Exegetical and Hermeneutical Commentary of Philippians 1:22
But if I live in the flesh, this [is] the fruit of my labor: yet what I shall choose I wot not.
22. But if I live in the flesh, &c.] The Greek construction here is difficult by its brevity and abruptness. R.V. renders “ But if to live in this flesh if this is the fruit of my work, then &c.”; and, in the margin, “ But if to live in the flesh be my lot, this is the fruit of my work; and &c.”; a rendering practically the same as A.V. This latter we much prefer, for grammatical reasons. It requires the mental insertion of “ be my lot,” or the like; but this is quite easy, in a sentence where the words “ to live ” are obviously echoed from the words “ to live is Christ ” just above. As if to say, “But if this ‘living’ is still to be a ‘living in the flesh,’ this is fruit &c.”
this is the fruit of my labour ] Rather better, in view of the Greek idiom, this I shall find fruit of work. This “living in the flesh,” as it will be “Christ,” so will be “fruit,” result, of lifelong work. He means that work for Christ, the being employed by Christ, is for him the pulse of life on earth; is life for him, in a certain sense. And this he expresses with additional force by saying not merely “work” but “fruit of work.” For the work is of course fruitful: he who abides in Christ “beareth much fruit,” fruit that shall “remain” (Joh 15:5; Joh 15:16), whether or no he sees it. It is only the “works of darkness” that can be “unfruitful” (Eph 5:11).
yet ] Lit. and better, and. The simple word suits the great rapidity of transition.
wot ] An old English present indicative, of which the infinitive is to wit. It was probably a past tense originally. See Skeat’s Etymological Dictionary. Wyclif has “knowe”. The Greek here is, precisely, “I recognize not”; “I do not see clearly” (Ellicott).
Fuente: The Cambridge Bible for Schools and Colleges
But if I live in the flesh – If I continue to live; if I am not condemned and make a martyr at my approaching trial.
This is the fruit of my labour – The meaning of this passage, which has given much perplexity to commentators, it seems to me is, If I live in the flesh, it will cost me labor; it will be attended, as it has been, with much effort and anxious care, and I know not which to prefer – whether to remain on the earth with these cares and the hope of doing good, or to go at once to a world of rest. A more literal version of the Greek will show that this is the meaning. Touto moi karpos ergou – this to me is (or would be) the fruit of labor. Coverdale, however, renders it: Inasmuch as to live in the flesh is fruitful to me for the work, I wot not what I shall choose. So Luther: But since to live in the flesh serves to produce more fruit. And so Bloomfield: But if my life in the flesh be of use to the gospel (be it so, I say no more), verily what I shall choose I see and know not.
See also Koppe, Rosenmuller, and Calvin, who give the same sense. According to this, the meaning is, that if his life were of value to the gospel, he was willing to live; or that it was a valuable object – operae pretium – worth an effort thus to live. This sense accords well with the connection, and the thought is a valuable one, but it is somewhat doubtful whether it can be made out from the Greek. To do it, it is necessary to suppose that moi – my – is expletive (Koppe, and that kai – and – is used in an unusual sense. See Erasmus. According to the interpretation first suggested, it means, that Paul felt that it would be gain to die, and that he was entirely willing; that he felt that if he continued to live it would involve toil and fatigue, and that, therefore, great as was the natural love of life, and desirous as he was to do good, he did not know which to choose – an immediate departure to the world of rest, or a prolonged life of toil and pain, attended even with the hope that he might do good. There was an intense desire to be with Christ, joined with the belief that his life here must be attended with toil and anxiety; and on the other hand an earnest wish to live in order to do good, and he knew not which to prefer.
Yet – The sense has been obscured by this translation. The Greek word ( kai) means and, and should have been so rendered here, in its usual sense. To die would be gain; my life here would be one of toil, and I know not which to choose.
What I shall choose I wot not – I do not know which I should prefer, if it were left to me. On each side there were important considerations, and he knew not which overbalanced the other. Are not Christians often in this state, that if it were left to themselves they would not know which to choose, whether to live or to die?
Fuente: Albert Barnes’ Notes on the Bible
Php 1:22-26
But if I live in the flesh this is the fruit of my labour
I.
The personal weighed with the public, or the difficulties of the veteran philanthropist.
II. Mans sublimest reason for not wishing immediate translation is that he may be of spiritual service to the world.
III. The next best condition to that of being with Christ is to be working for his people. To be with Christ to abide with you. How could there be hesitation in deciding the choice? Selfishness could not have hesitated. True, but selfishness would never have been called upon to make the election. Benevolence has its difficulties as well as selfishness. Love lifts a finger to the heavens and points another to the earth. The choice is between gain and service, and rightly estimated service is gain. It is worth all pain and inconvenience to remain out of heaven so long as you can prepare your contemporaries for it. You are with Christ as long as you are with His work. The apostle is not a dreamy contemplatist always wishing for some more pleasant conditions of existence. He is a worker who finds satisfaction in labour. There is a disease in the Church which confounds religion with wishing for heaven. Persons afflicted with it hold their heads so erectly as not to see the spiritual darkness around them. They are dreamers, transcendentalists, but are they Christians? They are fond of hymns that warble the blessedness of heaven; they revel in texts that describe the rest, the power, the fascinations of the heavenly state. Let such diseased ones mark how the apostle conjoins labour and gain, and how he balances what is needful for man with what would be pleasant to himself; and let them be rebuked and stimulated by the joy with which he anticipated restoration to his laborious life.
IV. There is only one world in which you can serve men evangelically; do not be in indecent haste to escape the opportunity. When you wish to enter heaven may you have a strong drawing to the service still to be done on earth.
V. God never leaves the earth entirely destitute of great men. Elijah may deem himself alone, but God knows that there are seven thousand who have never kissed the worlds dumb god. (J. Parker, D. D.)
St. Pauls choice
As an overfondness for life is a mean, effeminate passion that exposes us to the basest impressions, and renders us insensible to every honourable purpose, so a contempt of death has been esteemed one of the principal ingredients in a great character. From the views of heathen morality it is difficult to understand why he who had no sure prospect of another life should be over prodigal of this; but when we behold a man raised above the world by a just sense of immortality we cannot but applaud the example as an honour to human nature, and a glorious instance of the power of the gospel. Notice–
I. The reasons that inclined Paul to desire to depart–To be with Christ.
1. This signifies that state of happiness revealed by our Lord in His promise to His disciples that where He was they should be also.
2. What the nature and degree of it is the Scripture has nowhere informed us; and, indeed, in our present state exact notions of it are impossible.
3. It is enough to know that to be with Christ is to be partakers of His glory. This is two-fold.
(1) Real but imperfect immediately upon death.
(2) Complete after the resurrection.
II. The motives that reconciled him to a longer stay.
1. He had not only a certain prospect of happiness in another life, but uncommon reasons to be weary of this.
2. But persecuted and discouraged as he was and would still be, his charity for the souls of men, and his zeal for his Master, prevailed with him to defer his own felicity. He was moved with compassion to the errors of a deluded world, and affected with the concern of a father for the happiness of his converts.
