Philippians 1:19

Php_1:19

For I know that this shall turn to my salvation

Mark

I.

The confidence of the declaration--I know. Not an angel could utter a truer note of triumph. Righteousness is a prophetic power. The good man can infallibly predict the issue of moral operation.

II. The ground of this confidence. This shall turn, viz., the preaching of Christ. His joy does not arise from the fact that certain persons preached, but from the higher fact that Christ was preached; not that bad men were working, but that a good work was being done.

III. The extension of the truth is the best guarantee of personal happiness. A man of less moral grandeur would have started the argument from himself. Let me be free and then the gospel shall triumph; but he knew nothing of such self-idolatry. He said Christ shall be preached, and Christs servants in due time shall be free. When it goes well with the Master it goes well with the servant.

IV. The Gospel has everything to hope from being allowed to reveal its own credentials. Proclaim it--ministers, teachers; it sounds well from any lips--philosophers, babes and sucklings, unlearned. By whomsoever pronounced, the celestial fire will strike through every syllable.

V. The greatest man in the Church may be served by the supplication of the good. The apostle associates his salvation with the prayer of the Philippians. No man is so far advanced as to be beyond the range of prayer. Here a child is of value. (J. Parker, D. D.)

Salvation and its means

I. The salvation provided by Christ is radically a spiritual salvation. It extends indeed to all the elements of our nature, being an emancipation of the whole man from the bondage of death; but the condition of the body follows that of the soul. In a sense we enter into spiritual salvation at conversion, for he that believeth hath everlasting life. But the word is generally applied to the state of perfect purity and beauty and blessedness for the whole nature which the day of Christ will bring in.

II. All Gods providential dealings with His people are intended to be a training for salvation, whether pleasant or like Pauls at Rome, not joyous but grievous, a discipline fitted to ripen the flower of holy character, which will be fully opened in its glorious beauty in heaven.

III. By the measure in which we avail ourselves of this training our salvation will be affected.

1. All who reach heaven will be perfectly happy up to the full measure of their capacities, because being pure in heart, they will see God as fully as their natures can see Him.

2. But the eyes of those who availed themselves but little of the light, of truth, who looked at God but seldom, will be able to look at Him only from far; whilst those whose eyes have been much accustomed to the light here, will stand in the foremost circles, and there with ravished hearts gaze on the infinite glory. Some will have an abundant entrance, while others will be saved only as through fire.

IV. Remembering these things, what manner of persons ought we to be.

1. In all holy conversation and godliness.

2. In prayer and effort.

3. So that the Divine training may turn to our salvation.

V. How then shall we obtain this spiritual profit?

1. Through the supply of the Spirit of Jesus Christ.

(1) He originates and supports spiritual life; clears away the mists of prejudice; opens the eyes to guilty self and merciful God; dwells in the regenerate.

(2) The figures under which His influence is set forth describe His action; fire to burn up the chaff within us, and to light up in our souls the genial flame of love; water to cleanse pollution and to quench thirst; unction to consecrate.

2. This supply is obtained largely through the Churchs prayer. (R. Johnstone, LL. B.)

The supply of the Spirit of Jesus Christ

I. The supply. The Holy Spirit is the sole agent of the Saviours will in the inward work of grace; nor is the indwelling and operation of Christ ever mentioned without the accompaniment of this truth. Not that the Spirit is supplied merely as an influence; He is both the Giver and the Gift; just as the Savior is the Victim and Priest. The gospel is a ministration of the Spirit by the Spirit, and the apostle hopes for the supply to his soul of all that grace which the Spirit, the Keeper of Christs treasury, has to bestow.

II. The prayer. He relies on the Philippians intercessions, answering to those he always offered for them (verse 4). It is simply His most graceful way of asking them to pray for him--not, simply with reference to the official work of the gospel, but to the good of his own soul. Mutual prayer is bound up with the very essence of the Christian system.

III. The connection between the two. He seems to place himself between them and his Lord. The Spirit of Jesus flows unto him in proportion as the prayers of his fellow Christians and his own flow out towards Him in supplication. We are what the supply of the Saviours Spirit makes us; that is the measure of our life, strength, perception of truth, performance of duty, and attainment in grace. But that is dependent on individual and common prayer; and the prayer for the Spirit is offered through the same Spirit in whom as well as for whom we pray. (W. B. Pope, D. D.)

The ministers plea

I. The prayer of the church.

1. In reference to Paul.

(1) He expected to be prayed for. He does not ask for, but assumes that he has their prayers. Would that all pastors could assume as much. Some are rich in this, but some terribly poor.

(2) He valued the prayers of the saints. He was an apostle, but could not do without them; how much more we.

(3) He looked for great results from them. He wanted them all the more because his troubles were heavier than usual; so do ministers in these evil days.

2. In reference particularly to ministers.

(1) They may justly claim the prayers of their brethren.

(a) To help them in their duties, so that they may be made effectual.

(b) They are burdened with remarkable responsibilities.

(c) They have an experience singular to themselves.

(d) They have subtle, numerous, and peculiar temptations--pride; despondency.

(e) They have many discouragements.

(2) The prayers which are wanted are those of the entire Church. From some other labour some of you might be exempted, but not from this.

(a) Of all who profit by our ministry. If you feed upon the Word pray that others may do so; if you dont, do not unkindly speak of it everywhere, but tell the Lord about it.

(b) Of converts.

(c) Of the aged with their experience, and the young with their freshness.

(d) Of the absent through sickness, etc. How effective the ministry of the helpless who can yet pray.

(3) The prayers of Gods people ought to go up for their minister in many forms.

(a) It should be daily work.

(b) If we expect a blessing on our families through the ministry, we should as families ask God to bless it.

(c) Then there are our prayer meetings, etc.

(d) There should be especial prayer by each Christian at home before every service.

(4) These prayers, to be good for anything, will be attended with consistent lives.

II. The supply of the Spirit.

1. The Spirit we want is--

(1) The Spirit who rested on Christ.

(2) The Spirit, the Comforter, who represents Christ.

2. This Spirit is essential to every true minister. All other gifts, however desirable, may be dispensed with, but for the conversion of souls this is the one essential.

(1) The preacher must be taught of the Spirit, else how shall he speak?

(2) He must be inflamed by the Spirit.

(3) He must have the unction of the Spirit.

3. The supply of the Spirit is essential to the edification of the Church of God. To build up a church.

(1) Light is needed.

(2) Love.

(3) Holiness.

(4) Zeal.

4. For the conversion of sinners. Who can enlighten the blind eye, quicken the dead soul, but the Spirit?

5. For the progress of the gospel and the victory of truth. (C. H. Spurgeon.)

The relation between prayer and the supply of the Spirit

I believe in the efficacy of united prayer, but each one must pray. There would be no clouds unless the drop of dew from each blade of grass were exhaled by the sun. Each drop ascending in vapour falls again in the blessed shower which removes the drought. So the grace that trembles upon each one of you must exhale in prayer, and a blessing will come clown upon the Church of God. (C. H. Spurgeon.)

