Philippians 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 ζῇν ἐστιν, while Ws [55] suggests κέρδος. Others regard the first two clauses as protasis (τοῦτο summing up the words preceding), making the apodosis begin with καί. 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 (ἐν σαρκί, 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 μοί ἐστι, in thought, in the first clause? This is suggested both by ἐμοί preceding and by the μοι which follows. ἐστί has to be supplied, admittedly, in both clauses of Philippians 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 ἐστί supplied in first clause of Philippians 1:21) for me fruit of (i.e., springing from) labour.” τὸ ζῇν is qualified by ἐν σ., 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. καρπὸς ἔργου. For the phrase see Psalms 103. (104) 13, ἀπὸ καρποῦ τῶν ἔργων σου χορτασθήσεται ἡ γῆ; Wis 3:15, ἀγαθῶν γὰρ πόνων ὁ καρπὸς εὐκλεής. Aptly Thphyl., καὶ τὸ ζῇν ἐν σαρκὶ οὐκ ἄκαρπόν μοί ἐστιν · καρποφορῶ γὰρ διδάσκων καὶ φωτίζων πάντας. τί αἱρής. τί has practically ousted πότερον from N.T. It is quite natural to have the fut. indicat. in a deliberative sentence. γνωρίζω. 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.