III. The submission he expresses to the wisdom and appointment of God. He did not presume to make his own choice. He knew (Php 1:25) that God had determined he should abide, and therefore he cheerfully acquiesces in the Divine will, and is as eager to promote the glory of God in one world as to partake of it in another. Application:
1. The prospect of being with Christ is as much ours as it was his.
2. This prospect is a powerful support against death, and a great encouragement to duty.
3. The prospect, however, of being of use to Christ here should beget a willingness to postpone our departure that Christs will may be done. (J. Rogers, D. D.)
A strait betwixt two
I. Continuance. Continued life meant–
1. Continued labour. Nothing which God makes is without a work to do. All things are full of labour. To Gods moral creatures is given the sublime privilege that not blindly through the action of material laws, but consciously and by resolutions of their own, they may fulfil the end of their existence.
(1) To work, then, according to the faculties and opportunities which God has given us is our duty.
(2) Work is the law of the new life in Christ Jesus. Son, go work.
(3) The manifestation of Gods life is holy, beneficent activity. Here is our example.
(4) The highest conceivable honour for Gods creatures is to be labourers together with Him.
(5) As this is duty, so is it the direction in which the love of Christ constraineth us to turn our energies.
(6) But what if through illness, etc., a Christian cannot work? Then he works by the influence of his resignation and his prayers.
2. Fruit of labour–success in the work to which God calls him.
(1) As a rule honest, hearty labour of every kind succeeds more or less. Yet there are often failures. Shipwreck overwhelms the vessel, or fire consumes the factory, or disease enfeebles. The Christian, when calamities of this kind overtake him, recognizes in them a reminder that there is higher wealth and nobler work than that which has to do with this world.
(2) In the spiritual sphere there is always fruit of labour, though very often neither as, nor when, nor where we look for it. All earnest effort for personal spiritual advancement succeeds, for this is the will of God. Fruit of this kind is yielded, too, by every Christian effort to benefit others. With regard to the direct effort of Christian labour for the good of others, even where there is little or no visible fruit, still the conscientious worker has abundant ground of encouragement. Christian labourers casually learn, long after, of spiritual good done when they complained of labouring in vain. The seed may long lie inactive.
3. This, then, is what Paul sees to counterbalance the influence of the reflection to die is gain.
II. Departure.
1. One grand thought. Pauls wish was that by departure he should be with Christ.
2. Some Christians have held that the intermediate state is one of sleep. But our Lords declaration to the dying thief disposes of that; and had it been Pauls view he would have counted it better to remain with Christ here.
3. To depart and be with Christ was better by very far than remaining in a world of ignorance, and sin, and trouble.
III. The strait between the two.
1. Of struggle between liking and a sense of duty every soul of any strength and nobleness has experience every day.
2. Paul was led to choose the less desirable personally out of love to Christ and His cause.
3. The principle on which this choice was based is that God, having a plan of life for each of His people, no one of them will pass away so long as any work remains for them to do. No Christian dies prematurely. (R. Johnson, LL. B.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 22. But if I live in the flesh] Should I be spared longer, I shall labour for Christ as I have done; and this is the fruit of my labour, that Christ shall be magnified by my longer life, Php 1:20.
Yet what I shall choose I wot not.] Had I the two conditions left to my own choice, whether to die now and go to glory, or whether to live longer in persecutions and affliction, (glorifying Christ by spreading the Gospel,) I could not tell which to prefer.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
But if I live in the flesh, this is the fruit of my labour: some, from the various use of the Greek particles, render this first clanse interrogatively; But whether to live in the flesh were worth the while? Or more profitable? (understand, than to die). The apostle having intimated the equality and indifferency of his mind in an entire submission to the will of God, whether that glorifying of Christ by his life or that by his death were more eligible, is upon deliberation, finding the advantage to Christ and himself, upon expense of circumstances either way, in an equal balance, weighing one thing with another: living in the flesh, i.e. abiding here in this mortal body, which he thus expresseth by way of diminution, Gal 2:20; 1Pe 4:1; in opposition to, and comparison of, dying for and in the Lord, and so being with him, Phi 1:23.
Yet what I shall choose I wot not; he seems, loving the Philippians as himself, to be at a loss what to determine, if God should permit him his choice, whether by labouring in his ministry for rite good of their souls he should bring more fruit to Christ, or by suffering, that which would arise from the blood of a martyr, who himself should receive a crown, 2Ti 4:8.
Fuente: English Annotations on the Holy Bible by Matthew Poole
22. Rather as Greek, “Butif to live in the flesh (if), this (I say, the continuance in lifewhich I am undervaluing) be the fruit of my labor (that is, be thecondition in which the fruit of my ministerial labor is involved),then what I shall choose I know not (I cannot determine withmyself, if the choice were given me, both alternatives being greatgoods alike).” So ALFORDand ELLICOTT. BENGELtakes it as English Version, which the Greek will bearby supposing an ellipsis, “If to live in the flesh (be myportion), this (continuing to live) is the fruit of my labor,”that is, this continuance in life will be the occasion of my bringingin “the fruit of labor,” that is, will be the occasion of”labors” which are their own “fruit” or reward;or, this my continuing “to live” will have this “fruit,”namely, “labors” for Christ. GROTIUSexplains “the fruit of labor” as an idiom for “worthwhile”;If I live in the flesh, this is worth my while, for thus Christ’sinterest will be advanced, “For to me to live is Christ”(Php 1:21; compare Phi 2:30;Rom 1:13). The secondalternative, namely, dying, is taken up and handled, Php2:17, “If I be offered.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But if I live in the flesh,…. To be in the flesh sometimes signifies to be in a state of nature and unregeneracy, and to live in and after the flesh, to live according to the dictates of corrupt nature; but here it signifies living in the body, or the life which is in the flesh, as the Syriac version renders the phrase here, and as the apostle expresses it in Ga 2:20, and the sense is, if I should live any longer in the body, and be continued for some time in this world:
this [is] the fruit of my labour; or “I have fruit in my works”, as the above version renders it:
yet what I shall choose I wot not, or “know not”; whether life or death; since my life will be for the honour and glory of Christ, and though a toilsome and laborious one, yet useful and fruitful: by his “labour”, he means his ministerial work and service; the ministry is a work, a good and honourable work, and a laborious one. Christ’s faithful ministers are labourers; they labour in the word and doctrine, both in studying and preaching it; and such a labourer was the apostle, who by the grace of God laboured more abundantly than others; the “fruit” of which was the conversion of many sinners, the edification, comfort, and establishment of the saints, their fruitfulness in grace and works, the spread of the Gospel far and near, the enlargement of the kingdom of Christ, and the weakening of Satan’s kingdom, and the glorifying of Christ in his person, offices, and great salvation; all which was a strong and swaying argument with him, to desire to live longer in the body, and made it on the one hand so difficult with him what to choose: for as a certain Jew b says,
“the righteous man desires to live to do the will of God while he lives;”
but not with that view, he adds,
“to increase the reward of the soul in the world to come.”
b Kimchi in Psal. vi. 5.
Fuente: John Gill’s Exposition of the Entire Bible
If this is the fruit of my work ( ). There is no (if) here in the Greek, but (this) seems to be resumptive and to repeat the conditional clause just before. If so, just after means
then and introduces the conclusion of the condition. Otherwise introduces the conclusion and means
and .
