Philippians 1:19
For I know that this shall turn to my salvation through your prayer, and the supply of the Spirit of Jesus Christ,
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(19-24) In these verses, under the power of that feeling of joy of which he speaks above, St. Paul unveils to the Philippians his most sacred aspirations and convictions, and the division of feeling in his own soul between longing for rest and consciousness of work yet to be done. There is a still fuller disclosure of a similar “spiritual experience” in 2Corinthians 4:8; 2Corinthians 5:15. It is rare in the apostolic writings. St. Paul seems, in 2Corinthians 6:11, almost to apologise for disclosing what is usually kept, in delicacy and reverence, for God alone.

(19) Shall turn to my salvation.—Or, literally, shall issue in salvation to me. The word “salvation” does not appear to be used here in its ordinary sense, that is, of primary or ultimate salvation from sin in Christ, but in the sense of “safety.” The enemies of the Apostle thought to stir up fresh danger and difficulty for St. Paul; but the attempt (he says) will only turn out to his safety—a safety which he believes (see Philippians 1:25-26) will be shown “in life,” by his actual release and return to his beloved churches, but which, if God so wills it, will be at least equally manifested in the “death,” which would bring him safe home to Christ. In either case he will be safe from all the enmity both of open sin and of malignant jealousy.

Through your prayer, and the supply of the Spirit.—This overruling of all enmity to his safety he hopes for through the intercession of the Philippian Church (comp. Philemon 1:23), and the fresh supply of grace which, through such intercession, may be given to him. For the word “supply” in this sense see Ephesians 4:15; and comp. Galatians 3:5; Colossians 2:19.

The Spirit of Jesus Christ.—Of the application of this name to the Holy Ghost we have instances in Romans 8:9; 2Corinthians 3:17; Galatians 4:6; 1Peter 1:11. Of these the first is the most notable, since in two clauses of the same sentence we have first “the Spirit of God,” and then “the Spirit of Christ.” He who is “sent by the Father in the name of the Son” (John 14:26), and whose regeneration of the soul is the working out the image of Christ in it, may well be called “the Spirit of Christ.” But the name has always some specialty of emphasis. Thus here, the whole conception of the passage is of Christ—“to me to live is Christ;” hence the use of this special and comparatively rare name of the Holy Ghost.

1:12-20 The apostle was a prisoner at Rome; and to take off the offence of the cross, he shows the wisdom and goodness of God in his sufferings. These things made him known, where he would never have otherwise been known; and led some to inquire after the gospel. He suffered from false friends, as well as from enemies. How wretched the temper of those who preached Christ out of envy and contention, and to add affliction to the bonds that oppressed this best of men! The apostle was easy in the midst of all. Since our troubles may tend to the good of many, we ought to rejoice. Whatever turns to our salvation, is by the Spirit of Christ; and prayer is the appointed means of seeking for it. Our earnest expectation and hope should not be to be honoured of men, or to escape the cross, but to be upheld amidst temptation, contempt, and affliction. Let us leave it to Christ, which way he will make us serviceable to his glory, whether by labour or suffering, by diligence or patience, by living to his honour in working for him, or dying to his honour in suffering for him.For I know that this shall turn to my salvation - Will be a means of my salvation. Whether the effect shall be to turn public favor toward the Christian religion, and secure my release; or whether it shall be to instigate my enemies more, so as to lead to my death; I am satisfied that the result, so far as I am concerned, will be well. The word "salvation," here, does not refer to his release from captivity, as Koppe, Rosenmuller, Clarke, and others, suppose; for he was not absolutely certain of that, and could not expect that to be effected by "the supply of the Spirit of Jesus Christ" But the meaning is, that all these dealings, including his imprisonment, and especially the conduct of those who thought to add affliction to his bonds, would be among the means of his salvation. Trying and painful as all this was, yet trial and pain Paul reckoned among the means of grace; and he had no doubt that this would prove so.

