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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Philippians 1:21–26. His three-level outline is real structure in the source text, so it is rendered as structure.
We have here an account of the life and death of blessed Paul: his life was Christ, and his death was gain. Observe, 1. It is the undoubted character of every good Christian that to him to live is Christ. The glory of Christ ought to be the end of our life, the grace of Christ the principle of our life, and the word of Christ the rule of it. The Christian life is derived from Christ, and directed to him. He is the principle, rule, and end of it. 2. All those to whom to live is Christ to them to die will be gain: it is great gain, a present gain, everlasting gain. Death is a great loss to a carnal worldly man; for he loses all his comforts and all his hopes: but to a good Christian it is gain, for it is the end of all his weakness and misery and the perfection of his comforts and accomplishment of his hopes; it delivers him from all the evils of life, and brings him to the possession of the chief good. Or, To me to die is gain; that is, "to the gospel as well as to myself, which will receive a further confirmation by the seal of my blood, as it had before by the labours of my life." So Christ would be magnified by his death, Phi 1:20. Some read the whole expression thus: To me, living and dying, Christ is gain; that is, "I desire no more, neither while I live nor when I die, but to win Christ and be found in him." It might be thought, if death were gain to him, he would be weary of life, and impatient for death. No, says he,
I.If I live in the flesh, this is the fruit of my labour (Phi 1:22), that is, Christ is.
He reckoned his labour well bestowed, if he could be instrumental to advance the honour and interest of the kingdom of Christ in the world. It is the fruit of my labour - karpos ergou - operae pretium. It is worth while for a good Christian and a good minister to live in the world as long as he can glorify God and do good to his church. Yet what I shall choose I wot not; for I am in a strait betwixt two. It was a blessed strait which Paul was in, not between two evil things, but between two good things. David was in a strait by three judgments - sword, famine, and pestilence: Paul was in a strait between two blessings - living to Christ, and being with him. Here we have him reasoning with himself upon the matter.
1.His inclination was for death. See the power of faith and of divine grace; it can reconcile the mind to death, and make us willing to die, though death is the destruction of our present nature and the greatest natural evil. We have naturally an aversion to death, but he had an inclination to it (Phi 1:23); Having a desire to depart, and to be with Christ, Observe,
(1.)It is being with Christ which makes a departure desirable to a good man. It is not simply dying, or putting off the body, it is not of itself and for its own sake a desirable thing; but it may be necessarily connected with something else which may make it truly so. If I cannot be with Christ without departing, I shall reckon it desirable on that account to depart.
(2.)As soon as ever the soul departs, it is immediately with Christ. This day shalt thou be with me in paradise, Luk 23:43. Absent from the body and present with the Lord (Co2 5:8), without any interval between. Which is far better, pollō gar mallon kreisson - very much exceeding, or vastly preferable. Those who know the value of Christ and heaven will readily acknowledge it far better to be in heaven than to be in this world, to be with Christ than to be with any creature; for in this world we are compassed about with sin, born to trouble, born again to it; but, if we come to be with Christ, farewell sin and temptation, farewell sorrow and death, for ever.
2.His judgment was rather to live awhile longer in this world, for the service of the church (Phi 1:24): Nevertheless to abide in the flesh is more needful for you. It is needful for the church to have ministers; and faithful ministers can ill be spared when the harvest is plenteous and the labourers are few. Observe, Those who have most reason to desire to depart should be willing to continue in the world as long as God has any work for them to do. Paul's strait was not between living in this world and living in heaven; between these two there is no comparison: but his strait was between serving Christ in this world and enjoying him in another. Still it was Christ that his heart was upon: though, to advance the interest of Christ and his church, he chose rather to tarry here, where he met with oppositions and difficulties, and to deny himself for awhile the satisfaction of his reward.
II.And, having this confidence, I know that I shall abide and continue with you all for your furtherance and joy of faith, Phi 1:25.