I wot not ( ). “I know not.” It seems odd to preserve the old English word “wot” here. But it is not clear that (old causative verb from ) means just to know. Elsewhere in the N.T., as in Luke 2:15; Rom 9:22, it means to make known, to declare. The papyri examples mean to make known. It makes perfectly good sense to take its usual meaning here, “I do not declare what I shall choose.”
Fuente: Robertson’s Word Pictures in the New Testament
If I live [ ] . Rev., better, if to live : the living, as ver. 21. This is the fruit of my labor. According to the A. V. these words form the offset of the conditional clause, and conclude the sentence : if I live – this is the fruit. It is better to make the two clauses parallel, thus : if living after the flesh, (if) this is fruit of labor. The conditional suspended clause will then be closed by what I shall choose I do not declare. Fruit of labor, advantage accruing from apostolic work. Compare Rom 1:13.
Yet what I shall choose I wot not [ ] . Kai rendered yet has the force of then. If living in the flesh be, etc., then what I shall choose, etc. Wot is obsolete for know. In classical Greek gnwrizw means : 1, to make known point out; 2, to become acquainted with or discover; 3, to have acquaintance with. In the Septuagint the predominant meaning seems to be to make known. See Pro 22:19; Eze 44:23; Dan 2:6, 10; Dan 5:7. The sense here is to declare or make known, as everywhere in the New Testament. Compare Luk 2:15; Joh 17:26; Act 2:28; Col 4:7; 2Pe 1:16, etc. If I am assured that my continuing to live is most fruitful for the Church, then I say nothing as to my personal preference. I do not declare my choice. It is not for me to express a choice.
Fuente: Vincent’s Word Studies in the New Testament
1) “But if I live in the flesh” (ei de to zen en sarki) “But if to-live in (the) flesh,” the way of flesh, natural depravity; “but if life in the flesh be my portion.” Paul sought to convince the brethren that death held no terror for him, but pure gain in the light of eternal truth.
2) “This is the fruit of my labor” (touto moi karpos ergou) ‘This tome (is) fruit of (my) work.” The “this” that existed as the fruit of his labor referred to his bondage, burdens, and troubles which he accepted within the will of God and was willing to bear to show the sufficiency of the grace of God, 2Co 3:6; Php_4:13; Php_4:19.
3) “Yet what I shall choose” (kai ti hairesomai) “And what I shall choose or select to do of my own accord or volition.” This seems to refer to Paul’s indefinite or unfixed decision concerning his manner of defense for his life and release from the Roman prison.
4) “I wot not” (ou gnorizo) “I perceive not.” While Paul was inspired in what he wrote, God did not reveal to him each step of the way for his future life on earth. Like Christians today, he had to seek it, one day at a time; Mat 6:11; Rom 7:21-25; Rom 8:14; Rom 8:16; Rom 8:26; Heb 13:15.
Fuente: Garner-Howes Baptist Commentary
22 But if to live in the flesh. As persons in despair feel in perplexity as to whether they ought to prolong their life any farther in miseries, or to terminate their troubles by death, so Paul, on the other hand, says that he is, in a spirit of contentment, so well prepared for death or for life, because the condition of believers, both in the one case and in the other, is blessed, so that he is at a loss which to choose. If it is worth while; that is, “If I have reason to believe that there will be greater advantage from my life than from my death, I do not see which of them I ought to prefer.” To live in the flesh, is an expression which he has made use of in contempt, from comparing it with a better life.
Fuente: Calvin’s Complete Commentary
(22) But if I live in the flesh . . .The translation of this verse in the Authorised version is inaccurate, and perhaps a gloss to soften the difficulty of the original. The exact translation is, But if to live in the flesh this is to me a fruit of work, and what (or, what also) I shall choose I know not. The construction is clearly broken by emotion or absorption in thought; it can only be supplied by conjecture. If (as in 2Co. 2:2) the word and, or also, can be used to introduce the principal clause (what then I shall choose, &c.), the construction will be correct, though harsh. If otherwise, we must suppose either that the sentence is broken at the word work, or that the whole should run, But what if to live in the flesh is a part of work? And what I shall choose, I know not, &c. But though the construction is obscure, the sense is plain. St. Paul had said, to die is gain. But the thought crosses him that to live still in the flesh, this and this only is (i.e., carries with it) a fruit of apostolical labour, in souls brought to Christ or built up in Him. Accordingly what to choose he knows not. For in such a harvest there is a gain, which outweighs his own personal gain on the other side.
I am in a strait betwixt (the) two.The word here used signifies to be hemmed in, or confined, and is generally associated with some idea of distress (as in Luk. 8:45; Luk. 19:43), not unfrequently with the pressure of disease (Mat. 4:24; Luk. 4:38; Act. 28:8). Our Lord uses it of mental distress in Himself (Luk. 12:50): How am I straitened till it be accomplished! Here the sense is clear. St. Pauls mind is hemmed in between two opposing considerations, till it knows not which way to move, even in desire.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
22. Fruit labour Besides this personal view, there is his relation to his apostolical work. Continuance in life implies a continued ministry, with its precious harvest of souls saved and believers comforted, so that he is quite at a loss to say what his personal preference would really be.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘But if to live in the flesh, if this will bring fruit from my work, then what I will choose I do not know (or ‘am unable to declare’).’
The broken syntax in the Greek here emphasises the excitement and perturbation of Paul’s mind at this point. He is in a sense wrestling with himself. He longs to be with Christ and thus to glorify Him the more, but he is then faced with the fact that for him to continue living in the flesh on earth will, in spite of all its disadvantages, enable him to make what God has already accomplished through him more fruitbearing in the lives of his converts, and will result in even more new converts (compare Php 1:13-17). It will enable him to go on founding, and building on what he has founded, producing gold and silver and precious stones (1Co 3:10-15) as he carries through ‘the work of God through him’ (in Philippians ‘ergon’ regularly refers to the work of God – Php 1:6; Php 2:30). It will be for the continuing good of the churches. And by this also Christ will be glorified. Thus as far as he is concerned, he is ready to be martyred, but if he can produce yet more fruit by it, he is also content to go on living. And that is why he does not know which, if given the opportunity, he would choose (or which to declare as probable). Of course the choice did not finally lie with him. Humanly speaking it lay with the Roman authorities. From the divine viewpoint it lay with God. But Paul was ready for whichever choice was made.
‘I do not know’ or ‘I am unable to declare’. The Greek can be translated either way, and basically they indicate the same thing, that he was in no position to be dogmatic about what his future held because it was in God’s hands alone.
