Exercises of Humility 2:12-18.
“So
then” (Phil 2:12) has the sense of therefore, and marks the action to be taken
by the believer that has the mind of Christ. O’Brien calls it an “inferential
conjunction.”[1]
It is the logical conclusion of having the mind of Christ. Constable quotes
Motyer as to the importance here:
God's 'therefore' (verse 9) is matched by the Christian's therefore (verse
12), [footnote 1: The Greek words are different (verse 9, dio,
'therefore, wherefore'; verse 12, hoste, 'so then'), but the effect is
the same.] and that, in a nutshell, is what this passage is about. Just as God
assessed and then reacted to the worth of his Son's life of obedience (verses
9-11), so the Christian must ponder the example of Christ and determine upon a
worthy response (verses 12-18).[2]
It should be noted that this section centers upon our
responsibility as believers. Responsibility is shared by God and man in a
co-laborer relationship (1 Cor. 3:9). Man needs the enablement of God and God
works in conjunction with a man who is a channel of His grace. Gromacki reminds
us that, “The believer cannot become spiritual by himself nor can Christ live
His life through an unyielded vessel.”[3]
Our responsibility is to have and exercise the mind of
Christ in humility. Humility is not passive, but active. The words obey, works,
do, prove, holding, rejoice, and share are action words. All of them appear in
this section. They indicate we are to take action by exercising our humility in
certain ways. Paul gives us 3 ways we exercise our humility:
- By Working Out Your Salvation (2:12-13)
“My beloved, just as you have always obeyed, not as in my presence only,
but how much more in my absence, work out your salvation with fear and
trembling” (Phil 2:12). The verse brings out three thoughts about
exercising our salvation. First, is obedience. Salvation is exercised in the
path of obedience. “Trust and Obey, for there is no other way…” the old Hymn
declares. As Jesus was “obedient (2:8), so we are to carry out our humility
with obedience. There is much truth in it. Paul brings out that obedience is
not dependent upon who is or is not present. It is none regardless. It is a
path that must be followed. You cannot exercise your humility apart from
following the path of obedience. Second, the emphasis is the phrase, “work out your salvation.” This is the
key phrase of the passage. It is vital to note that Paul does not say…work for
your salvation! Salvation cannot be earned. It is by grace through faith, and
must be received, not achieved (Eph 2:8-9). However, when one has salvation
Paul says to work it out. They have salvation, now exercise it in a practical
outward way. The Greek word is katergazomai,
which means to produce, bring out, practice, or bring about. Eadie translates
it as “carry out your salvation.”[4]
It has the idea of working to full completion. It is used of a farmer who works
the field to get the best it can produce. It is an imperative and “involves a
constant process of self-initiated activity.”[5]
Silva observes: “Because salvation
in its entire scope necessarily includes the manifestation of righteousness in
our lives, it follows that our activity is integral to the process of
salvation.”[6]
Our justification is a onetime act of being declared righteous. Sanctification
is an ongoing process of working out our righteousness outwardly. Working out
our salvation is an act of sanctification. Third, this is to be done “with fear and trembling.” This speaks of
manner of working out one’s salvation. The phrase should not be taken as
something that is frightening. Fear is not the manner or means by which one
works out his salvation. Both Greek words used have a wide range of meanings.
The word phobos (fear) is “always a
reaction to man’s encounter with force.”[7]
It can range from terror, or fear to respect or reverence. Likewise, tromos (trembling) means a
quivering, and “could picture a person standing with quivering fear or
trembling awe before someone or something.”[8]
The determining aspect of the meaning is determined by context. This is a
common Old Testament expression for “humble reverence, dependence, and devotion
to God” (Psalm 2:11; Isaiah 19:6).[9]
It seems to me that the context indicates one of two possible meanings: (1)
with nervous anxiety to duty, or (2) with respect and reverence. Either fit the
context, although I favor the respect and reverence meaning.
However, Paul does not stop with
our effort. Our effort alone is not good enough to work out our salvation—it is
simply the work of the flesh. Human perseverance must be blended with Divine
empowerment. “For it is God who is at
work in you, both to will and to work for His good pleasure” (Phil.