The necessity of the Spirit in spiritual work

There is an old Romish story, that a certain famous preacher was to preach on a certain occasion, but he missed his way and was too late, and the devil knowing of it put on the appearance of the minister, took his place, and preached a sermon to the people, who supposed they were listening to the famous divine whom they had expected. The devil preached upon hell, and was very much at home, so that he delivered a marvellous sermon, in which he exhorted persons to escape from the wrath to come. As he was finishing his sermon, in came the preacher himself, and the devil was obliged to resume his own form. The holy man then questioned him, How dare you preach as you have done, warning men to escape from hell? Oh, said the devil, it will do no hurt to my kingdom, for I have no unction. The story is grotesque, but the truth is in it. The same sermon may be preached and the same words uttered, but without unction there is nothing in it. The unction of the Holy One is true power; therefore, brethren, we need your prayers that we may obtain the supply of the Spirit upon our ministry; for otherwise it will lack unction, which will amount to lacking heart and soul. It will be a dead ministry, and how can a dead ministry be of any service to the people of God? (C. H. Spurgeon.)

Prayer for ministers

John Livingston of Scotland once spent a whole night with a company of his brethren in prayer for Gods blessing, all of them together besieging the throne; and the next day, under his sermon, five hundred souls were converted. All the world has heard how the audience of the elder Pres. Edwards was moved by his terrible sermon on Sinners in the hands of an Angry God; some of them even grasping hold of the pillars of the sanctuary, from feeling that their feet were actually sliding into the pit. But the secret of that sermons power is known to but very few. Some Christians in that vicinity (Enfield, Mass.) had become alarmed, lest, while God was blessing other places, He should in anger pass them by; and so they met on the evening preceding the preaching of that sermon, and spent the whole of the night in agonizing prayer. (Dr. H. C. Fish.)

Cheerfulness in trial

At a certain period the Methodist Society in Dublin was greatly agitated by divisions. A good but very anxious brother wrote to Mr. Wesley on the subject, told him the real state of things, deplored it exceedingly, and concluded his communication by inquiring, Where, sir, are all these things to end? The venerable Wesley replied: Dear brother, you ask where are all these things to end? Why, in glory to God in the highest, to be sure; and on earth peace, and goodwill among men. (Anecdotes of the Wesleys.)

Benefit of trial

It is rough work that polishes. Look at the pebbles on the shore! Far inland, where some arm of the sea thrusts itself deep into the bosom of the land, and expanding into a salt loch, lies girdled by the mountains, sheltered from the storms that agitate the deep, the pebbles on the beach are rough, not beautiful; angular, not rounded. It is where long white lines of breakers roar, and the rattling shingle is rolled about on the strand, that its pebbles are rounded and polished. As in nature, as in the arts, so in grace; it is rough treatment that gives souls as well as stones their lustre; the more the diamond is cut the brighter it sparkles; and in what seems hard dealing, there God has no end in view but to perfect His peoples graces. (T. Guthrie, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

2. Paul’s feeling as to the final issue, Php_1:19-24.

19. For I know—Not whether his opponents may accomplish their purpose, but that this wider preaching of Christ will contribute to his salvation, whether he shall live or die. It cannot, then, be temporal deliverance that he is expecting, as is further evident from its dependence on the supply of the Holy Spirit. Of the various interpretations of σωτηριαν, we think the context requires the reference to eternal salvation, which will surely be won if Christ shall be magnified in him. He, however, makes his salvation dependent on the double means of the prayer of the Philippians for him, so high is his estimate of the intercessions of his brethren, and the help supplied by the Holy Spirit whom Jesus sends to believers.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

CRITICAL AND EXPLANATORY NOTES

Php_1:19. This shall turn to my salvation.—“Salvation in the highest sense. These trials will develop the spiritual life in the apostle, will be a pathway to the glories of heaven” (Lightfoot). Meyer prefers to render “will be salutary for me, without any more precise modal definition.” Supply of the Spirit of Jesus Christ.—“The Spirit of Jesus is both the giver and the gift” (Lightfoot).

Php_1:20. Earnest expectation.—Same word again in Rom_8:19 (not again in New Testament). “It is the waiting expectation that continues on the strain till the goal is attained” (Meyer). The intensive in the compound word implies abstraction from other things through intentness on one. Put to shame.—As a man might be who felt his cause not worth pleading, or as one overawed by an august presence. With all boldness, i.e. of speech. A man overpowered by shame loses the power of speech (see Mat_22:12).

Php_1:21. For to me to live is Christ—The word of emphasis is to me, whatever it may be to others. If this be not the finest specimen of a surrendered soul, one may seek long for that which excels it. That life should be intolerable, nay inconceivable, except as the ego merges into Christ’s; this is the sanest and most blessed unio mystica (Gal_2:20). And to die is gain.—It is the purely personal view—“to me”—which the apostle has before him. “The spirit that denies” says, that when all that a man hath has been bartered for life, he will think himself gainer. “More life and fuller” is what St. Paul sees through the sombre corridor. It is not simply the oblivious repose where “the wicked cease from troubling” that he yearns for. Nor is it a philosophical Nirvâna.

“For who to dumb forgetfulness a prey

This pleasing, anxious being e’er resigned?”

Php_1:22. But if I live in the flesh, this is the fruit of my labour (see R.V.).—“The grammar of the passage reflects the conflict of feeling in the apostle’s mind. He is tossed to and fro between the desire to labour for Christ in life and the desire to be united with Christ by death. The abrupt and disjointed sentences express this hesitation” (Lightfoot).

Php_1:23. I am in a strait betwixt two.—I am laid hold of by two forces drawing in opposite directions. “Desire” draws me away from earth; your “necessity” would keep me in it. As in the old mythology everything bowed before Necessity (ἀνάγκη), so here the apostle’s desire is held in check by the needs of his converts. To depart.—As a ship weighs anchor and glides out with set sails, or as a tent is struck by the Arabs as they noiselessly steal away. To be with Christ.—St. Paul regards the soul, whilst in the body, as a “settler” in a land of which he is not a native, an “emigrant” from other shores. But he would rather emigrate from the land of his sojourn and settle with the Lord (2Co_5:6; 2Co_5:8). “We come from God who is our home.” “As soon as I shall have taken the poison I shall stay no longer with you, but shall part from hence, and go to enjoy the felicity of the blessed” (Socrates to Crito). Which is far better.—R.V. “very far.” How far from uncertainty is the eager estimate of the life with Christ! It is one thing to extol the superiority of life away from the flesh in a Christian hymn, whilst health is robust; it is quite a different matter to covet it with the sword of martyrdom hanging over one’s head.

Php_1:25. I know that I shall abide.—Not a prophetic inspiration, but a personal conviction (Act_20:25).

MAIN HOMILETICS OF THE PARAGRAPH.—Php_1:19-26

The Noble Attitude of a Sufferer for the Truth.