Fuente: Commentary Series on the Bible by Peter Pett
Paul’s complete trust in his Savior’s gracious will:
v. 22. but if I live in the flesh, this is the fruit of my labor; yet what I shall choose I wot not.
v. 23. For I am in a strait betwixt two, having a desire to depart and to be with Christ, which is far better;
v. 24. nevertheless, to abide in the flesh is more needful for you.
v. 25. And having this confidence, I know that I shall abide and continue with you all for your furtherance and joy of faith,
v. 26. that your rejoicing may be more abundant in Jesus Christ for me by my coming to you again. Here is a wonderful example of childlike trust and faith, the entire passage being an exposition of the words: He knoweth best! The apostle’s words are convincing and inspiring: But if the living in the flesh, this is the fruit of my labor, then also what I shall choose I know not. No matter what may happen to him, Paul has become a partaker of the true life in and with Christ. It is merely a question of degree between the two. And the lower degree, the physical, earthly life, gives opportunity for service in the kingdom of Christ. This service will tend to yield fruit of his labor to the apostle. If God gives the increase as in the past, his hard work will not be in vain, but will redound to the glory of God and the welfare of many souls, thus yielding the most splendid fruit. For that reason the apostle does not know, he is in a dilemma, he is undecided which to choose. It is an unselfish weighing of advantages, and the apostle wishes to be impartial and remain where his presence will do the most good at this time: For I am in a dilemma between the two, having the desire toward departing and being with Christ; for by much more this would be useful, but to remain in the flesh is more necessary on your account. Both sides of the question offered great advantages and therefore pressed heavily upon him. On the one side he had the earnest desire to depart, to leave this earthly life behind, since all difficulties would then be overcome forever, so far as he was concerned. He would be with Christ, he would awake with His likeness, Psa 17:15, and there was no doubt in his mind that this would be by far, beyond all comparison, the better for him. It was evidently the side which most appealed to him, since he emphasizes it in such an extraordinary way. But there was also the other side, that of his congregations, to be considered. For himself, for his own person, the apostle expected nothing in the world; he had found out abundantly what this world has to offer; but their interests, their welfare weighs heavily upon his mind. Desire lies on the side of death; obligation lies on the side of life. For their sake, in. their interest, the greater necessity is his staying in the flesh, his remaining in this world, to continue his work among them and in their behalf
The latter consideration, that of service, finally decided the matter: And having this confidence, I know that I shall stay and remain with you all for your progress and joy of the faith, that your glorying may exceed in Christ Jesus in me through my advent again to you. This conviction, that his life was still needful to them, decided the question in favor of living. A careful weighing of all facts has effected in him the full persuasion and conviction: he knows that he will remain. His present imprisonment will not culminate in his death. His life will be spared: a conviction based also upon prophetical knowledge. He knew that he would live, that he would continue and remain in this physical, earthly life with them all, side by side with them in Christian life and labor. Thus his remaining has a definite purpose, a specific object, namely, their progress and the joy of their faith. By his teaching and preaching they were to be furthered in the knowledge of Christ so as to make constant progress in their faith, to grow in the knowledge of their Savior. This would incidentally result in the joy of their faith. Their true rejoicing would be in Christ. The greater and surer the faith, the firmer the joy of this faith. They would thus have ample reason for praise and thanks giving, but always in Christ Jesus, from whom and in whom all good gifts and blessings are possible. But their glorifying would also be over Paul, on his account, because of his coming again to them. Theirs was not a mere outward joy of loving friends and acquaintances, but the love of pupils for their teacher who had brought them the words of eternal life, the love of converted souls for the agent of their conversion. Had they received so much spiritual food, so many spiritual blessings in the past, they might expect a further abundance after his return to them. Thus would that communion, that most intimate fellowship, again be established, followed by the most glorious blessings, for which all glory must ever be given to the great Giver of all blessings.
Fuente: The Popular Commentary on the Bible by Kretzmann
Php 1:22. But if I live in the flesh, “But if my lot should be to live longer in the flesh, this magnifying, or serving of Christ will be the fruit of my labour, &c.” There seems to besomething emphatic in the Apostle’s manner of expressing himself, in this and the 24th verse. It appears to be his intention to shew the little value that he set upon life for its own sake, and therefore to speak of it by way of contempt and disparagement: as if he hadsaid, “If I must yet live longer in this painful, miserable flesh.” He thought life valuable and important, considered with respect to Christ and his service, as he had spoken of it before; but by this variation of his style, or his adding in the flesh, he may be understood to hint, that he was not fond of life as men commonly are. Instead of, I wot not, read I know not.
Fuente: Commentary on the Holy Bible by Thomas Coke
Phi 1:22 . ] carrying onward the discourse to the comparison between the two cases as regards their desirability. Weiss understands as antithetic , namely to , and Hofmann as in contrast also to the , but both proceed on an erroneous view of what follows; as does also Huther.
According to the just expressed, the was put as the case more desirable for Paul personally; but because the , in which indeed Christ is his one and all, conditioned the continuance of his official labours , he expresses this now in the hypothetical protasis and, as consequence thereof, in the apodosis, that thus he is in doubt respecting a choice between the two .
The structure of the sentence is accordingly this, that the apodosis sets in with , and nothing is to be supplied: “ But if the remaining in my bodily life, and just this, avails for my work, I refrain from a making known what I should choose. ” We have to remark in detail: (1) that does not render problematical that which was said of the , but in accordance with the well-known and, especially in Paul’s writings, frequent (Rom 5:17 ; Rom 6:15 , and often) syllogistic usage (Herbst and Khner, ad Xen. Mem . i. 5. 1), posits the undoubted certainty (Wilke, Rhetor . p. 258), which would take place in the event of a continuance of life; (2) that Paul was the more naturally led to add here the specially defining to (comp. Gal 2:20 ; 2Co 10:3 ), because, in the previously mentioned , the idea of life apart from the body (comp. 2Co 5:8 ) must have been floating in his mind; (3) that again sums up with the emphasis of emotion (comp. Rom 7:10 ) the which had just been said, and calls attention to it (Bernhardy, p. 283; Khner, II. 1, p. 568 f.; Fritzsche, ad Matth . p. 219), for it was the remaining in life, just this , this and nothing else (in contrast to the ), which was necessarily to the apostle ; (4) that is correlative to the preceding , and embodies the idea emolumentum (Rom 1:13 ; Rom 6:21 , et al.; Wis 3:13 ), which is more precisely defined by : work-fruit, gain of work , i.e. advantage which accrues to my apostolical work; comp. on the idea, Rom 1:13 ; (5) that , at the commencement of the apodosis, is the subjoining also , showing that if the one thing takes place, the other also sets in; see Hartung, Partikell . I. p. 130 f.; Baeumlein, Partik . p. 146; Ngelsbach, z. Ilias , p. 164, Exo 3 ; comp. on 2Co 2:2 ; (6) that stands in the place of the more accurate (Xen. Cyrop . i. 3. 17; Stallbaum, ad Phileb . p. 168; Jacobs, ad Del. epigr . p. 219; Winer, p. 159 [E. T. 211]), and that the future (what I should prefer) is quite in order (see Eur. Hel . 631, and Pflugk in loc.; and Winer, p. 280 [E. T. 374]), while also the sense of the middle , to choose for himself , to prefer for himself , is not to be overlooked; comp. 2Th 2:13 ; Xen. Mem . iv. 2. 29: , , Soph. Ant . 551: ; (7) that is not to be taken, as it usually has been, according to the common Greek usage with the Vulgate, in the cense of ignoro , but, following the invariable usage of the N. T. (comp. also Mal 2:6Mal 2:6 ; Mal 3 Maccabees 3 Est 6:12 ; Aesch. Prom . 487; Athen. xii. p. 539 B; Diod. Sic. i. 6), as: I do not make it known, I do not explain myself on the point , give no information upon it. [73] Comp. van Hengel, Ewald, Huther, Schenkel, also Bengel, who, however, without any ground, adds mihi . Paul refrains from making and declaring such a choice, because (see Phi 1:23 f.) his desire is so situated between the two alternatives, that it clashes with that which he is compelled to regard as the better.