Through your prayer - See the notes at 2 Corinthians 1:11.

And the supply of the Spirit of Jesus Christ - To sustain me, and to cause those happy results to come out of these trials. He needed the same spirit which Jesus Christ had, to enable him to bear his trials with patience, and to impart to him the consolations which he required. He had no idea that these trials would produce these effects of their own accord, nor that it could be by any strength of his own.

19. turn to my salvation—"turn out to me for, (or unto) salvation." This proclamation of Christ every way will turn out to my spiritual good. Christ, whose interests are my interests, being glorified thereby; and so the coming of His kingdom being furthered, which, when it does come, will bring completed "SALVATION" (Heb 9:28) to me and all whose "earnest expectation" (Php 1:20) is that Christ may be magnified in them. So far is their preaching from causing me, as they thought, tribulation in my bonds (Php 1:16). Paul plainly quotes and applies to himself the very words of the Septuagint (Job 13:16), "This shall turn out to my salvation," which belong to all God's people of every age, in their tribulation (compare Job 13:15).

through your prayer and the supply—The Greek intimately joins the two nouns together, by having but one preposition and one article: "Through your prayer and (the consequent) supply of the Spirit of Jesus Christ (obtained for me through your prayer)."

He doth here further commend Timothy, compared with the generality of those who with him did attend the ministry of the gospel at Rome, where it seems (whatever the papists pretend) Peter did not then preside as metropolitan. When he saith

all, he doth not necessarily imply every individual besides Timothy, (though, as before, he knew not one like-minded as he was), but almost all, (as the universal sign is elsewhere synecdochically taken, Jeremiah 6:3 Matthew 10:22 Mark 1:5), or the most part of those then employed in the ministry, who were then at liberty, and whose inclinations, probably, he had inquired into.

Seek their own; did, though not simply and absolutely, yet after a sort, seek their own profit, ease, safety, pleasure, and satisfaction; called their own, in regard of their civil right, and the world’s opinion, but yet at God’s disposal, Haggai 2:8. These they did (as John Mark in another case) prefer to a long and tedious journey, for the service of Christ, unto Philippi.

Not the things which are Jesus Christ’s; so that they did postpone the glory of Christ, the safety and edification of the church there, to their own things. Wherefore he doth not mean it absolutely, that they did not seek the things For I know that this shall turn to my salvation: rendering a reason of what went before, (as the causal particle notes), he doth here oppose his knowledge to the envious preachers’ opinion, and his salvation to the affliction they did exercise him with; so that he was fully persuaded, that the trouble they had given, or should give to him, (though in the nature of the thing it had a tendency to take him off from the defence of the gospel, and so to hazard his soul, or, if he stood in defence of it, Nero would persecute him to death), would, upon sure ground, work for his good, Romans 8:28, even the great good, the salvation of his soul; yea, and for some time, {compare Philippians 1:25} the safely of his life here, Acts 27:34 Hebrews 11:7. His prison should be an ark to him resting on God’s promise, so that he could go on boldly and cheerfully in bearing his testimony to Christ with the helmet of salvation, Ephesians 6:17.

Through your prayer; having an interest in their prayers as a means of support, which he intimates they would continue to help him with, 2 Corinthians 1:11, as much as if he had downright asked an interest in them, Hebrews 13:18.

And the supply of the Spirit of Jesus Christ; yea, in the use hereof, that he might have a great measure of the Spirit, promised to those that ask him, Luke 11:13, he looks higher, not doubting but he shall have a renewed subsidy of grace continued to him from the same Spirit, which is in Christ Jesus his Head, Romans 8:9 Galatians 4:6; thereby he should be helped in his infirmities, Romans 8:26 1 Corinthians 12:11; and receive grace for grace, John 1:16, out of his fulness, who had not the Spirit by measure, John 3:34; whereupon, whatever his enemies conceited, he should have undersupplies secretly communicated, like those from the head to the members, which would be effectual and victorious to deliver him from every evil work, and preserve him to the heavenly kingdom, 2 Timothy 4:18.