I. The hostility of false brethren tends to the enlargement of the truth, whatever may be the fate of the sufferer.—

1. He is assured of personal blessing from the Spirit through prayer. “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). The apostle already sees how his troubles and suffering may develop his own spiritual life and be a pathway to the glories of heaven. By the prayers of God’s people he looks for an abundant supply of the Spirit, by whose agency his salvation will be perfected. The enemies of the good man cannot rob him of his interest in Christ, and suffering only adds new lustre to every Christian grace. The Port Royalist exclaimed, “Let us labour and suffer; we have all eternity to rest in.” Paul, who, fighting with wild beasts, was a spectacle to angels and men, could reckon that “the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us.”

2. The greatness of Christ is set forth by the courage given to the sufferer, though uncertain of what awaits him.—“According to my earnest expectation and my hope, that in nothing I shall be ashamed, but … Christ shall be magnified in my body, whether it be by life, or by death” (Php_1:20). With the earnest expectation and hope of future glory, the apostle had no need to be ashamed of his work for God or of God’s work in him; but he regarded his sufferings, not as a setting forth of his own goodness, but of the glory of Jesus, who gave him strength and fortitude to endure. It is in tribulation that the grace of Christ is most conspicuous. The Redeemer was perfected through suffering; so are His followers.

II. The alternative of life or death presents a problem the sufferer is unable to solve.—“What I shall choose I wot not. For I am in a strait betwixt two” (Php_1:22-23).

1. Life has great attractions.—

(1) Christ may be further exalted. “For to me to live is Christ” (Php_1:21). life is an opportunity for setting forth Christ, and this is done by carefully copying His example. “As I stood beside one of the wonderful Aubusson tapestries,” says Eugene Stock, “I said to the gentleman in charge, ‘How is this done?’ He showed me a small loom with a partly finished web upon it, and said that the weaver stands behind his work, with his materials by his side, and above him the picture he is to copy, exactly thread for thread and colour for colour. He cannot vary a thread or a shade without marring his picture.” It is a glorious thing for us to have a perfect life for example by which to form our lives. And we cannot vary a hair-breadth from that example without injuring our lives.

(2) More results of Christian work may be gathered. “But if I live in the flesh, this is the fruit of my labour” (Php_1:22). The best use of life is to employ it in working for God. Work done for Him will remain when the worker is forgotten. In ministerial work we may garner the most precious fruits.

(3) Help may be afforded to others. “Nevertheless to abide in the flesh is more needful for you” (Php_1:24). Paul was the pioneer and founder of Christianity among the Gentiles, and the young Churches looked to him for leadership and counsel. It seemed every way desirable that for their sakes his life should be continued. No one felt this more keenly than himself, though he was assured that if that life was prematurely terminated the cause of the gospel was safe in the hands of God.

2. Death admits to superior advantages.—“To die is gain” (Php_1:21). Even by his death Christ would be glorified, and the apostle admitted not to shame or loss, as his enemies supposed, but to a state of blessed reward.

“Sorrow vanquished, labour ended,

Jordan past.”

“Why should I fear death?” said Sir Henry Vane, as he awaited his execution; “I find it rather shrinks from me than I from it.”

“Death wounds to heal; I sink, I rise, I reign;

Spring from my fetters, fasten in the skies,

Where blooming Eden withers in my sight.

Death gives us more than we in Eden lost.”

Young.

III. The undaunted sufferer is confident of continued opportunities of advancing the joy of believers in the truth.—“And having this confidence, I know that I shall abide and continue with you all for your furtherance and joy of faith, that your rejoicing may be more abundant” (Php_1:25-26). This assurance was verified by the apostle’s return to Philippi on his release from his first captivity. “Man is immortal till his work is done.” Life is short, and every moment of its duration should be spent for God and the good of others. Shall we repine at our trials which are but for a moment? “We are nearing home day by day,” wrote General Gordon. “No dark river, but divided waters are before us, and then let the world take its portion. Dust it is, and dust we will leave it. It is a long, weary journey, but we are well on the way of it. The yearly milestones quickly slip by, and as our days so will our strength be. The sand is flowing out of the glass, day and night, night and day; shake it not. You have a work to do here, to suffer even as Christ suffered.”

Lessons.—

1. The highest virtues are not gained without suffering.

2. Suffering for the truth strengthens our attachment to it.

3. Suffering for the truth is often a means of spreading it.

GERM NOTES ON THE VERSES

Php_1:20. Christ the Christian’s Life.

I. Christ was the recognised Source of the apostle’s life.

II. Christ was the supreme Object of the apostle’s contemplation.

III. The glory of Christ was the great end of the apostle’s endeavours.—H. Simon.

Php_1:21. The Christian’s Life and Death.

I. The Christian’s life.—

1. It is a life in Christ.

(1) Begun in regeneration.

(2) Realised by faith.

(3) Sustained and increased by divine knowledge.

2. It is a life for Christ.—

(1) The example of Christ is its model.

(2) The will of Christ is its laws.

(3) The glory of Christ is its end.

II. The Christian’s death.—

1. The Christian’s death is a gain by being deprived of something.

(1) Deprived of the sinful body.

(2) Freed from temptation.

(3) From his enemies.

(4) From suffering.

(5) From death.

2. The Christian’s death is a gain by acquiring something.—

(1) Accelerated liberty to worship God.

(2) The ultimate addition of the glorified body with its exalted form and powers.

(3) The blessed reunion and fellowship with departed friends.

(4) The presence and companionship of Christ for ever.

Christian Life and Death.

I. The apostle’s language exhibits the proper scope and character of all truly Christian life.—The end and substance of the Christian life is Christ.

II. What Christian death is and how it ought to be regarded.—Death is not simply altered life. It is life elevated and ennobled. It is gain compared with life in the flesh. Death raises the saint to be with Christ.

III. The text puts Christian life and death before us regarded as an alternative.—Whether life be more or less desirable, less or more desired, it should be spent under the strong and penetrating assurance that to die is gain. Be death ever so desirable, it is our own fault if the happiness of life does not more than counterbalance the trial of it.—J. D. Geden.

“For to me to live is Christ.” Enthusiasm for Christ.

I. Enthusiasm for Christ in the home-life.

“The highest duties oft are found

Lying upon the lowest ground;

In hidden and unnoticed ways,

In household work on common days,

Whate’er is done for God alone

Thy God acceptable will own.”

II. Enthusiasm for Christ in public life.

“Trust no future, howe’er pleasant,

Let the dead past bury its dead;

Act, act in the living present,

Heart within and God o’erhead.”

III. Enthusiasm for Christ in Church-life.

“Come, labour on,

No time for rest till glows the western sky,

While the long shadows o’er our pathway lie,

And a glad sound comes with the setting sun,

Servants, well done!”

J. M. Forson.

The Christian’s estimate of living and dying.

I. The Christian’s estimate of living should be a life in Christ.—

1. A life of which Christ is the Source.

2. A life of which Christ is the Sustainer.

3. A life of which Christ is the Sphere.

II. The Christian’s estimate of living should be a life for Christ.—

1. A life spent in labouring for Him alone.

2. A life of continued suffering for Him.

3. A life of daring everything for Him.

III. The Christian’s estimate of dying should be that it is gain.—

1. Because death leads to closer and more uninterrupted union with Christ.

2. Because death lands the true believer in absolute security.

Lessons.—

1. In some sense the utterance of the apostle is true of every Christian.

2. In its full sense it is only true of pre-eminent Christians.

3. The more it is true of any, the happier and more useful Christians they are.—Homiletic Quarterly.

The Believer’s Portion in both Worlds.

