For I am in a strait Paul did not desire to live with any other object in view than that of promoting the glory of Christ, and doing good to the brethren. Hence he does not reckon that he has any other advantage from living than the welfare of the brethren. But so far as concerns himself personally, it were, he acknowledges, better for him to die soon, because he would be with Christ. By his choice, however, he shews what ardent love glowed in his breast. There is nothing said here as to earthly advantages, but as to spiritual benefit, which is on good grounds supremely desirable in the view of the pious. Paul, however, as if forgetful of himself, does not merely hold himself undetermined, lest he should be swayed by a regard to his own benefit rather than that of the Philippians, but at length concludes that a regard to them preponderates in his mind. And assuredly this is in reality to live and die to Christ, when, with indifference as to ourselves, we allow ourselves to be carried and borne away withersoever Christ calls us. Having a desire to be set free and to be with Christ These two things must be read in connection. For death of itself will never be desired, because such a desire is at variance with natural feeling, but is desired for some particular reason, or with a view to some other end. Persons in despair have recourse to it from having become weary of life; believers, on the other hand, willingly hasten forward to it, because it is a deliverance from the bondage of sin, and an introduction into the kingdom of heaven. What Paul now says is this; "I desire to die, because I will, by this means, come into immediate connection with Christ." In the mean time, believers do not cease to regard death with horror, but when they turn their eyes to that life which follows death, they easily overcome all dread by means of that consolation. Unquestionably, every one that believes in Christ ought to be so courageous as to lift up his head on mention being made of death, delighted to have intimation of his redemption. (Luke 21:28.) From this we see how many are Christians only in name, since the greater part, on hearing mention made of death, are not merely alarmed, but are rendered almost lifeless through fear, as though they had never heard a single word respecting Christ. O the worth and value of a good conscience! Now faith is the foundation of a good conscience; nay more, it is itself goodness of conscience. To be set free This form of expression is to be observed. Profane persons speak of death as the destruction of man, as if he altogether perished. Paul here reminds us, that death is the separation of the soul from the body. And this he expresses more fully immediately afterwards, explaining as to what condition awaits believers after death -- that of dwelling with Christ We are with Christ even in this life, inasmuch as the kingdom of God is within us, (Luke 17:21,) and Christ dwells in us by faith, (Ephesians 3:17,) and has promised that he will be with us even unto the end of the world, (Matthew 28:20,) but that presence we enjoy only in hope. Hence as to our feeling, we are said to be at present at a distance from him. See 2-Corinthians 5:6. This passage is of use for setting aside the mad fancy of those who dream that souls sleep when separated from the body, for Paul openly declares that we enjoy Christ's presence on being set free from the body.

