Exegetical and Hermeneutical Commentary of 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,
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 stria 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.
Fuente: The Cambridge Bible for Schools and Colleges
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.
Fuente: Albert Barnes’ Notes on the Bible
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.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
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 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 , 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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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 worlds opinion, but yet at Gods 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 Christs; 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 Gods 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 Christs 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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
19. turn to my salvation“turnout to me for, (or unto) salvation.” Thisproclamation of Christ every way will turn out to my spiritualgood. Christ, whose interests are my interests, being glorifiedthereby; 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” (Php1:20) is that Christ may be magnified in them. So far is theirpreaching from causing me, as they thought, tribulation in mybonds (Php 1:16). Paulplainly quotes and applies to himself the very words of theSeptuagint (Job 13:16),”This shall turn out to my salvation,” which belong to allGod’s people of every age, in their tribulation (compare Job13:15).
through your prayer and thesupplyThe Greek intimately joins the two nounstogether, by having but one preposition and one article: “Throughyour prayer and (the consequent) supply of the Spirit of JesusChrist (obtained for me through your prayer).”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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 Php 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.
Fuente: John Gill’s Exposition of the Entire Bible
Will turn (). Future middle indicative of , old verb, to come from, to come back, to turn out.
To my salvation ( ). For his release from prison as he strongly hopes to see them again (1:26). Lightfoot takes the word to be Paul’s eternal salvation and it must be confessed that verse 20 (the close of this sentence) does suit that idea best. Can it be that Paul carried both conceptions in the word here?
Supply (). Late and rare word (one example in inscription of first century A.D.). In N.T. only here and Eph 4:16. From the late verb (double compound, , , , to furnish supply for the chorus) which see in 2Cor 9:10; Gal 3:5.
Fuente: Robertson’s Word Pictures in the New Testament
This. This preaching of Christ in every way.
Shall turn [] . 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 [] . 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).
Fuente: Vincent’s Word Studies in the New Testament
1) “For I know that this shall turn” (oida gar hoti touto moi apobesetai) “For I know that this will result to me,” be turned to, toward, or in my favor, in spite of the hypocrite — a spirit expressed by Job, Job 13:16.
2) “To my salvation through your prayer” (eis soterian dia tes humon) “In (my) salvation or deliverance through your petition.” Paul expected or hoped for his prison release as a physical victory for Christ and His church, Php_1:25-27. The promise of Christ, Paul trusted, would be applicable to him in his prison circumstance, Luke 12, 12; Yet, Paul was willing to glorify Christ whether in life or in death, Rom 14:8.
3) “And the supply of the Spirit of Jesus Christ” (kai epichoregias tou pneumatos iesou christou) ” And supply of the spirit of Jesus Christ.” It or He never runs out on, desert or takes a vacation from the soul of the redeemed. The Holy Spirit is an indwelling, comforting, chiding, and guiding leader for every saint who is willing to follow His leading, Joh 3:34; Joh 14:16-17; Rom 8:14; Rom 8:16; Php_4:13; Php_4:19. Let it be noted that what Paul wrote and preached on, moral, ethical, and doctrinal matters, he also exemplified in higher conduct.
Fuente: Garner-Howes Baptist Commentary
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, (Rom 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, (79) 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.
(79) “The word ἐπιχορηγία which we translate supply, signifies also furnishing whatever is necessary.” — Dr. A. Clarke. — Ed.
Fuente: Calvin’s Complete Commentary
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 ChristThe 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 Christs; this is the sanest and most blessed unio mystica (Gal. 2:20). And to die is gain.It is the purely personal viewto mewhich 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 Nirvna.
For who to dumb forgetfulness a prey
This pleasing, anxious being eer 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 apostles 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 (), so here the apostles 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 ones 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 Gods 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 Gods 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 apostles 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 Christians Life.
