And if to live in the flesh, this is to me the fruit of labour, and what I shall choose I know not.

“But the apostle himself also, being one who had been formed in a womb, and had issued thence, wrote to us, and confessed in his Epistle to the Philippians that "to live in the flesh was the fruit of [his] work;" thus expressing himself. Now the final result of the work of the Spirit is the salvation of the flesh. For what other visible fruit is there of the invisible Spirit, than the rendering of the flesh mature and capable of incorruption? If then [he says], "To live in the flesh, this is the result of labour to me," he did not surely contemn the substance of flesh in that passage where he said, "Put ye off the old man with his works;" but he points out that we should lay aside our former conversation, that which waxes old and becomes corrupt; and for this reason he goes on to say, "And put ye on the new man, that which is renewed in knowledge, after the image of Him who created him." In this, therefore, that he says, "which is renewed in knowledge," he demonstrates that he, the selfsame man who was in ignorance in times past, that is, in ignorance of God, is renewed by that knowledge which has respect to Him. For the knowledge of God renews man. And when he says, "after the image of the Creator," he sets forth the recapitulation of the same man, who was at the beginning made after the likeness of God.”

“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.”

“Above, the Apostle described the progress that followed from him; here he treats of the joy conceived from this progress. And first he sets down the matter of the joy; second, the joy itself, there "and in this I rejoice," etc. Now it happens sometimes that some joy arises from a good cause, and this directly and per se, and sometimes from a bad cause, and this indirectly and per accidens. For when it is from a good cause, one should rejoice both in the effect and in the cause, as in an almsdeed done for God's sake. But when it is from a bad cause, then one should rejoice in the effect, but not in the cause. And so it is with the redemption through Christ, although it came about from the wickedness of Judas and of the Jews. So it happens in the Church, where benefit comes about sometimes through good preachers as regards a good intention, sometimes through bad ones as regards a bad intention; and one should rejoice in both, as has been said. And therefore he says "for what," etc. By occasion he proclaims Christ, who does not intend this as his principal aim but for the sake of something else, say, gain or glory. Prov. 18: "he who wishes to withdraw from a friend seeks an occasion." By truth, however, when it is from a right intention. Isaiah 38:3: "I beseech thee, O Lord, remember, I pray thee, how I have walked before thee in truth and with a perfect heart," etc. But since it happens in either way to the benefit of the Church, therefore he says "if Christ is proclaimed," etc., because if he were proclaiming something other than Christ, then it would matter greatly, which happens when false doctrine is taught. Augustine: "the shepherd who proclaims for the sake of truth is to be loved; the hireling who does so for gain is to be tolerated; he who is false is to be expelled." Then he sets down the joy that follows, saying "and in this," namely that my bonds are made manifest for Christ's sake, that Christ is proclaimed, "I rejoice," in the present, John 14:28: "if you loved me, you would indeed rejoice," etc., "and I shall rejoice" in the future, Isaiah 51:3: "they shall obtain joy and gladness," etc. Then, when he says "for I know," etc., he sets down the fruit arising from his own progress. And first he sets down the fruit itself; second he raises a certain doubt, there "for whether to live," etc. Likewise, first he proposes the fruit; second, the help for obtaining it, there "through your prayer," etc.; third he assigns the matter of the fruit, there "but not in every," etc. He says therefore: I rejoice in these things, and this on account of the fruit arising from them unto eternal salvation. Isaiah 45:17: "Israel is saved in the Lord with eternal salvation," etc. And this is so because when we do some good things by cooperating in the salvation of others, it redounds to our own salvation. For if, as is said in Matthew 18:6, "whoever shall scandalize one of these little ones," etc.; how great a glory is he worthy of who procures the salvation of many? Now the help is threefold: namely, on the part of others, mutual prayer. Hence he says "through your prayers," namely, from which I hope to be helped by God. James, last chapter: "pray for one another, that you may be saved," etc. On the part of God, from whom we have the hope of salvation. Isaiah 26:17-18: "from thy face, O Lord, we have conceived, and have been as it were in labor, and have brought forth the spirit of salvation." And therefore he says "and the supply of the Spirit of Jesus Christ." Romans 8:26: "the Spirit helps our infirmity." And he speaks by way of likeness. For when someone is weak, he needs one to relieve him so that he may be sustained, and this is to supply; and we are weak, therefore we need the supply of the Spirit. John 14:26: "and he shall suggest to you all things," etc.; as it were supplying to you. On our part there is hope in God, because, Prov. 11:28: "he who trusts in riches shall fall." Our hope, therefore, must be in God, etc. Psalm 124:1: "they who trust in the Lord are as mount Sion," etc. And therefore he says "according to my expectation and hope." But is not hope the expectation of future beatitude? It must be said that hope is a movement of the appetite toward an arduous good. And this in two ways: for when someone hopes to attain through himself, thus hope is without expectation; but when through another, then it is hope with expectation, and thus we expect, having hope of attaining something through another. Psalm 39:2: "with expectation I have waited for the Lord," etc. Romans 8:24: "we are saved by hope." But he says "I know," and afterward "I hope and I expect." Is this hope then certain? The Apostle answers, saying: "yes, because in nothing shall I be confounded." 