The conformity to words and context, and the simplicity, which characterize the whole of this explanation (so, in substance, also Chrysostom, Theodoret, Oecumenius, Theophylact, Erasmus, Luther, Calvin, and many others, including Heinrichs, Rheinwald, van Hengel, de Wette, Wiesinger, Ewald, Ellicott, Hilgenfeld), in which, however, . is not to be taken as operae pretium (Calvin, Grotius, and others), nor as superfluous (Casaubon, Heinrichs, and others), nor as equivalent to (see above), exclude decisively all other interpretations, in which and the of the apodosis have been the special stumbling blocks. Among these other explanations are ( a ) that of Pelagius, Estius, Bengel, Matthies, and others (comp. Lachmann, who places a stop after ), that is to be understood with , that the apodosis begins with , and that . . . . is a proposition by itself: “ if the living in the flesh is appointed to me, then this has no other aim for me than by continuous labour to bring forth fruit, ” etc. (Huther, l.c . p. 581 f.). But how arbitrarily is the simple , thus supplied, interpreted ( mihi constitutum est )! The words , taken as an apodosis, are immediately after the statement , in which the idea of is substantially conveyed already adapted less for a new emphatic inference than for a supposition that has been established; and the discourse loses both in flow and force. Nevertheless Hofmann has in substance followed this explanation. [74] ( b ) Beza’s view, that is to be taken as whether: “ an vero vivere in carne mihi operae pretium sit, et quid eligam ignoro .” This is linguistically incorrect ( ), awkward ( ), and in the first member of the sentence un-Pauline (Phi 1:24-26 ). ( c ) The assumption of an aposiopesis after : if life, etc., is to me , “ non repugno, non aegre fero ” (so Corn. Mller), or, “ je ne dois pas dsirer la mort ” (Rilliet). See Winer, p. 557 f. [E. T. 751]; Meineke, Menand . p. 238. This is quite arbitrary, and finds no support in the emotional character of the passage, which is in fact very calm. ( d ) Hoelemann’s explanation which supplies from the sequel after , takes , which applies to the , as the beginning of the apodosis, and understands as an actual fruit: “ but if life is a fruit in the flesh (an earthly fruit), this (death) is also a fruit of (in) fact (a substantial, real fruit) ” is involved, artificial, and contrary to the genius of the language ( . !). ( e ) The explanation of Weiss is that, after , is to be again supplied as a predicate, so that , which is made to apply to the entire protasis, begins the apodosis: “but if life is a gain, that is a fruit of his labour, because the successes of his apostolic ministry can alone make his life worth having to him” (Phi 1:24 ). This supplying of , which was predicated of the antithesis of the , is as arbitrary as it is intolerably forced; and, indeed, according to Phi 1:21 , not merely would have to be supplied, but ; and, since is not to be taken from , of which it is predicate, we should have to expect an also before , so that Paul would have written: (or ) . . .
[73] Not as if Paul intended to say that “he kept it to himself ,” a sense which Hofmann wrongly ascribes to this declaration. He intends to say rather that he refrains from a decision regarding what he should choose. The dilemma in which he found himself (comp. ver. 23) caused him to waive the giving of such a decision , in order not to anticipate in any way the divine purpose by his own choice .
[74] If it be life in the flesh , namely, which I have to expect instead of dying (?), then this , namely the life in the flesh, is to me produce of labour , in so far as by living I produce fruit, and thus then ( ) it is to me unknown , etc. This interpretation of Hofmann’s also is liable to the objection that, if Paul intended to say that he produced fruit by his life, logically he must have predicated of his , not that it was to him , but rather that it was , a work (a working) which produces fruit.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
22 But if I live in the flesh, this is the fruit of my labour: yet what I shall choose I wot not.
Ver. 22. What I shall choose, I wot not ] As a loving wife sent for by her husband far from home, and yet loth to leave her children, is in a muse and doubt what to do, so was the apostle. He had mortem in desiderio, et vitam in patientia (as Fulgentius hath it), he rather endured life than desired it, he accepted it rather than affected it.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
22 .] But if (the syllogistic, not the hypothetical ‘if:’ assuming that it is so) the continuing to live in the flesh (epexegesis of above), this very thing ( directs attention to the antecedent as the principal or only subject of that which is to be asserted: this very which I am undervaluing is) is to me the fruit of my work (i.e. that in which the fruit of my apostolic ministry will be involved, the condition of that fruit being brought forth), then (this use of to introduce an apodosis is abundantly justified: cf. Simonides, fragm. Danae, , : Hom. Il. . 897, , : Od. . 112, . , , . And the construction is imitated by Virg. Georg. i. 200, ‘si brachia forte remisit, Atque illum prceps prono rapit alveus amni.’ See Hartung, Partikell. i. 130, where more examples are given. The primary sense is ‘also,’ introducing a new feature for whereas he had before said that death was gain to him, he now says, but , if life in the flesh is to be the fruit of my ministry, then (I must add, this besides arises ), &c.) what (i.e. which of the two) I shall choose (for myself) I know not . The above rendering is in the main that of Chr., Thdrt., c, Thl., Erasm., Luth., Calv., all., Meyer, De Wette, and as it appears to me, the only one which will suit the construction and sense. Beza’s ‘an vero vivere in carne mihi oper pretium sit et quid eligam ignoro,’ adopted (except in his omission of the and his rendering of by ‘oper pretium’) by Conyb., is open to several objections: (1) the harshness of attaching to the two clauses , and : (2) the doubtfulness of such a construction at all as , (3) the extreme clumsiness of the sentence when constructed, “ whether this life in the flesh shall be the fruit of my labour, and what I shall choose, I know not ” (Conyb.): (4) in this last rendering, the lameness of the apodosis in the clause ( ) , which would certainly, were to be taken with , have been or .
Fuente: Henry Alford’s Greek Testament
Phi 1:22 . To show the diversities of interpretation to which this verse has given rise, it is enough to note that in the first clause Hpt [54] would supply , while Ws [55] suggests . Others regard the first two clauses as protasis ( summing up the words preceding), making the apodosis begin with . The context suggests an explanation more simple and more natural. Paul has sought to convince them that death has no terror for him; that, on the contrary, it is pure gain. Yet he will not have them suppose that therefore life on earth ( , life with the encumbrance of sinful flesh) is a burden and a trouble. In the circumstances, as he points out immediately, it is probably best for him and them. And he will give a preliminary hint of this. Must we not supply , in thought, in the first clause? This is suggested both by preceding and by the which follows. has to be supplied, admittedly, in both clauses of Phi 1:21 . There is no greater difficulty in doing so here. “But if life in the flesh be my portion, this means (so we must also translate the supplied in first clause of Phi 1:21 ) for me fruit of ( i.e. , springing from) labour.” is qualified by ., because the Apostle felt that he could not regard physical death as quenching his life. Death only meant fuller life, therefore he must define when he wishes to speak of life on this earth. . For the phrase see Psa 103 . (104) 13, ; Wis 3:15 , . Aptly Thphyl., . . has practically ousted from N.T. It is quite natural to have the fut. indicat. in a deliberative sentence. . Its invariable meaning in N.T. = “make known”. This sense suits almost every instance in LXX. So here, “I do not make known,” “I cannot tell”.