For I am in a strait betwixt two - Two things, each of which I desire. I earnestly long to be with Christ; and I desire to remain to be useful to the world. The word rendered "I am in a strait" - συνέχομαι sunechomai - means to be pressed on or constrained, as in a crowd; to feel oneself pressed or pent up so as not to know what to do; and it here means that he was in perplexity and doubt, and did not know what to choose. "The words of the original are very emphatic. They appear to be derived from a ship when lying at anchor, and when violent winds blow upon it that would drive it out to sea. The apostle represents himself as in a similar condition. His strong affection for them bound his heart to them - as an anchor holds a ship to its moorings and yet there was a heavenly influence bearing upon him - like the gale upon the vessel - which would bear him away to heaven." Burder, in Ros. Alt. u. neu. Morgenland, in loc.
Having a desire to depart - To die - to leave this world for a better. People, as they are by nature, usually dread to die. Few are even made willing to die. Almost none desire to die - and even then they wish it only as the least of two evils. Pressed down by pain and sorrow; or sick and weary of the world, the mind may be worked up into a desire to be away. But this with the world is, in all cases, the result of misanthropy, or morbid feeling, or disappointed ambition, or an accumulation of many sorrows. Wetstein has adduced on this verse several most beautiful passages from the classic writers, in which people expressed a desire to depart - but all of them probably could be traced to disappointed ambition, or to mental or bodily sorrows, or to dissatisfaction with the world. It was from no such wish that Paul desired to die. It was not because he hated man - for he ardently loved him. It was not because he had been disappointed about wealth and honor - for he had sought neither. It was not because he had not been successful - for no man had been more so. It was not because he had been subjected to pains and imprisonments - for he was willing to bear them. It was not because he was old, and infirm, and a burden to the world - for, from anything that appears, he was in the vigor of life, and in the fullness of his strength. It was from a purer, higher motive than any of these - the strength of attachment which bound him to the Saviour, and which made him long to be with him.
And to be with Christ - We may remark on this expression:
(1) That this was the true reason why he wished to be away. It was his strong love to Christ; his anxious wish to be with him; his firm belief that in his presence was "fulness of joy."
(2) Paul believed that the soul of the Christian would be immediately with the Saviour at death. It was evidently his expectation that he would at once pass to his presence, and not that he would remain in an intermediate state to some far distant period.
(3) the soul does not sleep at death. Paul expected to be with Christ, and to be conscious of the fact - to see him, and to partake of his glory.
(4) the soul of the believer is made happy at death. To be with Christ is synonymous with being in heaven - for Christ is in heaven, and is its glory. We may add:
(a) that this wish to be with Christ constitutes a marked difference between a Christian and other people. Other people may be willing to die; perhaps be desirous to die, because their sorrows are so great that they feel that they cannot be borne. But the Christian desires to depart from a different motive altogether. It is to be with Christ - and this constitutes a broad line of distinction between him and other people.
(b) A mere willingness to die, or even a desire to die, is no certain evidence of preparation for death. If this willingness or desire is caused by mere intensity of suffering; if it is produced by disgust at the world or by disappointment; if it arises from some view of fancied Elysian fields beyond the grave, it constitutes no evidence whatever of a preparation for death. I have seen not a few persons who were not professed Christians on a bed of death, and not a few willing to die, nay, not a few who wished to depart. But in the vast majority of instances it was because they were sick of life, or because their pain made them sigh for relief, or because they were so wretched that they did not care what happened - and this they and their friends construed into an evidence that they were prepared to die! In most instances this is a miserable delusion; in no case is a mere willingness to die an evidence of preparation for death.
Which is far better - Would be attended with more happiness; and would be a higher, holier state than to remain on earth. This proves also that the soul of the Christian at death is made at once happy - for a state of insensibility can in no way be said to be a better condition than to remain in this present world. The Greek phrase here - πολλῷ μᾶλλον κρεῖσσον pollō mallon kreisson - is very emphatic, and the apostle seems to labor for language which will fully convey his idea. It means, "by much more, or rather better," and the sense is, "better beyond all expression." Doddridge. See numerous examples illustrating the phrase in Wetstein. Paul did not mean to say that he was merely willing to die, or that he acquiesced in its necessity, but that the fact of being with Christ was a condition greatly to be preferred to remaining on earth. This is the true feeling of Christian piety; and having this feeling, death to us will have no terrors.

For I am in a strait betwixt two - Viz. the dying now, and being immediately with God; or living longer to preach and spread the Gospel, and thus glorify Christ among men.
Having a desire to depart, and to be with Christ - Την επιθυμιαν εχων εις το αναλυσαι. It appears to be a metaphor taken from the commander of a vessel, in a foreign port, who feels a strong desire αναλυσαι, to set sail, and get to his own country and family; but this desire is counterbalanced by a conviction that the general interests of the voyage may be best answered by his longer stay in the port where his vessel now rides; for he is not in dock, he is not aground, but rides at anchor in the port, and may any hour weigh and be gone. Such was the condition of the apostle: he was not at home, but although he was abroad it was on his employer's business; he wishes to return, and is cleared out and ready to set sail, but he has not received his last orders from his owner, and whatever desire he may feel to be at home he will faithfully wait till his final orders arrive.
Which is far better - Πολλῳ - μαλλον κρεισσον· Multo magis melior, Vulgate; much more better. The reader will at once see that the words are very emphatic.