of Christ, or that they did deny Christ, for it is apparent, even when he penned this Epistle, Philippians 1:13,14, with Acts 28:14,15, and Romans 1:8, there were many that did seriously seek Christ; but comparatively, and in a sort, they did not seek the things of Christ so intently as they should, 1 Corinthians 10:24,33, but failed as others did in other cases, Matthew 26:58 2 Timothy 4:16: not as if all minding of their own things were denied to Christ’s ministers, 1 Timothy 3:4,5 5:8; but they did slip their necks from under the yoke, and did not mind the glory of Christ in the church of Philippi, as he did.

For I know that this shall turn to my salvation,.... Or "to salvation", to the salvation of others; that is, the preaching of Christ by these men, though designed by them to the hurt of the apostle; yet he knew that by the power and grace of God it should be made useful to the conversion, and for the salvation of many souls; and this was matter of rejoicing to him: or that affliction which they thought to have added to his bonds, should it befall him, he knew either from a divine revelation, or from the word of God in general, which gives reason to believe that all things work together for good to the saints, and from his own experience; that this also would turn to his advantage, and be for his good, either temporal, spiritual, or eternal, and would work for him a far more exceeding and eternal weight of glory in the world to come; and even in this world, he knew that every reproach, indignity, and suffering he endured, did but increase his fame and his honour, and make his name the more illustrious among the saints; which was the very thing these men envied in him, and strove to take from him; yea, he knew that the method they took would, quite contrary to their expectation, be the means of his enlargement and liberty, of his salvation and deliverance from his bonds: see Philippians 1:25; and which he believed would be brought about by the prayers of the saints, and particularly these Philippians:

through your prayer; as Peter was delivered out of prison through the incessant prayer of the church for him. The apostle knew that the prayer of a righteous man availeth much with God, and is very prevalent with him, and much more the prayers of a whole church; wherefore he frequently desired them for him on many accounts; and among others, that he might be delivered out of the hands of unreasonable men; and he firmly believed that he should be delivered by such means:

and the supply of the Spirit of Jesus Christ; which he had reason to expect and hope would be given him through their prayers for him; for though God has made large provisions for the supply of the wants of his people, in his Son and in his covenant, to be dispensed unto them by his Spirit, yet for these will he be sought unto by them: the supply of the Spirit is a supply of gifts from Christ, fitting and qualifying men for his service, and which are ministered by the Spirit to them severally as he will; and a supply of grace out of the fulness of Christ, which the Spirit of grace is the applier of; and a supply of strength from the same by him, to enable the saints both to do and suffer whatever he is pleased to call, them to; it is in short a supply of all their need, which the Spirit of God helps them to, according to the riches of grace, in glory by Christ: this the apostle knew would be sufficient for him, to support him under his present troubles, to deliver him out of them, and to fit him for whatever future work and service his Lord and master had for him to do.

For I know that this shall turn to my salvation through your prayer, and the supply of the Spirit of Jesus Christ,
Php 1:19. Reason assigned not only for the ἀλλὰ καὶ χαρήσομαι, but for the entire conjoint assertion: ἐν τούτῳ χαίρω, ἀλλὰ κ. χαρ. For both, for his present joy and for his future joy, the apostle finds the subjective ground in the certainty now to be expressed.

τοῦτο] the same thing that was conveyed by ἐν τούτῳ in Php 1:18, this fact of Christ’s being preached, from whatever different motives it may be done,—not: my present, τὰ κατʼ ἐμέ (Hofmann).