[54] Haupt.
[55] Weiss.
Fuente: The Expositors Greek Testament by Robertson
if. App-118.
I live. Literally, to live (is my lot),
this. i.e. gain to Christ.
fruit, &c. i.e. the result of my work,
wot = declare. Greek. gnorizo. Occ, twenty-four times. In classical Greek. to know or to make known, but in N.T. elsewhere translated make known, certify, declare, &c. See Php 4:6. His will was surrendered to God, so he made no choice as to life or death for himself, but there was something he earnestly desired, which he states in the next verse.
Fuente: Companion Bible Notes, Appendices and Graphics
22.] But if (the syllogistic, not the hypothetical if: assuming that it is so) the continuing to live in the flesh (epexegesis of above), this very thing ( directs attention to the antecedent as the principal or only subject of that which is to be asserted: this very which I am undervaluing is) is to me the fruit of my work (i.e. that in which the fruit of my apostolic ministry will be involved,-the condition of that fruit being brought forth), then (this use of to introduce an apodosis is abundantly justified: cf. Simonides, fragm. Danae, , : Hom. Il. . 897, , : Od. . 112, . , , . And the construction is imitated by Virg. Georg. i. 200, si brachia forte remisit, Atque illum prceps prono rapit alveus amni. See Hartung, Partikell. i. 130, where more examples are given. The primary sense is also, introducing a new feature-for whereas he had before said that death was gain to him, he now says, but, if life in the flesh is to be the fruit of my ministry, then (I must add,-this besides arises-), &c.) what (i.e. which of the two) I shall choose (for myself) I know not. The above rendering is in the main that of Chr., Thdrt., c, Thl., Erasm., Luth., Calv., all., Meyer, De Wette,-and as it appears to me, the only one which will suit the construction and sense. Bezas an vero vivere in carne mihi oper pretium sit et quid eligam ignoro, adopted (except in his omission of the and his rendering of by oper pretium) by Conyb., is open to several objections: (1) the harshness of attaching to the two clauses , and : (2) the doubtfulness of such a construction at all as , (3) the extreme clumsiness of the sentence when constructed, whether this life in the flesh shall be the fruit of my labour, and what I shall choose, I know not (Conyb.): (4) in this last rendering, the lameness of the apodosis in the clause ( ) , which would certainly, were to be taken with , have been or .
Fuente: The Greek Testament
Php 1:22. , but if) Here he begins to discuss the first member of the period: the second at ch. Php 2:17, yea, and if I am offered. Moreover, he uses , but, because, from the disjunction [two alternatives] laid down in the preceding verse, he now assumes the one; and on this assumption, presently, as if repenting, he begins to doubt, in such a way, however, as not to avoid assuming it in the meantime.- , viz. ) if living is to me: if I am to live.- ) This is a limitation; for even they who die, live.- , the fruit of my labour) I derive this fruit from it [from living], that I may thereby do the more work; a noble work, ch. Php 2:30; desirable fruit, Rom 1:13. Another seeks fruit from [by means of] his labour; Paul regards the labour itself as the fruit. This living is the fruit of my labour. The expression, , the fruit of labour [= the labour (is) my fruit]; as, the river of the Rhine, the virtue of liberality [for the river Rhine; the virtue, liberality]. The price of the labour is its immediate result.[11] Cicero says, I propose to myself as the fruit of friendship, friendship itself, than which nothing is more abundant.-, I shall choose) He supposes the condition, viz. if the power of choosing were given to him. This is the reason of [the ground on which he uses] the Future. [The lot of the Christian is truly an excellent one. It is only of things that are good that the choice can be made, so as to perplex or put his mind in a strait with hesitation. He never can be disappointed.-V. g.]- ) I do not explain, viz. to myself; i.e. I do not determine.
[11] The reward which the labour itself affords is an immediate result, independent of its future rewards.-ED.
Fuente: Gnomon of the New Testament
Php 1:22
Php 1:22
But-[This checked the flow of raptured thought of being with Christ to suggest a consideration that made him hesitate in his choice between life and death.]
if to live in the flesh,-This does not put forward an hypothetical case but a real one. If he continued to live in the flesh, his effort would be to magnify Christ.
if this shall bring fruit from my work,-Fruit that comes from work bringing souls into the kingdom of the Lord, bringing life to them.
then-If all this was true, if life, and life only, subserved his work, then came the difficulty of choice.
what I shall choose I know not.-Since the earthly life and that alone is the sphere of work, with its fruitage of converted souls, he was so uncertain what to choose that he refrained from any decision.
Fuente: Old and New Testaments Restoration Commentary
Privileged to Suffer in Christs behalf
Php 1:22-30
Our manner of life is all-important. In the open day and in the hours of darkness it must be worthy of the gospel. We must show ourselves to be of a heavenly tone and temper, as citizens of that city which hath foundations, whose builder and maker is God. Lady Powerscourt used to say that she dwelt in heaven, but came down for a few hours each day to do her work on earth, returning home at night. Clearly, then, our dress, accent, and behavior should betray us as strangers and pilgrims who can well endure the discomfort of the inn or the troublous experiences of the place of our sojourn.
Notice that remarkable expression, For unto you if is given in the behalf of Christ to suffer, Php 1:29. This is an added honor conferred on us by our Lord. The King gives us the opportunity of lying in the stocks with Him, of standing at the same pillory, and of being crucified on the same Calvary. But those who have drunk of His cup shall share His throne. When earth and heaven shall pass away, His fellow-sufferers shall be His chosen body-guard and attendants in a world where all shall love and honor Him.
Fuente: F.B. Meyer’s Through the Bible Commentary
live: Phi 1:24, 2Co 10:3, Gal 2:20, Col 2:1, 1Pe 4:2
this: Psa 71:18, Isa 38:18, Isa 38:19
I wot: Gen 21:26, Gen 39:8, Exo 32:1, Act 3:17, Rom 11:2
Reciprocal: 2Co 12:2 – in the 1Th 2:17 – endeavoured
Fuente: The Treasury of Scripture Knowledge
(Php 1:22.) , , , -But if to live in the flesh, if this to me be fruit of labour, and what I shall choose, I know not. The general purport of this verse with its connection is pretty apparent, but from its compactness it is not easy to furnish a strict analysis. The apostle felt that both in life and death, Christ should be magnified, and in the preceding verse he assigns the reason; nay, it would seem that he prefers that Christ should be glorified in his death, as death to him would be gain. But in a moment he feels that really he ought to have no preference. By the use of he has given a preference to death; but the commands of Christ, the claim of the churches, and the wants of the world, rush upon him, and he so far retracts his preference as to allow, that if prolonged life be necessary to the full harvest of his ministry, he will not make a choice. He had virtually made a choice in saying death is GAIN; but still, if there was more work for him on earth, he would at least hesitate in coming to a decision. And then he depicts his state of mind; there is in it the strong desire to depart and be with Christ, which nobody can doubt is far better; but there is also the obligation, if the Lord so will it, to abide on earth, and be of service in the gospel.
