Holiness and Mission. Morna D. Hooker
In other words, he sets out here the basis of his mission. Central to the letter is the famous passage in chapter 2 which is sometimes known as the Philippian ‘hymn’. Like a hymn – at least the best hymns – it expresses in a structured form something of the significance of the gospel. It tells how Christ,
who was in the form of God,
did not regard equality with God
as something to be exploited,
but emptied himself,
taking the form of a slave,
being born in human likeness.
And being found in human form, he humbled himself
and became obedient to death, even death on a cross.
Therefore God has highly exalted him,
and given 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 should confess
that Jesus Christ is Lord,
to the glory of God the Father.
(Philippians 2.6–11)
Here is a summary of the gospel – of the events that made the Philippians what they are. One of its many interesting features is the way that it is introduced and rounded off. Paul is quoting this passage, not simply to remind the Philippians of the gospel, but to point out its relevance for their lives. Addressing those who are ‘in Christ’, he writes:
If there is, in Christ, any encouragement, any consolation from love, any sharing in the Spirit, any compassion and sympathy . . . be of the same mind, having the same love, being in full accord and of one mind. Do nothing out of selfish ambition or conceit, but in humility regard others as better than yourselves. Let each of you look to the interests of others, not to your own. Let the same mind be in you that is found in Christ Jesus.
(Philippians 2.1–5)
For many years, New Testament scholars have debated how best to translate those last few words. The problem is that there is no verb in the Greek. Literally, it reads ‘Think this among yourselves which also in Christ Jesus.’ So is Paul telling the Philippians that they should have ‘the mind that was in Christ Jesus’ – the mind that they see reflected in the way in which he behaved?28 Or is he talking about the mind which they, the members of his body, already possess, by virtue of the fact that they are ‘in Christ’? As so often, when confronted with an either/or, the answer may be ‘both’!29 The hymn tells us about what Christ himself did. But Paul’s appeal is based on the assumption that those who are ‘in Christ’ ought to share his mind, his attitudes, his love and concern for others. The Revised English Bible’s translation attempts to convey this ambiguity: ‘Take to heart among yourselves what you find in Christ Jesus.’
At the conclusion of the hymn, he writes, ‘therefore, my beloved, . . . work out your own salvation’ (Philippians 2.12). Working out their salvation clearly means living out the gospel in their lives – not just as individuals, but as a community. It means ‘being in full accord and of one mind’, and ‘doing nothing from selfish ambition or conceit’. But this is not something they do in their own strength, for it is in fact God, Paul reminds them, who is at work in them (v. 13). Nor, indeed, is it simply a matter of their own salvation, since the result will be that they will shine like stars in a dark world – a light to others (v. 15).30
Paul’s mission
Philippians was written by Paul towards the end of his ministry, when he was facing probable death, to Christians who had, he said, shared with him in the gospel from the day they had heard it.31 Though he may well be referring to the financial support which they have given him,32 he is surely thinking also of their assistance in spreading the gospel. In his letter, Paul not only reminds the Philippians of the gospel and its relevance for their lives, but reminds them, too, of his own ministry, which has been modelled on Christ’s self-giving;33 for this reason he urges them to imitate him.34 His purpose seems to be to ensure that his understanding of the gospel, and of the Christian community’s ministry, is passed on even after his death.35
Paul’s call to others to imitate him is based on the fact that he is himself the imitator of Christ.36 For the sake of the gospel, he has endured hunger, thirst, beatings, homelessness, slander, persecution.37 He is, he tells the Corinthians, ‘always carrying in the body the death of Jesus . . . always being given up to death for Jesus’ sake’. And so, he concludes, ‘death is at work in us, but life in you’ (2 Corinthians 4.10–12). Paul’s understanding of his apostolic role is that of conformity to the death and resurrection of Christ – and remarkably, he becomes a conveyor of the salvation which comes from Christ: ‘death is at work in us, but life in you’. But this is the pattern, not for apostles alone, but for all Christian disciples. Paul himself, he tells the Corinthians, has identified himself with Jew and Gentile, with those under the law and those outside the law, has become weak for the sake of the weak, has become all things in turn to all people, for the sake of the gospel.38 And they are to imitate him!
It is clear, then, that the gospel is spread, not simply by word of mouth, but by actions. Writing to the Thessalonians, Paul reminds them how the message of the gospel had come to them, ‘not in word only, but also in power’ (1 Thessalonians 1.5), because they had seen what kind of people the apostles were – for their sake. It was the actions of the apostles, as much as their message, which had impressed the Thessalonians. And they, in turn, became imitators of Paul and of the Lord, and so became an example to others, with the result that the word of the Lord rang out throughout the whole region.
One of the best known of all New Testament stories is that of Paul’s conversion on the Damascus Road. In fact, ‘conversion’ may not be the best term for what happened, since it suggests that Paul was converted from one religion to another, whereas, of course, he continued to worship the same God – the God who, he now believed, had revealed himself in the death and resurrection of Christ.39 Luke gets so excited by the story that he tells it – at some considerable length – three times over,40 and in each version of the story he tells us that Paul was called to take the gospel to the Gentiles. Paul himself does not recount the story of the Damascus Road, but in one brief reference to what happened, he recalls the fact that the time came when, as he puts it:
God, who had set me apart before I was born and called me through his grace, was pleased to reveal his Son in me, so that I might proclaim him among the Gentiles.
(Galatians 1.15–16)
The story, which Luke tells at length, is here contracted to one sentence, and you will have noticed that Paul’s account concentrates on the purpose of his call – to preach to the Gentiles. But what exactly does he say? ‘God . . . was pleased to reveal his Son in me.’ Most translators understand Paul to be saying that God was pleased to reveal his Son to him, but I suspect that they do so because that is what they think Paul