I. Christ was the recognised Source of the apostles life.
II. Christ was the supreme Object of the apostles contemplation.
III. The glory of Christ was the great end of the apostles endeavours.H. Simon.
Php. 1:21. The Christians Life and Death.
I. The Christians 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 Christians death.
1. The Christians 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 Christians 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 apostles 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,
Whateer is done for God alone
Thy God acceptable will own.
II. Enthusiasm for Christ in public life.
Trust no future, howeer pleasant,
Let the dead past bury its dead;
Act, act in the living present,
Heart within and God oerhead.
III. Enthusiasm for Christ in Church-life.
Come, labour on,
No time for rest till glows the western sky,
While the long shadows oer our pathway lie,
And a glad sound comes with the setting sun,
Servants, well done!
J. M. Forson.
The Christians estimate of living and dying.
I. The Christians 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 Christians 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 Christians 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 Believers Portion in both Worlds.
I. The believers life.
1. Is originated by Christ.
2. Is sustained by Christ.
3. Is spent to the glory of Christ.
II. The believers 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 bodyto depart.
(2) Christs presence the immediate portion of His people when their life on earth is doneto be with Christ.
2. To abide in the flesh.It is a natural and lawful desire. The love of lifeit 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 Christs 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.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
Outline of 1:1926
C.
Pauls confidence in life or death; Php. 1:19-26
1.
Confidence that his experiences would turn out to salvation; Php. 1:19
a.
Through your supplication.
b.
Through the supply of the Spirit.
2.
Confidence that he would always magnify Christ; Php. 1:20-26
a.
He would not be put to shame; Php. 1:20.
b.
He would magnify Christ either by life or death; Php. 1:21-23.
c.
He felt sure he would remain with them; Php. 1:24-26.
19. For I know that this shall turn out to my salvation, through your supplication and the supply of the Spirit of Jesus Christ,
Translation and Paraphrase
10. For I know that this (that is, my experiences) will turn out for me unto salvation (by salvation I mean my preservation and deliverance, both now and hereafter), through your prayer (of supplication) and (through the assistance provided in the) supply of (benefits given by) the Spirit of Jesus Christ.
Notes
1.
Salvation means (1) safety, that is, deliverance from difficulties; (2) general health and well-being; and (3) eternal life in heaven.
Pauls reference to salvation here seems to refer more to the first two meanings than to the third. He expected to be acquitted of the accusations against him and to be released.
2.
Paul had two helps that gave him confidence that he would get salvation.
(1)
The prayers of his brethren, the Philippians in particular. Prayer is powerful.
(2)
The supply of the Spirit of Jesus Christ. (This is only a name for the Holy Spirit. Compare Rom. 8:9.) This can mean either that the Holy Spirit himself is supplied to us to strengthen us (which is true), or that a supply of strength and intensity of faith is given to us by the Holy Spirit.
Whether the supply referred to is the Spirit himself, or to the various forms of assistance supplied by the Spirit, the net result is the same. Either meaning is satisfactory. We prefer the latter interpretation, but there is negligible difference.
20. according to my earnest expectation and hope, that in nothing shall I be put to shame, but that with all boldness, as always, so now also Christ shall be magnified in my body, whether by life, or by death. 21. For to me to live is Christ, and to die is gain.
Translation and Paraphrase
20. (My confidence in salvation is) in accord with my constant expectation and hope, (and my expectation is this,) that (1) I shall in nothing (ever) be put to shame (never silenced, defeated, nor shown to be in error!), but (2) that (on the contrary) while (I continue to live) in all boldness as (I) always (have, that) Christ shall exalted (and magnified) in my body, whether through life or through death.
21. For to me to live is Christ (His life lives in me), and to die is gain.
Notes
1.
Pauls confidence that he was going to be released from imprisonment in Rome, and come back to see the Philippians as a free and effective preacher, was no new feeling for him. He always had optimistic expectations about the course of his life. His present optimism was in full accord with his normal earnest expectations and hope.
2.
