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Apostle Paul’s Epistle to the Philippians, Research Paper Example

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Introduction

Apostle Paul’s epistle to the Philippians is found in 2:1-11 and although esoteric and full of exaltation and projection, provides an interesting interpretation to how Paul believed Christians should live as examples of Christ. Formally, the passage is known as a Christological hymn full of paradoxes (literary) redundancies, and hubris. Paul’s letter was written to the church he founded in Philippi which was the first Pauline church in Europe. It is, in essence, a thank you letter to the then parishioner, who had sacrificed much in order to maintain the church and in order to maintain a congregation’s faith during a period of apocryphal faith in order to spread the Gospel.^[1] This paper will discuss the use of this letter as guidelines to early leadership models, an analysis of the content and it’s meaning and implication, as well as the idea of mimicry in the Gospel.

Context

Part I

Scholars agree that Paul’s epistle (Philippians 2:1-11) is a letter he wrote to his parishioner that was heading up the first Pauline church in Europe. In order to understand the passage it’s important to know that Paul wrote the letter in order to instill faith in the congregation that the parishioner was supported by Paul and to enforce the parishioner to improve congregation numbers and the community’s faith in the Gospel. The Philippians sent out Epaphroditus who was a messenger or parishioner to Paul in order in order to talk about his concerns for the congregation and the Gospel. Epaphroditus contracted an illness during this envoy but recovers from it having, in the meantime, congregated with Paul over internal matters dealing with the church. Paul then gives Epaphroditus a letter to the Philippians and Paul’s upcoming execution in Rome; the intent of the letter being that Paul was hopeful in the face of death because God made him hopeful. After Paul speaks about his hopefulness, he then gives counsel to the Philippians in response to various insurrections or adversarial responses the congregation has given Epaphroditus. Ultimately Paul tells the Philippians about Epaphroditus’s heroism as well as divines to them a promise of God’s love, and salvation in heaven.

Part II

The literary context of the passage is difficult to break into strophes.^[2] The passage offers many rhetorical devices as well as literary ones. The language is unique, and the syntax is full of rhymes and a solemn style that enhance the passage’s composition.^[3] Ultimately the passage speaks to the grounds, results, and expressions of Christian unity. Thus, the passage emphasizes a type of harmony. Paul’s flow of thought in this passage is particularly full of harmony, as each verse portends that harmony is the essence of being Christ-like. This theme of unity relates the previous and later passages as well. The former passages relate to harmony in that Paul describes his attitudes and his position of mind in prison. The later passage refers to living obediently in God in order to one day witness and exalt in the glory of heaven.

Content

Philippians 2:1: If you have any encouragement from being united with Christ, if any comfort from his love, if any fellowship with the Spirit, if any tenderness and compassion

In the first verse Paul is talking about a human story: that is, how humans relate to God, how God relates to humans, and how these connections enforce a relationship between the two entities. Through Paul’s explanation of these corporeal and celestial connections the underlying current is one of mimesis. Suffice it to say that Paul is asking the Philippians to mimic Christ, who in turn has mimicked God; and through this mimicry become greater through the grace of God.^[4] Paul is essentially speaking about Christian relations and founds fodder for this insight through Christ’s soteriological work. Thus, Paul is presenting the idea of violence vs peace in the first first and through this comparison the importance of and implication of mimetic theory and its relation to exegetical works.

Philippians 2:2: then make my joy complete by being like-minded, having the same love, being one in spirit and purpose.

Paul is addressing the Philippians about his impending circumstances. While in prison, it was believed that Paul experienced joy at his predicament merely because of his overuse of the word joy in these passages. While Paul mentions joy in these passages he doesn’t fully mean that joy is the sole emotion he’s feeling how. Rather, it may be argued that Paul is referencing how he feels complete in his joy because of the sacrifice he has been able to make for his faith in God. Thus, Paul’s suffering is Christlike, and therefore, such suffering brings about joy but not through any lesser means of extrapolation. Christ sacrificed himself on the cross for God; Paul sacrifices himself like Christ, in prison, for God. Thus, Paul is saying that he is Christlike because of his mimicry of pain and suffering with Christ. Therefore, the two men share this suffering and the joy to be able to suffer for something so highly sought after as faith; this then, binds the two in spirit and purpose. Paul is instructing the Philippians to not see his suffering as something negative, but rather as a symbol of faith for them to live up to.

Philippians 2:3Do nothing out of selfish ambition or vain conceit, but in humility consider others better than yourselves.