I. The believer’s life.—

1. Is originated by Christ.

2. Is sustained by Christ.

3. Is spent to the glory of Christ.

II. The believer’s end.—

1. The gain of sorrows escaped.

2. The gain of joys secured.

Lessons.—

1. Improve life.

2. Prepare for death.—C. Clayton, M.A.

Php_1:23-24. Willing to wait, but ready to go.

1. The two desires.—

1. To depart and be with Christ.

(1) The exodus from this life by dissolution of the body—“to depart.”

(2) Christ’s presence the immediate portion of His people when their life on earth is done—“to be with Christ.”

2. To abide in the flesh.—It is a natural and lawful desire. The love of life—it is not necessary, it is not lawful to destroy it. Let it alone to the last. The way to deal with it is not to tear it violently out, so as to have, or say that you have, no desire to remain; but to get, through the grace of the Spirit, such a blessed hope of Christ’s presence as will gradually balance and at last overbalance the love of life, and make it at the appointed time come easily and gently away.

II. A Christian balanced evenly between these two desires.—“I am in a strait betwixt two.” The desire to be with Christ does not make life unhappy, because it is balanced by the pleasure of working for Christ in the world; the desire to work for Christ in the world does not make the approach of dissolution painful, because it is balanced by the expectation of being soon, of being ever with the Lord.

III. Practical Lessons.—

1. This one text is sufficient to destroy the whole fabric of Romish prayer to departed saints.

2. The chief use of a Christian in the world is to do good.

3. You cannot be effectively useful to those who are in need on earth unless you hold by faith and hope to Christ on high.

4. Living hope of going to be with Christ is the only anodyne which has power to neutralise the pain of parting with those dear to us.—W. Arnot.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

1:19 this will lead to my deliverance: Paul expected to be released from prison soon (see 1:25-26; 2:24; contrast 2 Tim 4:6, written from prison at a later time when Paul expected death).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

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.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

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 Christs 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 apostles 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. Luk_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. 2Co_1:11; Rom_15:31; 2Th_3:12; Phm_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., Eph_4:16). The words διὰ τῆς ὑμῶν δεήσεως … Χριστοῦ, 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 Gal_3:5) the expression would be inappropriate, since Paul already has the Spirit (1Co_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 Rom_8:9; Gal_4:6; 2Co_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.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Phi 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. τοῦτο … σωτ . 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 (Phi 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 2Co 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 Phi 1:12 by Phi 1:18 . He desires their prayers for deliverance, and the promised Spirit of Christ (Luk 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 . Ἰ . 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. , 1Co 15:45 , 2Co 3:17 . Cf. 1Co 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. Geistes 2 , 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.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

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" (Phi 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 (Phi 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)."

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 19. This shall turn to my salvation] That is: It will be the means of my temporal safety; of my deliverance; for so the word σωτηρια is here to be understood. The Jews had denounced the apostle as an enemy to Caesar; but he knew that, when the nature of the Gospel should be fully known, the Romans would see that he could be no enemy to Caesar who proclaimed a prince whose kingdom was not of this world; and who had taught, in the most unequivocal manner, that all Christians were to give tribute to whom tribute was due, and while they feared God to honour also the king, though that king was Nero.

Through your prayer] Knowing them to be genuine followers of Christ, he was satisfied that their prayers would be very available in his behalf; and under God he places much dependence upon them.

The supply of the Spirit of Jesus Christ] The word επιχορηγια, which we translate supply, signifies also furnishing whatever is necessary. The Spirit of God he expected to help all his infirmities, and to furnish him with all the wisdom, prudence, strength of reason, and argument, which might be necessary for him in the different trials he had to pass through with his persecutors, and the civil powers, at whose judgment-seat he stood.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

19 For I know that As some published the gospel with the view of rendering Paul odious, in order that they might kindle up against him the more the rage of his enemies, he tells them beforehand that their wicked attempts will do him no harm, because the Lord will turn them to a contrary design. “Though they plot my destruction, yet I trust that all their attempts will have no other effect but that Christ will be glorified in me — which is a thing most salutary to me.” For it is evident from what follows, that he is not speaking of the safety of the body. But whence this confidence on the part of Paul? It is from what he teaches elsewhere, (Romans 8:28,) — that all things contribute to the advantage of God’s true worshippers, even though the whole world, with the devil, its prince, should conspire together for their ruin.

Through your prayer That he may stir them up to pray more ardently, he declares that he is confident that the Lord will give them an answer to their prayers. Nor does he use dissimulation: for he who depends for help on the prayers of the saints relies on the promise of God. In the mean time, nothing is detracted from the unmerited goodness of God, on which depend our prayers, and what is obtained by means of them.

And the supply. Let us not suppose, that because he joins these two things in one connection, they are consequently alike. The statement must, therefore, be explained in this manner: — “I know that all this will turn out to my advantage, through the administration of the Spirit, you also helping by prayer,” — so that the supply of the Spirit is the efficient cause, while prayer is a subordinate help. We must also observe the propriety of the Greek term, for ἐπιχορηγία is employed to mean the furnishing of what is wanting, just as the Spirit of God pours into us everything of which we are destitute.

He calls him, too, the Spirit of Jesus Christ, to intimate, that if we are Christians, he is common to all of us, inasmuch as he was poured upon him with all fullness, that, according to the measure of his grace, he might give out, so far as is expedient, to each of his members.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(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 Php_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. Phm_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 Eph_4:15; and comp. Gal_3:5; Col_2:19.

The Spirit of Jesus Christ.—Of the application of this name to the Holy Ghost we have instances in Rom_8:9; 2Co_3:17; Gal_4:6; 1Pe_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” (Joh_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.

(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 2Co_4:8; 2Co_5:15. It is rare in the apostolic writings. St. Paul seems, in 2Co_6:11, almost to apologise for disclosing what is usually kept, in delicacy and reverence, for God alone.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

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 (2Co_6:2), sometimes to the lifelong process of his Divine preservation in Christ (2Ti_2:10; 1Pe_1:9), more frequently to the heavenly issue of the whole in glory (Rom_13:11; 1Th_5:8; Heb_9:28; 1Pe_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. Act_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. Rom_15:30; 2Co_1:11; Col_4:3; 2Th_3:1.

the supply] The Greek word slightly indicates a supply which is large and free.—For the thought cp. Joh_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. Rom_8:9; Gal_4:6; 1Pe_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 (Joh_15:26) as well as by the Father (Joh_14:16; Joh_14:26), and is so one with Christ that where the Spirit comes Christ comes (Joh_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 Gal_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, Eph_3:14-19.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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 Phi 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.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

19 For I know that this shall turn to my salvation through your prayer, and the supply of the Spirit of Jesus Christ,

Ver. 19. This shall turn to my salvation] God maketh all to co-operate, and turneth all about to the best; as the skilful apothecary maketh of a poisonous viper a wholesome treacle. {a} {See Trapp on "Rom 8:28"} {See Trapp on "Gen 50:20"}

And the supply of the Spirit] επιχορηγια. Fresh supply of subsequent grace, as of the latter rain to the grain, and as the influence of the heavens to fruit trees, without which they cannot bear, though they be fitted to bear fruit.