The true man of God is never discouraged and pessimistic, gloomy and inwardly defeated. He knows that the Lord will win the victory, and he knows that he is on the Lords side.
3.
The root meaning of the word expectation (Gr. apokaradokia) means an intense watching, with the head turned from all other objects. May God help us to have such a magnificent confidence in His direction in our lives that nothing else will look important to us.
4.
Pauls constant confidence led him to have two particular hopes, one negative and one positive:
(1)
In nothing would he be put to shame, never being silenced by adversaries, nor shown to be in error.
(2)
Christ would be magnified, that is, honored and exalted and made to appear great by the things which Paul did in his body. See Act. 19:17 : The name of the Lord Jesus was magnified.
5.
Pauls hope that Christ would be magnified in his body was Pauls confidence whether he lived or died, because to Paul to live was Christ, and to die was gain.
6.
Wm. Barclay, in analyzing the ways that for Paul it was true that to live is Christ, says that Christ is the beginning, the continuing, the end (or goal), the inspiration, the task, the strength, and the reward of life. Each of these ideas deserves a lot of meditation.
7.
For the Christian dying is gain, because we depart and be with Christ. Compare Php. 1:23. The Christian is only two or three heartbeats from being with Christ forever, The sinner is only two or three heartbeats from being separated from the Savior forever in torments.
8.
Php. 1:21; Php. 1:23 are two of numerous passages throughout the Bible that rather clearly teach that the spirit of man continues a conscious existence after death, even before the general resurrection of the bodies of all men.
If there is no conscious existence after death, it was foolish for Paul to desire to depart (die) and be with Christ. If we know nothing after death, and will not see Jesus until the resurrection, Paul could not have hastened his being with the Lord by dying. The doctrines of soul-sleeping and annihilation just do not fit Pauls teachings.
9.
Other passages which give evidence of conscious existence after death include:
2Co. 5:6; 2Co. 5:8-9. To be absent from the body means to be at home with the Lord.
Luk. 16:19 ff. The story of the rich man and Lazarus. There is no convincing reason for not taking this story rather literally.
Act. 7:59. Stephen, as he was dying, called, Lord Jesus, receive my spirit. Stephen expected to go where Jesus was, and so do I.
Mat. 17:3. Elijah and Moses were alive and recognizable thousands of years after their presence on earth.
Gen. 25:8; Num. 21:24; Deu. 32:50. Many Old Testament saints were gathered to their fathers, when they were not buried in the tombs of their fathers, or anywhere near them. When, then, did this gathering take place? Unless the expression is purely figurative, it seems to be best to understand that they were gathered together in that realm beyond the grave.
Eze. 32:31. Pharaoh in Sheol (Hades) sees the multitude of his host and speaks with them.
2Sa. 12:23. David expected to go unto his dead son.
10.
Such passages as Psa. 115:17 and Ecc. 9:5 are set forth by some as presumably teaching that the dead know nothing and are unconscious. Since the Scriptures never contradict themselves, and such a meaning contradicts other plainer passages, this cannot be the true teaching of the passages referred to.
It is true that the bodies of the dead know nothing, and differ in no way from the dead bodies of beasts. This is probably the point of these verses. Also these verses may simply reflect the fact that in the Old Testament dispensation that God had not yet fully revealed the facts about life and immortality as He has now revealed them through Christ. For it was Christ who brought life and immortality to light through the gospel. 2Ti. 1:10. Note that He did not bring it into existence; he brought it to light.
22. But if to live in the flesh,if this shall bring fruit from my work, then what I shall chose I know not.
Translation and Paraphrase
22. But if (it happens to be my lot) to continue living in (the) flesh, (well) this (will produce) to me fruit of labor; and (therefore) I cannot make known what I would (really) choose (as my lot, since I really do not know myself!).
Notes
1.
Paul found himself in a quandary, wanting both to die and to live. So he weighed the alternatives. If he lived, that would bring to him further fruit of his labor on earth. This to him was as appealing as the idea of dying and going to be with the Lord. So he says, What I should choose I know not.