1 Maccabees 2:61: "all who hope in him do not grow weak." Romans 5:5: "but hope does not confound." Ecclesiasticus 2:11: "no one has hoped in the Lord and been confounded." Of this he first assigns the reason, second he expounds it, there "for to me to live," etc. This reason is taken from the fact that he himself is wholly ordered to the service of Christ, as if he were saying: therefore these things will come to me unto salvation, because I am wholly for the service of Christ. And first he sets down confidence; second, perseverance; third, the certainty of intention. He says therefore "but in all confidence," etc., as if to say: many persecute me, but I trust in God. Isaiah 12:2: "I will act with confidence and will not fear." Psalm 11:6: "I will act with confidence in him." "As always," that is, from the beginning of his conversion. Acts 9:27: "how in Damascus he had acted with confidence," etc. "So also now," Job 27:6: "my justification which I have begun to hold, I will not abandon." Third, he shows that his intention is right, because Christ will be magnified, who, since he is true God, cannot be magnified or diminished in himself, but in us, that is, in the knowledge of others. Then, therefore, one magnifies Christ when one extends knowledge of him. Ecclesiasticus 43:35: "who shall magnify him as he is from the beginning?" And this both in word and in deed, when the greatness of a divine effect shows his greatness. And among the marvelous effects, justification is one such, and as long as it lies hidden in a man's heart, Christ is not magnified through it, except as regards that man's own heart, not as regards others; but whenever it bursts forth into outward, visible bodily acts, then it is truly and properly magnified. And therefore he says "in my body." In our body Christ is magnified in two ways. In one way insofar as we devote our body to his service, carrying out his ministries bodily. 1 Corinthians 6:20: "glorify and carry God in your body." In another way by exposing our body for Christ. 1 Corinthians 13:3: "if I should deliver my body, so that I burn," etc. But the first way comes about through life; the second through death. Therefore he says "whether through life," because by living he operates, "or through death." Romans 14:8: "whether we live, or whether we die, we are the Lord's," etc. This can also be understood of spiritual death. Colossians 3:5: "mortify your members which are upon the earth," etc. Then he explains how he will be magnified through life and through death, saying "for to me to live," etc. For life imports a certain motion. For those things are said to live which are moved of themselves. And hence it is that that seems to be radically a man's life, which is the principle of motion in him. Now this is that to which his affection is united as to an end, because from this a man is moved to all things. Hence some call that from which they are moved to act their life, as hunters call the hunt, and friends call their friend. So therefore Christ is our life, since the whole principle of our life and operation is Christ. And therefore the Apostle says "for to me to live," etc., because Christ alone moved him. "And to die is gain" — here the Apostle speaks properly. For anyone reckons it a gain to himself when he can perfect the life which he has imperfectly. Thus the sick man reckons a healthy life as gain. Our life is Christ. Colossians 3:3: "your life is hidden with Christ in God." But here it is imperfect. 2 Corinthians 5:6: "as long as we are in the body, we are exiled from the Lord." And therefore when we die in body, our life, namely Christ, is perfected for us, to whom we are then present. Psalm 126:2: "when he shall have given sleep to his beloved," etc. 2 Timothy 4:6: "for I am already being poured out, and the time of my dissolution is at hand," etc. Then, when he says "but if to live," etc., he sets down a certain doubt concerning the things that have been said. And concerning this he does two things. First he sets down the doubt; second he resolves it, there "and this trusting," etc. Likewise, the first part into two: for first he sets down the doubt; second he proposes reasons for either side, there "but I am straitened," etc. He says therefore: if to live in the flesh, this to me is fruit, etc.; it is true that in my body, while I live, Christ is magnified. Therefore my living in the flesh, that is, my life in the flesh, is fruit of this sort. Hence he predicates the effect of the cause, that is, if life brings me this fruit, that Christ be magnified, life in the flesh is good and fruitful. Romans 6:22: "you have your fruit unto sanctification," etc. If then it is so, "I know not what I shall choose," whether to die, or to live. Romans 8:26: "for what we should pray for as we ought, we know not," etc. Wisdom 9:14: "for the thoughts of mortal men are fearful, and our counsels uncertain." But why do you doubt? Because "I am straitened," etc. First he sets down the reason for one side; second for the other. For in man there is a twofold motion, namely of nature and of grace. Of nature, toward not dying. 2 Corinthians 5:4: "we would not be unclothed, but clothed upon," etc. John, last chapter: "and another shall lead thee whither thou wouldst not," etc. And of grace, which charity suggests, which moves toward the love of God and of neighbor. This affection toward the love of God moves us to be with Christ. And therefore he says "having a desire to be dissolved," not simply, but "to be with Christ." 2 Corinthians 5:8: "but we are confident, and have a good will to be absent rather from the body, and to be present with the Lord," etc. In which is noted the falsity of the opinion of the Greeks, that the souls of the saints after death are not immediately with Christ. And this he desires because it is "much better to be with Christ." Psalm 72:25: "for what have I in heaven," etc. "My flesh and my heart have fainted," namely as regards possessing the good. Psalm 83:11: "better is one day in thy courts above thousands," etc. But the love of neighbor moves toward the progress of the neighbor, and therefore he says "but to remain," etc., that is, my life is necessary on account of your benefit. 2 Corinthians 5:13: "whether we are transported in mind, it is to God; or whether we are sober, it is for you," etc. Or otherwise, "I am straitened," etc., that is, from a twofold side the desire arises "to be dissolved," etc., "better," etc. The sense is not changed. But this does not seem doubtful; indeed the Apostle even seems to incline toward the former part. For the first desire is roused in us by the love of God, the second by the love of neighbor; but the first desire is greater and better; therefore, etc. I answer. It must be said that the love of God is twofold: namely, the love of concupiscence, by which one wills to enjoy God and delight in him, and this is the good of man. Likewise there is the love of friendship, by which a man puts the honor of God ahead even of this delight by which he enjoys God, and this is perfect charity. Hence Romans 8:38: "neither death, nor life, nor angels," etc. And he adds in chapter 9:3: "I wished myself to become an anathema for my brethren," etc. And this he said in order to show that he was of a more perfect charity, as it were being ready, for the love of God and his glory, to forgo the delight of the vision of God; and therefore he chose this, and rightly, as being more perfect.”

