Philippians 1:21-30, the Second Reading appointed for the 16th Sunday after Pentecost in the Year of Matthew, is an interesting juxtaposition of personal reflection and exhortation. In the first part of the reading, Paul seems to be musing on what it would be like to leave this world behind, but then he pivots to exhorting his fellow saints to live 'worthily' in this world. It will be the preacher's task to unpack these two elements and exhort listeners alongside a generous portion of confidence in God's grace.
(The following questions have been developed to answer some fundamental concerns of Law and Gospel preachers around the function of the Word. They are not meant to be sufficient in themselves to answer every question which an exegete might ponder. For more on this method and on Law and Gospel preaching in general, see my brief guide, Afflicting the Comfortable, Comforting the Afflicted, available from wipfandstock.com or amazon.)
1. How does the Word function in the text? The tone that Paul sets here is definitely one of faith and hope. Paul seems completely confident of his status in Christ and says, "Living is Christ and dying is gain." This confidence is a gospel function. Paul is not concerned with wrath or judgment, but clearly rests in God's abiding love. The second part of the text also includes mention of God's gracious work, but it is in the context of an exhortation.
2. How is the Word not functioning in the text? There is only the slightest mention of God's judgement in this text, when Paul, in passing, mentions the coming destruction of the adversaries of the Philippians. Otherwise, the Word here is void of any Law function, i.e. a call to repentance.
3. With whom are you identifying in the text? We stand in awe, as observers of Paul's faith. This kind of witness is an example for us. In the second part of the text, we hear this addressed to us: "Live your life in a manner worthy of the gospel of Christ."
4. What, if any, call to obedience is there in this text? The second part of this text is a clear call to obedience. The Word is functioning to invite us to respond to the gospel by living a life that is worthy, fitting, in accord with the gospel. As Paul says, we have been granted "a privilege" to be called believers, and it is our call to live out our common citizenship in a manner consistent with this call.
5. What Law/Gospel couplet is suggested by this text? With the lack of Law in this passage, we shall have to invent the second half of these couplets. Using some of the language in the text, here are some possibilities: dying/living; destruction/salvation.
6. Exegetical work: It is noteworthy that Paul, in the second half of this text, uses a term that is used nowhere else in his letters as he exhorts his fellow saints. The term is 'politeuomai' and it means "to discharge one's obligations as a citizen." (Baurer, Gingrich, Danker, eds., A Greek-English Lexicon of the NT and Other Early Christian Literature, p. 686). One can see in that word, the word from which we get 'politics'. In each of the other instances where he exhorts his listeners to live their lives 'worthily', (Rom. 16: 2, "as is fitting for the saints"; Eph. 4:1, "worthy of the calling to which you have been called"; Col. 1:10, "worthy of the Lord"; and I Thess: 2:12, "worthy of God".), Paul uses the common word for living one's life. Here, however, Paul uses this interesting term regarding one's life in the public sphere. Marius Victorinus, 3rd century scholar, sums it up this way: "The summing up of one's whole life for a Christian is this, to conduct oneself according to Christ's gospel, to announce his grace steadily both to oneself and others, to have hope in him, to do all that one does according to his commands. For this is what it means to conduct oneself in a manner that is worthy of Christ's gospel." (Ancient Christian Commentary on Scripture, NT, VIII, p. 231). The Puritan reformer, Jeremiah Burroughs, also recognizes this unique construction: "The word here is a word taken from the ordering of a city, or a commonwealth, wherein everyone acts in his own sphere and is serviceable each to the other, to the public good..." (Reformation Commentary on Scripture, NT, XI, p. 34). Finally, modern day scholar, Fred Craddock, has this to say: "Paul...drops his usual word, which we translate conduct or lifestyle, and uses the local term for living out one's citizenship (v.27). He means by it one's manner of life as it faces upon and intersects with life in the city. The church is not to hide nor apologize for its existence. It is possible for them, in fact, it is incumbent upon them, to live among the people and institutions of Philippi in a way that is informed and disciplined by the gospel of Christ." (Interpretation series, Philippians, p. 33).
7. Consider the insights of the pioneers of the New Homiletic? Charles Rice always advocated for the practice of helping listeners recognize their shared story in a text. It might be very timely, with this text, to remind listeners of the call we have to live out the obligations of our citizenship consistent with the gospel. This would be a way of recognizing one's shared story in this text.
Blessings on your proclamation!
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