2.
Paul had no uncertainty about what would happen if he lived, as the inclusion of the italicized if in the American Standard Version might suggest. He took it for granted that fruitfulness would follow if he continued living on earth. We need not ever be in doubt that we shall bear fruit, if we speak forth our gospel clearly and regularly. See Gal. 6:9 and Isa. 55:10-11.
3.
Every saint must come to this condition of mind-willingness to die, and yet desire to stay on earth and work.
4.
Perhaps we may wonder how Paul could assume that by wishing it he could influence the course of events, and determine whether he lived or died. In truth he probably couldnt; none of us can. And yet a death wish very frequently leads people to give up their interests in life, and to give up trying, and to pine themselves to death. Paul did not yield to this. He retained his zest for life, and his confidence that he could do something worthwhile, even when he was old and in prison. He did not join the duet of Jonah and Elijah, We wish we could die. (Jon. 4:3; Jon. 4:8; 1Ki. 19:4).
23. But I am in a strait betwixt the two, having the desire to depart and be with Christ; for it is very far better: 24. yet to abide in the flesh is more needful for your sake,
Translation and Paraphrase
23. I am hard pressed (from the two sides), having the desire to depart (that is, to die) and be with Christ, for this is very much better (Gr. more better by much),
24. but to continue (or remain) in the flesh (is) more necessary for you (plural).
Notes
1.
Paul was in a strait. A strait is a narrow place, as a neck of water between two land areas (e.g., the straits of Gibraltar and the straits of Magellan), He was close to both sides, to living and to dying. He found both directions appealing. He was pressed, squeezed in by both alternatives.
2.
The expression to depart means to break up, as the breaking up of a camp; also to loose, as of loosing the mooring ropes of a ship so it can sail, Thus in Pauls use it meant to break up the camp in this life, and loose lifes moorings so as to move to another world.
3.
See notes on Php. 1:21 about our departing to be with Christ. The doctrine of immortality is very precious to Gods saints.
4.
To Paul to depart and be with Christ was better by much than to remain on earth.
But just at that time he was needed on earth, and was emotionally and intellectually drawn toward living and helping the Philippians, since that was more needful for them than his death.
The courage of the Philippians might have faltered if Paul had just then died in bonds. The mystery of lawlessness was already working, and Paul was needed to help them resist this apostasy.
25. And having this confidence, I know that I shall abide, yea, and abide with you all, for your progress and joy in the faith; 26. that your glorying may abound in Christ Jesus in me through my presence with you again.
Translation and Paraphrase
25. And being persuaded of this (the necessity of living to help you) I know that I shall remain and continue near to you for your progress and joy in the faith,
26. So that your exultation (and joy) may abound (and be overflowing) in Christ Jesus by means of me, through my coming again to you.
Notes
1.
Pauls conviction that he was needed assured him that he would continue living in the flesh. What was best for man was the thing that God would cause to happen.
2.
Paul would not only just abide (Gr. meno), but abide with (Gr. parameno) them.
3.
Paul himself experienced progress in the gospel (Php. 1:12), and joy (Php. 1:3). His presence with the Philippians would cause them to share such progress and joy.
4.
Progress and joy are necessary things in the lives of Christians. Without them our motivation and energy lags, and we soon lag all over.
5.
Glorying means our cause or ground for glorying, rather than the act of glorying or boasting.
6.
Evidently the Philippians were praying for Pauls release. Compare Php. 1:19. When this release came to pass, they would glory in Christ because their prayers had been granted.
Fuente: College Press Bible Study Textbook Series
(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 safetya 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 Christto me to live is Christ; hence the use of this special and comparatively rare name of the Holy Ghost.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
(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.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
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 , 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.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘For I know that this will turn out to my salvation, through your supplication and the supply of the Spirit of Jesus Christ,’
One thing that Paul was certain of was that God was in control, and that his imprisonment would bring ‘salvation’ one way or the other. Either because through death he would enter into the fruits of God’s salvation in Christ, or because through being set free he would experience salvation and deliverance, both in body and in spirit, and be among them again all the better for his experience.
