EXHORTATION TO WORTHY CONDUCT (Philippians 1:27-30)
Until now the attention has been on Paul and his
circumstances and choices. Now Paul turns away from himself to his readers. The
word “only” is transitional,[1]
indicating a new direction away from himself to his readers. No matter what
happens concerning himself, the readers are responsible to keep the faith. This
section must be seen in the light of what follows in Philippians. There is a
coherence of 1:27-2:28 that must not be overlooked. The clear theme of the
whole section is obedience. Paul gives the believers at Philippi
one exhortation here, for Philippians 1:27-30 is one sentence, having only one
verb—conduct.[2]
Live Worthily (1:27)
“Only conduct
yourselves in a manner worthy of the gospel of Christ” (1:27a). This is a
common exhortation by Paul (Eph. 4:1; Col. 1:10; 1 Thess. 2:12). The word
conduct is the Greek word politeuo
used in the middle voice indicating one’s conduct, or behavior as a citizen. It
speaks of taking an active part in one’s citizenship. The word preserves the
nuance of citizenship and its responsibility.[3]
Being in the middle voice indicates the action is upon the subject to produce
the results of the action. Thus, emphasis is placed on the idea of our responsibility
as citizens. In other words the readers are to fulfill the exhortation. We are responsible
to conduct ourselves in a worthy manner. A worthy walk is the responsibility of
the believer which he is to fulfill as a citizen of heaven. To be a citizen is
not merely having rights and privileges of citizenship, but also duties and
responsibilities. It is the responsibility and duty of citizenship that is the
heart of this exhortation.
We are citizens of heaven living in a foreign land. Thus we
are Christ’s ambassadors in a foreign land. (2 Cor. 5:20), representing His
message: the gospel. We are “separated
unto the gospel of God” (Rom. 1:1). The gospel is that of power (Rom.
1:16), grace (Acts 20:24; Rom. 3:23-24; Eph. 2:6-10; Titus 3:4-7), and faith.
To fulfill our responsibility to conduct ourselves worthy of the gospel means
we walk by and in His power, by and in grace, and by and in faith. We are to
represent the gospel by our presence, influence, speech, and actions.
“A good citizen will behave properly, with or without
supervision” observes Gromacki.[4] This
is seen in Paul’s reference: “so that
whether I come and see you or remain absent” (Phil. 1:27). One must be
faithful “in season and out of season”
(2 Tim. 4:2). Consistent Christian living is a necessity for a worthy conduct
in the gospel.
The Strategy for a worthy walk (1:27-28):
(1) “Standing firm in one spirit” (1:27). The
word standing is used many times as an
exhortation. It is a term used for steadfastness, and speaks of a defensive
posture. If one is walking or conducting oneself worthy of the gospel, one needs
to be steadfast, holding one’s ground. The word stand “conveys the idea of
firmness or steadfastness, or unflinching courage like that possessed by
soldiers who determinedly refuse to leave their posts irrespective of how
severely the battle rages.”[5] That
is a part of walking worthy. The idea of standing fast is demanded in the midst of trouble, opposition, struggle,
and suffering. This steadfastness is supported by unity—“in one spirit.” There are
two possible interpretations of this phrase. First, some take it as a reference
to the Holy Spirit and seek support from Ephesians 2:18; 4:4; and 1 Corinthians
2:13. Others hold that it refers to the human spirit. This makes the most sense
from the context with its strong appeal to unity. This is supported by the
explanatory phrase “with one mind” (literally: with one soul), indicating the
two phrases are speaking of the same thing (Acts 4:32). The textual pattern
also indicates the one spirit speaks of unanimity:[6]
A. You
are standing firm
B. in one spirit
B. with one soul
B. in one spirit
B. with one soul
A. Contending
together
Unity must of necessity be a
production of the Holy Spirit, however, in this context it is not the source,
but the result that is stressed.[7]
Thus, the two views are closely linked. However, in this context it is not an
explicit reference to the Holy Spirit.
(2) “Striving together for the faith of the
gospel” (1;27). This speaks of a common struggle for a common purpose. This
speaks of an offensive move. No man can fight alone. It is a common struggle.
The word striving together is one word in the Greek: synathleo. It means to struggle together; to contend
together, and speaks of a joint or unified effort. It is used only in
Philippians (here, 4:3). Common purpose calls for common support in times of
struggle. It speaks of personal involvement moving as a unit. It is not just
the Pastor, elder, of some group in the assembly that is to strive for the
gospel. It is the responsibility of every believer to be involved and active in
the community of faith. This striving is “for
the faith of the gospel” (1:27). In this context it is not talking about a
subjective faith, but an objective one—a body of truth. Hawthorne brings out that the phrase
indicates three things: First, the term “the faith” had become a technical term
for doctrine or creed, that which was believed. Second, it is a dative of
interest or advantage, and could be translated “for the faith.” Third, the
gospel is a subjective genitive which means the gospel is the source or
generative power of the creed or doctrine believed.[8]
(3) “In
no way alarmed by [your] opponents” (1:28). It speaks of a fearless attitude. The
word alarmed is the Greek word pturomenoi,
found only here in the NT, meaning to be scared, terrified, or
intimidated. It is used of horses that
get spooked and stampede uncontrollably. It carries the idea of panic caused by
some outside stimulus. However, they are not to be scared of their opponents
(cf. Luke 12:4). Do not panic—God is working and you can have victory (cf. John
16:33). Paul does not define these opponents.