εἰς σωτηρίαν] is, in conformity with the context, not to be explained of the deliverance from captivity (Chrysostom, Theophylact, Musculus, Heinrichs), or of the preservation of the apostle’s life (Oecumenius), or of the triumph over his enemies (Michaelis), or of the salvation multorum hominum (Grotius); nor is it to be more precisely defined as the eternal Messianic redemption (van Hengel, Weiss; comp. Matthies and Hoelemann), or as spiritual salvation (Rheinwald, de Wette). On the contrary, the expression: “it will turn out to my salvation” (comp. Job 13:16), will be salutary for me, is, without anticipating the sequel, to be left without any more precise modal definition; for Paul himself only announces, as the discourse proceeds (Php 1:20), how far he expects salutary results for himself to arise out of the state of things in question. Bengel aptly remarks: “non modo non in pressuram,Php 1:17. On ἀποβήσεται, will turn out, issue, comp. Luke 21:13; Job 13:16; 2Ma 9:24; Plat. Lys. p. 206 A; de virt. p. 379 C; Rep. p. 425 C; Dem. 1412. 10.

Through the entreaty of his Philippians
, Paul knows, it will be salutary for him (comp. 2 Corinthians 1:11; Romans 15:31; 2 Thessalonians 3:12; Philemon 1:22), and through supply of the Spirit of Christ, that is, through the Spirit of Christ supplying him with help, strength, courage, light, etc. (comp. on ἐπιχορηγ., Ephesians 4:16). The words διὰ τῆς ὑμῶν δεήσεωςΧριστοῦ, embrace, therefore, two elements which work together and bring about the ἀποβήσ. εἰς σωτηρ., one of these on the part of the readers themselves (hence ὑμῶν is placed first), the other on the part of the Holy Spirit. After καί, διά is to be again understood; the article, however, is not repeated before ἐπιχορ., not because the entreaty and the ἐπιχορηγία are to be taken together as one category, which in this passage would be illogical,[70] but because Paul conceived the second member of the clause without the article: supply (not the supply) of the Spirit. τοῦ πνεύματος is the genitive of the subject; as genitive of the object (Wiesinger, in accordance with Galatians 3:5) the expression would be inappropriate, since Paul already has the Spirit (1 Corinthians 7:40), and does not merely expect it to be supplied, though in his present position he does expect the help, comfort, etc., which the Spirit supplies. Comp. Theodoret: τοῦ θείου μοι πνεύματος χορηγοῦντος τὴν χάριν. Respecting the πνεῦμα Χριστοῦ, see on Romans 8:9; Galatians 4:6; 2 Corinthians 3:17. Paul here designates the Holy Spirit thus, because Jesus Christ forms, in the inmost consciousness of the apostle, the main interest and aim of his entire discourse, Php 1:18 ff.

[70] Bengel well says: “precationem in coelum ascendentem; exhibitionem de coelo venientem.” If, however, ἐπιχορηγίας is still to be included in dependence on τῆς ὑμῶν (so Buttmann, neut. Gr. p. 87 [E. T. p. 100]), the readers would at all events appeal as those communicating, which would yield an incongruous idea.