And this would happen firstly because the Philippians and others were praying for him, and upholding him, and secondly because the Spirit of Jesus Christ was active in his case. It was He Who would guide him in his defence as Jesus had promised, and either allow his execution, or arrange for him to be set free (e.g. Mat 10:19-20). Furthermore he knew that He would strengthen him to meet whatever situation faced him. The verb ‘supply’ has within it the idea of undergirding and strengthening. He knew that he was undergirded and strengthened by the Spirit of God. How then could he be afraid?
‘My salvation.’ Scripture portrays ‘salvation’ from a number of angles. Sometimes it is seen as a once for all thing, guaranteed from start to finish from the moment of believing, as the sole work of Jesus Christ the Saviour (2Ti 1:9; Tit 3:5); sometimes as something that had happened and was now having present effects (Eph 2:5; Eph 2:8-9); sometimes as a present process continually going on (1Co 1:18; 2Co 2:15; Php 2:12; 1Ti 2:15); and sometimes as a future prospect when it would be brought to completion (Php 1:6; Php 1:28 ; 1Co 3:15; 1Co 5:5; 2Co 7:10 ; 1Th 5:9; 2Th 2:13).
We are not, however, to see him here as simply concerned with receiving benefit from his own personal salvation, but rather as wanting his ‘salvation’ to be a vindication of God’s word and ways. It is indicating that he was concerned with the fact that that salvation would be a vindication of his ministry and message proclaimed by God Himself. Whether released to continue on in the service of Christ, or whether taken through death to a higher privilege of heavenly service in the presence of Christ, he was confident that his message and stand for Christ would be vindicated and thus be a firm witness. For this use of ‘salvation’ compare Job 13:16 in LXX where the Greek wording is identical with Paul’s (and may well have been in Paul’s mind), ‘though He slay me, yet I will wait for Him, nevertheless I will maintain my ways before Him, this also will be my salvation, for a godless man shall not come before Him’. In other words Job was convinced that whether in life or in death he would be saved and vindicated as a result of his acceptance before God. The same was now true for Paul. If he died and came before God this would be evidence of the genuineness of his salvation, and would vindicate all that he had proclaimed and stood for (compare Php 2:16-17). If he lived on it would indicate God’s protecting hand upon him, and thus vindicate his message.
Note the combination of man’s prevailing through prayer and God’s sovereignty through the Spirit. It is not a matter of either/or but of both/and. God is sovereign, but it is as we pray and cooperate with God in His work, that God carries out His sovereign purposes.
Fuente: Commentary Series on the Bible by Peter Pett
Paul Stresses That He Faces The Future Decision To Be Made By Rome About Him With Confidence. To Live Will Mean That He Can Continue To Serve God’s People. To Die Will Mean That He Enters Straight Into The Presence Of Christ. He Was Equally Ready For Either ( Php 1:19-26 ).
Paul now sought to clarify the situation with regard to his own person. Imprisoned by Rome and awaiting trial, he was filled with confidence that in one way or another Jesus Christ would be glorified, and he wanted them to recognise that because of his confidence in Christ he was not fearful for the future, assuring them that he knew that whatever happened to him would turn out for good, both for him and for God’s people.
We learn in this passage of the very mixed emotions which Paul was experiencing. On the one hand he was looking forward to being with Christ which was better than anything that this world could offer, and thus in one sense he longed for martyrdom. And yet on the other he wanted to remain on earth because he believed that it would be for the benefit of God’s people. Thus he did not know which to assert to be most likely, although he leant towards the probability that God would arrange for his release so that he could once more minister to the Philippians, and others.