Who these opponents were is a hotly debated subject among Bible scholars. Most scholars contend that they are Jewish in nature—Judaizers. Others point to Paul suffering at the hands of the Romans or Gentiles (Acts 16). Bateman holds that they could be Gentiles who had become Jewish in practice and outlook.[9] We have already seen that Paul was opposed by a group (1:15-17), who wanted to cause harm because of envy and ambition. In Philippians 3:2-3, Paul is more condemning of his opponents calling them dogs, evil workers and mutilators, in contrast to true believers. Then, in Philippians 3:18-19, Paul characterizes them as enemies of the Cross of Christ; whose god is their appetite, and their minds focused on earthly things. Nowhere in Philippians is there enough information to indicate if these are Jewish or Gentile opponents. The debate continues. However, there seems to be indication of the existence of Gentile Judaizers from the writings of Ignatius (98-117 AD). “First, Ignatius' Letter to the Philadelphians states that ‘some (if not all) of the Judaizers were Gentile in origin,’ and second, Ignatius' Letter to the Magnesians suggests that the Judaizers were ‘Gentiles, who formerly (and presently) lived like Jews and expounded Judaism.’”[10] Add to the fact that the Jewish population seems small, and there was no synagogue inPhilippi , it seems to point in favor of
pagan or possible Gentile Judaizers as the source of opposition. There is no direct
evidence, however, one way or another concerning the opponents at Philippi . The opponents were likely outside the church,
but exactly who they are is unknown.
The rest of the verse is not easy to interpret. Simply put, the difficulty is a grammatical problem. It centers on the word “which” (1:28b) What is the antecedent? Is it the opposition or is it the faith of the gospel? While some argue strongly for the faith of the gospel.[11] I think it is more natural to hold that the word opposition is the antecedent. In light of the context it is the experience of opposition that is the sign. It is a close parallel to 2 Thessalonians 1:4-8, where persecution is seen as a sign of God’s righteousness and vindication.
This opposition is a sign. The word for sign is endeixis, meaning manifestation; a token of; a proof. It is a legal term for evidence or proof. This sign is two sided. This is seen in the “them/you” contrast. The word sign is modified by “of destruction” and “of salvation.”[12] First, it is “a sign of destruction for them” (1:28b). By opposing God they are proving they are sign of destruction. The Greek word is apoleias meaning ruin, perdition, waste or destruction. The dative of disadvantage.[13] It “refers to the state after death wherein exclusion from salvation is a realized fact, wherein man, instead of becoming what he might have been, is lost and ruined.”[14] Second, “but of salvation for you” (1:28c). In contrast, the believer sees such opposition to the gospel as a sign of salvation. It is a sign if the surety of our salvation. For the world will hate and persecute God’s people (John 15:18-19). It will oppose the truth of the gospel. Wallace says the subtleties of the text that is not found in translation is that, “the enemies of the gospel do not possess their destruction, but are the unfortunate recipients of it; but believers do possess their salvation.”[15]
Who these opponents were is a hotly debated subject among Bible scholars. Most scholars contend that they are Jewish in nature—Judaizers. Others point to Paul suffering at the hands of the Romans or Gentiles (Acts 16). Bateman holds that they could be Gentiles who had become Jewish in practice and outlook.[9] We have already seen that Paul was opposed by a group (1:15-17), who wanted to cause harm because of envy and ambition. In Philippians 3:2-3, Paul is more condemning of his opponents calling them dogs, evil workers and mutilators, in contrast to true believers. Then, in Philippians 3:18-19, Paul characterizes them as enemies of the Cross of Christ; whose god is their appetite, and their minds focused on earthly things. Nowhere in Philippians is there enough information to indicate if these are Jewish or Gentile opponents. The debate continues. However, there seems to be indication of the existence of Gentile Judaizers from the writings of Ignatius (98-117 AD). “First, Ignatius' Letter to the Philadelphians states that ‘some (if not all) of the Judaizers were Gentile in origin,’ and second, Ignatius' Letter to the Magnesians suggests that the Judaizers were ‘Gentiles, who formerly (and presently) lived like Jews and expounded Judaism.’”[10] Add to the fact that the Jewish population seems small, and there was no synagogue in
The rest of the verse is not easy to interpret. Simply put, the difficulty is a grammatical problem. It centers on the word “which” (1:28b) What is the antecedent? Is it the opposition or is it the faith of the gospel? While some argue strongly for the faith of the gospel.[11] I think it is more natural to hold that the word opposition is the antecedent. In light of the context it is the experience of opposition that is the sign. It is a close parallel to 2 Thessalonians 1:4-8, where persecution is seen as a sign of God’s righteousness and vindication.
