Saving
the Saved
The exact meaning of the term
"salvation" must never be taken for granted.
(1) The Word for Salvation
in the Greek Bible
When the Greek translation of
the Old Testament is considered along with the Greek New Testament, it can
safely be said that the most common meaning of the word "salvation" (soteria)
in the Greek Bible is the one which refers to God's deliverance of His people
from their trials and hardships. This meaning is widespread in Psalms
especially. Among the references which can be cited are Psalm 3:8; 18:3, 35, 46,
50; 35:3; 37:39; 38:22; 44:4; etc. In all these places, and many more besides,
the Greek Old Testament uses the word soteria ("salvation").
First century Christians,
therefore, were more likely to understand a reference to "salvation"
in this sense as they were to understand it in the sense of "escaping from
hell."
New Testament interpreters
forget this fact very frequently. In place of careful consideration about
the sense which the term "salvation" has in any given context, there
is a kind of interpretive "reflex action" that automatically equates
the word with final salvation from hell. This uncritical treatment of many New
Testament passages has led to almost boundless confusion at both the expository
and doctrinal levels.
As serious interpreters of
the New Testament Scriptures, we must carefully avoid this kind of automatic
response. We should seek to determine from the context the kind of
"deliverance" in question. It may well be deliverance from death to
life or from hell to heaven. But equally it may well be a deliverance from
trial, danger, suffering or temptation. The context - sometimes the larger
context of the book itself (as in Romans and Hebrews) - must determine the exact
meaning.
As such, let’s consider
this week’s text:
Wherefore,
my beloved, as ye have always obeyed, not as in my presence only, but now much
more in my absence, work out your own salvation with fear and trembling. For it
is God which worketh in you both to will and to do of his good pleasure.
It is clear then that if the
"salvation" Paul speaks of here refers to escape from hell, then
obedient works are a condition for that. Under that idea, it would be
unwarranted to read into the passage the idea that such obedience is merely the
evidence of faith. However, such an idea has nothing whatsoever to support
it in the text. It can only amount to an evasion of the plain declaration that
this "salvation" must be "worked out."
Whatever is involved here, it
is manifestly a kind of salvation by works !
It follows that Paul must be
talking about something quite different from the salvation by grace he speaks of
in Ephesians 2:8 and Titus 3:4-7. And, as a matter of fact he is. In Philippians
Paul never uses the word "salvation" to refer to the question of
heaven or hell. After all, both he and his readers knew where they were
going. Their names were in the Book of Life (Phil. 4:3)!
(2) Salvation Equals
"Deliverance"
In only two other places in
the epistle does Paul use the term "salvation." One of these is in
1:19, 20 where he writes:
For
I know that this shall turn to my salvation (deliverance) through your prayer,
and the supply of the Spirit of Jesus Christ, According to my earnest
expectation and my hope, that in nothing I shall be ashamed, but that with all
boldness, as always, so now also Christ shall be magnified in my body, whether
it be by life, or by death.
The first century reader was
not likely to have any problem understanding this. The Greek word for
"salvation" (soteria) simply meant "deliverance" Like
the English word "deliverance" it could have wide application and was
particularly applicable to life-threatening situations. Paul now confronts a
life-threatening situation in which the outcome of his impending trial cannot be
predicted with absolute certainty.
His readers knew this, of
course. When Paul writes, "I know that this shall turn to my
salvation" their first impression would be that he anticipated release
from his imprisonment. But the remainder of his words show them that this is
not what Paul has in mind. "For me," says Paul, "real
deliverance (or, "salvation") will consist of magnifying Christ
whether I live or die. For this, I need your prayers and the help of God's
Spirit."
In a very courageous way,
therefore, Paul elevates his natural human concern with "deliverance"
(or "salvation") from trouble to the level of a spiritual concern that
he will be "delivered" (or "saved") from failing to honor
God in whatever befalls him. In saying this, of course, he hopes to motivate his
readers to a similar objective.
(3) The Parallel in
1:27-30
In fact, that is exactly what
he tries to do directly a little later in this chapter. In 1:27-30 he writes:
Only
let your conversation be as it becometh the gospel of Christ: that whether I
come and see you, or else be absent, I may hear of your affairs, that ye stand
fast in one spirit, with one mind striving together for the faith of the gospel;
And in nothing terrified by your adversaries: which is to them an evident token
of perdition, but to you of salvation, and that of God. For unto you it is given
in the behalf of Christ, not only to believe on him, but also to suffer for his
sake; Having the same conflict which ye saw in me, and now hear to be in me.
In this exhortation, the
Apostle applies to the readers the idea he had earlier expressed concerning
himself.
The Philippians were also
experiencing sufferings just as Paul was. But. Like Paul, they too could aspire
to a "deliverance" (or "salvation") in which Christ is
magnified in them as well despite these circumstances. If they will stand united
for Christ and are not terrified by their adversaries, that will be proof that
this "deliverance" (or "salvation") is being realized in
their lives. By contrast, their courage and fidelity foretell the ruin of their
enemies, whether temporally or eternally.
Paul and his readers are
aware that there is a "deliverance" (or "salvation") from
hell which they have already obtained by the grace of Christ. But
the "deliverance" (or "salvation") Paul offers them here is
over and above that which they already have. It is one that issues from
sufferings.
Therefore, Paul can say,
"For to you it has been granted . . . not only to believe in Him, but also
to suffer for His sake." In other words, in addition to the eternal
salvation which is their present possession there is also "salvation"
available through faith, and there is one available through suffering. That too
is being granted to the Philippians.
But this
"salvation" (or "deliverance") must be worked out. It
is the product of obedience even under the most trying of circumstances.
When Philippians 2:12,13 is properly referred back to the Apostle's earlier
references to "salvation," then its bearing becomes clear. Since this
"salvation" consists essentially in honoring Christ by life or by
death, it is necessarily inseparable from a life of obedience.
In the words that follow
immediately in 2:14-16, the nature of this life is once more described. The
Philippians are encouraged to be "blameless and harmless, the sons of God,
without rebuke, in the midst of a crooked and perverse nation, among whom ye
shine as lights in the world" (2:15). Clearly, such a result would be a
magnificent triumph, a kind of spiritual "deliverance" or
"salvation," in the midst of a hostile and dangerous earthly
situation.