Thomas Aquinas Commentary Philippians 1:18-24

"What then? only that in every way, whether in pretence or in truth, Christ is proclaimed; and therein I rejoice, yea, and will rejoice. For I know that this shall turn out to my salvation, through your supplication and the supply of the Spirit of Jesus Christ, according to my earnest expectation and hope, that in nothing shall I be put to shame, but [that] with all boldness, as always, [so] now also Christ shall be magnified in my body, whether by life, or by death. For to me to live is Christ, and to die is gain. But if to live in the flesh, --[if] this shall bring fruit from my work, then what I shall choose I know 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." — Philippians 1:18-24 (ASV)

Above, the Apostle described the progress he has made; here he deals with the joy born of this progress: first, the cause of this joy, and second, the joy itself (Philippians 1:18b).

Sometimes joy arises from a good cause, and this happens directly and in itself. At other times, it arises from an evil cause, and this happens indirectly and incidentally. When joy springs from a good cause, one should rejoice in both the effect and the cause, as in the case of giving alms for the glory of God. But when it springs from an evil cause, one should rejoice in the effect but not in the cause. An example is our redemption by Christ, which came about from the crime committed by Judas and the Jews.

The same thing happens in the Church when something beneficial results from good preachers with a good intention, and from evil preachers with an evil intention. Nevertheless, one should rejoice in the outcome in both cases. Therefore, the Apostle says, What then? Only that in every way, whether under pretense or in truth, Christ is proclaimed; and in that I rejoice. Yes, and I will rejoice. One proclaims Christ under pretense when he does not primarily aim at this but at something else, such as profit or glory: He who is estranged seeks pretexts (Proverbs 18:1). But one proclaims Christ in truth when it is done with a right intention: Remember now, O Lord, I beseech you, how I have walked before you in faithfulness and with a whole heart, and have done what is good in your sight (Isaiah 38:3).

But in either case, the results are good for the Church. Hence, Paul says, Christ is proclaimed, and in that I rejoice, because if something other than Christ were proclaimed, there would be reason for concern. This happens when false doctrine is taught. As Augustine says, “The shepherd who teaches for the sake of the truth should be loved; the hireling who teaches for gain should be tolerated; but the one who teaches what is false must be expelled.”

Then he mentions the joy that followed, saying that he rejoices at present because his imprisonment is made known for Christ’s sake and because Christ is preached: If you loved me, you would have rejoiced (John 14:28). And he adds, and I will rejoice, looking to the future: They shall obtain joy and gladness (Isaiah 51:11).

Next, when he says, for I know that through your prayers..., he mentions the fruit resulting from his progress. First, he mentions this fruit; second, he raises a question (Philippians 1:22). Regarding the first point, he does three things: first, he mentions the fruit; second, his help in obtaining it (Philippians 1:19); and third, he identifies the substance of the fruit (Philippians 1:20b).

He says, therefore, that he rejoices in these things because of the fruit they produce for everlasting life: Israel is saved by the Lord with everlasting salvation (Isaiah 45:17). This is because when we do good by helping in the salvation of others, it contributes to our own salvation. For if it is true that whoever causes one of these little ones who believe in me to sin, it would be better for him to have a great millstone fastened around his neck and to be drowned in the depth of the sea (Matthew 18:6), how much glory does he deserve who secures the salvation of many?

Now, this help depends on three things. First, it depends on the prayers of others; hence he says, through your prayers, by which he hopes to be helped by God: Pray for one another that you may be healed. The prayer of a righteous man has great power in its effects (James 5:16). Second, it depends on God, in whom we place our hope for salvation: In your presence we have conceived, and have been as it were in labor and have brought forth the spirit of salvation (Isaiah 12:18). Thus, he adds, and the help of the Spirit of Jesus Christ, for the Spirit helps us in our weakness (Romans 8:26). All this, he says, will turn out for my deliverance.

He speaks in a simile. When a person is sick, he needs to be delivered from his infirmity to be kept alive; this is what it means to be helped. Since we are weak and sick, we need the help of the Spirit, who will teach you all things, and bring to your remembrance all that I have said to you (John 14:26), thereby helping us. Third, help depends on our trust in God, because he who trusts in his riches will fail (Proverbs 11:28). Therefore, our hope must be in God: Those who trust in the Lord are like Mount Zion, which cannot be moved, but abides forever (Psalms 125:1). This is why he says, it is my eager expectation and hope.

But is not hope the expectation of future happiness? I answer that hope is a movement of the appetite toward an arduous good. This can occur in two ways. Sometimes a person hopes to obtain something by himself, and this is hope without expectation. At other times, he hopes to obtain something through someone else, and this is hope with expectation. This is the way we expect when we hope to obtain something through another: With expectation I have waited for the Lord, and he was attentive to me (Psalms 40:1); For in this hope we were saved (Romans 8:24).

But he says, I know, and then speaks of expectation and hope. Is this hope certain? The Apostle answers that it is, saying, I will not be at all ashamed, for none who put their trust in him will lack strength . Furthermore, hope does not disappoint us (Romans 5:5), and whoever trusted in the Lord and was put to shame? .

He gives the reason for this confidence when he says, for to me to live is Christ, and to die is gain. The reason is that he is entirely dedicated to the service of Christ. It is as if he is saying: the reason this will turn out for my salvation is that I am totally at Christ’s service. He expresses his confidence by saying that with full courage now as always Christ will be honored in my body.

