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Php_1:23. Respecting the τί αἱρήσομαι οὐ γνωρίζω , Paul expresses himself more fully in Php_1:23-24, proceeding with the explicative δέ ; for δέ is not antithetical (Hofmann: “on the contrary”), but, in fact, the reading γάρ is a correct gloss, since the situation now follows, which necessitates that relinquishment of a choice. But I am held in a strait (comp. Luk_12:50; Act_18:5; 2Co_5:14; Wis_17:11; Dem. 396. 22, 1484. 23; Plat. Legg. vii. p. 791 E, Theaet. p. 165 B; Heind. ad Plat. Soph. 46) of the two points, namely the ἀποθανεῖν and the ζῆν ,[75] of which he has just said, τί αἱρ . οὐ γνωρ . These δύο are not conceived in an instrumental sense, which is expressed with συνέχ ., by the dative (Mat_4:24; Luk_8:37; Act_18:5; Plat. Soph. p. 250 D; Eur. Heracl. 634), but as that from which the συνεχέσθαι proceeds and originates (Bernhardy, p. 227 f.; Schoem. ad Is. p. 348; Mätzner, ad Antiph. p. 167).
τὴν ἐπιθυμ . ἔχων κ . τ . λ .] since my longing is to die. The article denotes, not “votum jam commemoratum” (Hoelemann), for Paul has not indeed as yet expressed an ἐπιθυμεῖν , but doubtless the desire, which Paul has. He says that his desire tends towards dying, etc.,[76] but that life is more necessary; and therefore he knows that not that for which he longs, but that which is the more necessary, will come to pass, and that he will remain alive (Php_1:25). Augustine aptly observes: “Non patienter moritur, sed patienter vivit et delectabiliter moritur.”
ἀναλῦσαι ] comp. 2Ti_4:6; Isa_38:12. Dying is conceived as a breaking up (a figure taken from the camp) for the departure, namely, from this temporal life to Christ (comp. ὑπάγειν , Mat_26:24; ἘΚΔΗΜΕῖΝ , 2Co_5:8 f.; and similar passages); hence the ΚΑῚ ΣῪΝ ΧΡΙΣΤῷ ΕἾΝΑΙ immediately added.[77]
πολλῷ γ . μᾶλλ . κρεῖσσον ] by much in a higher degree better; a cumulative expression in the strength and vividness of feeling. As to μᾶλλον with the comparative, see on Mar_7:36; 2Co_7:13; and Kühner, II. 2, p. 24 f., and ad Xen. Mem. iii. 13. 5; Bornemann, ad Cyrop. p. 137, Goth. If here interpreted as potius (Php_1:12), it would glance at the preference usually given to life; but nothing in the context leads to this. The predicate κρεῖσσον (a much better, i.e. happier lot) refers to the apostle himself; comp. below, διʼ ὑμᾶς . Eur. Hec. 214: θανεῖν μου ξυντυχία κρείσσων ἑκύρησεν .
[75] It is therefore more in harmony with the context to refer ἐκ τῶν δύο to what precedes than to what follows (Luther, Rheinwald, Corn. Müller, and others). Note that the emphasis is laid on συνέχομαι , which is the new climactic point in the continuation of the discourse. The word συνεχ . itself is rightly rendered by the Vulgate: coarctor. The mere teneor (Weiss and earlier expositors) is not sufficient according to the context. Paul feels himself in a dilemma between two opposite alternatives.
[76] It is thus explained why Paul did not write τοῦ ἀναλῦσαι (as Origen reads). εἰς is not dependent τὴν ἐπιθ . ( ἐπιθ . is never so construed; comp. Corn. Müller); but τὴν ἐπιθ . is absolute, and εἰς τὸ ἀναλ . expresses the direction of τὴν ἑπιθ . ἔχων : having my longing towards dying. Comp. Thuc. vi. 15. 2.
[77] Bengel: “Decedere sanctis nunquam non optabile fuit, sed cum Christo esse ex novo testamento est.” This Christian longing, therefore, has in view anything rather than a “having emerged from the limitation of personality” (Schleiermacher).—The translation dissolvi (Vulgate, Hilary) is to be referred to another reading ( ἀναλυθῆναι ).