2:13). The word “for” denotes reason or explanation. It explains why we can work out
our salvation—“it is God who is at work
in you.” The literal reading is “For
God is the [One] being at work in you.” It draws attention to and
emphasizes God. It is His active work. The Greek word for work is energeo,
meaning to activate, to effect, to put into operation, to energize. God is the
believer’s energizing battery. The
location in which God works is “in you.”
God is actively working within us energizing our new life and service for him.
His purpose of His in-working is “to will
and to work for His good pleasure.” He uses believers to fulfill His good pleasure.
- By letting the light shine (2:14-16)
Philippians 2:14-16 is one lengthy
and complex sentence. It continues the exhortations of Paul on how to exercise
the mind of Christ. The mind of Christ in humility is exercised by being the child
of God. Humility calls for harmony and good will toward others.
This involves the following: First,
we are to “do all things without
grumbling and disputing” (Phil. 2:14). This deals with attitude, which is
not to be negative. Grumbling and disputing are not acts of humility, but of
selfishness and pride. These actions involve muted comments, complaining,
whining, verbal expressions of discontent and disagreement. They are expression
of pride, lawlessness, and rebellion. Such an attitude is an expression of
dissatisfaction with God (Exodus 16:9). They are tools used of Satan to destroy
humility (1 Cor. 10:10). Light cannot shine through such attitudes. You cannot
express these attitudes and be exercising the humble mind of Christ.
The purpose of not letting these attitudes get a place in
your mind is so “that you may prove
yourselves to be blameless and innocent…” (Phil. 2:15). The connective “that” (iva)
indicates the purpose of the command. It indicates “in order that.” It is
followed by the Greek word ginomai,
a common word (found over 600 times in the New Testament), which has the root
meaning of “come to be.” Working out
their own salvation with fear and trembling by exercising the mind of Christ in
humility, rather than with grumbling and disputing, will show themselves to be
blameless and innocent. The Greek word amemptos
means blameless or without defect. It does not mean perfect, but it does have
the idea of being faultless. Paul uses the term in regard to his standing as to
legalistic righteousness (Phil. 3:6). Luke also used the term regarding
Elizabeth and Zechariah (Luke 1:6). The word innocent is the Greek word akeraios,
meaning unmixed, thus sincere, pure, or innocent. It is used of unmixed wine.
The word speaks of continual care to be acting blamelessly and in purity. This
has the idea of being blameless by others, and pure in the motives of your own
heart.
Second, believers are to stand in sharp contrast to their
environment. They are to be all that they can be. He heart of this exhortation
is to be the “children of God above
reproach in the midst of a crooked and perverse generation” (Phil. 1:15).
The words, “above reproach,” are tied
to and give an explanation of the aim of being harmless and pure. It is a
translation of one word in the Greek: amomos,
meaning without blemish or blame. Eadie says this word is stronger that the
word amemptos in this verse,
in that it indicates being without cause to blame, or without ground for moral
challenge.[10]
It has the idea of being faultless. This is in contrast to the environment that
is anything but blameless and pure. It is “a
crooked and perverse generation.” Some seem to take this as a reference to
national Israel
which once again became a crooked and perverse generation (cf. Deut. 32:5).[11]
It may also be a reference reflecting the Judaizers presence as well
(Phil 3:2). The context here does not indicate the Judaizers are the primary
object in view here.[12]
However, in this context I do not think we should limit it to those of Israel ,
but to the unbelieving world. It marks the characteristics of the world of Israel
and Gentile world. Paul warned the church
of Ephesus
“Among whom you appear as lights in the world” (Phil 2:15). While
some take this as an imperative (i.e. Calvin, Hawthorne), it is preferable to
see it as an indicative, since it is a declarative and describes an actual
condition. Much of the incentive of the Christian life is based upon our
condition—being what we are. The phrase is interesting because of two of it
words. First, the word appear is the Greek word phaino
meaning to appear, bring to light, shine; as a passive it indicates being seen,
appear, or to be visible. The verb is passive, thus appear is technically correct. Although many prefer the word shine,
and both interpretations seems to converge in this context.[13]
Second, the word light (phoster) means a cause of light,
illuminator, luminary or star. The term is an allusion to heavenly bodies; thus
the NIV translates it as “shine like stars.” It points to an unstated contrast
between the stars that shine in the darkness of the universe and believers who
shine in the darkness of the present crooked and perverse generation. We are to
be luminaries of God’s light (cf. Daniel 12:3). Paul declares in Ephesians 5:8,
“For you were formerly darkness, but now you
are light in the Lord, walk as children of light.” Believers are light
(Matthew 5:16).