The particle is syllogistic, or puts a case, and may be almost rendered by since, as it presents a fact in the form of a premiss. is continuative, but introduces a contrast. It is plain that describes his natural life or its prolongation, as if there had been present to his mind an ideal contrast between the higher and future life unclothed, which is involved in , and the present and lower form of embodied existence on earth. It does not seem necessary, with Beza, van Hengel, and others, to attach any collateral idea to , such as that of frailty-afflicta et misera. Gal 2:20; 1Co 15:50; Heb 2:14. There are different ways of pointing and reading the verse, most of them abounding more or less in supplement. Hoelemann thus disguises and reads it- (i.e., ), -but if to live be fruit in the flesh, or mere earthly fruit, then this (that is, death) is to me fruit in reality. But the contrasts here supposed are not tenable-that of with , and of with . Granting that debility and fragility are often associated with , yet we can scarcely take as an adverbial phrase qualifying understood; nor can , even with such a contrast, signify in reality. We should have expected at the least; but never has such a meaning, even in the phrase which Hoelemann adduces- (Col 3:17), where it signifies in act, and not in reality. It may be remarked that has been apparently suggested by -the last is gain ultimate and positive; the other is the fruit of apostolic service in the present life. The apostle is ready to resign for a season the , that he may reap a little longer this intermediate .
Another interpretation which takes in an unwarranted sense, is that of Beza, followed by Cocceius and several other critics, who give the words the Latin sense of operae pretium, thus-An vero vivere in carne mihi operae pretium sit, et quid eligam, ignoro-Whether to live in the flesh be worth my while, and what I shall choose, I know not. In sentiment, this exegesis is opposed to the distinct assertions of the following verses. The apostle could not be ignorant whether it were of advantage to remain on earth- nay, he takes it for granted that it was worth his while to stay, as his life was needful to the churches, and would result in the furtherance and joy of their faith. Nor can be well rendered into operae pretium. Besides, if in dependence on , the clause and the clause do not correspond in structure. The exegesis we have just considered is virtually that of Conybeare, who renders-but whether this life in the flesh be my labour’s fruit, and what I shall choose, I know not. The place given to in the translation cannot be defended, and it is liable generally to the last objection stated.
A third form of exegesis supplies , and makes a complete sentence of the words down to -And if to live in the flesh, this is the fruit of my labour, as in the Authorized Version. If I am to live, then I shall have the more fruit of my labour, as Bengel says-hunc fructum inde habeo, ut plus operis facere possim. He takes the words as if in apposition-Paulus ipsum opus pro fructu habet. A similar exposition was held by Pelagius, and is also adopted by Storr, Flatt, and Matthies, who renders-wenn aber das Leben im Fleische so ist mir dieses ein- -if there is life in the flesh, it is to me fruit of labour. This exegesis, which makes the second clause form the apodosis, seems, besides introducing a supplement, to render superfluous in the next clause, and introduces a grating ellipse.
A fourth mode of explanation supposes an aposiopesis, and therefore endeavours to express the latent thought of the apostle. Thus Zegerus-and if to live in the flesh is the fruit of my labour, and if to die is gain, then what to choose I wot not. That is to say, the apostle is supposed not to express the second member of the sentence-alterum jam mente pertractans. Rilliet’s paraphrase is-I ought not to desire death; and it is to this mental thought that the apostle adds -and I know not which I should choose. Mller holds a similar supposition. Nobody doubts the existence of such a figure of speech, though critics have unduly multiplied instances of it. But it is found principally in sentences uttered under excitement, where well-known idioms occur, or where words are supplied by tone and gesture. There, in fact, appears no necessity for reverting to it here, though the meaning brought out is generally correct.
The Greek fathers generally, Luther, Calvin, Heinrichs, Schrader, van Hengel, De Wette, Meyer, Wiesinger, Bisping, Peile, Ellicott, and Alford, connect the verb with the clause before it, and regard the words down to as forming one sentence. De Wette’s version is-If life in the flesh, this be my labour’s fruit, what I shall choose, I know not. Meyer’s paraphrase is-but if remaining in fleshly life, this, and none other, is to me fruitful for my official work, so am I in uncertainty as to the choice which I should make between both. Among such as hold this view, which we regard as the right one, there are minor differences, and also errors.
The pronoun represents and sums up the entire phrase – . See under Eph 2:8. There is no Hebraism in the usage, as Glassius supposes, Phil. Sac. 1.177. The use of in Mar 7:15, referred to by Winer, 23, 4, is somewhat similar. Bernhardy, 283. If to live in the flesh, this, Meyer says-this, and not death. Perhaps he makes the contrast rather strong. It may be this on which I have laid so little stress, as to call death in comparison with it gain. We cannot agree with Meyer in rendering – emolumentum, nor does Rom 1:13 sustain such a sense. It means product or result, the context showing of what nature it is. The genitive refers to his special work. Act 13:2; 1Th 5:13. It is not the genitive of object, as if the meaning were fruitful for the work, but the genitive of subject, and is simply-fruit from my work, or in connection with it. The apostle then affirms virtually that his continuance in life would be tantamount to reaping additional fruit in his work. If he lived, he should work, and that work by God’s blessing would not be in vain. The train of thought is this: he had said-for me death is gain; but in an instant he pauses, not to retract the thought, but to subordinate it to present duty, for abode on earth would yet add to the spiritual harvest which his labours had produced. As if he meant to say-but since to live in the flesh, since this will be fruit to me from my labour, then I know not what choice to make. And so the Syriac reads: .
The apostle thus shows, that it was not weariness of life, chagrin, or present evil, that prompted the expression-death is gain. Very different was his motive from that expressed by the pagan- -better die than live miserably. Phil. apud Stobaeum. His was a calm and settled conviction; and had there been no more work for him on earth, he would have longed to enjoy the gain. So that he did not know what election to make-on which alternative to place the preference:-
-and what I shall choose, I know not. The stands for the more precise -as quis for uter in Latin. Mat 9:5; Mat 21:31, etc. The verb usually signifies to make known or declare, and many, as Rheinwald and van Hengel, give it such a meaning here- non dico. Bengel has-non explico mihi. Probably the meaning is-I do not apprehend, and thus it is different from and . Ast, Lex. Plat. sub voce. It seems to intimate, that with a desire or effort to know, such knowledge could not be attained. And what I shall choose, I cannot make out. The future is used for the subjunctive. Winer, 41, 4, b. The two forms have very much the connection which the forms will and would originally had in English. The verb is in the middle voice-what I shall take for myself. The principal difficulty, however, is in relation to , at the beginning of the sentence. Peile takes it as the apostle’s substitute for the Hebrew vau, and quotes, as strictly analogous, a line of the Agamemnon- -and what messenger could come with such speed? But there is not a full analogy, for the question occurs in a dialogue. Clytemnestra had asserted that Troy was taken just last night; the Chorus cannot credit the intelligence, but knowing the great distance of the city, cry- And what messenger could come with such fleetness? In Scottish dialogue, it is very common to put and at the commencement of a question which implies either doubt or wonder-And how did it happen? etc. Crocius and Heinsius take in a somewhat similar way, and give, as an illustration, Mar 10:26 – ; but the passages are by no means analogous. It is also out of the question to render , ideo or sane, or by any other explanatory particle. The is to be taken as signifying and or also, and as placed at the commencement of the apodosis. Of this there are many examples in the New Testament, and among the classical writers. Hartung, I.130. It carries this sense, that what follows is described as the result of what precedes, or as in close connection with it. This granted, and that will follow. The meaning then is-if to remain in the flesh, if this be to me labour’s fruit, I am flung back on the other alternative, and what I shall choose, I wot not. If I look simply at result, to die is gain, I have no hesitation; but there is the other idea, that to live is Christ; I therefore find myself in a dilemma, and know not which to select. In the following verse, the apostle states the alternatives more distinctly.
Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians
Php 1:22. The pronoun this refers to the service for Christ mentioned in the preceding verse. On the basis that if he lives he will serve Christ, he will expect the gain also mentioned as the fruit of his labor for Him; said gain to come after death. Since both parts of the proposition–life of service and gain after death–are important, Paul is undecided as to which he prefers. Tot not is an old expression meaning “know not.”
Fuente: Combined Bible Commentary
Php 1:22. But if to live in the flesh-if this is the fruit of my work. It is not easy to give with certainty the force of the Greek in this verse. But the rendering here recorded seems best to suit with the context. St. Paul has just spoken of the great gain of dying. Now the thought seems to arise: Yet suppose that the means whereby my labour can bring forth its fruit, is only to be secured by my continuing to live in the flesh, then I should desire that such fruit should be secured. We know how anxious the apostles soul was ever for the fruit of his labour. That I may have some fruit among you also was his constant thought and frequent utterance. We can therefore well see how he would be drawn by this desire to forego for a while the greater gain which death would bring. For though death might be gain to him, the fruit of his apostolic labours might be eternal life to many brethren in Christ. He says to live in the flesh, thereby to distinguish the unbroken life into its different stages.
then what shall I choose, I wot not. I would fain, he means, choose death; but when I am in doubt whether my labour and its success do not call for my longer stay in the flesh, I dare not make the choice. The other rendering of the whole verse may be thus understood. But suppose that to live in the flesh be my lot, suppose God appoints me to a longer life in this world, this is the fruit of my work, a way of bringing my labours to a fruitful issue; I know this, for I must constantly follow on what I have already done, and so what I shall choose I know not, for God by preserving my life is giving me larger opportunities of work for Him, opportunities which I know not how to refuse.
Fuente: A Popular Commentary on the New Testament
But if I live in the flesh, that is, if I shall continue to live longer in this mortal body, this is the fruit of my labour; that is, I foresee what will be the blessed fruit of my labour, namely, the conversion and gaining of more souls unto God and Christ; at least, as it is worthy labour, so shall it be my endeavour, to glorify Christ, by my continuance in the world.
Learn hence, That as it is the end if a minister’s life, so he makes it the end of his living, to glorify Christ, by gaining souls unto him; and in order to the obtaining this great end, he is willing for the present to deny himself the advantage of being with Christ.
Observe next, St. Paul’s strait which he was now in, which to choose, either life or death, if God should leave it to his choice; I am in a strait betwixt two: that is, I am divided in my thoughts and desires, whether to wish for life or death; his ardent love to Christ and himself inclined him to desire a dissolution, I desire to be dissolved, and to be with Christ; but his affectionate regard to his beloved Philippians inclined him to desire a continuation of his time and talents; nevertheless to abide still in the flesh is more needful for you.
Learn hence, That the life of pious ministers is far more profitable for their people than death.
2. That their death, being a departure unto Christ, is far better, and more desirable to themselves, than life: their life is profitable to civilize some, to convert others, to convince the erroneous, to confirm the weak; the world wants them, the church wants them, their flocks want them, their families want them, and they want them most that think they could spare them best. But their death being a departure, an immediate departure unto Christ, is far better, and more desirable to themselves, than life. Having a desire to depart and to be with Christ, which is far better: better in point of honour; for as they here laboured in the work of the ministry for him, they shall there sit down upon the throne with him, Rev 3:21.
Better in point of profit: he is heir and possessor of all things, and they shall be joint heirs, and joint possessors with him.
Thus may the words be considered, with relation to St. Paul, as a minister of the gospel: but they may be further considered with reference to him as a private Christian; I desire to depart.
Hence learn, That it is not only warrantable, but highly commendable, for a Christian to be not only fearless but desirous of death.
There are, 1. Unwarrantable and sinful desires of death; as when they are rash and hasty, when they are positive and peremptory, when they are directing and prescribing to God, either as to the time, or kind, or manner, of our dissolution, and when our desires are purely selfish, desiring death only as a freedom from present evils, and as a prevention of future sufferings.
2. There are warrantable and justifiable desires of death and dissolution; namely, when we desire it, to free us from the indwelling presence of sin, to put us into a state of perfect holiness, to bring us to the sight of Christ, to give us the possession of that happiness, which was contrived by infinite wisdom, purchased by infinite merit, prepared by infinite power, and bestowed by infinite love.
3. There are also commendable desires, or, the last-mentioned desires are highly commendable: they commend our faith, and proclaim our certain belief of a future state; they commend our love to God, to Christ; they commend our obedience, &c,
Learn, 2. That the souls of believers, at their departure from the body, are with Christ.
Quest. What is it to be with Christ?
Ans. It implies intuition; we shall see him, and see him as he is, not as once he was in a state of abasement:
it implies fruition; we shall enjoy him, as well as see him, and enjoy him to satisfaction, Psalms 18 ult. and
it implies duration: we shall for ever be with the Lord.
Quest. But how doth it appear that the souls of good men, upon their departure from the body, are with Christ?
Ans. Thus: they are immediately capable of his presence and enjoyment upon their departure, and they are fully prepared for it.
If we be not fit for heaven when we die, we shall never be fit; all is done upon us that was ever intended to be done; and neither Christ’s ardent desires to have his children with him, nor the vehement longings of their souls for the fruition and enjoyment of him, can or shall be delayed; such delays would make their hearts sick: no, they expect satisfaction, and God will not disappoint their expectation.
Fuente: Expository Notes with Practical Observations on the New Testament
A Difficult Choice
Paul saw the choice as a difficult one. It was like going through a very narrow mountain pass. The choice was a hard one since it was between good and better. He would prefer, for his own sake, to “depart” or strike camp, and be with his Lord. The word “depart” describes a loosing of the mooring ropes or taking the harness off a weary horse at the end of the day ( Php 1:23 ).
Yet, there was still much good he could do for the brethren. His continued support and instruction would help them to face the adversary. So, for their sakes, the continuation of his life might have been best. He trusted God would work it out for the best. If he continued to live, Paul would work to help them develop spiritually and increase their happiness in the faith. He was certain such work to increase their faith would cause their rejoicing, or better glorying, in the Lord to increase ( Php 1:24-26 ).
Fuente: Gary Hampton Commentary on Selected Books
1:22 {7} But if I live in the {n} flesh, this [is] the fruit of my labour: yet what I shall choose I wot not.
(7) An example of a true shepherd, who considers more how he may profit his sheep, than he considers any benefit of his own whatsoever.
(n) To live in this mortal body.
Fuente: Geneva Bible Notes
The prospect of a few more years of life and service was not unattractive to the great apostle either. He saw living as an opportunity to continue serving the person of Christ and building up the body of Christ. He could continue to labor, and his work would produce fruit for eternity. Satanic opposition had always marked Paul’s labors, but he was willing to continue to face that. He was glad the choice of living or dying was not his to make since both options had positive values for him.