Observe here, 1. What a great confidence Paul had in the divine Providence, that it would order all for the best to him. "Having this confidence that it will be needful for you that I should abide in the flesh, I know that I shall abide." 2. Whatsoever is best for the church, we may be sure God will do. If we know what is needful for building up the body of Christ, we may certainly know what will be; for he will take care of its interests, and do what is best, all things considered, in every condition it is in. 3. Observe what ministers are continued for: For our furtherance and joy of faith, our further advancement in holiness and comfort. 4. What promotes our faith and joy of faith is very much for our furtherance in the way to heaven. The more faith the more joy, and the more faith and joy the more we are furthered in our Christian course. 5. There is need of a settled ministry, not only for the conviction and conversion of sinners, but for the edification of saints, and their furtherance in spiritual attainments.
III.That your rejoicing may be more abundant in Jesus Christ for me, by my coming to you again, Phi 1:26.
They rejoiced in the hope of seeing him, and enjoying his further labours among them. Observe,
1.The continuance of ministers with the church ought to be the rejoicing of all who wish well to the church, and to its interests.
2.All our joys should terminate in Christ. Our joy in good ministers should be our joy in Christ Jesus for them; for they are but the friends of the bridegroom, and are to be received in his name, and for his sake.
Historical interpretation
Historical Reception
4 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
I do not know which to choose. If I should die, death is gain and Christ is life for me, and I come to him indeed when I die here in the flesh. But if I should continue to live here in the flesh, the fruit of my labor will be to proclaim Christ and preach his gospel.
He said above “Christ is life for me,” but it was not clear then what life he meant, whether in the flesh or life after death. So now he adds these words pointing directly to this life in the flesh: “If it is to be life in the flesh, that means fruitful labor for me.” “What is this fruit of my labor? My labor is the gospel I preach. Its fruit is to bring many to the hope of life and salvation as they in due course begin to have hope in Christ and put faith in the gospel.”
Nothing can be more blessed than the spirit of Paul, for the reason that nothing is more noble. We all shudder at death, I am wont to say, some by reason of our many sins, of whom I too am one, others from love of life, and cowardice, of whom may I never be one; for they who are subject to this fear are mere animals. This then, which we all shudder at, he prayed for, and hasted toward Him; saying, "To depart is very far better." What sayest thou? when thou art about to change from earth to heaven, and to be with Christ, dost thou not know what to choose? Nay, far is this from the spirit of Paul; for if such an offer were made to any one on sure grounds, would he not straightway seize it? Yes, for as it is not ours "to depart and be with Christ," neither, if we were able to attain to this, were it ours to remain here. Both are of Paul, and of his spirit. He was confidently persuaded. What? Art thou about to be with Christ? and dost thou say, "What I shall choose I wot not"? and not this only, but dost thou choose that which is here, "to abide in the flesh"? What in the world? didst thou not live an exceeding bitter life, in "watchings," in shipwrecks, in "hunger and thirst," and "nakedness," in cares and anxiety? "with the weak" thou wert "weak," and for those who "were made to stumble" thou dost "burn." "In much patience, in afflictions, in necessities, in distresses, in stripes, in imprisonments, in tumults, in fastings, in pureness." "Five times" didst thou "receive forty stripes save one," "thrice" wast thou "beaten with rods, once" wast thou "stoned" "a night and a day" thou hast "been in the deep, in perils of waters, in perils of robbers, in perils in the city, in perils in the wilderness, in perils among false brethren." Didst thou not, when the whole nation of the Galatians returned to the observance of the law, didst thou not cry aloud, and say, "Whosoever of you would be justified by the law, ye are fallen away from grace"? How great was then thy grief, and still dost thou desire this perishing life? Had none of these things befallen thee, but had thy success, wherever success attended thee, been without fear, and full of delight, yet shouldest not thou hasten to some harbor, from fear of the uncertain future? For tell me, what trader, whose vessel is full of untold wealth, when he may run into port, and be at rest, would prefer to be still at sea? what wrestler, when he might be crowned, would prefer to contend? what boxer, when he might put on his crown, would choose to enter afresh into the contest, and offer his head to wounds? what general is there, who when he might be quit of war with good report, and trophies, and might with the king refresh himself in the palace, would choose still to toil, and to stand in battle array? How then dost thou, who livest a life so exceeding bitter, wish to remain still here? Didst thou not say, I am in dread, "lest by any means, after that I have preached to others, I myself should be rejected?" If for no other cause, yet surely for this, thou oughtest to desire thy release; were the present full of innumerable goods, yet for the sake of Christ thy Desire.
