A Strait Betwixt Two

For to me to live is Christ, and to die is gain. But if I live in the flesh, this is the fruit of my labor: yet what I shall choose I wot not. For I am in a strait betwixt two, having a desire to depart, and to be with Christ; which is far better: Nevertheless to abide in the flesh is more needful for you.—Philippians 1:21-24

Homer Montague

An overview of events near the latter portion of the Apostle Paul’s ministry, commencing with his visit to Jerusalem at the close of his third missionary journey, is chronicled in Acts beginning at 21:17 and continuing throughout the succeeding chapters of the book. These experiences help to furnish a context from which to better understand several epistles Paul wrote while he was under protective custody in Rome.

When Paul arrived in Jerusalem, some Jews from Asia accused him of telling them not to obey the law of Moses. Furthermore, they charged that he even brought gentiles into their temple. This inflamed some of the people against Paul and they were ready to kill him. When the captain of the Roman soldiers was informed he rescued Paul from the angry mob and gave him permission to address the throng.

Paul told them the story of how he had formerly persecuted the followers of Jesus, but subsequently had been converted to Christianity. His hearers listened to him attentively until he mentioned that he had preached this gospel to the gentiles as well as to the Jews; then their anger was kindled against him. They charged that he was not fit to live and the chief captain ordered that Paul be taken to the castle and scourged with the whip until he confessed what evil he had committed.

As preparations were being made to carry out this order, however, Paul declared that he was a Roman citizen. Since it was a violation of the law to whip a free Roman, he was placed in prison for his protection.

The Plot

Meanwhile, a band of Jews vowed they would neither eat nor drink until they put him to death. Paul’s nephew overheard this plot and communicated it to him. Arrangements then were made to send Paul under guard to Caesarea where Felix, the Roman governor of Judea, was in charge.

Felix kept Paul in prison though he allowed him a great deal of freedom. He was convinced that the apostle was not guilty of any evil deeds. Festus replaced Felix as governor. He inquired whether or not Paul was willing to stand trial in Jerusalem, but instead, the apostle exercised his right to be judged at the court of Caesar in Rome.

After being shipwrecked en route, Paul and some other prisoners stayed for a few months on the Island of Malta, and then sailed for Rome. He spent two years there, teaching all who came to him about Jesus and Christianity. Many became believers as a result of this ministry. While awaiting trial to see whether his fate would be death or a release from house arrest, he testified as to his appreciation of the brethren’s prayers on his behalf; at the same time expressing joy for the privilege of serving Christ (Phil. 1:19, 20).

A Common View

In analyzing the meaning of our theme text, many commentators have suggested that Paul was in a quandary for the following reason: If the continuance of his life resulted in advancing the cause of Christ among his hearers, it would be a good thing. Conversely, should the apostle die, he would depart and be with Christ in heaven. This would be a preferable alternative. Nevertheless, in order to serve the church, he was willing to tarry in the world a while longer instead of experiencing his reward.

Since the King James Version and several other biblical translations seem to favor the foregoing argument, it would be appropriate to determine whether or not the overall scripture testimony is in harmony with such a view.

Some pertinent considerations in this connection relate to the nature of death as well as the time of Christ’s second coming. We will examine each in turn.

Both the Old and New Testaments describe death as the state of unconscious sleep. Some texts which support this understanding are as follows: "Whatsoever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wisdom, in the grave whither thou goest" (Eccl. 9:10); "And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt" (Dan. 12:2); "These things saith he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep. Then said his disciples, Lord, if he sleep, he shall do well. Howbeit Jesus spake of his death: but they thought that he had spoken of rest in sleep. Then said Jesus unto them plainly, Lazarus is dead" (John 11:11-14); "For if the dead rise not, then is not Christ raised: And if Christ be not raised, your faith is vain, ye are yet in your sins. Then they also which are fallen asleep in Christ are perished" (1 Cor. 15:16-18).

Paul’s View

The divinely inspired Paul surely had a clear understanding as to the meaning of the foregoing scriptures and, therefore, contrary to the common interpretations of Philippians 1:23, could not have expected that his departure in death would have resulted in immediate union with Christ in heaven. Like all others who preceded him in death, he, too, expected to "sleep" until his resurrection (John 5:28, 29 RSV).

