IV. Paul’s Great Third Choice Translation

1. TRANSLATION FAR BETTER THAN LIVING OR DYING

We should now note carefully Paul’s comparison when he speaks of “departing” to be with Christ as “far better.” It was not that to die was better than to live, and that he therefore desired to die. The desire of his heart was to be “with Christ,” or “with the Lord,” which is vastly different.CFF1 362.8

To the two alternatives (to “live” or to “die”), upon which he could not make up his mind, Paul now adds a third choice, which was his deep desire—and that was to “depart” and “to be with Christ,” which is “very far better” (Philippians 1:23, R.V., A.R.V.). That would be to be caught up with Christ, through translation, to meet the Lord in the air when Christ comes to be “glorified in his saints, and to be admired in all them that believe ... in that day” (2 Thessalonians 1:10). This sound solution has been set forth by various reputable scholars back through the years, with no theory on the nature of men to sustain.CFF1 362.9

This was “very far [pollo mallon, “much more”; “far, far”—Weymouth] better”—a double comparative. “Better” than what? Clearly, than either of the two he had just mentioned (living or dying). Therefore it cannot mean death, but some event or means by which alone Paul could be with Christ—by being “caught up” alive (1 Thessalonians 4:16, 17) through translation, either at the Advent, or a special translation, as with Enoch and Elijah. Paul had been in a strait between the first two, having difficulty in choosing between them. But the third alternative ended all indecision.CFF1 365.1

Paul’s “desire to depart” was mentioned in the midst of his discussion of the alternatives of life amid many perils, and dying and being at rest. He at first did not know which he should choose. But there appears this third consideration, which was “far, far better”—to “depart,” or go to be with Christ through translation, and thus be personally with Christ without dying. That was his heart’s deepest desire.CFF1 365.2

2. DESIRED TO BE LOOSED, SET FREE FROM EARTH

The deep feelings, yes, the fervent desire, of the great apostle in his lonely confinement, as he contemplated this blessed hope of being with Christ, was to “depart” (analuo), ^{22) Analuo—to loosen, as of a ship from her moorings, so as to depart and return. Thus with the classical Greek. And this is the invariable meaning in the Septuagint, and in the Apocrypha as well. On the latter see Tobit ii:9; Judith xiii:1; 1 Esdras iii:3; Wisdom ii:1; etc. Also Josephus, Antiquities vi, 4, 1.} as of a ship from port, or a prisoner from confinement. Paul’s wish was not to become a discarnate ghost-spirit, as some have interpreted, but to realize the Christian’s hope. It was one of the two designated means of being with Christ—there being no other way. There is thus no conflict or inconsistency here.CFF1 365.3

Paul wished to be loosed, or set free, from earth. He earnestly longed not to live longer on the earth, nor to die and be buried in the earth, but to be caught up from the earth, to meet the Lord in the air, and to be “for ever with the Lord.” He did not, however, live to see the fulfillment of his heart’s desire, as he suffered a martyr’s death. But he “died in faith,” awaiting the “crown of righteousness, which the Lord, the righteous judge, shall give” him “at that day: and not to” him “only, but unto all them also that love his appearing” (2 Timothy 4:8).CFF1 366.1

So, if Paul “departed” to be with Christ, then he would be translated, and thus be personally with Christ without dying. This third consideration was assuredly “very far better.”CFF1 366.2

And why did Paul have a desire to “depart”?CFF1 366.3

Because he knew the suffering, toil, and trial here would then be over. He would be released from his almost-unbearable burdens.CFF1 366.4

3. RELATION OF PROBLEM PASSAGES TO WHOLE OF SCRIPTURE

In summation: To a whole army, as it were, of explicit witnesses, has been opposed a rear-guard action of a few seemingly dubious passages, which are by some invested with a meaning wholly foreign to the general tenor not only of the specific book of which they are a part but, more than that, of the New Testament as a whole—and even beyond that, of the Old Testament testimony as well. Yet some would, by such debatable passages, seek not only to counterbalance but even to outweigh hundreds of other explicit texts.CFF1 366.5

It is as if to contend that, on the scales, a pound outweighs a ton. The inconclusiveness of the contention is self-evident. But in reality, these texts do not contradict the rest. Under scrutiny they fail to give support to such a thesis, as our scrutiny of Philippians 1:20-24 attests.CFF1 366.6

So, to understand debatable passages we must first begin with passages whose meanings are incontrovertibly clear. Then, once the key is discovered, it will be possible to unlock otherwise baffling passages. If the key is found that unlocks every passage to which it is applied—without any forcing—making all harmonious, the conclusion becomes irresistible that we have found the true and divine key. The principle of Conditionalism is that key.CFF1 366.7