This is as if to say: many persecute me, but I put my trust in the Lord: I will trust, and will not be afraid (Isaiah 12:2). He says as always, meaning from the beginning of his conversion: At Damascus he had preached boldly in the name of Jesus (Acts 9:27). And so it is now: I hold fast my righteousness, and will not let it go (Job 27:6).

He shows that his intention is right because Christ will be honored. Since Christ is God, He cannot be honored (that is, increased) or diminished in Himself, but only in us—meaning, in our knowledge of Him. A person honors Christ when he increases his knowledge of Him: Who can extol him as he is? . This happens in word and deed, when the greatness of His effects reveals His greatness. Among these marvelous effects is justification. But as long as justification lies hidden in a person’s heart, Christ is not honored by it before others, but only within that heart, until it breaks out into external, visible actions.

Hence, he says, in my body. Christ is honored in our body in two ways. First, by dedicating our body to His service and employing it in His ministry: Glorify God in your body (1 Corinthians 6:20). Second, by risking our body for Christ: If I deliver my body to be burned (1 Corinthians 13:3). The first is accomplished by life, the second by death. This is why he says, whether by life... or by death, for if we live, we live to the Lord, and if we die, we die to the Lord (Romans 14:8). This can also refer to spiritual death: Put to death therefore what is earthly in you (Colossians 3:5).

Then he explains how Christ will be honored by life and death, saying: for to me to live is Christ, and to die is gain. Life produces activity, for the principle of a person’s activity seems to be at the root of their life. Thus, people call that which rouses them to activity their “life,” as hunters call hunting their life, or friends call their friend their life. In this way, Christ is our life, because the entire principle of our life and activity is Christ. Hence the Apostle says, for to me to live is Christ, because Christ alone moved him.

And he says, and to die is gain. Here the Apostle is speaking precisely. A person considers it a gain when he can improve the imperfect life he has; thus, a sick person considers a healthy life a gain. Our life is Christ: Your life is hidden with Christ in God (Colossians 3:3). But here on earth, this life is imperfect: While we are at home in the body we are away from the Lord (2 Corinthians 5:6). Therefore, when we die in the body, our life—that is, Christ, with whom we are then present—is perfected in us. As it is written, He gives to his beloved in sleep (Psalms 127:2), and the time of my departure has come (2 Timothy 4:6).

Next, when he says, If it is to be life in the flesh, that means fruitful labor for me, he raises a doubt concerning what has been said. First, he states the doubt, and second, he resolves it (Philippians 1:25). In stating the doubt, he does two things: first, he presents the dilemma, and second, he gives a reason for each side (Philippians 1:23).

He says, therefore: If it is to be life in the flesh, that means fruitful labor for me. This is as if to say: If Christ is glorified in my body as long as I am alive, my life in the flesh will bear fruit. That is, if life brings me the fruit of Christ being honored, then life in the flesh is good and fruitful: The return you get is sanctification and its end, eternal life (Romans 6:22). Therefore, if that is the case, I cannot tell which I should choose—whether to die or to live. For we do not know how to pray as we ought (Romans 8:26), and the reasoning of mortals is worthless, and our designs are likely to fail .

But why does he hesitate? Because, as he says, I am hard pressed between the two. He gives a reason for each side. The first reason relates to the two impulses in a person: the impulse of nature and the impulse of grace. The impulse of nature is to not want to die: Not that we would be unclothed, but that we would be further clothed (2 Corinthians 5:5); And another will carry you where you do not wish to go (John 21:18).

The impulse of grace, which follows charity, is to love God and neighbor. The impulse to love God moves us to want to be with God. Hence, Paul says his desire is to depart—not absolutely, but to be with Christ: We are of good courage, and we would rather be away from the body and at home with the Lord (2 Corinthians 5:8). This statement refutes the error that the souls of the saints are not with Christ immediately after death. The reason he desires this is that to be with Christ is far better: Whom have I in heaven but you? And there is nothing on earth that I desire besides you (Psalms 73:25); For a day in your courts is better than a thousand elsewhere (Psalms 84:10).

However, the love of neighbor moves us to desire their betterment. Hence, he says, but to remain in the flesh is more necessary on your account. This means, “My life is necessary for your benefit”: For if we are beside ourselves, it is for God; if we are in our right mind, it is for you (2 Corinthians 5:13). The author notes that even if the passage is read differently—as, “I am hard pressed on two sides: a desire arises to depart and be with Christ, for that is far better, but to remain in the flesh is more necessary on your account”—the meaning does not change.

But this choice should not be subject to doubt; indeed, the Apostle seems to be inclined to the lesser option. The love of God rouses the first desire in us (to be with Christ), while the love of neighbor rouses the second (to remain for their sake). But the first desire is greater and better. Therefore, it seems Paul has chosen the less perfect path.

I answer that the love of God is twofold. There is concupiscible love, by which a person wills to love God and find delight in Him; this is for the person’s own good. The other is the love of friendship, by which a person prefers the honor of God even over the delight of enjoying God; this is perfect charity. This is why it is stated in Romans 8:38: For I am sure that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord.

And then he continues in Romans 9:3: For I could wish that I myself were accursed and cut off from Christ for the sake of my brethren. Paul said this to show that he possessed a more perfect charity, as if for the love of God and neighbor he was prepared to lose even the delight of seeing God. Therefore, by choosing to remain, he shows this more perfect form of love.