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.
Philippians 1:21-30 becomes an opportunity to reflect upon matters of life and death.
In Philippians 1:21-26, Paul is considering his circumstances, a thought that began in verse 12. His reflections should lead us to ponder what really matters to us. Think of it this way. Some people are willing to put themselves into strict training as they enter sports that require tremendous exertion and danger. Do we approach our spiritual lives in a comparable way?
Paul begins by saying 21 For to me, living is Christ. He lives his life in such a way so immersed in his faith that for him to live is for Christ to live. At my best moments, I might be able to say something like that. Sadly, my best moments have large spaces between them. My life is far too much about me far too many times. Yet, Paul felt his life today connected with Christ so deeply that dying will just bring him and Christ closer. Further, and dying is gain (κέρδος, which means something that one earns or gains, and thus one can translate into English as “profit.” Theologian Frederick Schleiermacher, in his reflections on the Christian hope of eternity with God, said that the friendship we have with Christ today would continue with Christ in eternity. I find that notion powerful. Regardless of the questions that life may bring our way, belief in Christ will bring us to grow in our relationship with Christ in such a way that our lives will be more about Christ than about us. This will then bring us to live our lives as servants of Christ.
The circumstance Paul faces also leads him to say that his death is gain in the sense of a profit of the life he has lived. 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, which can have a negative connation of lust or passion, but here it is positive, is to depart and be with Christ, for that is far better. Although he has already reckoned that the work of his life is a fruitful endeavor, Paul admits that his own desire is to depart to be with Christ. 24 But to remain in the flesh is more necessary for you. Throughout his epistles, Paul frequently makes mention of “flesh,” and it often appears as a negative term that suggests a relation with weakness, insufficiency, or mortality (cf. Romans 6:19, Romans 8:3, 1 Corinthians 15:50, 2 Corinthians 5:16, 2 Corinthians 12:7, Galatians 3:3, etc.). Thus, for Paul to concede that to remain “in the flesh” is his best option might suggest that he esteems his audience in Philippi so highly that he is willing to remain in what he might consider an inferior state for their sake. 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. Paul explains the reason for his conviction to remain in the flesh. Paul suggests that he hopes to share with the Philippians in their boasting in Christ Jesus. In a society where issues of honor and shame were of great social concern, which could also have the more positive connotation of maintaining public honor for oneself or one’s family. 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!
Paul confronts us with the harsh reality of the nearness of death. Such a gain or profit may refer to his belief that his present communion with Christ will not end with his death. Rather, his death will mean entrance into a deeper and richer communion with Christ. Death is not separation from Christ, but rather, death means intimate contact with Christ. Liberation from this mortal life means closing the gap between this life and life with the risen Lord. He has a positive view of death in this sense.[1] If death brings us to such union with Christ, one legitimately wonders what the part of the teaching of Paul in a future apocalyptic resurrection would mean for believers. Some scholars even suggest that this passage means that resurrection occurs at the moment of our death rather than some remote end of human history. Death is the immediate transition from time to eternity.[2] It may well be that we have a better way of thinking upon these matters, given the notion of a space-time field. We are moving through this field. Space-time provides a structure within which finite things exist. Space-time is a gigantic sphere that has no beginning nor end. God is above this continuum, so our death moves us into this “above” with God entering resurrected space-time. They enter another dimension other than our own. They enjoy the bliss of resurrected space-time, even while we continue in the space-time continuum. We still look forward to the fulfillment of our fallen space-time continuum in God, who is beyond. The resurrection that occurs on the last “day” will occur all around the continuum that we think of as past, present, and future. That moment will transform fallen space-time. Thus, if death cannot separate us from God, time will not do so either.[3]
I would like to suggest another sense of the “gain” toward which Paul points us. His concern is what his death means for the Christian mission of his day. He can bring glory to the Lord in his continued apostolic ministry; he can also bring glory to the Lord in the martyrdom of us death. The point is that in life or death, bringing glory to Christ is what matters. The Christian has no reason to fear death.[4] God is the one who has given life, and only God can take it back.[5] Obviously, people have no right to take their own lives.[6] Clearly, Paul in prison still feels intricately connected to the mission of the Philippian churches. They stand together, joined in ministry with Christ. In verse 13, he says that his imprisonment has meant the preaching of the gospel filling the city of Rome. He suggests that his martyrdom may be another way to proclaim the gospel. His death might be one more way he can bring gain or profit to the gospel. He may envision that his death as a martyr will lead people to explain the reason for his death. He did not die for a crime. He died for his faithfulness to the gospel.