{a} Old Pharm. A medicinal compound, orig. a kind of salve, composed of many ingredients, formerly in repute as an alexipharmic against and antidote to venomous bites, poisons generally, and malignant diseases. ŒD

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

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 2Co 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.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

I know that this shall turn to my salvation, &c. It may either signify to his spiritual good and the salvation of his soul, or to his safety and deliverance out of prison: if this was his first imprisonment. (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

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, Jer 6:3; Mat 10:22; Mar 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, Hag 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, Rom 8:28, even the great good, the salvation of his soul; yea, and for some time, {compare Phi 1:25} the safely of his life here, Act 27:34; Heb 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, Eph 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, 2Co 1:11, as much as if he had downright asked an interest in them, Heb 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, Luk 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, Rom 8:9; Gal 4:6; thereby he should be helped in his infirmities, Rom 8:26; 1Co 12:11; and receive grace for grace, Joh 1:16, out of his fulness, who had not the Spirit by measure, Joh 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, 2Ti 4:18.

of Christ, or that they did deny Christ, for it is apparent, even when he penned this Epistle, Phi 1:13,14, with Act 28:14,15, and Rom 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, 1Co 10:24,33, but failed as others did in other cases, Mat 26:58; 2Ti 4:16; not as if all minding of their own things were denied to Christ’s ministers, 1Ti 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.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

For I know that this shall turn to my salvation. Touto , 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 swthria here of present safety or deliverance from prison; but this seems improbable. The words are quoted 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. Gal_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 from the Father and the Son. " So also Gal_4:6 Rom_8:9 Act_16:7 (in the true reading), "the Spirit of Jesus.

Vers. 19, 20. St. Paul"s own hope.

I HIS HOLY CONFIDENCE. He knows that God will make all things, even this opposition, work together for his eternal salvation. The activity of his adversaries will stimulate him to greater zeal; it will kindle the sympathy of his friends, and lead them to pray for him more earnestly. Mark his absolute self-surrender, his entire submission to the holy will of God.

II THE SOURCE OF STRENGTH.

1. Intercessory prayer. He knows that the Philip-plans will pray for him. When they hear of the bitter opposition of his Judaizing adversaries, they will pray the more earnestly that help may be given him in his perplexities and trials. He gladly believes that their prayers in his behalf will be heard. He knows the power of prayer. He, the great apostle, is thankful for the prayers of the humblest Christian. The highest saints are ever the lowliest.

2. The supply of the Spirit given in answer to the prayer of faith. "My Father will give the Holy Spirit to them that ask him." In proportion to the depth, the strength, the reality of prayer, the help of the Spirit is given. That help issues in salvation; to be spiritually minded is life." The presence of the Spirit in the soul is the earnest, the pledge, of our inheritance in heaven. He works within us that holiness without which we cannot see God. His writing in the heart is the counterpart of those golden characters of love in which the names of God"s saints are written in the Lamb"s book of life.

III THE RESULT OF THAT STRENGTH.

1. Boldness of speech. A gift to be earnestly desired by all Christian ministers: boldness to preach the Word; to be instant in season and out of season; to reprove, rebuke, exhort, with all long-suffering. It is a rare gift; it requires that strength of conviction, that vividness of hope, that deep humility, which were characteristic of St. Paul. With all his thoughts concentrated on the one great desire of glorifying Christ, with his assured confidence that in nothing he should be ashamed, with his absolute trust in the fulfillment of God"s promises, he could speak from the fullness of his own personal experience, boldly, persuasively, with a holy enthusiasm which mightily drew the hearts of men. Oh that we could follow him as he followed Christ!

2. The glory of Christ. It is this that St. Paul desires with such intense eagerness; not his own glory, not earthly success or earthly comforts, but that Christ may be magnified in his body. He is content to leave the issues of life or death wholly in the hand of God; willing to live, if his apostolic activity is needed for the spread of the gospel; willing to die, if the death of martyrdom would best serve his Master"s cause. His one desire is that Christ should be magnified in his servant.

Learn:

1. To value intercessory prayer, to pray ourselves for others, to desire their prayers for us.

2. To prize above all things the daily supply of the influences of the Holy Spirit.

3. To pray for boldness of speech.

4. But only that Christ may be glorified.

Vers. 19, 20. The bearing of his various trials upon his salvation.

"And I know that this will turn out to my salvation.

I CONSIDER THE APOSTLE"S CONCERN FOR HIS OWN SALVATION. He does not refer here to his release from captivity, but to the salvation of his soul.

1. Salvation has several significations in Scripture. It sometimes means conversion, sometimes sanctification, sometimes glorification, that is, some one or other of three different parts of it; or it signifies all three together. In the first sense it is a past act and complete; in the second, it is a present experience and progressive; in the third, a blessed expectation. The apostle does not use the word here in the first, but in the second and third senses.

2. We are not to suppose that he had any doubt concerning his salvation, but merely that he sought that spiritual growth and that enlargement of spiritual labors that would determine the degree of his blessedness hereafter.

II HIS SALVATION WAS TO BE PROMOTED BY SANCTIFIED TRIALS. He refers here evidently to the perplexities and troubles by which ungentle and unloving brethren had tried "to raise up affliction to his bonds.

1. Affliction has no naturally sanctifying tendency. It embitters, it hardens, it deadens the soul.

2. It is affliction sanctified by a loving Father that deepens and purifies spiritual experience. (Heb_12:7-11) There are two means suggested towards this end.

(1) Intercessory prayer. "This shall turn out to my salvation through your prayer;" for even a great apostle was dependent upon the intercession of the humble disciples of Philippi.

(2) The supply of the Spirit. "And the abundant supply of the Spirit of Christ." This supply, as the answer to their prayers, would minister to him joy, peace, holiness, strength, patience, and zeal. It is the Spirit proceeding from Christ, sent by Christ, who, taking the things of Christ, shows them unto us, and so establishes our safety.

III THIS SALVATION IS IDENTIFIED WITH HIS SUCCESSFUL PROMOTION OF THE GOSPEL. "According to my earnest desire and hope, that in nothing I shall be ashamed, but as always, so now also with all boldness, Christ shall be magnified in my body whether by life or by death.

1. The supply of the Spirit justified his desire and hope that he would boldly proclaim Christ. He was not ashamed of the gospel of Christ. (Rom_1:16 2Ti_1:12)

2. It would ensure the glorification of Christ in his body, by his labors if he lived, by his edifying patience and peace if he died.

IV HIS CONVICTION OF THIS PACT. "I know that this will turn out to my salvation." He knew it:

1. From his knowledge of the discipline of the covenant.

2. From his knowledge of God"s promises.

3. From his own past experiences of God"s dealings with himself. T.C.

Vers. 19, 20. The magnifying of Christ the supreme end of life.

