped, the jailer was about to end his own
life, when Paul and Silas, spoke up and revealed that they were all still
there. Paul and Silas’ were then able to explain the Gospel of Christ and usher
in salvation for the jailer and his family. Thus, this missionary journey was
the birthplace of the church in Philippi. It was also the beginning of a people
to whom this letter would eventually be addressed.
As for authorship of the book of Philippians, most scholars believe that Paul was the author. The writing style is consistent with all other Pauline writings. As for the date of the writing, much of that depends on when and where Paul was imprisoned, as written about in 1:12-26. There are three different possibilities which include Rome, Ephesus and Caesarea. There are Scriptural references which indicate Paul was imprisoned in both Rome and Caesarea. However both of these locales are a significant distance from Philippi, which makes the travel schedule that Paul outlines in Philippians difficult to imagine. While Ephesus is much closer, making the itinerary much more realistic, there is a substantial lack of evidence to prove that Paul was imprisoned in Ephesus. Most scholars believe that Philippians was written by Paul, while imprisoned in Rome, during 60-62 AD.
Now that we understand the background of this text, let us look to the text at hand. We see that in the New American Standard Bible, Philippians 2:12-13 is translated,
As for authorship of the book of Philippians, most scholars believe that Paul was the author. The writing style is consistent with all other Pauline writings. As for the date of the writing, much of that depends on when and where Paul was imprisoned, as written about in 1:12-26. There are three different possibilities which include Rome, Ephesus and Caesarea. There are Scriptural references which indicate Paul was imprisoned in both Rome and Caesarea. However both of these locales are a significant distance from Philippi, which makes the travel schedule that Paul outlines in Philippians difficult to imagine. While Ephesus is much closer, making the itinerary much more realistic, there is a substantial lack of evidence to prove that Paul was imprisoned in Ephesus. Most scholars believe that Philippians was written by Paul, while imprisoned in Rome, during 60-62 AD.
Now that we understand the background of this text, let us look to the text at hand. We see that in the New American Standard Bible, Philippians 2:12-13 is translated,
“So then, my beloved, just as you have
always obeyed, not as in my presence only, but now much more in my absence,
work out your salvation with fear and trembling; for it
is God who is at work in you, both to will and to
work for His good pleasure.”
Paul’s consistency in his writings must be our foundation for this
exegesis. The context that surrounds verses 12-13 is incredibly important. The ultimate goal
of the first chapter in Philippians is to lay a template that reveals Christ as
the first son who chose humility and obedience, with Paul following in Christ’s
footsteps, and an invitation for the church at Philippi to follow as well. This
section begins with a phrase, ‘so then’ which is translated as ‘therefore’ in
the ESV. The word therefore, always refers back to a previous principle, in
which the author is trying to draw a correlation. In the case of 2:12, it
refers back to the hymn about Christ’s obedience and humility in 2:5-11. In
this verse Paul is not questioning the churches obedience nor is he issuing a
stern command, but rather is applauding them on their behavior.
“Paul
has no misgivings about the Philippian Christian’s obedience: unlike the
Corinthians in the situation reflected in 2 Corinthians 10:6, they had always
shown obedience, not so much to Paul as to the Lord whose apostle he was.”[2]
By inserting this hymn at this point in his letter to the church in
Philippi, Paul is using the song as a literary exclamation point in the middle
of his letter. For Paul faith in Christ is, in the end, articulated as
obedience to Christ, not in the sense of adhering to the law but of submitting wholly
to His lordship. This is the only obedience Paul is concerned with.[3] The
significance of this context is its impact upon the following admonition to
“work out your salvation.”
One key to understanding verses 2:12-13 is to determine
whether Paul directed this command to the congregation or to each person
individually. In Philippians: A Greek Student’s Intermediate Reader, Jerry Sumney
wrote,
“…the verb and the reflexive pronoun that
modify σώτηρίαύ are plural. This shows that the call to live out their
salvation is a call to the Philippians as a community and anticipates that the
matters to be raised in the following verses involve relations within the
community.”[4]
If those modifiers had been singular, the context of this passage would
have been altered significantly. Sumney is not alone in recognizing the
corporate ramifications in this text. F.F. Bruce also believes in the communal
concept of salvation. In the New International Biblical Commentary he writes,
“In this context Paul is not urging each
member of the church to keep working at his or her own personal salvation; he
is thinking of the health and well-being of the church as a whole. Each of them
and all of them together, must pay attention to this.”[5]
Personal salvation is explicitly linked to eternal salvation, whereas corporate
salvation is synonymous with sanctification. The term corporate salvation also
lends itself to an entire community being transformed into a group of people
who fully represent the Kingdom of God, and thereby offer an attractive
alternative to the lifestyle of the non believers who are watching and judging
the community as a whole. Thus the entire community is preserved or saved
together, collectively. Moises Silva wrote, “One must ask, however, how it is
that God works in the midst of people if not through their personal
transformation.”[6]
Silva believes that Paul is referencing
personal salvation but is quick to admit that sanctification comes through
community. Thus when we look back at 2:5-11, we see humility, which manifests
as dying to self, is a requirement for the sanctification process. Just as
Christ was humble and obedient to the point of death, so too should the
Philippians choose to walk in humility and obedience. While looking at both
sides of the debate on this Scripture are helpful, we cannot fully ascertain
the meaning of Paul’s writings until we understand the words that he uses.