The Bible also clearly testifies as to the object of Christ’s second coming. A few of the scriptures which relate to this subject include the following: "And if I go and prepare a place for you, I will come again and receive you unto myself, that where I am, there ye may be also" (John 14:3); "Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day; and not to me only, but unto all them also that love his appearing" (2 Tim. 4:8); "I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom" (2 Tim. 4:1).

The first two of these scriptures indicate that at the time of Jesus’ second advent, his footstep followers, or church, would be gathered to him and share in the heavenly kingdom which he would receive. "Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years" (Rev. 20:6).

The third citation above illustrates that another purpose of Christ’s return is to provide a period of judgment or trial for the remainder of the world so that ultimately there will be a restoration of mankind to the conditions of human perfection which originally existed in the garden of Eden before Adam’s fall.

Since the Apostle Paul understood that his life of faithful service could not be rewarded until our Lord’s second advent, he could not have expected to go to heaven and be with Jesus immediately at his death.

A Time Lapse

Concerning the time of Jesus’ second advent, we find these words in 2 Thessalonians 2:1-4,

"Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him, that ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God."

Not only did the apostle teach that the day of the Lord would not come until after the apostasy had occurred, but additionally, in 2 Timothy 3:1-7 he described the perilous times which would be associated with the last days. When Paul penned his epistle to the Philippians, although he was not certain whether his house arrest in Rome would ultimately lead to his acquittal or execution, it is apparent from his writings that if his portion should be death, he did not expect to be with Christ in heaven immediately because he believed and taught that the second coming of Christ would be a future event beyond his lifetime.

A Translation Problem

Turning again to Philippians 1:23, we quote from the King James translation: "For I am in a strait betwixt two, having a desire to depart, and to be with Christ, which is far better."

The same verse is rendered as follows in the Emphatic Diaglott: "I am indeed hard pressed by the two things: I have an earnest desire for the returning, and being with Christ, since it is very much to be preferred."

The most significant difference between these two translations relates to the Greek word analuo, which is rendered "depart" in the King James version and "the returning" in the Emphatic Diaglott. In Vine’s Expository Dictionary, under "return," we find the following: "analuo, ‘to depart’ in Philippians 1:23 signifies ‘to return,’ in Luke 12:36 [it is] used in a simile of the ‘return’ of a lord for his servants after a marriage feast." Analuo (Strong’s 360) is found only in these two New Testament texts. In Luke 12:35 the context demonstrates the propriety of rendering it as "return" instead of "depart." It would seem, moreover, in view of all these reasons, Paul did not expect to depart for heaven immediately upon his death. Philippians 1:23 therefore does not relate to Paul’s departure at his demise but rather to the returning of Christ at his second advent to claim his church.

"For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord" (1 Thess. 4:16, 17).

Paul’s Zeal

Viewed from this standpoint, the whole tenor of Philippians 1:21-24 can be harmonized with scriptural teaching. Verse 21 suggests that the apostle’s life was totally consumed in serving Christ; but if he were to die, it would have been a personal gain for him to have rested from all the rigors associated in being spent while carrying out his sacrificial course (2 Cor. 11:23-30). In verse 22, Paul reaffirms the privilege of fruitful activity for the Lord if he continues in the flesh. However, having yielded himself to God’s will, he has no personal preference as to whether that should be his portion or, instead, to be relieved from toil by the sleep of death. This was the "strait betwixt two" that is spoken of in verse 23. Nevertheless, the apostle continues by expressing a desire for a third option —neither a life of suffering nor a release in death, but for the return of Christ because he knew that he then would be resurrected and rewarded for his faithfulness.

The Apostle Paul’s unflagging confidence in a future resurrection from death as the basis of his hope to be with the Lord at the second advent is well supported by other scriptures. It is for this reason that he wrote in Philippians 1:23 that being with Christ was "far better" than the other two alternatives, even though he would have to wait in the sleep of death for such deliverance.

Surely, the apostle’s state of mind when he penned these words was, "I will neither murmur nor repine at what the Lord’s providence may permit, because faith can firmly trust him, come what may."