"For I know that this shall turn to my salvation through your prayer, and the supply of the Spirit of Jesus Christ, according to my earnest expectation and my hope, that in nothing I shall be ashamed, but that with all boldness, as always, so now also Christ shall be magnified in my body, whether it be by life or by death." Here the apostle expresses the belief that all the endeavors of his enemies, especially of those who, he said, sought to add "affliction to his bonds," will turn out to his deliverance. The word "salvation" here does not refer to salvation of the soul, but to Paul"s temporal rescue and security. In the twenty-fifth and twenty-sixth verses of this chapter he utters very clearly his assurance that he should be delivered from his enemies and continue with the Philippians for their "furtherance and joy of faith." It is now many years ago, when a boy, I attended the ministry of Reverend Caleb Morris, at Fetter Lane Chapel, and the sermon he preached the Sunday previous to my first entering his church was on this text. It was his first discourse after a dangerous and protracted illness, and the proposition he drew from the passage and laid down was that "usefulness is the aim of every genuine evangelical ministry." He then went on to remark that the passage suggested that, in order to be useful, three things were necessary.

1. To magnify Christ. "Christ shall be magnified in my body," etc.

2. To render all the circumstances of life subservient to that end.

3. To have supplies of the Spirit of Christ. I proceed, in a somewhat modified form, to give some of the beautiful thoughts of that distinguished preacher.

I The supreme purpose of life is to MAGNIFY CHRIST. "Christ shall be magnified." Every living man is either an injury or a blessing to creation every bad man is an injury, every good man is a blessing. Goodness is at once the cause, the evidence, and the measure of moral usefulness. But how is this usefulness achieved? By magnifying Christ. But how are you to magnify Christ? Not by making him greater than he is. This would be impossible. His "name is above every name." He is Lord of all; "Of him, and to him, and through him, are all things." All heaven feels that he is the greatest; there he is seen as he is; is supremely worshipped and adored. Hell, too, feels his greatness: "The everlasting destruction with which the lost are punished, comes from the presence of the Lord and the glory of his power." It is to be done:

1. By giving him the pre-eminence in your own soul. Putting him on the throne of your being, and crowning him Lord of all, having all the activities and faculties ruled by him as the moral Monarch of the soul.

2. By promoting his sovereignty over others. Seeking to establish his kingdom, the kingdom of peace and truth and righteousness over all contemporaries. Sad, terribly sad, it is that many who profess to magnify him degrade him. They degrade him by flippant and irreverent repetitions of his holy Name, by misrepresenting his work. They speak of him as a poor Victim on the cross rather than as a triumphant Victor One who, in his sufferings, is to be pitied rather than applauded. They speak of him as a Purchaser of Divine love for man rather than as its grand Messenger and omnipotent proof. They represent him as One who seems to be in deep need of man"s humble services; and in their hymns they call upon their hearers to "Stand up and fight for Jesus," as if Jesus were in difficulties and wanted their help to relieve him. They seem to trade in his holy Name. The crafty priest employs him in order to gain power over the people, mercenary preachers and authors in order to get gain. These magnify themselves under the pretense of magnifying Christ. "The false teachers to whom the apostle refers in this chapter were guilty of this, as are not a few in the nineteenth century. For instance, they who take up Christianity with a view to amass wealth, to gain honor, or to subserve political designs. This is very wicked. It is to betray Christianity with the kiss of treachery, in order to deliver it up to the fury of its foes. It is to purchase earthly toys with the blood of souls. It is to drink damnation from consecrated vessels.

II In order to magnify Christ, THE WHOLE OF OUR LIFE SHOULD BE CONSECRATED TO THAT PURPOSE. Observe:

1. The circumstance of life here indicated. "In my body, whether it be by life or by death.

(1) Life must be consecrated to the work. All its energies should be directed to it; all its faculties should be employed in its interest; all the circumstances, in fact, should be subordinated to its advancement. "For me to live is Christ," says Paul "I long," said Bernard, "to be as a flame of fire, continually glowing for the service of the Church, preaching and building it up to my latest hour." Paul here specifies affliction. "I know that this that is, his imprisonment turn to my salvation." "Time spent in affliction is not lost. To a man who stands on the margin of eternity the world appears in its proper light. How worthless its smiles! How absurd its fashions! How trifling its all! Never does the better country appear so inviting as when we linger on its borders, expecting every hour to plant our feet on its happy soil. The odours wafted from its shore refresh us before we land.

(2) Death should subserve this spiritual usefulness. "Whether by life or by death." So die die with such calmness, resignation, holy serenity, as to commend Christ to the spectators of the event.

2. The intense desire that it should be so is here indicated. "According to my earnest expectation and my hope, that in nothing I shall be ashamed, but that with all boldness, as always, so now also Christ shall be magnified in my body." This was his "earnest expectation an expression which implies an intense and painful longing, not only expectation, but hope. There may be expectation where there is not hope. Hope implies desire for an object as well as a probability of obtaining it. "That in nothing I shall be ashamed, but that with all boldness, as always," etc. This was his grand purpose, and he would not have that purpose frustrated so as to be ashamed, but would, with wonted boldness and courage, struggle on to its ultimate triumph.

III In order to consecrate the whole of our life to that purpose we require THE INTERCESSION OF THE GOOD, AND A SUPPLY OF THE SPIRIT OF CHRIST JESUS.

1. The intercession of the good. "Through your prayer, and the supply of the Spirit of Jesus Christ." This overruling of all enmity to his safety he hopes for, through the intercession of the Philippian Church (comp. Phm_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 Eph_4:15; and comp. Gal_2:5 2Co 2:19. "Through your prayer." By an instinct of our nature involuntarily we breathe intercessions to heaven on behalf of those in whom we are most vitally interested. This is natural; this is right. Whether intercessions of any kind secure direct answers or not, the assurance of them is always most encouraging to their object. If I know that a good man is earnestly interceding for me in my mission, I have an assurance that he will use every effort to contribute to my success. Hence Paul always felt encouraged by the prayers of the good.

2. The supply of the Spirit. "Of the application of this name to the Holy Ghost we have instances in Rom_8:9 2Co_2:17 Gal_4:6 1Pe_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. But the name has always some speciality of emphasis. Thus the whole conception of the passage is of Christ: "For me to live is of Christ;" hence the use of this special and comparatively rare name of the Holy Ghost" (Dr. Barry). These two things Paul felt would enable him to consecrate his whole life to the life of Christ intercessions of the good," and the "supply of the Spirit of Christ. D.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

This shall turn to my salvation - Shall procure me an higher degree of glory. Through your prayer - Obtaining for me a larger supply of the Spirit.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

this shall turn Job 13:16.

salvation (See Scofield "Rom 1:16").

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

Still our apostle pursues and prosecutes his former design, namely, to prevent the Philippians being offended at his sufferings; and accordingly, he shows that as the gospel of Christ had gained much already, it should gain yet more, by his imprisonment and afflictions, which he was very confident would tend to the furtherance of his salvation, through the help of their prayers, and the supplies of grace from the Spirit of Christ; where, by salvation is meant deliverance out of his present sufferings, which he fully expected by the help and benefit of the church’s prayers.

