The Gospel and Plato's Republic—Part 2: Did the Apostle Paul Incorporate Ideas from Plato's Republic as He Presented the Gospel?

Paul’s presentation of the Gospel demonstrates how the truth of Christ transcends and fulfills even the highest ideals of Greek philosophy. We present here evidence that Paul studied Greek philosophy and used it to teach the Gospel in a format that would have been familiar to his audience. He took what was true and pointed it toward the truth of the Gospel, while confronting the wrongness of what was not true.

In part 1 of this series about the Gospel and Plato’s Republic, we discussed how the prologue of John’s gospel (John 1:1-18) correlated with Socrates’s Parable of the Cave presented in Plato’s “Republic.” Jesus is the Light of the World who visited the darkness and the darkness did not comprehend it (John 1:5). This is similar to Plato’s philosopher descending into the dark cave and being ridiculed for trying to convince them to be freed from their chains and ascend to the surface and view the sun.

Here in part 2 of this series, we will consider how Paul may have adapted various themes and ideas from Plato’s “Republic” in his own Gospel writings.

PAUL AND THE PHILOSOPHERS OF ATHENS

The Lord designated Paul to be an “apostle to the Gentiles” (Acts 9:15). On his missionary journeys, Paul spent considerable time in the Greek world visiting Greek cities such as Ephesus, Philippi, Thessalonica, Corinth, and Athens.

As Paul shared the Gospel, he took notice of the people with whom he was sharing it. He noticed what interested them. He empathized with their questions and concerns. He read and quoted their poets (Acts 17:28). Paul was able to identify with them where they were, so that he could more clearly show them that Jesus and His offer of eternal life was the hope they were really searching for. Paul detailed his apologetic approach to the Corinthian believers:

“To the Jews I became as a Jew, so that I might win Jews; to those who are under the Law, as under the Law though not being myself under the Law, so that I might win those who are under the Law...”
(1 Corinthians 9:20)

Among other things, this infers that Paul continued to remain Jewish in his customs according to the Law of Moses. Paul asserted this directly in Acts 28:17, where he told the “leading men of the Jews” in Rome he had “done nothing against our people or the customs of our fathers.”  This enabled him to pursue credibility among the Jews.

Paul also went on to write:

“…to those who are without law, as without law, though not being without the law of God but under the law of Christ, so that I might win those who are without law.”
(1 Corinthians 9:21)

Paul did not require non-Jewish people (the Gentiles), including the Greeks he encountered, to convert and practice Judaism before they could receive and follow Christ, or after. In fact, he actively discouraged them from trusting in anything other than Christ (Galatians 3:3).

Paul allowed the Greeks to be Greeks. This was in accordance with what was decided at the Council of Jerusalem (Acts 15:1-31). Paul was comfortable working and living among the Gentiles who were without the Law in obedience to Christ (the highest law).

For the sake of the Gospel and the salvation of all people, Paul connected with people wherever they were:

“To the weak I became weak, that I might win the weak; I have become all things to all men, so that I may by all means save some. I do all things for the sake of the gospel, so that I may become a fellow partaker of it.”
(1 Corinthians 9:22-23)

And this is precisely what we see Paul doing when he found himself in the marketplace of Athens—that city renowned for being the great incubator of Greek philosophy. Athens was the home of Greek philosophers such as Socrates and his disciple, Plato, who established a school of philosophy there called “the Academy.” Plato’s most famous pupil was Aristotle, who later set up a rival school—the Lyceum.

Approximately four hundred years after Socrates and Plato, Paul came to Athens and struck up a conversation with groups of philosophers who were debating in the marketplace (Acts 17:17-18). These philosophers invited Paul to the Areopagus (“Mars Hill”) to explain the Gospel to them (Acts 17:19-21). Paul accepted their offer and preached the Gospel to them, incorporating their own terms.

Paul’s sermon at the Areopagus, “Mars Hill” (Acts 17:22-31), bridged Greek philosophy and the Gospel. Paul demonstrated to the men of Athens that Jesus of Nazareth was God, and how Jesus had given the answers to their deepest questions about the origin and meaning of life. And that Jesus’s death and resurrection from the dead (which proved His divinity) made a way for all people—themselves included—to have life and harmony with God forever.

It is plausible that over the course of his years spent spreading the Gospel among the philosophically minded Greeks that Paul, who for the Gospel’s sake became all things to all people” (1 Corinthians 9:22), would have encountered Plato’s most influential book, “The Republic.” He may have even encountered it during this visit to Athens (Plato’s hometown). If not, it is likely that he engaged with people who had been influenced by its philosophical arguments.

THE ARGUMENT OF THE REPUBLIC

“The Republic” is written as a rather lengthy reimagined philosophical dialogue between Plato’s mentor, Socrates, and several other prominent personalities of Athens that took place before the destruction of the city at the end of the Peloponnesian War (431-404 B.C.).

