resurrection, is to assume that we have such a complete knowledge, that there is no

possibility of a third or a fourth position if, in the course of revelation, it should be made

known.

Let us come to Phil. 1: 21-25, and seek out its meaning, regardless of what the result

may be. God is responsible for what is written, and if we dare to turn His words to fit our

theories, however scriptural those theories may be, we call in question the wisdom of His

inspiration and shut the door upon the possibility of further and fuller understanding. Let

us first set out the structural disposition of the passage.

A | 21. To me (emoi) to live. Christ.

B | 22, 23. a | Live in flesh. Fruit.

b | Paul's desire. Not made known.

c | Paul's desire. With Christ.

B |  24, 25. a | Abide in flesh. Needful.

b | Paul's confidence. I know.

c | Paul's continuance. With you all.

A | 26. By me (emoi) my presence. Glorying in Christ.

A strong argument has been made out of the fact that we read that the Apostle in one

breath tells us that he did not know what to choose between life and death, and yet that he

had a strong desire for something which was far better. Now if the Apostle did say this,

then it seems reasonable to conclude that he was pressed out of the two by a third,

namely, the return of the Lord, which is admittedly so much better than either living or

dying. Two fallacies are here which demand immediate exposure. The first is an error of

reasoning, the second of interpretation.

It is assumed that what Paul chose, and what Paul desired, would be the same. If Paul

had been an average selfish person, this reasoning might be good, but the context clearly

condemns the inference. The whole of the chapter shows us a man who has risen above

all selfish motives. His bonds have fallen out to the furtherance of the gospel, he rejoices

that Christ is preached, even though some who preach Him seek to add to the Apostle's

sufferings. His magnificent "what then" is a rebuke to the narrow-minded inference that

he would necessarily choose what he most desired. To Paul, to live was summed up by

the one word ­ Christ, and to die by the one word ­ gain. " `Christ' shall be magnified in

my body, whether by life or by death."  The context, therefore, together with the

statement, "For I have no one of equal soul (with myself), for all seek their own," denies

the inference. Christ (2: 21) and His people (1: 24) come first, and even though Paul's

desire may lead in one direction, there is every probability that he would choose that

which ran counter to his desire, if by so doing he could the better serve his Lord, or bless

His people.

The second fallacy is the wrong interpretation of a word. Much emphasis has been

laid upon the statement that Paul says he did not know what to choose, and yet he did

have a very pronounced desire for something very far better.