Great are the expectations of the saints, even as to temporal salvation and outward mercies, from the joint prayers and intercessions of the church of Christ. This shall turn to my salvation through your prayer. But if by salvation be meant eternal happiness, then his confident persuasion was this, That all the designs of his adversaries against him should be so overruled and ordered by God, that through the influences and supplies of the Holy Spirit, all should work together for good, and his eternal salvation be advanced thereby, through the concurrence and assistance of their prayers.

In the 20th verse he tells them, that according to his former expectation and hope, he was resolved that no terror should ever make him ashamed to own the truth of Christ, but that, with a convincing boldness, he would now, as heretofore appear in the defence of it, and that Christ should be magnified by him in the body, whether by life or death; that is, whether my life be further prolonged, or be now by martyrdom ended, Christ will be magnified: if I live, the power of Christ will be magnified in my deliverance from death: if I die, his power will be magnified in enabling me to undergo death for his name and sake: so that I am at a point, either to love or die, as the wisdom of Christ shall determine; I am, as to myself, indifferent for either, well knowing that Christ will be glorified in me, and by me, both by life and death.

Learn hence, That nothing lies so near the heart of a saint as the honour and glory of Christ; this he resolves shall be promoted by him, living and dying; by his great services, supposing his life, and by his extraordinary sufferings and martyrdom, in case of his death.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

19–21. For I know that this, etc. All this envy and opposition will tend to promote his salvation. He will be delivered by God who will hear their prayers, and who will strengthen and direct him by the Spirit of Jesus Christ.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

19. οἶδα γὰρ. He explains why he “shall rejoice.” Next to the highest reason, that “Christ is being proclaimed,” comes in this attendant certainty, that his own spiritual good will be furthered.

τοῦτό μοι ἀποβήσεται. “I shall find this resulting.”

σωτηρίαν. The word includes in its widest reference the whole process of saving mercy, from the giving of the Saviour to the final glory of the saved. In the life of the Christian it points now to his first faith in Christ (2Co 6:2), now to his life-long preservation in Christ (e.g. 2Ti 2:20); more frequently to the heavenly issue of the whole (e.g. Rom 13:11; Heb 9:28; 1Pe 1:5). The same may be said of σώζειν, only that it refers more often than σωτηρία to the life-long “saving.” Here the probable reference is to the final glory, to the attainment of which, by way not of merit but of training, all gifts of grace contribute. The lower meaning, that of saving of bodily life (as e.g. Act 27:34), is excluded here by the reference to “the supply of the Spirit” just below.

διὰ τῆς ὑμῶν δεήσεως. For St Paul’s estimate of the positive power of intercession, see e.g. Rom 15:30; Col 4:3.

ἐπιχορηγίας. Χορηγία is properly the work of a χορηγός (Attic, χοραγός), the “leader of a chorus” in the theatre. Χοραγός came, in time, to mean the citizen who paid the costs of the performance, and then χορηγία meant his bounty. Thence χορηγία passed on to mean “supply” in general; and so ἐπιχορηγία means additional or abundant supply. It occurs in N. T. only here and Eph 4:16. Ἐπιχορηγεῖν occurs 2Co 9:10; Gal 3:5; Col 2:19; 2Pe 1:5; 2Pe 1:11; passages which all illustrate the slightly intensive force of the ἐπι-. In classical Greek the verb is rare and the noun unknown.

τοῦ πνεύματος Ἰησοῦ Χριστοῦ. The genitive (πνεύματος) here denotes the Spirit as not the Supplier but the Supply, or more exactly the Resource, “of” which comes the supply. For the thought cp. Gal 3:5, ὁ ἐπιχορηγῶν ὑμῖν τὸ πνεῦμα.

What is τὸ πνεῦμα Ἰ. Χ.? Not merely Jesus Christ’s principles and temper; such a meaning of πνεῦμα is almost if not quite unknown in Greek, classical, biblical, and ecclesiastical. The analogy of e.g. Rom 8:9; Gal 4:6; 1Pe 1:11, taken along with our Lord’s own teaching about the relation between the Paraclete and Himself (John 14-16), assures us that “the Spirit of Jesus Christ” is here none other than the Eternal Personal Spirit, “sent” by the Son (Joh 15:26), occupied with Him as Revealer and Imparter (Joh 15:26; Joh 16:14). His whole work for the Church and for the soul is connected always with the glorified Lord, with Whom He is so One that where the Spirit comes Christ is (Joh 14:18; cp. Eph 3:16-17).

St Paul expects, in answer to his converts’ prayers, a new effusion of the power of the Spirit, developing in him the presence of Jesus Christ.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

19.] for I know that this (viz. the greater spread of the preaching of Christ, last mentioned, ver. 18: not as Thl., Calv., Est., De W., the θλίψιν ἐγείρ. κ.τ.λ., in which case ver. 18 would be (Mey.) arbitrarily passed over) shall turn out to my salvation (σωτηρία is variously interpreted: by Chrys. and Thdrt., of deliverance from present custody; by Œc., of sustenance in life: by Michaelis, of victory over foes: by Grot., of the salvation of others. But from the context it must refer to his own spiritual good—his own fruitfulness for Christ and glorification of Him, whether by his life or death;—and so eventually his own salvation, in degree of blessedness, not in relation to the absolute fact itself), through your prayer (his affection leads him to make this addition—q. d. if you continue to pray for me;—not without the help of your prayers: see similar expressions, 2Co 1:11; Rom 15:30, Rom 15:31; Phm 1:22) and (your) supply (to me, by that prayer and its answer) of the spirit of Jesus Christ (the construction obliges us to take ἐπιχορηγίας as parallel with δεήσεως, and as the article is wanting, as also included under the ὑμῶν. Were the sense as E. V., and ordinarily, ‘through your prayer and the supply of the Spirit of Jesus Christ,’ διὰ or διὰ τῆς would have been repeated, or at least the article τῆς expressed. This I still hold, notwithstanding Ellic.’s note. How such a meaning can be dogmatically objectionable, I am wholly unable to see. Surely, that intercessory prayer should attain its object, and the supply take place in consequence of the prayer, is only in accord with the simplest idea of any reality in such prayer at all. Then again, is τοῦ πνεύματος a subjective genitive, ‘supply which the Spirit gives,’—so Thdrt. (τοῦ θείου μοι πν. χορηγοῦντος τὴν χάριν), Calv., De W., Meyer, all.:—or objective, the Spirit being that which is supplied (so Chrys., Thl., Œc., Grot., Beng., al.)? Decidedly, I think, the latter, on account (1) of St. Paul’s own usage of ἐπιχορηγεῖν with this very word πνεῦμα in Gal 3:5, which is quite in point here, and (2) perhaps also, but see Ellic., of the arrangement of the words, which in the case of a subjective genitive would have been κ. τοῦ πν. Ἰ. χ. ἐπιχορηγίας, as in Eph 4:16, διὰ πάσης ἁφῆς τῆς ἐπιχορηγίας.—By a delicate touch at the same time of personal humility and loving appreciation of their spiritual eminence and value to him, he rests the advancement of his own salvation, on the supply of the Holy Spirit won for him by their prayers),

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

19. οἶδα γὰρ ὅτι τοῦτο μοι ἀποβήσεται εἰς σωτηρίαν: ‘for I know that this shall turn out to my salvation.’