"But if to live in the flesh,--if this is the fruit of my work, then what I shall choose I wot not."
Lest any should say, If what you say is life, wherefore hath Christ left you here? "It is," he says, "the fruit of my work;" so that it is possible to use to good purpose the present life, while not living it. Lest you should think that reproach is cast upon life. For if we gain no advantage here, wherefore do we not make away with ourselves, nor slay ourselves? By no means, he answers. It is open to us to profit even here, if we live not this, but another life. But perchance one will say, does this bear thee fruit? Yes! he answers. Where are now the heretics? Behold now; "to live in the flesh," this is "the fruit of his work." "That which I now live in the flesh, I live in faith;" therefore it is "the fruit of my work."
"And what I shall choose I know not." Marvelous! How great was his philosophy! How hath he both cast out the desire of the present life, and yet thrown no reproach upon it! For in that he saith, "to die is gain," by this he hath cast out the desire, but in that he saith, "to live in the flesh is the fruit of my work," here he shows that the present life also is needful, if we use it as need is, if we bear fruit; since if it be unfruitful, it is no longer life. For we despise those trees which bear no fruit, as though they were dry, and give them up to the fire. Life itself belongs to that middle class of indifferent things, whilst to live well or ill is in ourselves. We do not then hate life, for we may live well too. So even if we use it ill, we do not even then cast the blame on it. And wherefore? Because not itself, but the free choice of those who use it ill is to blame. For God hath made thee live, that thou mayest live to Him. But thou, by living through corruption unto sin, makest thyself accountable for all blame. What sayest thou, tell me. Thou knowest not what to choose? Here hath he revealed a great mystery, in that his departure was in his own power; for where choice is, there have we power. "What I shall choose," says he, "I know not." Is it in thine own power? Yes, he answers, if I would ask this grace of God.
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Summary
Philippians 1:22 captures the Apostle Paul's profound and deeply personal reflection on the tension inherent in his existence: whether to remain on earth for continued ministry or to depart and be with Christ. This verse immediately follows his powerful declaration that "to live is Christ, and to die is gain," articulating the practical implications of this theological truth as he grapples with the choice between two supremely good outcomes, one for himself and one for the benefit of the Philippian believers.
Context
Literary Context
Philippians 1:22 is a pivotal statement within Paul's intensely personal reflection on his imprisonment and impending fate, directly following his iconic declaration in Philippians 1:21. The preceding verses, Philippians 1:18-20, establish Paul's overriding desire for Christ to be magnified in his body, whether through life or death, demonstrating his unwavering commitment to the Gospel's advancement above his personal circumstances. Verse 22 then unpacks the practical dilemma of this commitment, presenting the "fruit of my labour" as the compelling reason to remain in the flesh, contrasting it with the "gain" of death mentioned in the previous verse. This sets the stage for his eventual conclusion in Philippians 1:23-24, where he explicitly states his desire to depart and be with Christ, yet acknowledges the greater necessity for the Philippians' progress and joy in faith.
Historical & Cultural Context
Paul writes the Epistle to the Philippians from prison, most likely in Rome, around A.D. 60-62. This imprisonment was a significant challenge, yet it did not deter his ministry; rather, it became an opportunity for the Gospel's advancement (Philippians 1:12-14). The Philippian church, founded during Paul's second missionary journey (Acts 16:11-40), was unique in its deep affection and financial support for Paul, making their spiritual well-being a primary concern for him. In the Roman context, imprisonment often meant an uncertain future, including the possibility of execution, which explains Paul's contemplation of life and death. His perspective, however, transcends mere survival; it is rooted in a profound understanding of life's purpose as service to Christ and death as ultimate union with Him, a stark contrast to the pagan world's fear of death and focus on present earthly pleasures.