Php 1:19. The only apparent ground for reading δέ is its difficulty. γάρ (which has greatly preponderating authority) gives the reason for the continuance of his joy.—τοῦτο. There is no need to limit this to his captivity (so Kl[48]), or his worries and trial (De W., Lft[49]). It is used generally of his present circumstances. τοῦτοσωτ. is quoted from Job 13:16 (LXX).—σωτ. We fail to see why this should be interpreted as the final eschatological salvation (so Ws[50], Lft[51], Kl[52], etc.). There is nothing in the context to justify such a thought. He has every reason to hope, he tells them, that he will see them again in peace (Php 1:25-27). Surely he is thinking chiefly of his probable release, an expectation which admirably accords with the favourable view of his case which was evidently being taken at Rome. This interpretation (Chr[53], τὴν ἀπαλλαγὴν λέγει) is strongly supported by the sense of the word in Job 13:16, from which it is here quoted, where יְשׁוּעָה has not the usual deeper meaning which belongs to it in the Prophh. and Pss., but signifies victory in a contest for the right. Cf. also 2 Corinthians 1:10 ff., a passage precisely akin to this, which favours the above idea of σωτηρία. [We find that Zahn uses almost the same arguments, Luthardt’s Zeitschr., 1885, p. 300.] This verse is linked to Php 1:12 by Php 1:18. He desires their prayers for deliverance, and the promised Spirit of Christ (Luke 12:12) to give him wisdom that he may know how to act. In any case (the thought crosses his mind that he may still be condemned) he hopes to glorify Christ whether in life or death.—ἐπιχορ. The absence of the article is no reason for joining ἐπιχ. closely with δεής. under the government of ὑμῶν. The gen. τοῦ πν. . Χ. is quite sufficient to isolate ἐπιχ. “The supply given by the Spirit of Jesus Christ.” This is the Spirit possessed by Christ Himself and communicated to all who abide in Him as members of His body. Of course Paul, at times, really identifies Christ with the Spirit, e.g., 1 Corinthians 15:45, 2 Corinthians 3:17. Cf. 1 Corinthians 6:17. This identification springs directly from his own spiritual history. “The first ‘pneumatic’ experience Paul had was an experience of Christ” (Gunkel, Wirkungen d. heil. Geistes2, p. 91). Cf. for the word ἐπιχορ. Ep. ad Diogn., i., 10, τοῦ Θεοῦ τοῦ καὶ τὸ λέγειν καὶ τὸ ἀκούειν ἡμῖν χορηγοῦντος. “A suitable and common word for the Giver God.… The generosity of its origin survives in the transfer” (Gildersleeve ad loc.).

[48] Klöpper.

[49] Lightfoot.

[50] Weiss.

[51] Lightfoot.

[52] Klöpper.

[53] Chrysostom.

19. For I know] A development of the thought implied in “I shall rejoice,” just above. Subordinate to the supreme fact that “Christ is being proclaimed,” comes in here the delightful certainty that the attendant discipline will further his own spiritual and eternal good, always in connexion with service rendered to his Lord.

that this shall turn to my salvation] Rather more closely, in view of the Greek idiom, that I shall find this thing result in salvation.

Salvation”:—here, probably, final glory. The word sótêria includes, in its widest reference, the whole process of saving mercy, from the gift of the Saviour to the ultimate bliss of the saved. More definitely, in the life of the Christian, it points sometimes to his first knowledge of and faith in the Saviour (2 Corinthians 6:2), sometimes to the lifelong process of his Divine preservation in Christ (2 Timothy 2:10; 1 Peter 1:9), more frequently to the heavenly issue of the whole in glory (Romans 13:11; 1 Thessalonians 5:8; Hebrews 9:28; 1 Peter 1:5). The same may be said of the cognate verb, only that it more often than the noun refers to the lifelong process.

In a few passages (e.g. Acts 27:34) the noun refers to bodily preservation. But this meaning is precluded here by the reference just below to the “supply of the Spirit.”

through your prayer] He is sure of the coming blessing, and equally sure of the efficacy of the means to it—intercessory prayer. For St Paul’s high estimate of the worth of intercession for himself and his work cp. e.g. Romans 15:30; 2 Corinthians 1:11; Colossians 4:3; 2 Thessalonians 3:1.

the supply] The Greek word slightly indicates a supply which is large and free.—For the thought cp. John 10:10.

of the Spirit of Jesus Christ] Here first, what is “the Spirit of Jesus Christ”? Certainly not merely “His principles and temper.” So vague a meaning of the word “Spirit” is foreign to the N. T. The analogy of e.g. Romans 8:9; Galatians 4:6; 1 Peter 1:11; taken along with our Lord’s own teaching about the personal Paraclete who was to be His Divine Representative and Equivalent in the true Church (John 14-16), assures us that this is the Holy Spirit, the Third Person of the blessed Trinity. He is “the Spirit of Jesus Christ” because in the eternal relations within Deity He “proceeds” from the Eternal Son, and is sent by Him (John 15:26) as well as by the Father (John 14:16; John 14:26), and is so one with Christ that where the Spirit comes Christ comes (John 14:18). His whole work for and in the Church and the soul is essentially and entirely connected with the glorified Lord. He regenerates by effecting our vital union with Christ; He sanctifies and strengthens by maintaining and developing it. We possess the Spirit because of Christ; we possess Christ, in the sense of union, by the Spirit.