γαρ with WH. Tisch. B 37, 61, 116, Sah., read δε.

Οἶδα as distinguished from γινώσκειν is the knowledge of intuition or satisfied conviction, or absolute knowledge. So often, by John, of Christ (3:11, 5:32, 6:6, 61, 64, 7:29, 8:14, 13:1, 11). So Paul, of God (2Co 11:11, 2Co 12:2). In. Joh 21:17 the two verbs appear together. Οἶδα is often used by Paul in appealing to what his readers know well, or ought, or might naturally be expected, to know (Rom 2:2, Rom 2:7:14; 1Co 6:2; Gal 4:13; 1Th 1:5; etc.).

τοῦτο: In a general sense, explained by τὰ κατʼ ἐμὲ (vs. 12). This whole train of afflictions which has attended my preaching of the gospel.

So Lightf., Kl., De W., Lum., Hack., and the patristic interpreters. But Mey., Ellic., Dw., Lips., Weiss, Ead., Alf., Beet, refer to the τούτῳ of vs. 18. It seems unlikely, however, that Paul should have said ‘I know that the fact that in every way Christ is preached will turn out to my salvation.’ Kl. justly remarks that, on this supposition, Paul would have been more likely to express his expectation of a favorable result which would offset the fears or wishes of those who looked for an evil result, than of a result which would redound to his own advantage.

ἀποβήσεται εἰς: ‘Shall turn out to’; ‘effectively go to.’ The formula ἀποβαίνειν εἰς is not used elsewhere by Paul, and only in one other pass. in N.T. (Luk 21:13). In LXX, Job 13:16 (cited here), 15:31; Exo 2:4.

σωτηρίαν: Not his release from prison, since the result will be the same whether he lives or dies (vs. 20). Nor ‘will be salutary for me’ (Mey.), since Paul habitually uses σωτηρία in its Messianic connection. Nor does it mean ‘salvation from eternal destruction’ (Weiss, Kl.). The key to the meaning is found in vs. 28, 2:12; Rom 1:16; and especially 2Th 2:13. It is used here in its widest N.T. sense; not merely of future salvation, but of the whole saving and sanctifying work of Christ in the believer.

διὰ τῆς ὑμῶν δεήσεως καὶ ἐπιχορηγίας τοῦ πνεύματος Ἰησοῦ Χριστοῦ: ‘through your supplication and the supply of the Spirit of Jesus Christ.’ Δέησις ὑμῶν and ἐπιχορηγία τ. πν. ἸΧ are thus two distinct instruments of ἀποβήσεται, and therefore are not both included under the one article τῆς.

Lightf., Alf., Lips., Weiss, make τῆς cover both nouns, rendering ‘through your supplication and supply of the Spirit,’ etc.; i.e. the supply of the Spirit which you furnish through your supplication. This construction would, further, seem to involve the uniting of ὑμῶν with both nouns. So, distinctly, Weiss, Alf., Lips., and apparently Lightf. It is claimed that if two distinct instruments were intended, τῆς would be repeated. But: 1. The absence of a second article does not necessitate the inclusion of both nouns under τῆς, since each has its own defining genitive, and therefore the second article may be dispensed with (Win. xix. 5 b). 2. Even if the two were included under the one article, that would not be decisive as to the union of ὑμῶν with both. If the genitive τοῦ πνεῦματος is subjective (see below), there are two personal agents—you, in your supplication, and the Spirit with its supply—coöperating for the same end. Nor, if ὑμῶν is taken with δεήσεως only, is the idea excluded that the supply of the Spirit is in answer to the prayer of the Philippians.

διὰ τῆς ὑμῶν δεήσεως: Paul makes mention of the Philippians in his own supplications (vs. 4). Here he assumes that their fellowship with him in furtherance of the gospel (vs. 5), and their partaking with him of grace (vs. 7), will call out their supplications for him. Comp. 1Th 5:25; 2Th 3:1f.; 2Co 1:11; Rom 15:30-32; Phm 1:22. Also Ign. Philad. v. ἀλλʼ ἡ προσευχὴ ὑμῶν με ἀπαρτίσει, ‘But your prayer will make me perfect.’

ἐπιχορηγίας: Only here and Eph 4:16. Lightf.’s explanation of ἐπι, bountiful supply, is unwarranted. The force of ἐπι is directive. Comp. ἐπιχορηγῶν (Gal 3:5), where the idea of bountifulness resides in the verb. (See Col 2:19; 2Co 9:10.) In 2Pe 1:11, πλουσίως is added to ἐπιχορηγηθήσεται.

τοῦ πνεύματος Ἰησοῦ Χριστοῦ: The genitive is subjective, ‘the supply which the Spirit of Jesus Christ affords’; not appositional, ‘the supply which is the Spirit,’ etc. Lightf.’s combination of the two—the Spirit at once the giver and the gift—is contrary to N.T. usage. The exact phrase, πν. ἸΧ, occurs only here. Πνεῦμα Χριστοῦ is found Rom 8:9; 1Pe 1:11. The Holy Spirit is called the Spirit of Christ (Rom 8:9; Gal 4:6), not as proceeding from Christ (Thdrt.), since the impartation of the Holy Spirit is habitually ascribed by Paul to the Father. (See 1Co 6:19; Eph 1:17; Gal 3:5; 1Th 4:8.) In Joh 3:34 Christ is represented as dispensing the Spirit. The Spirit of Jesus Christ here is the Spirit of God which animated Jesus in his human life, and which, in the risen Christ, is the life-principle of believers (1Co 15:45; comp. Rom 8:9-11). Christ is fully endowed with the Spirit (Mar 1:10; Joh 1:32); he sends the Spirit from the Father to the disciples, and he is the burden of the Spirit’s testimony (Joh 15:26, Joh 15:16:7, Joh 15:9, Joh 15:10, Joh 15:15). The Paraclete is given in answer to Christ’s prayer (Joh 14:16). Christ identifies his own coming and presence with that of the Spirit (Joh 14:17, Joh 14:18). Paul identifies him personally with the Spirit (2Co 3:17). The Spirit which Christ has is possessed also by members of his body (Rom 8:9; Gal 4:6). In Rom 8:9, Rom 8:10, Paul uses πνεῦμα θεοῦ, πνεῦμα Χριστοῦ, and Χριστὸς as convertible terms.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

This. This preaching of Christ in every way.

Shall turn [αποβησεται] . Lit., come off, eventuate.

Salvation. 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 ver. 20.

Supply [επιχορηγιας] . See on add, 2Pe 1:5. Compare Gal 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 Rom 8:9; 1Pe 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).

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.