For I am in a strait betwixt two,.... Life and death; or between these "two counsels", as the Arabic version reads; two thoughts and desires of the mind, a desire to live for the reasons above, and a desire to die for a reason following. The apostle was pressed with a difficulty in his mind about this, as David was when he was bid to choose which he would, either seven years' famine, or three months' flight before his enemies, or three days' pestilence; upon which he said, I am in a great strait, 2-Samuel 24:14; to which passage it is thought the apostle alludes; the same word as here is used by Christ, Luke 12:50,
having a desire to depart; to die, a way of speaking much in use with the Jews, as expressive of death; thus Abraham is represented by them speaking after this manner on account of his two sons Isaac and Ishmael, the one being righteous and the other wicked (c),
"says he, if I bless Isaac, lo, Ishmael will seek to be blessed, and he is wicked; but a servant am I, flesh and blood am I, and tomorrow , "I shall depart out of the world", or "die"; and what pleases the holy blessed God himself in his own world, let him do: "when Abraham was dismissed" or "departed", the holy blessed God appeared to Isaac and blessed him:
and again it is said (d),
"iniquities are not atoned for, until , "a man is dismissed", or "departs out of the world";
and once more (e),
"when a man , "departs out of this world"; according to his merit he ascends above;
See Gill on John 13:1; the same word is used in the Syriac version here; death is departing out of this life, a going out of the body, a removal out of this world; it is like moving from one place to another, from the world below to the world above; with the saints it is no other than a removing from one house to another, from the earthly house of their tabernacle, the body, to their Father's house, and the mansions of glory in it, preparing for them. Death is not an annihilation of men, neither of soul nor body; it is a separation of them, but not a destruction of either; it is a dissolution of the union between them for a while, when both remain in a separate state till the resurrection: now this the apostle had a desire unto, which was not a new and sudden motion of mind; it was a thought that had long dwelt with him, and still continued; and this desire after death was not for the sake of death, for death in itself is a king of terrors, very formidable and terrible, and not desirable; it is an enemy, the last enemy that shall be destroyed; it is contrary to nature, and to desire it is contrary to a first principle in nature, self-preservation; but death is desired for some other end; wicked men desire it, and desire others to put an end to their lives, or do it themselves to free them from some trouble they are in; or because they are not able to support under a disappointment of what their ambition or lust have prompted them to: good men desire death, though always when right, with a submission to the will of God, that they may be rid of sin, which so much dishonours God as well as distresses themselves; and that they may be clothed upon with the shining robes of immortality and glory; and as the apostle here,
to be with Christ: for the former clause is to be strictly connected with this; he did not desire merely to depart this life, but chiefly to be with Christ, and the former only in order to the latter; the saints are in Christ now, chosen in him, set upon his heart, and put into his hands, are created in him, and brought to believe in him, and are in him as branches in the vine; and he is in them, formed in their hearts, lives and dwells in them by faith, and they have sometimes communion with him in private duties and public worship; he comes into them and sups with them, and they with him: but this is only at times, he is as a wayfaring man that continues but for a night; hence the present state of the saints is a state of absence from Christ; while they are at home in the body, they are absent from the Lord, especially as to his bodily presence; but after death they are immediately with him, where he is in his human nature; and their souls in their separate state continue with him till the resurrection morn, when their bodies will be raised and reunited to their souls, and be both for ever with him, beholding his glory, and enjoying uninterrupted communion with him; which will be the completion and full end of Christ's preparations and prayers: hence it appears that there is a future being and state after death: the apostle desires to depart this life, and "be", exist, be somewhere, "with Christ"; for the only happy being after death is with him; if souls are not with him, they are with devils and damned spirits, in the lake which burns with fire and brimstone: and it is also manifest that souls do not sleep with the body in the grave until the resurrection; the souls of the saints are immediately with Christ, in the enjoyment of his presence, in happiness and glory, hoping, believing, and waiting for the resurrection of their bodies; had the apostle known that he must have remained after death in a state of inactivity and uselessness, deprived of the communion of Christ and of his church, it would have been no difficulty with him to determine which was most eligible, to live or die; and it would have been much better for him, and more to the advantage of the churches, if he had continued upon earth to this day, than to be sleeping in his grave, senseless and inactive; whereas he adds,
which is far better: to depart and be with Christ is better than to live in the flesh in this sinful world, in the midst of a variety of sorrows and troubles, and in which communion with Christ is but now and then enjoyed, though such a life is better than sleeping in the grave; but upon a soul's departure and being with Christ, it is free from sin and sorrow, and in the utmost pleasure, enjoying communion with him without interruption; and this is better than labouring in the ministry: for though no man took more pleasure in the work of the ministry than the apostle did, and no man's ministry was more profitable and useful; yet it was toilsome, laborious, and wearisome to the flesh; wherefore dying and being with Jesus could not but be desirable, since he should then rest from his labours, and his works would follow him; at least it was better for him, and so the Syriac version adds, "to me", far better for me; and so the Arabic: to live longer might be better and more to the advantage of Christ, the glory of his name, the good of his churches, it might be better for others; but leaving the world and being with Christ were better for him; and this was an argument swaying on the side of death, and inclining him to desire that, and made it so difficult with him what to choose,
(c) Bemidbar Rabba, sect. 11. fol. 202. 3. (d) Zohar in Numb. fol. 51. 3. (e) Tzeror Hammor, fol. 2. 1.

For--The oldest manuscripts read, "But." "I know not (Philippians 1:22), BUT am in a strait (am perplexed) betwixt the two (namely, 'to live' and 'to die'), having the desire for departing (literally, 'to loose anchor,' 2-Timothy 4:6) and being with Christ; FOR (so the oldest manuscripts) it is by far better"; or as the Greek, more forcibly, "by far the more preferable"; a double comparative. This refutes the notion of the soul being dormant during its separation from the body. It also shows that, while he regarded the Lord's advent as at all times near, yet that his death before it was a very possible contingency. The partial life eternal is in the interval between death and Christ's second advent; the perfectional, at that advent [BISHOP PEARSON]. To depart is better than to remain in the flesh; to be with Christ is far, far better; a New Testament hope (Hebrews 12:24), [BENGEL].

To depart - Out of bonds, flesh, the world. And to be with Christ - In a nearer and fuller union. It is better to depart; it is far better to be with Christ.