“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 Gal 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.”

“But if I live in the flesh - Should I be spared longer, I shall labor for Christ as I have done; and this is the fruit of my labor, that Christ shall be magnified by my longer life, Phi 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.”

“This is to me, &c. His meaning is, that although his dying immediately for Christ, would be his gain, by putting him presently in possession of heaven; yet he is doubtful what he should choose, because by staying longer in the flesh, he should be more beneficial to the souls of his neighbours. (Challoner) — What I shall choose I know not: though my earnest desire is to be dissolved from this mortal body, and to be with Christ, as my greater happiness, yet if it be the will of God that I labour longer, as necessary for your good, and that I again come to you, let God dispose of me according to his holy will. (Witham)”

“Rather as Greek, "But if to live in the flesh (if), this (I say, the continuance in life which I am undervaluing) be the fruit of my labor (that is, be the condition in which the fruit of my ministerial labor is involved), then what I shall choose I know not (I cannot determine with myself, if the choice were given me, both alternatives being great goods alike)." So ALFORD and ELLICOTT. BENGEL takes it as English Version, which the Greek will bear by supposing an ellipsis, "If to live in the flesh (be my portion), this (continuing to live) is the fruit of my labor," that is, this continuance in life will be the occasion of my bringing in "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. GROTIUS explains "the fruit of labor" as an idiom for "worthwhile"; If I live in the flesh, this is worth my while, for thus Christ's interest will be advanced, "For to me to live is Christ" (Phi 1:21; compare Phi 2:30; Rom 1:13). The second alternative, namely, dying, is taken up and handled, Phi 2:17, "If I be offered."”