Here, Paul is referencing a spiritual problem in the church.^[5] Paul calls attention to the evils happening in the Christian community in Philippi. These problems were vanity, conceit, and selfishness. Paul suggest the remedy for this is to live humbly; or, as the message of the passage seems to reiterate, to live more like Christ. Although Paul makes commands in his other epistles, what’s interesting to note in this letter is that he doesn’t do this for the Philippians. Instead, Paul appeals them in a subtle manner. He says that they should have a regard for others as better than themselves. Thus, Paul is preaching or asking them to remember that Christ taught humanity to love first, and in this vein, self-sacrificing is one of the greatest courses of actions to take. In Paul’s case, he is practicing what he preaches. Thus, self-sacrificing instead of self-esteeming, is a more accurate mimicry of Christ.^[6]

Philippians 2:4Each of you should look not only to your own interests, but also to the interests of others

Here, Paul is asking the Philippians to share and help out to let humanity grow through them and about them. Paul urges humanity upon the Philippians. This passage essentially bookends the idea of humility that began in 2:1.^[7] Essentially, the verse is Paul trying to persuade the Philippians to live humbly. This reiterates the ten commandments in that Paul is urging people to essentially do unto others, except Paul is requiring his audience to take this a step further and to forget about conceit, and rather, live in other’s interests as well as one’s own.

Philippians 2:5Your attitude should be the same as that of Christ Jesus

In this passage Paul is instructing people how to live humbly. Paul is describing Christ to his audience as the penultimate exemplification of humility because Christ regards others firstly. Paul ties this message into the heart of his meaning by stating that people should strive for unity above all else. Thus, “therefore draws structure from the preceding exhortation by first giving the negative side (what He did not do) and then the positive side (what He did do)”.^[8] Therefore, Paul is stating that the Philippians should use Christ as an example. Paul is trying to create a group loyalty among the Philippians and appeals to them to be like-minded that in turn, through the use of cognitive theory, “enhance the cueing function of modeled conduct”.^[9] Paul did this because Philippi’s church congregation was comprised of a stratified social class. Thus, if members of the higher social class were seen doing the things that Paul told them to do^[10], this would institute a modeling, or mimicry of sorts, in which the congregations would seek hegemony through their acts, motivations, and beliefs. Paul strove to impart this to them through his own selfless act.

Philippians 2:6Who, being in very nature God, did not consider equality with God something to be grasped

This passage has been seen as discovering the true nature of Christ.^[11] It is also seen as a way to better understand the nature of humanity and the human condition. Again the theme of being humble impresses itself upon the audience. Jesus was seen as being a man, but having divine qualities. Paul is comparing Christ to having being modeled after humanity; therefore, if such a man as Christ was modeled after humanity, his celestial status can be acquired by others as well. This acquiring can be attained through being obedient to God. Paul was relating the story of Christ to the Philippians in order for them to find some connection in it to their own lives and thus make such a lofty goal as being Christlike more attainable. Paul states that although Christ exists or preexists in the form of God, Christ did not perceive this position as a prize.

In verse six Paul describes how that although Christ preexisted in the morfh/| qeou/ “form of God,” He did not regard His position as a highly prized possession. In this verse the participle u`pa,rcwn is used to indicate that although Christ was pre-existing in the form of God (o]j evnmorfh/| qeou/ u`pa,rcwn), He did not regard his equality with God to be “robbery” a`rpagmo.n. The difficulty of translating this word (the KJV incorrectly translates it as “robbery”) comes as a result of it only appearing once, in this passage, in the entire New Testament (BDAG, 133 and Kittel, Vol. I, 473). Vincent argues that, instead of “robbery”, a`rpagmo.n should be translated “a highly prized possession” (Vincent, Phil. 2:6). Christ, therefore, did not regard His equality with God as a “highly prized possession” to be held onto. Instead, “He counted humanity His prize, and so laid aside the conditions of His preexistent state, and became man”^[12]

Thus, although Christ was equal to God, he was humbled by his humanity, with his humanity, and as a result, was able to suffer with grace (as a combination of corporeal and celestial attributes): “Christ, therefore, did not regard His equality with God as a “highly prized possession” to be held onto. Instead, he counted humanity His prize, and so laid aside the conditions of His preexistent state, and became man”.^[13]

Philippians 2:7 but made himself nothing, taking the very nature of a servant, being made in human likeness

Paul is once again reiterating that the Philippians should find their humanity, as Christ did. Paul is requesting for mimicry again, and it “stands in stark contrast to the recent revelations of greed and avarice among noted televangelists”.^[14] Paul’s message echoes the messages found in the New Testament; that of humbling oneself and being a servant to God. In Paul’s letter (as well as in the book of Matthew) the reader learns that through Christ there’s a connection to God and through submission and obedience, or through self-emptying or extreme death, Christians are able to gain great rewards.^[15]

Philippians 2:8 And being found in appearance as a man, he humbled himself and became obedient to death– even death on a cross!

Paul states that he knows suffering may be prevalent but that Christ humbled himself to the will of God and through his obedience came to know God on a different level, and so too will Paul. Paul then also means that those who humble, suffer for Christ, and are obedient will acquire the same sanctuary.

Philippians 2:9Therefore God exalted him to the highest place and gave him the name that is above every name

In verse nine Paul describes Christ’s sacrifice, suffering, and journey. Paul relates this verse with verse 5-8, making a connection between Christ’s “voluntary humiliation described in verses 6-8 is the basis for His high exaltation in verses 9-11. The word translated “exalted” up` eru,ywsen means to “raise someone to the loftiest height” (BDAG, 1034). Likewise the Father has given the Son to. on; oma to. u`per. pan/ on; oma “the name above every name.”^[16]

Philippians 2:10-1: that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.