Key Themes
This verse contributes significantly to several major themes in Philippians. Firstly, it highlights the Supremacy of Christ, as Paul's entire existence, whether in life or death, is oriented around magnifying Christ. Secondly, it underscores the theme of Christian Purpose and Service, emphasizing that life in the flesh is valuable primarily for its "fruit of my labour" in advancing the Gospel and building up believers. Paul's willingness to defer his personal "gain" (death) for the sake of others exemplifies Selfless Love and Ministry, a recurring motif throughout the letter. Finally, his declaration "what I shall choose I wot not" speaks to the theme of Divine Sovereignty and Trust, as Paul ultimately surrenders his preference to God's will, recognizing that God's plan for his life, whether long or short, is for the greater good of the church and the glory of Christ. This echoes the sentiment of Proverbs 16:9, where "A man's heart deviseth his way: but the LORD directeth his steps."
Exposition and Analysis
Key Word Analysis
From a primary verb meaning "to live" literally or figuratively. In this context, it refers to Paul's physical existence on earth, his continued biological and spiritual life as an apostle. It signifies the ongoing opportunity for service and ministry.
Probably from the base of harpázō (to pluck); fruit (as plucked), literally or figuratively. Here, it is used metaphorically to denote the positive results, outcomes, or harvest of Paul's spiritual efforts and ministry. It represents the tangible impact of his labor on the growth of the church and the spread of the Gospel.
From a derivative of ginōskō (to know); to make known; subjectively, to know. In the KJV's archaic phrasing "I wot not," it means "I do not know" or "I am uncertain." Paul is not expressing ignorance of his options, but rather an inability to decisively choose or prefer one over the other, given the profound benefits of both remaining and departing.
Verse Breakdown
"But if I live in the flesh"
This clause introduces the first of Paul's two options: to continue his earthly existence. "In the flesh" refers to his physical, mortal body and his continued presence in this world. It sets up the condition for the following statement about the purpose and outcome of such a life.
"this [is] the fruit of my labour"
Paul here identifies the primary purpose and benefit of his continued earthly life. "The fruit of my labour" is a metaphorical expression for the spiritual results and positive impact of his apostolic work—preaching, teaching, discipling, and suffering for the Gospel. His life is not for personal comfort but for productive service to God's kingdom, yielding a spiritual harvest.
"yet what I shall choose I wot not."
This concluding phrase encapsulates Paul's profound dilemma and his surrender to God's will. "What I shall choose" refers to his preference between living and dying. "I wot not" (an archaic English phrase for "I know not") indicates his genuine inability to make a personal decision or express a strong preference, not out of confusion or apathy, but because both options are supremely good and beneficial, albeit in different ways—one for himself, one for the church. It highlights his complete trust in God's sovereign leading.
Literary Devices
Paul employs several literary devices in this concise yet profound statement. The most prominent is Dilemma, where he presents himself as caught between two equally desirable, yet mutually exclusive, outcomes: continued life for fruitful ministry or immediate death for union with Christ. This creates a powerful tension that draws the reader into his personal struggle. He also uses Metaphor with the phrase "fruit of my labour," which vividly portrays the spiritual results of his apostolic work as a harvest, implying growth, sustenance, and abundance. This agricultural imagery is common in biblical literature to describe the outcomes of righteous living and ministry. Furthermore, the verse demonstrates Apostolic Self-Reflection, offering a window into the inner thoughts and motivations of a devoted servant of Christ, revealing his priorities and his deep spiritual maturity in surrendering personal desires to divine purpose.