When something wonderful happens, it is quite natural for us to want it last. Reading an enjoyable book can be like that or watching a good movie. Some vacations are like that. It is difficult for a television series to end in a way that fans will consider that it ended well. Fans simply do not want it to end. At the same time, we can observe that when faced with an end a deadline, we become stronger, focused, productive, and positive. A study of 3000 professional soccer games revealed that 23% of the goals came in the last 15 minutes of a 90-minute match. The end of the game has a focusing effect, motivating players to summon their strength for a final push. Dead-lines inspire deal-making. Endings are important. Blog posts by terminally ill patients become increasingly positive as the end nears. The same is true for the last words of death-row inmates. Another study looked at hospice workers and other end-of-life professionals. For these people, exposure to death causes them to “live in the present, cultivate a spiritual life and reflect deeply on the continuity of life.” In a comparable manner, people who have near-death experiences report an increased sense of spiritual well-being.[7] So, as we come to the end of life, we might think that we will hate for it to end. But the reality is that we need for it to end. Such a statement seems cold and detached. Do we say such things to ourselves over the dead body of a loved one? I do not imagine we would, although I can imagine some settings in which we might do so.
Thus, Paul raises an important question for us as well. We will die, of course. What will we do with the brief time we have here before that time comes? People die for their beliefs. The tragedy occurs, however, when we live our lives with nothing that we value so much, for which we would die. When we think of death as distant, it can give us the space and time to calmly reflect upon the pattern our lives are forming. We cannot live all our lives with urgency and intensity. At the same time, we ought to have some degree of urgency about our lives. We do not have the time to live a life in which we seek the approval of other people in our lives. We have the time only to become the person we dream of being. We only have the time to clean our ugly and mean spots. All of us have areas in our lives that drag us down and hurt other people. We only have the time to lead a healthier life that will lead us closer to the person God intends us to be. The heart of Christianity is to enjoy God. We are to have more satisfaction in our life with God than the legitimate but finite and temporary satisfaction we find in anyone or anything else in life. This means that Christianity is not primarily about saving us from Hell and getting into heaven. It also means that Christianity is not primarily about finding a path of life that makes our lives easier or makes us feel better. Christianity is more about having Jesus as your dearest friend. While we will have many joys and pleasures in life, we find our highest joy and pleasure in Christ.[8] I have long valued the insight that Christianity is primarily about how we live our lives now. I recall someone saying that if the promise of eternity proved not to be true, he still thought that living life with the belief in Jesus Christ would be the best way to live a human life. Do I today live in a way that exhibits the belief that Jesus is the best friend I have? Is my life about glorifying God by enjoying God more than any other source of pleasure?
“Christ in Me” is a song by Bernie Herms and Jeremy Thomas Camp. I invite you to reflect upon its themes. It contains the following chorus.
So come and empty me
So that it's you I breathe
I want my life to be
Only Christ in me
So I will fix my eyes
'Cause you're my source of life
I need the world to see
That it's Christ in me
That it's Christ in me
What matters is not our obsession with the things this world says are so important for our happiness. We do not even see that we have become slaves. We search and grasp as if we think we deserve so much more than what we have. Such things this world tells us will make us happy hold us down. We need to throw them off like the chains they are. We have let them become the master of our lives. We have the opportunity for freedom as we live our lives in such a way that the world sees Christ through us.
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 directs us to three spiritual exercises that will strengthen our lives for what matters in our life with Christ. Such spiritual discipline is not going be attractive to every person or to every congregation. They are tough, demanding, painful and rigorous. First, 27 Only, live your life in a manner worthy (ἀξίως, 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,
We will learn that for Paul, such a life is a matter of self-discipline. He will offer specific guidance when he lists vices and virtues, when he gives guidance to the Christian household, and when he lifts up the importance of faith, hope, and especially love. Second, 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, the entire situation, is God’s doing. The Philippians congregation faced mob-related opposition. Their enemies face destruction, just as their standing firm together means the salvation of the readers. Third, 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. We are to know that suffering with Christ is a privilege. Such suffering is from God and a gift of grace. They will replicate the pattern of giving that Christ established. Christ gave his life for others. By implication, the imprisonment and potential martyrdom of Paul follows that pattern. The opposition that this congregation faces follows the same pattern. Even as the resurrection of Jesus invested Christ with lordship, the battle that Jesus began on earth continues in apostolic ministry and in the opposition that the congregation faces.[9] Among the difficulties for us as readers is that we focus so much on the reduction of pain and suffering that the notion of seeing value in our suffering because it unites us with Christ seems like nonsense. Our threshold for pain tolerance diminishes with every generation. Comfort replaces true security. We need to get out of our mind and adopt the mind of Christ. I say again, the great tragedy of life is not that people die for their beliefs. It is that people come to the end of life without ever finding anything for which to live or to die.
[1] Pannenberg, Systematic Theology Volume 2, 269.
[2] Pannenberg Systematic Theology Volume 3, 546, 577-8.
[3] Douglas Campbell, Pauline Dogmatics, Grand Rapids, MI: Eerdmans, 2020, location 3198-3256,.
[4] Barth Church Dogmatics III.2 [47.5] 640.
[5] Barth Church Dogmatcs III.4 [55.2] 404.
[6] Barth Church Dogmatcs III.4 [55.2] 404.
[7] The Atlantic magazine (November 2019)
[8] Larry Crabb, Shattered Dreams (2010), 174.
[9] Pannenberg Systematic Theology Volume 3, 605.
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