Many scholars misrepresent Philippians 2:10-11 as Paul extolling his joy in the jailhouse, however, the underlying and more pervasive theme in this passage is Paul’s striving for unity in the Gospel. In this manner, the epistle is given a coherence that is lacking in the former mis-analysis. While it’s true that the term “joy” is used in the passage the theme is more elusive. By following the semantical relationship between previous passages and including them in the research of the passage by turning each phrase over, pericope to pericope, it’s found that even though the lexical frequency of joy (mentioned 14 times) is there, Paul’s true message is something deeper.^[17] By relating back to the beginning of the epistle, to the verse “I want you to know,” scholars are able to decipher that Paul’s message to the Philippians isn’t that he’s in jail, but rather that his suffering will allow him to further the gospel. Paul’s comparison to Christ cannot be denied in the jailhouse and the execution and so, Christlike he compares himself and issues forth the belief that through this suffering he will soon be a martyr and thus, the Gospel will be even more pervasive. Therefore Paul is “single-minded in his pursuit of the glory of God both in life and imminent death (1:20-21), acknowledging that he has a greater desire to be with Christ than to live on (1:23)”.^[18] Therefore, being unified with Christ is the underlying message to the passage.

Application

The practical applications of this passage for a contemporary audience are pervasive. As mentioned above, the avarice that is exemplified by televangelist was not present in Paul’s letter. Thus, his idea of humbling oneself become multi-faceted in being able to be related to a wide ranging audience. Paul asks the Philippians to fulfill his joy: this means that there’s a legacy involved in someone’s death. Thus, the message for today’s audience is one of spiritual heritage. Spiritual heritage can come in the form of carrying on someone else’s joy for them, or living a life full of faith. In Paul’s case, he wants his congregation to take note of his sacrifice and willingness to suffer and be able to mimic this in their own lives. This can be done by being humble, obedient, and Christlike. Being Christlike means being willing to trust in religious leaders, something that may be difficult for today’s audience because of the massive corruption in the various sections of churches. A practical application would be to be like Christ, in that one should be examples of love and kindness and not to be like examples of greed and avarice. This can be a practical application because people who are involved in the Catholic church are getting bad reputations because of the few people who have committed these egregious and atrocious acts. The new pope has done a great job with re-envisioning the church for the modern age (including subjects dealing with sexuality, religions, atheism, etc.).

Bibliography

Black, David Alan. “Paul and Christian Unity: A formal analysis of Philippians 2:1-11.” JETS 28(3). 299-308. http://www.etsjets.org/files/JETS-PDFs/28/28-3/28-3-pp299-308_JETS.pdf

Gray, David. “Christological Hymn: the leadership paradox of Philippians 2:1-11.” Journal of Biblical Perspectives in Leadership. http://www.regent.edu/acad/global/publications/jbpl/vol2no1/Gray_David_Final.pdf

Hardin, Michael & Steven Barry. “Grasping God: Philippians 2:1-11 in the light of mimetic theory.” Preaching Peace.

https://www.bradjersak.com/preachingpeace/www/images/Phil_2_COVR_2005.pdf

Herring, David. “The use of Isaiah 45:23 in Philippians 2:10-11.” http://www.davesexegesis.com/wp/wpcontent/uploads/2006/07/Philippians%20Paper.pdf

“Humility: Philippians 2:1-11.” Sermonarticles. http://www.sermonarticles.com/humility.html

Roof, Richard. “Christ’s Hymn: a divine image of leadership in Philippians 2:1-11.”

Regent University. http://www.harvestcoaching.org/wpcontent/uploads/2013/12/Christ_s-Hymn-A-Divine-Image-of-Leadership-in-Philippians-2-verses-5-11.pdf

Strauss, Christian. “An exegesis of Philippians 2:1-11.” http://conscientiouschristian.files.wordpress.com/2013/06/an-exegesis-of-philippians-2.pdf

Weaver, Steve. “Exegetical study of Philippians 2:1-11.” http://www.angelfire.com/tn/steveweaver/EXEGETICAL_STUDY_OF_PHILIPPIANS_2_1-11.pdf

^[1] David Gray, Christological Hymn: the leadership paradox of Philippians 2:1-11 (Regent University), 5.

^[2]David Alan Black, Paul and Christian Unity: A formal analysis of Philippians 2:1-11. JETS, 300.

^[3] Ibid.

^[4]Michael Hardin & Steven Barry. Grasping God: Philippians 2:1-11 in the light of mimetic theory. Preaching Peace, 1.

^[5]David Alan Black, Paul and Christian Unity: A formal analysis of Philippians 2:1-11. JETS, 302.

^[6]Ibid.

^[7]Christian Strauss. An exegesis of Philippians 2:1-11, 4.

^[8]Idid, 14.

^[9]David Gray, Christological Hymn: the leadership paradox of Philippians 2:1-11 (Regent University), 6.

^[10]Humility: Philippians 2:1-11.Sermonarticles, 1.