Theological and Thematic Connections
Philippians 1:22 profoundly illustrates the Christian's ultimate purpose: to glorify God and serve His kingdom, whether in life or in death. Paul's "fruit of my labour" points to the inherent value of Christian service, where our earthly existence is seen as an opportunity for spiritual productivity, impacting others for eternity. His inability to choose between life and death, despite the personal "gain" of death, highlights a profound theological truth: the believer's will should be submitted to God's sovereign plan, especially when faced with choices where both paths appear good. This surrender underscores a deep trust in divine providence, recognizing that God's ultimate purpose for our lives, even in their duration, is always for His glory and the good of His people. This perspective elevates ministry and the spiritual well-being of others above personal desires, reflecting the selfless love at the heart of the Gospel.
Reflection and Application
Paul's dilemma in Philippians 1:22 offers a powerful framework for contemporary believers to evaluate their own lives and priorities. It challenges us to consider what "fruit of our labour" we are producing for the kingdom of God. Are our earthly pursuits primarily aimed at personal gain, or are they oriented towards serving others and advancing the Gospel? Paul's willingness to defer his ultimate personal gain (being with Christ) for the sake of the Philippians' spiritual growth calls us to a radical selflessness, prioritizing the needs and spiritual maturity of our fellow believers and the lost. In a world that often emphasizes individual fulfillment, Paul reminds us that our lives have profound eternal significance when lived for Christ and His church. Furthermore, his "I wot not" teaches us a vital lesson in spiritual surrender: to hold our own preferences loosely, trusting that God's sovereign plan for our lives, whether long or short, whether filled with active ministry or quiet suffering, is always the best and most purposeful. This perspective frees us from anxiety about the future and empowers us to live fully in the present, knowing that our ultimate destiny is secure in Christ, and our present moments are opportunities for His glory.
Questions for Reflection
FAQ
What does "I wot not" mean in modern English?
The King James Version's phrase "I wot not" is an archaic English expression that simply means "I do not know" or "I am uncertain." In the context of Philippians 1:22, it conveys Paul's genuine inability to prefer one outcome (living for ministry or dying to be with Christ) over the other. It's not that he lacks knowledge of the options, but rather that he cannot make a definitive personal choice because both are profoundly good and beneficial, one for him personally and the other for the church. His statement reflects a deep spiritual surrender to God's ultimate will.
How does Paul's dilemma in Philippians 1:22 relate to his statement in Philippians 1:21?
Philippians 1:22 is the practical outworking and explanation of Paul's profound theological declaration in Philippians 1:21, "For to me to live is Christ, and to die is gain." Verse 21 states the principle: Christ is the purpose of life, and death brings greater union with Him. Verse 22 then explores the implications of this principle. If he lives, his life is dedicated to producing "fruit" for Christ's kingdom. If he dies, it's "gain" because he'll be with Christ. The dilemma in verse 22 is precisely because both options are so good, forcing him to acknowledge that he cannot choose, but must trust God's sovereign purpose for him.
Christ-Centered Fulfillment
Philippians 1:22, while describing Paul's personal dilemma, ultimately points to the supreme example of Christ, who perfectly embodied the principle of living and dying for the "fruit of His labour." While Paul wrestled with the choice between two good options, Jesus, the Son of God, deliberately chose the path of suffering and death, knowing it was the only way to achieve the ultimate "fruit"—the redemption of humanity and the establishment of His eternal kingdom. His life was entirely dedicated to glorifying the Father and bringing salvation, as seen in His declaration in John 17:4: "I have glorified thee on the earth: I have finished the work which thou gavest me to do." The "fruit" of Christ's labor is not merely spiritual growth but the very possibility of eternal life for all who believe, as He Himself stated in John 12:24: "Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit." Paul's surrender of his personal preference to God's will foreshadows Christ's ultimate submission in Gethsemane, praying, "Nevertheless not my will, but thine, be done" (Luke 22:42). Thus, Paul's dilemma, resolved in humble submission to God's will for the sake of others, mirrors and is fulfilled in Christ's perfect self-sacrifice, which yielded the greatest fruit imaginable: salvation for the world and the glory of God.