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Philippians

About this book
Chapter 1

1 From Paul and Timothy, slaves of Christ Jesus, to all the saints in Christ Jesus who are in Philippi, with the overseers and deacons. 2 Grace and peace to you from God our Father and the Lord Jesus Christ! 3 I thank my God every time I remember you. 4 I always pray with joy in my every prayer for all of you 5 because of your participation in the gospel from the first day until now. 6 For I am sure of this very thing, that the one who began a good work in you will perfect it until the day of Christ Jesus.⁠ 7 For it is right for me to think this about all of you, because I have you in my heart, since both in my imprisonment and in the defense and confirmation of the gospel all of you became partners in God’s grace together with me. 8 For God is my witness that I long for all of you with the affection of Christ Jesus. 9 And I pray this, that your love may abound even more and more in knowledge and every kind of insight 10 so that you can decide what is best, and thus be sincere and blameless for the day of Christ, 11 filled with the fruit of righteousness that comes through Jesus Christ to the glory and praise of God. 12 I want you to know, brothers and sisters, that my situation has actually turned out to advance the gospel: 13 The whole imperial guard and everyone else knows that I am in prison for the sake of Christ, 14 and most of the brothers and sisters, having confidence in the Lord because of my imprisonment, now more than ever dare to speak the word fearlessly. 15 Some, to be sure, are preaching Christ from envy and rivalry, but others from goodwill. 16 The latter do so from love because they know that I am placed here for the defense of the gospel. 17 The former proclaim Christ from selfish ambition, not sincerely, because they think they can cause trouble for me in my imprisonment. 18 What is the result? Only that in every way, whether in pretense or in truth, Christ is being proclaimed, and in this I rejoice. Yes, and I will continue to rejoice, 19 for I know that this will turn out for my deliverance⁠ through your prayers and the help of the Spirit of Jesus Christ. 20 My confident hope is that I will in no way be ashamed but that with complete boldness, even now as always, Christ will be exalted in my body, whether I live or die. 21 For to me, living is Christ and dying is gain.⁠ 22 Now if I am to go on living in the body, this will mean productive work for me, yet I don’t know which I prefer: 23 I feel torn between the two because I have a desire to depart and be with Christ, which is better by far, 24 but it is more vital for your sake that I remain in the body. 25 And since I am sure of this, I know that I will remain and continue with all of you for the sake of your progress and joy in the faith, 26 so that what you can be proud of may increase because of me in Christ Jesus, when I come back to you. 27 Only conduct yourselves in a manner worthy of the gospel of Christ so that—whether I come and see you or whether I remain absent—I should hear that you are standing firm in one spirit, with one mind, by contending side by side for the faith of the gospel, 28 and by not being intimidated in any way by your opponents. This is a sign of their destruction, but of your salvation—a sign which is from God. 29 For it has been granted to you not only to believe in Christ but also to suffer for him, 30 since you are encountering the same conflict that you saw me face and now hear that I am facing.

Texts in conversation

Compare Plato, Apology 1:52 and Philippians 1:21

Classical · New Testament

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Summary

In Plato’s Apology, Socrates argues that death is either dreamless sleep or a journey to a better place, and so would be a benefit. Paul echoes the same idea in Philippians, writing that dying will bring him union with Jesus.

Passages

Plato, Apology 1:52

Classical
Now if you suppose that there is no consciousness, but a sleep like the sleep of him who is undisturbed even by the sight of dreams, death will be an unspeakable gain. For if a person were to select the night in which his sleep was undisturbed even by dreams, and were to compare with this the other days and nights of his life, and then were to tell us how many days and nights he had passed in the course of his life better and more pleasantly than this one, I think that any man, I will not say a private man, but even the great king, will not find many such days or nights, when compared with the others. Now if death is like this, I say that to die is gain; for eternity is then only a single night. But if death is the journey to another place, and there, as men say, all the dead are, what good, O my friends and judges, can be greater than this? If indeed when the pilgrim arrives in the world below, he is delivered from the professors of justice in this world, and finds the true judges who are said to give judgment there, Minos and Rhadamanthus and Aeacus and Triptolemus, and other sons of God who were righteous in their own life, that pilgrimage will be worth making.
395 BCE (scholarly estimate) Read in Plato, Apology

Philippians 1:21

New Testament
20 My confident hope is that I will in no way be ashamed but that with complete boldness, even now as always, Christ will be exalted in my body, whether I live or die. 21 For to me, living is Christ and dying is gain. 22 Now if I am to go on living in the body, this will mean productive work for me, yet I don’t know which I prefer:
56–63 CE (scholarly estimate) Read in Philippians

References

... So too in a famous passage in Plato’s Apology, Socrates, prior to ending his life by drinking hemlock, reflects that "the state of death is one of two things: either it is virtual nothingness . . ., or it is a change and a migration of the soul from this place to another. And if it is unconsciousness, like sleep in which sleeper does not even dream, death would be a wonderful gain." It is striking that in Philippians, Paul indicates that for him "to live is Christ and to die is gain" (1:21). Is he contemplating suicide? Before making a snap decision that he could not have been (on the ground that suicide is a sin), it is important to remember that there were numerous instances of self-death that were "approved" in ancient texts: pagan (e.g., Socrates), Jewish (e.g., the martyrs discussed in the Maccabean literature), and Christian (e.g., early martyrs; and compare Jesus himself, who is said in the Gospel of Mark to have "given his life" and in John to have "laid down his own life") ...
Bart D. Ehrman, The New Testament: A Historical Introduction to the Early Christian Writings (Oxford University Press, 2000), 315.

References are not endorsements of their contents. Read each reference in full to understand its author's intentions in using these texts.

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Plato, Apology 1:52 and Philippians 1:21

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