The dialogue’s title, “The Republic,” comes from one of its most prominent metaphors which describes an elaborate city-state, which ironically does not resemble a republic as we know it today. Plato entitled his masterpiece “Politeia” which means “political order” or a “regime of government.” It was the Roman senator and statesman, Cicero (106—43 B.C), who reworked the title into Latin as “Res Publica” giving it the title which it is known by today, as Cicero popularized Plato’s work in the Roman world.

Two of the Republic’s principal questions are “What is Justice?” and “How is it Attained?”

The Greek word that is translated as “justice” throughout Plato’s Republic is δικαιοσύνη—pronounced “di-kai-ō-soo-né.” “Dikaiōsooné” describes a state of harmony or being rightly aligned according to a standard or law. “Dikaiōsooné” appears in the New Testament over ninety times and is usually translated as “righteousness.” The biblical idea of righteousness or justice is to be in alignment with God’s (good) design.

True justice is being in alignment with the ultimate or transcendent standard of reality. The Republic agrees with the Bible in that it is interested in authentic justice which is grounded to reality. The Republic seeks reality through reason and experience while the Bible emphasizes divine revelation. But both the Bible and the Republic are dismissive of arbitrary “justice,” which is transient and falsely determined by human whims.

• “What is Justice?”

After several inadequate definitions are proposed and debated, the figures in “The Republic” conclude that justice is the set of virtues that harmonize all members of the city-state to work together for the good or benefit of the whole.

In the case of the individual, Plato’s idea of justice is the harmony of the soul in accordance with virtue.

In the case of society, justice is the harmony of the citizens working together for the benefit of that state.

• “How is Justice Attained?”

Plato presents justice as being attained within the individual when the head (the intellect) wisely governs the heart (spirited/emotional part of man) and the appetites (bodily desires) according to the virtues of courage and temperance. This is for the ultimate good of the individual. All the parts of the person work in harmony for the greatest benefit of the body.

Justice, for Plato, is attained in the state when everyone in that society performs their role well for the good of the state. This requires philosopher-kings to be the head and to wisely govern apart from any self-seeking. They reign over everyone else (the guardians, the craftsman, etc.) and lead them to do their part. For Plato, a society may be called “just” when every individual is content to courageously fulfill the role and assigned task for which he is particularly suited. All the individual parts work in harmony for the greatest benefit of the state.

Interestingly, Paul’s letter to the Romans grapples with these same questions and draws similar conclusions.

RIGHTEOUSNESS AND ROMANS

The book of Romans also addresses the questions: “What is Righteousness?” and “How is Righteousness Attained?”

The Greek term that is translated as “righteousness” throughout Paul’s letter to the Romans is the same term translated as “justice” in Plato’s Republic. It is the word δικαιοσύνη (G1342—pronounced “di-kai-ō-soo-né”). This word appears thirty-six times in the Romans epistle (letter).

In Romans, Paul addresses the concept of righteousness within the Christian community. He emphasizes that righteousness is achieved through faith in Jesus Christ (Romans 1:17, 3:21-22, 3:28, 5:1), leading believers to live in harmony as members of one body, with Christ as the head:

“For just as we have many members in one body and all the members do not have the same function, so we, who are many, are one body in Christ, and individually members one of another.”
(Romans 12:4-5)

This “body” metaphor of righteousness (“dikaiōsooné”) illustrates the interconnectedness of believers, each fulfilling their unique role for the benefit of the entire body and is similar to how justice (“dikaiōsooné”) is illustrated in Plato’s metaphor of the state.

Both Plato and Paul advocate for a structured community where individuals contribute according to their abilities. Plato’s just society functions harmoniously when each person performs their designated role, guided by the wisdom of philosopher-kings who serve rather than extract.

Paul’s vision of the Christian community similarly relies on believers exercising their diverse gifts in service to one another, under the lordship of Christ who is the ultimate servant-king. Paul encourages believers to “present your bodies a living and holy sacrifice, acceptable to God, which is your spiritual service of worship” (Romans 12:1). Paul exhorts believers to selfless service within the body of Christ.

A key distinction between Romans and The Republic lies in the identity of the guiding authority.

Plato places his trust in philosopher-kings, individuals who possess the wisdom to lead the city-state toward justice. These philosopher-kings seek the best for others and do not participate in the financial benefits that stem from the harmony of the community. Plato’s problem of course is that his assumption is false. He assumes that some people are born with noble natures who can then serve as philosopher-kings. The truth is that no one fits this bill, as Paul notes, including himself (Romans 3:9-12).

There is One who fits this bill though. Paul asserts that Christ Himself is the head of the body, providing divine guidance and direction. He is the creator of light as well as light itself. Using Plato’s framework, Jesus is the only true Philosopher-King. Because of Jesus, each person has the opportunity to follow in His path and become philosophers who serve as leaders. The Bible calls following this path becoming “sons”—those who are awarded to lead because they were willing to lay down their lives in service (Hebrews 2:5-10).