To fully understand the nuances of this text, we must further
examine it in the original Greek language. The Greek word that is used in
Philippians 2:12-13 for salvation is soteria.
“The KJV translates soteria as
deliverance, preservation, safety, salvation (i.e. deliverance from the
molestation of enemies; in an ethical sense, that which concludes to the soul's
safety or salvation; of Messianic salvation; salvation as the present
possession of all true Christians; future salvation, the sum of benefits and
blessings which the Christians, redeemed from all earthly ills, will enjoy
after the visible return of Christ from heaven in the consummated and eternal
kingdom of God.)”[7]
Thus salvation can refer to liberation from a person’s current
circumstances and also to the future liberation from Hell. Etymologically we
are reminded that, in modern times, when an injury occurs it is typical to put
an ointment or salve on the wound. In the same way, salvation is an ointment
for our souls that brings healing and wholeness. Sin has left our souls broken
and damaged and the road to restoration or salvation begins with Jehovah Raphe,
The Lord our Healer, applying a salve to our souls and healing those broken
places.
“The word ‘salvation’ comes from the same
Latin root as ‘salve’, an ointment for healing. To be saved is to be made
whole. In Greek the word is soteria, meaning not only salvation, but
preservation. While there is a beginning point in our salvation experience, the
point of repentance and justification—the time of our faith commitment to Jesus
Christ—this is only the beginning. We are to ‘work out’ our salvation, to grow
into maturing, into the full stature of Christ.”[8]
Maxie Dunnam, noted that salvation is not so much a onetime experience
but more so a progression of experiences that happens in the life of every
believer. The theological term for this is “sanctification.” The primary
definition for sanctification in Webster’s Dictionary is “to make holy, set
apart as sacred or to consecrate,” however, the third definition is to “render
legitimate.”[9]
Sanctification both legitimizes Christ’s sacrifice on the cross as well as
rendering us legitimate to the Father.
When Paul speaks of corporate salvation, he is
describing individuals who have experienced a personal salvation and are
working it out corporately in the context of family. While the initial
salvation encounter is intensely private, the sanctification process is worked
out through daily interaction with believers in our community. This conviction
finds its goal in deliverance/salvation, which from the beginning of time God has
willed and plans to grant. In its implementation God’s work through his
sanctifying Spirit is combined with the obedience of the believer as evidenced
in 2 Thessalonians 2:13 “God chose you from the beginning for salvation,
through sanctification by the Spirit and belief in the truth.”[10] Thus,
salvation cannot remain in one category or the other. It must be embraced in tension. A strictly personal view of salvation would
lead to an immature faith that has never been sharpened in community. Likewise,
if salvation were to remain entirely corporate, it would lead to a lack in
personal relationship with God. Neither
stream is beneficial or desirable. By staying in the tension, Christians best
emulate the nature and character of God who delicately holds the balance
between extremes in perfect unison.
“For all that, our dependence on divine
activity for sanctification is nowhere made as explicit as here. To begin with,
God’s work is viewed as having a causal relation to our working; our activity
is possible only because of divine grace. Second the syntax is emphatic: Paul
says not merely “God works” but “the one who works the working is God”. Third,
the divine influence is said to extend not only to our activity but to our very
wills—a unique statement, though the idea is implied in other passages (e.g.,
John 1:13, Rom. 9:16).”[11]
To further prove this, it is interesting to note that in Philippians
2:12-13, the word ‘work’ is mentioned three separate times. When we juxtapose
the phrase “work out your salvation” in Philippians with Paul’s letter to the
Ephesians, it would seem contradictory. In
the NASB, Ephesians 2:8-10 is translated as,
“For by grace you have been saved through
faith; and that not of yourselves, it is the gift of God; not as a result of
works, so that no one may boast. For, we are His workmanship, created in Christ
Jesus for good works, which God prepared beforehand so that we would walk in
them.”
As was stated earlier, context is incredibly crucial. One must not read
v.12 without also reading v.13. Paul goes on to emphasize in v.13, that the
working is not man-made effort but the grace of God made manifest in our lives.