Secondly, what is “the supply of the Spirit”? Grammatically, the phrase may mean either, “the supply which is the Spirit,” or, “the supply which the Spirit gives.” Happily the two practically converge. But we prefer the former, in view of Galatians 3:5, where the verb “ministereth,” R.V. “supplieth,” is cognate to the noun “supply” here. The Apostle thus anticipates, in answer to the Philippians’ prayers, a new outpouring within him of the power of the blessed Paraclete, developing there the presence of Jesus Christ. Cp. his own prayer for other converts, Ephesians 3:14-19.

Php 1:19. Γὰρ, for) [aetiologia]. The reason assigned, why he should rejoice.—τοῦτό μοι ἀποβήσεται εἰς σωτηρίαν, this shall turn to my salvation) So evidently the LXX., Job 13:16, with whom, in that one book, the verb ἀποβαίνω is of frequent occurrence; and in the same passage, Job 13:15-16, the question relates to sincerity, which is purity (ἁγνῶς) with Paul, Php 1:16.—εἰς σωτηρίαν, to salvation) not only not to affliction, Php 1:16.—δεήσεως, prayer) ascending to heaven—ἐπιχορηγίας, supply) coming down from heaven; ἐπὶ indicates the relation.

Verse 19. - For I know that this shall turn to my salvation. Τοῦτο, this, refers to the general preaching of Christ, rather than (as Calvin and others interpret) to the affliction raised up for St. Paul. The opposition of his enemies will stir him up to greater activity and earnestness, and so conduce to his spiritual well-being now and to his salvation hereafter. This he knows, for "all things work together for good to them that love God." Some, as Chrysostom, understand σωτηρία here of present safety or deliverance from prison; but this seems improbable. The words are quoted from Job 13:16, Septuagint Version. Through your prayer, and the supply of the Spirit of Jesus Christ. He knows that they pray for him; he humbly believes that those prayers assist him in working out his own salvation. As the prayer ascends, says Bengel, the supply of the Spirit descends; comp. Galatians 2:5, "He that ministereth ['supplieth,' R.V.] to you the Spirit." The Spirit is the supply; the Lord Jesus sends the quickening Spirit from the Father. Others, as Meyer, make the genitive subjective, and interpret "the aid which the Spirit supplies." The Spirit is here called "the Spirit of Jesus Christ" - "proceeding from the Father and the Son." So also Galatians 4:6; Romans 8:9; Acts 16:7 (in the true reading), "the Spirit of Jesus." Philippians 1:19This

This preaching of Christ in every way.

Shall turn (ἀποβήσεται)

Lit., come off, eventuate.


Not his deliverance from captivity, but it will prove salutary to him in a spiritual sense and to the saving work of the Gospel. Salvation simply is used, without any more precise definition; and the broader sense, as related to his ministry, seems to be indicated by the words Christ shall be magnified, in Philippians 1:20.

Supply (ἐπιχορηγίας)

See on add, 2 Peter 1:5. Compare Galatians 3:5. The word implies bountiful supply.

Of the Spirit of Jesus Christ

Either the supply furnished by the Spirit, or the supply which is the Spirit. It is better to take it as including both. The exact phrase, Spirit of Jesus Christ, is found only here. Spirit of Christ occurs Romans 8:9; 1 Peter 1:11. The Holy Spirit is meant; called the Spirit of Jesus Christ, because through the Spirit Christ communicates Himself to His people. "The Spirit is the living principle and the organ of the proper presence of Christ and of His life in them" (Meyer).

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