Philippians 1:21-30 (NRSV)
21 For to me, living is Christ and dying is gain. 22 If I am to live in the flesh, that means fruitful labor for me; and I do not know which I prefer. 23 I am hard pressed between the two: my desire is to depart and be with Christ, for that is far better; 24 but to remain in the flesh is more necessary for you. 25 Since I am convinced of this, I know that I will remain and continue with all of you for your progress and joy in faith, 26 so that I may share abundantly in your boasting in Christ Jesus when I come to you again.
27 Only, live your life in a manner worthy of the gospel of Christ, so that, whether I come and see you or am absent and hear about you, I will know that you are standing firm in one spirit, striving side by side with one mind for the faith of the gospel, 28 and are in no way intimidated by your opponents. For them this is evidence of their destruction, but of your salvation. And this is God’s doing. 29 For he has graciously granted you the privilege not only of believing in Christ, but of suffering for him as well— 30 since you are having the same struggle that you saw I had and now hear that I still have.
In Philippians 1:21–30, Paul redefines both life and death through union with Christ, presenting continued life as fruitful service to the church and suffering as a communal participation in the gospel.
Paul is considering his circumstances, a thought that began in verse 12. He has some enforced time to reflect on his mission and ministry and his connection with this congregation.
Beginning in verse 21, he wants to stress that for him, living is Christ and dying is gain (kerdoV; it means something that is earned or gained, and one can translate into English as “profit.”) The point is that there will be some “profit” in death, but to live — really, truly live — is to follow the pattern of Christ. He presents the faithful as immediately with Christ upon their death. Paul's living being is so immersed in his faith that for him living is Christ. The apostle's heavenly communion with the Divine has already begun on earth. The heavenly communion he expects to have with Christ is already beginning right now. Paul's assertion that dying is gain rests in his conviction that even in death his relationship with Christ will continue to develop and deepen. Paul refuses to view death as a source of separation from the Divine. Thus, if in death we are not yet resurrected into the full presence of his glory, Christians must still in some way remain in vital, intimate contact with the Lord (see Romans 14:8). The point is the gain to be made for the witness of the gospel, not just his personal reward. His state of “mind” is precisely the one he will shortly encourage upon the Philippians and that also “was in Christ Jesus” (2:5) when he “humbled himself and became obedient to the point of death” (2:8). This life, at least for those who do not fully understand the message of the cross, looks an awful lot like death. Paul reveals hesitation and conflict wanting to continue working while at the same time desire to be with Christ. The use of the word “gain” in describing death suggests the higher life. As Paul continues, if he is to live in the flesh, that means fruitful labor for him. Yet, he does not know which he prefers. He seems tossed between two thoughts. He can glorify the Lord in martyrdom or continued apostolic ministry. The point is not depression triggered by premonitions of impending martyrdom in Rome. His reflections arise from a deeper place in his theology. His desire is to depart and be with Christ. His life would be far better. Pannenberg in verse 23 wonders that if individual believers are already united with Jesus Christ at death, what more are they to expect from a remote end of human history. He points to Gisbert Greshake as presenting the resurrection as an event that takes place for individuals already at the moment of death rather than at the last day. Those who die move on at once from time to eternity, to the presence of the last day, to the return of Christ, to the resurrection and the judgment.[1] Yet, Paul continues, to remain in the flesh is more necessary for his readers. Regarding verses 20-24, Barth says that the glorification of Christ in the body of Paul, whether by his life or death, is the prospect that elates him. He makes no secret of the fact that it is better for him to die. Such a death to be with Christ is preferable. However, he qualifies the desire. For him to live is Christ. In verse 22, he refers to it as fruit in the service of Christ. Though dissolution would be preferable, his living becomes necessary for the sake of the community. Faced by this dilemma, with pressing arguments on both sides, he decides in this most important passage for life rather than death. In essence, the New Testament Christian does not fear death.[2] Of course, God is the one who has given life, and only God can take it back. Therefore, people do not have the right to take a life, including their own lives.[3] As Paul continues, he is already concluding that he needs to be here to preach the gospel. He is convinced that he will remain and continue with them for their progress and joy in faith, so that he may share abundantly in their boasting in Christ Jesus when he comes to them again. That Paul feels compelled to stay stresses the sense of connectedness the apostle felt between himself and the Philippians. Some scholars see this missional partnership as the central theme in the Philippian correspondence. Even though he is locked away in prison, Paul feels he and the Philippians are standing together, joined in a partnership for Christ's sake to get the Word out! Death is a topic we do not want to discuss today. However, the first century Christians had to deal with it on a much more regular basis. The threat of martyrdom was often there. Paul is not in prison because of any civil crime. He is there because of his faith. Indeed, in v. 13 he suggests that the reason for his imprisonment is being talked about all over the city, and may actually advance the cause of the gospel. It is one more method to proclaim the gospel, even as one’s death can be another way to proclaim the gospel. Perhaps it is because Paul embraces all methods that proclaim Christ to the world that he begins to think about the possibility of a martyr's death in prison. News of his execution would certainly spread everywhere, and with it there would necessarily follow an explanation of why he was killed - i.e., faithfulness to the gospel. Faced with the distinct chance that Roman authorities may execute him, Paul offers a radically new, thoroughly Christian perspective on the continuum between life and death.
Philippians 1:27-30 contain an exhortation to unity and courage. Paul now turns to consider the inner life of the community, set against the background of its relation to the world. Only as the church is true to its name will it have an impact on the non-Christian world. Paul insists on the highest standards of behavior. They need courage and oneness in relation to the outside would. Paul encourages them to live their lives in a manner worthy (axiwV, usually translated “worthy” as here in the NRSV, one could also render in this context as “corresponding to” the gospel) of the gospel of Christ. Then, whether he comes or is absent and hears about them, he will know they stand firm in one spirit. They will strive side by side with one mind for the faith of the gospel. Paul now suggests the opposition they face is mob related, even as Paul had experienced numerous times in apostolic ministry. Their opponents will not intimidate them. Such opposition is evidence of their destruction, but for the readers of this letter, it suggests their salvation. He stresses this is God at work. God has graciously granted to them the privilege of believing in Christ, and suffering for him as well. The suffering is from God, as a gift of grace. To suffer on Christ’s behalf is a privilege. They have the same struggle that they saw him have and now hear that he still has. They will replicate the pattern of giving one’s self for others demonstrated by Christ and subsequently by the apostle in their lives as well. Pannenberg offers the reminder that while Christ is at the right hand of the Father and invests him with lordship, on earth the battle goes on.[4]
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