In conclusion, while both Plato's Republic and Paul's Letter to the Romans explore the concept of “dikaiōsooné” as a harmonious community where individuals fulfill their roles for the common good, they diverge in their understanding of ultimate authority. Plato envisions nobly born philosopher-kings at the helm, whereas Paul identifies Jesus as the head of the body, guiding believers toward true righteousness through faith.

To learn more about dikaiōsooné, see The Bible Says article: “What is Righteousness?”

POSSIBLE PARAPHRASES OF PLATO IN PAUL’s WRITINGS

There are at least three thoughts from Book X of Plato’s Republic that have some resemblance of lines from Paul’s letters to the Roman and Corinthian believers. We know that Paul’s letters to the Romans and to the Corinthians was written to Gentiles, similar to Plato (Romans 1:13, 1 Corinthians 12:2). Again, it could be that Paul is meeting these Gentiles where they were by using what they were already familiar with and by pointing it toward Christ.

1.  God Protects the Just/Righteous

Plato:

“Thus, it must be assumed in the case of the just man that, if he falls into poverty, diseases, or any other of the things that seem bad, for him it will end in some good, either in life or even in death. For, surely, god at least will never neglect the man who is eagerly willing to become just and practicing virtue, likens himself so far as is possible for a human being to a god.”
(Plato. Republic. X. 613a)

Paul:

“And we know that God causes all things to work together for good to those who love God, to those who are called according to His purpose.”
(Romans 8:28)

In the above passage, Plato asserts that for a just man, even seemingly negative circumstances such as poverty, illness, or other hardships ultimately lead to some form of good. He emphasizes that the divine does not abandon those who strive for justice and virtue, suggesting that aligning oneself with godlike qualities ensures a favorable outcome, whether in this life or beyond. Paul echoes a similar sentiment where he assures believers that God orchestrates all things for good for those who love Him and follow His purpose. Both Plato and Paul affirm that divine care and alignment with higher moral principles transform adversity into benefit, offering hope and purpose amidst life’s challenges.

2.  Run to Win

Plato:

“Don’t the clever [unjust] men do exactly as do all those in a race who run well from the lower end of the course but not from the upper? At the start they leap sharply away but end up by becoming ridiculous and, with their ears on their shoulders, run off uncrowned? But those who are truly runners come to the end, take prizes, and are crowned. Doesn’t it also for the most part turn out that way with the just?
(Plato. Republic. X. 613c)

Paul:

“Do you not know that those who run in a race all run, but only one receives the prize? Run in such a way that you may win.”
(1 Corinthians 9:24)

In these passages, Plato uses the metaphor of a race to contrast the unjust and the just. While the unjust may appear to succeed initially, their efforts ultimately lead to failure and ridicule. In contrast, those who pursue justice with endurance and integrity finish the race well, receiving the reward and recognition they deserve. Paul employs a similar metaphor, encouraging believers to run with purpose and determination to win the prize. Both Plato and Paul emphasize the value of perseverance and moral effort in achieving a meaningful and lasting reward.

3.  Incomparable Rewards in the Next Life for the Just/Righteous Man.

Plato:

“‘Well,’” I said, ‘they [earthly glory and rewards] are nothing in multitude or magnitude compared to those that await each [just man] when dead.”
(Plato. Republic. X. 614a)

Paul:

“For I consider that the sufferings of this present time are not worthy to be compared with the glory that is to be revealed to us.”
(Romans 8:18)

“For momentary, light affliction is producing for us an eternal weight of glory far beyond all comparison.”
(2 Corinthians 4:17)

In these passages, Paul asserts that the rewards for living a just life extend far beyond the temporal honors and benefits of this world. He highlights the incomparable magnitude and significance of the rewards that await the just after death, emphasizing their eternal and transcendent nature. He states that present sufferings are insignificant when compared to the eternal glory that awaits believers. Both Plato and Paul focus on the promise of an incomparable, lasting reward beyond this earthly life for those who live justly in accordance with virtue (Plato) or righteously by faith (Paul).

CONCLUSION

While it is impossible to know whether Paul read “The Republic” or consciously incorporated some of its thoughts in his own writings, it is apparent that Paul engaged with the philosophical traditions of his time (Acts 17:16-34, 1 Corinthians 9:22). It is reasonable to think that Paul read some of Plato's works, including “The Republic.” We see Platonic themes, patterns of thought, and even specific ideas within Paul’s writing, which all suggest that Paul used Plato to demonstrate the Gospel to his Gentile audiences.

This shows Paul’s willingness to engage with his culture in order to redeem it. It also demonstrates that the entire creation reflects God’s glory (Psalm 19:1-4). Paul referenced Psalm 19:4 as evidence that every person hears the gospel because of the witness of creation (Romans 10:18, 1:20).

While their philosophical foundations differ—Plato’s writings being rooted in human wisdom and Paul’s in divine revelation—Paul’s presentation of the Gospel demonstrates how the truth of Christ transcends and fulfills even the highest ideals of Greek philosophy.