"For me to live is Christ, and to die is gain. But if to live in the flesh,--if this is the fruit of my work, then what I shall choose I wot not. But I am in a strait betwixt the two, having the desire to depart and be with Christ; for it is very far better: yet to abide in the flesh is more needful for your sake. And having this confidence, I know that I shall abide, yea, and abide with you all, for your progress and joy in the faith; that your glorying may abound in Christ Jesus in me through my presence with you again."--PHIL. i. 21-26 (R.V.).
At the close of the preceding section we see that the ruling principle of the Apostle--the earnest expectation and hope which inspired his life--came into special exercise at this time with reference to the possibility, and the likelihood, of an early and violent death. Dying for the name of the Lord Jesus, as well as enduring imprisonment for Him, might be near. He might not only be straitened in his labours, and secluded from the activities connected with his loved work on earth, but might be completely and finally withdrawn from it by Roman doom and execution. The Apostle's faith looked steadily at this final possibility. As at all times, so now also, Christ should be magnified in him, whether by life or by death.
Now, when some great alternative of the future rises before a Christian,--some possibility which God's providence may turn either way,--it is natural that he should look heedfully to it, that he may order aright his faith and patience as the day of decision draws near. And it is natural in particular that his thoughts should be occupied by the consideration how far the one way of it is in itself more attractive to him than the other. For in view of that he has to watch his heart, that as to what seems more attractive he may not desire it idolatrously, nor let his heart be "overcharged" with it if it is realised; and that as to what seems less attractive he may await God's will with submission and faith, and welcome it, if so it come to pass, with sincerity. So also the Apostle fixes his eye, ponderingly, on this alternative of life or death, so strongly suggested by his circumstances. But, as it were, with a smile he recognises that to a man standing, as he did, in the light of Christ, it was hard to say which should attract him most. Life and Death--what had they once been to him? what were they still to many? To live, self--self pleased, provided for, contended for, perhaps fighting for itself a losing battle with a bitter heart; to die, a dark, dire necessity, full of fear and doubt. But now, to live is Christ. In all life as it came to him, in all its various providences, he found Christ; in all life, as it fell to him to be lived, he found the circumstances set for him and the opportunity given to follow Christ; in all the attraction and all the pressure, the force and strain of life, he found the privilege of receiving Christ and employing Christ's grace, the opportunity for living by the faith of the Son of God. That was all very real to him: it was not only a fine ideal, owned indeed but only distantly and dimly descried; no, it was a reality daily fulfilled to him. To live was Christ, with a support, an elevation, and a love in it such as the world knows not. That was good, oh how good! And then to die was better: to die was gain. For to die, also, was "Christ"; but with many a hindrance passed away, and many a conflict ended, and many a promise coming into fulfilment as here it could not do. For if, as to his own interest and portion, he lived by hope, then death was a long step forward into possession and realisation. By grace Paul was to show how he valued Christ; he was to show it in his life. And Christ was to show His care for Paul--in this life, no doubt, very lovingly; but more largely and fully at his death. To live is Christ--to die is gain; to be all for Christ while I live, to find at length He is all for me when I die!