This opposition is a sign. The word for sign is endeixis, meaning manifestation; a token of; a proof. It is a legal term for evidence or proof. This sign is two sided. This is seen in the “them/you” contrast. The word sign is modified by “of destruction” and “of salvation.”[12] First, it is “a sign of destruction for them” (1:28b). By opposing God they are proving they are sign of destruction. The Greek word is apoleias meaning ruin, perdition, waste or destruction. The dative of disadvantage.[13] It “refers to the state after death wherein exclusion from salvation is a realized fact, wherein man, instead of becoming what he might have been, is lost and ruined.”[14] Second, “but of salvation for you” (1:28c). In contrast, the believer sees such opposition to the gospel as a sign of salvation. It is a sign if the surety of our salvation. For the world will hate and persecute God’s people (John 15:18-19). It will oppose the truth of the gospel. Wallace says the subtleties of the text that is not found in translation is that, “the enemies of the gospel do not possess their destruction, but are the unfortunate recipients of it; but believers do possess their salvation.”[15]
There can be little question that a worthy walk entails
mutual harmony, purpose, and united endeavor among the believing community.
They must stand together in the defense of the gospel.
Why they are to take courage in walking worthy (1:29-30).
“For” (oti)
is a conjunction of reason or explanation. It explains the why they are to take
courage (not be alarmed) in the face of opposition (1:28). The reason refers
back to verse 28 and indicates the reason for not being intimidated. The reason
is “to you it has been granted for Christ’s sake” (1:29). First, it is
important to understand that God has freely bestowed certain gifts. These are
gifts of grace. The word granted (echaristhe) comes from the root
word grace, and means to bestow or grant as a free favor.
This grace is bestowed in two forms: First, it is given as
saving grace: “to believe in Him.”
Saving grace is a gift (Ephesians 2:8-10; cf. Titus 3:4-7). However, grace is “not only” bestowed in believing, “but also,” secondly, to suffer. Note
carefully, it does not say grace in suffering. The text is clear, suffering is
the grace. Suffering is the gift. However, it is not simply suffering, but the
type of suffering is specified: “suffer
for His sake.” Suffering has
different causes. The cause is “for His
sake.” Luke qualifies the suffering that is to take place. It is not
suffering from sin, mistakes, or from disease. It is suffering for Christ. Early believers rejoiced because they viewed
themselves as “counted worthy to suffer
shame for His name” (Acts 5:41). They saw it as an honor to do so. Kent
reminds us “that the NT regards suffering as God’s means of achieving his
gracious purposes both in his own Son (Hebrews 2:10) and in all believers
(James 1:3-4; 1 Peter 1:6-7).”[16]
Suffering is evangelistic (Phil. 1:12-14); brings the believer assurance and
rewards (1 Peter 4:13-14), and to glory to God (Acts 9:16).
This grace units believers in a common experience: “experiencing the same conflict which you saw
in me, and now hear to be in me” (1:30). Both Paul and the Philippians have
the same conflict on behalf of Christ. The word conflict (agona) is commonly translated fight
or struggle (cf. Colossians 2:1; 1 Thessalonians 2:2; 1 Timothy 6:12; 2 Timothy
4:7; Hebrews 12:1). The common conflict gives us a common experience that is to
produce a common unity.
[1] Silva, PHILIPPIANS, 81.
[2] Hawthorne, Philippians, 55.
[3] Silva, PHILIPPIANS, 93.
[4] Gromacki, STAND UNITED IN JOY, 78.
[5] Hawthorne, Philippians, 56.
[6] Silva, PHILIPPIANS, 92.
[7] Homer Kent, Jr, EBC: PHILIPPIANS, 118.
[8] Hawthorne, WBC: PHILIPPIANS, 57.
[9] Bateman IV, Herbert W., “Were the Opponents
at Philippi Necessarily Jewish?” BIBLIOTHECA
SACRA 155, January-March 1998, 39-61.
[10] Ibid, 57
[11] Hawthorne, WBC: PHILIPPIANS, 58-59.
[12] Ibid, 59.
[13] Daniel Wallace, GREEK GRAMMAR: BEYOND THE
BASICS, 143.
[14] Spiros Zodhiates, THE COMPLETE WORD STUDY
DICTIONARY: NEW TESTAMENT, 246.
[15] Wallace, 144.
[16] Kent, EBC: Philippians, 11:119.