How is this done? By “holding fast the word of life” (Phil
2:16). The clause can be taken as either epexegetically (explanatory of, thus
equivalent to the first clause) or instrumental (indicating how, or by what
means).[14]
In this case I take it as instrumental. The Greek word is epecho, and means to hold to, hold
fast; or hold out towards, to hold forth. Translators are mixed as to which to
use. Some translations used “hold forth or out” (KJV; NIV) and others “holding
fast” (NASB; ESV). The difference is
whether Paul is talking about evangelistic influence of the Philippians, or if
Paul is talking about standing firm in the faith within a crooked and perverse
generation. The context can favor either. I am not so sure these distinctions
need to be made. This is one of these contexts where both are true. One cannot
hold fast the Word of life without holding forth the word of life. It speaks
both of the Philippians holding forth the word and holding firm to its truth.
Believers let their light shine by holding fast to the Word of life.
“So that in the day of Christ I will have reason to glory because I did
not run in vain nor toil in vain” (Phil. 2:16). Interestingly, Paul turns
from them to his own interest in them. He has an investment or stake in them. “So that” indicates results. Paul looks
beyond the immediate, to the future day of Christ. Silva brings out two key
thoughts: (1) the hope that the believers will be grounds for glory, a concept
that is repeated in 2 Cor. 1:14 and 2 Thess. 2:19-20. (2) The possibility that
his ministry would come to naught (cf. Gal. 2:2; 1 Thess. 3:5).[15] Not only does this look to the results, but
acts as a transition to the next exercise of humility.
- By the exercising joyful sacrifice (2:17-18).
Paul continues to give himself as
an example. In doing so, he ties two key ideas together: sacrifice and joy. He
opens with the language of sacrifice: “But
even if I am being poured out as a drink offering upon the sacrifice and
service of your faith” (Phil 2:17). Paul uses the language of sacrifice
more than commonly believed. We have all heard people say there are no longer
sacrifices being offered. However, they should be more specific. True, animal
sacrifices are no longer to be offered (Heb. 9:11-14, 24-26). There are,
however, still sacrifices that can be offered. Paul says our bodies are to be
living sacrifices (Rom.
12:1). These living sacrifices can be “poured
out as a drink offering.” It is a reference to his possible martyrdom (cf.
2 Timothy 4:6). Hawthorne
indicates this is active—“I am being
poured out.”[16]
Thus, it is the process of service and faith that is the offering. Later, in Phil. 4:18, says that giving is an
acceptable sacrifice. Hebrews 13:15-16 speaks of praise, good works and sharing
as spiritual sacrifices. These are sacrifices under grace and can be offered in
this dispensation of grace.
More importantly, the verses
indicates that Paul’s joy is wrapped up in these sacrifices, both his, and that
of the Philippians. As ministry is mutual, so also is the joy their share. “I rejoice and share my joy with you all. You
too, I urge you, rejoice in the same way and share your joy with me” (Phil.
2:17-18). Humility is exercise by mutual rejoicing in regard to reciprocal
sacrificial ministry.
[1] O’Brien, 273.
[2] Constable, NOTES ON PHILIPPIANS, 37.
[3] Gromacki, STAND UNITED IN JOY, 103.
[4] Eadie, PHILIPPIANS [2:12], Electronic media,
n.p.
[5] Ibid, 104.
[6] Silva, PHILIPPIANS, 139.
[7] Balz, “Phobos,”
(Gerhard Kittel, Gerhard Friedrich, editors), THEOLOGICAL DICTIONARY OF THE NEW
TESTAMENT, Volume IX, 192.
[8] Hawthorne, WBC: PHILIPPIANS, 99-100.
[9] Loh and Nida, TRANSLATORS HANDBOOK ON PAUL’S
LETTER TO THE PHILIPPIANS, 212.
[10] Eadie, PHILIPPIANS [Phil 2:15], electronic
media.
[11] Hawthorne, WBC: PHILIPPIANS, 102.
[12] Silva, PHILIPPIANS, 145.
[13] Ibid, 146.
[14] Ibid, 146 fn 82.
[15] Ibid, 147.
[16] Hawthorne, PHILIPPIANS, 106.