Silva reinforces this thought by saying,
“For those who admit the soteriological
thrust of the passage, the tendency is to define verse 12 by means of verse 13
(or verse 13 by means of verse 12), that is to tone down human activity by
appealing to divine grace (or vice versa). One may, for example, so emphasize
the truth that God does not force us to act against our will, that as a result
grace is restricted to little more than a spiritual aid: “God will help us
along, but it’s really up to us.” Conversely, fear of legalism may lead us to a
more or less passive understanding of sanctification: “Our responsibility is
simply to rest in God’s grace, to let him work in us.” The text itself, by its
very juxtaposition of those two emphases, cries out loudly against any such
attempts at resolution. And the point here is not merely that both the human
and the divine are stressed, but that in one and the same passage, we have what
is perhaps the strongest biblical expression of each element.”[12]
While it is very natural for us to be polemic in our response, as Silva
so beautifully articulates, we must embrace the tension found in these two
verses to achieve the maximum balance and benefit.
The question now remains, what is the biblical
application of Philippians 2:12-13? Quite simply, in order to legitimize or
manifest the out-workings of your salvation, you must humbly submit to the
sanctification process which is found in the context of community. First
century Philippians lived in a tribal or familial system. Communities consisted
of groups of families that were ruled by the leading patriarch. Therefore, when hearing a message from Paul
in which they were instructed to ‘work out their salvation’, their worldview
would mandate the interpretation of this Scripture as ‘salvation comes in the
context of community’. Twenty centuries
later, Americans are much more individualized.
Today, salvation is almost always portrayed as a personal experience.
The bridge that divides these twenty centuries is wide. As Americans, who have
chosen to submit to the Kingdom of God, though, Scripture must trump our
individualistic proclivities, thereby mandating our participation in community.
In THE MIRROR, Francis Du Toit translates Hebrews 10:25 as,
“In light of our free access to the
Father, let us extend that embrace to one another. Our gatherings are no longer
a repetition of tradition but an essential fellowship where we remind one
another of our true identity. Let us do so with greater urgency (now that the
day has dawned in our understanding).”[13]
In this passage we can see more clearly what church is really about. It is a place where we remind one another of
our true identity. The Church is about
Christians understanding their place in the family of God as sons and
daughters.
In these two short verses Paul amazingly articulates
such profound thoughts on the concepts of personal versus corporate salvation,
works versus grace, the fear of the Lord, as well as hints at what brings
pleasure to God. It is no wonder why scholars have debated these verses
throughout the centuries. As for the literary criticism and determining the
meaning of this text, we absolutely cannot separate the first century context
from the words that Paul wrote. Neither do we have the liberty to move then
entirely into the 21st century context. Just as we did with the
concepts within we must balance the divide in careful tension. This is what
makes Scripture beautiful in my opinion, it is a living document that spans
time and is equally relevant to both the church in Philippi as well as the
church in America two thousand years later.
[1]
Marshall, I. Howard, and W. Ward
Gasque, eds. The New International Greek Testament Commentary: The Acts of
the Apostles. Grand Rapids, Mich.: W.B. Eerdmans Publishing, 1980.
[2] Bruce,
Frederick F. New International Biblical Commentary:
Philippians. Peabody, Mass.: Hendrickson Publishers, 1989.
[3]
Fee, Gordon D. "The
Philippians "Affairs"-Exhortation to Steadfastness and Unity."
In Paul's Letter to the Philippians, 233. Grand Rapids, Mich.: W.B.
Eerdmans Pub., 1995.
[4]
Sumney, Jerry L. Philippians: A Greek Student's
Intermediate Reader. Peabody, Mass.: Hendrickson Publishers, 2007.
[5]
Bruce,
Frederick F. New International Biblical Commentary:
Philippians. Peabody, Mass.: Hendrickson Publishers, 1989.
[6]
Silva, Moises. Baker
Exegetical Commentary on the New Testament: Philippians. 2nd ed. Grand
Rapids, Mich.: Baker Books, 1994.
[7]
Strong, James. Strong's Exhaustive Concordance of the Bible.
Updated ed. Peabody, MA: Hendrickson Publishers, 2007.
[8]
Dunnam, Maxie D. The Communicator's Commentary: Galatians, Ephesians,
Philippians, Colossians, Philemon. Edited by Lloyd J. Ogilvie. Waco, TX:
Word Books, 1984.
[9]
Webster, Miriam. Dictionary.com Unabridged. Random House, Inc. http://dictionary.reference.com/browse/sanctification (accessed: December 11, 2014).
[10]
Balz, Horst and Gerhard
Schneider, eds. In Exegetical Dictionary of the New Testament, "Soteria
(deliverance, Salvation)." 327-329. Vol. 3. Grand Rapids, Mich.: Wm. B.
Eerdmans Publishing, 1993.
[11]
Silva, Moises. The Wycliffe
Exegetical Commentary: Philippians. Chicago, Il.: Moody Press, 1988.
[12]
Silva, Moises. The Wycliffe
Exegetical Commentary: Philippians. Chicago, Il.: Moody Press, 1988.
[13]
Du Toit, Francois. "Hebrews
10." In Mirror Bible. 3rd ed. Hermanus, South Africa: Mirror Word
Publishing, 2014.