Analysis.
a
b According to my earnest expectation and hope, that in nothing shall I be put to shame, but that with all boldness, as always, so now also Christ shall be magnified in my body, whether by life, or by death (Php 1:20).
c For to me to live is Christ (Php 1:21 a).
d And to die is gain (Php 1:21 b)
e But if to live in the flesh, if this will bring fruit from my work, then what I will choose I do not know (Php 1:22).
d But I am in a pressure situation between the two, having the desire to depart and be with Christ, for it is very far better (Php 1:23).
c Yet to abide in the flesh is more needful for your sake (Php 1:24).
b And having this confidence, I know that I will abide, yes, and abide with you all, for your progress and joy in the faith (Php 1:25).
a That your glorying may abound in Christ Jesus in me through my presence with you again (Php 1:26).
Note that in ‘a’ he is satisfied that his case will turn out for the good, either by resulting in his gaining the fruit of God’s salvation by going to be with Christ, or by his being saved from the hands of his judges, through prayer and through the Spirit of Christ Jesus, and in the parallel he expects them to glory abundantly in Christ Jesus because he will be delivered so as to be among them again. In ‘b’ his ‘earnest expectation and hope’ is that Christ will be magnified through what happens to him, and in the parallel he is ‘confident’ that he will remain with them in order to further their spiritual growth. In ‘c’ for him to live in this world is to live for Christ and in Christ, and in the parallel he recognises that to abide in the flesh in this way will be better for the Philippians. In ‘d’ he would see death as being a gain, and in the parallel he explains why. It would be because it would mean that he would depart to be with Christ which would be far better. Centrally in ‘e’ he is in a quandary as to which to prefer because he recognises his importance to them and to the spread of the Gospel.
Fuente: Commentary Series on the Bible by Peter Pett
Paul’s Struggle to Depart or to Stay Php 1:19-26 reveals how Paul was struggling whether or not to depart and go to Heaven, or to stay and continue his ministry to the churches. With this struggle, he decided that it was more needful at the time to stay with the Church. This passage implies that Paul is being given a choice as to whether to depart and be with Christ or to remain and continue his ministry to the saints; for he says, “For I am in a strait betwixt two, having a desire to depart, and to be with Christ; which is far better: Nevertheless to abide in the flesh is more needful for you.” (Php 1:23-24) It is very possible that Paul has finished his course by testifying before Caesar. This is because the book of Acts ends with Paul’s first imprisonment. We find very little information about his ministry and travels after his release, as if to say that these final years did not matter because he had taken the Gospel to Rome and fulfilled his divine calling.
Illustration – Trinity Broadcasting Network airs a documentary entitle “Miracles” in which one lady gives a similar testimony as Paul gives in Php 1:19-26. She was a young married woman with her husband fighting for the U.S. in Vietnam. When a terrible illness put her in the hospital, she found herself in heaven, with her spirit having departed from her body. Soon, Jesus Christ walked up to her and took her by the hand. With His eyes of love, he asked her if she were ready to come or did she want to go back. With a sense of guilt, she told her Saviour that she felt she should go back for the sake of her husband and family. Jesus looked at her and said, “I would have been disappointed if you had said any other thing.” She then found herself being led by an angel who showed her a battlefield. As she looked closely, she recognized her husband. The angel told her that she must decide quickly and be sure that she wanted to go back. As she was enjoying looking upon her husband, for she had not seen him in over a year, a grenade landed by him. The angel spoke, “Decide now.” As the young lady said, “No,” a divine hand was placed over the grenade so that it did not go off. She immediately found herself back in her body. Her husband returned home from the war safely. One day, she asked him if he had ever had any encounters of being almost killed. He then told her about the grenade that landed beside him, but did not explode. She then explained to the host of the program that God had given her a choice for her and her husband to go to heaven, or to continue on earth a few more years. She, too, made the choice that Paul made here. [64]
[64] Trinity Broadcasting Network, Santa Ana, California, television program.
It is possible that Paul went through a similar experience during his first Roman imprisonment, for Php 1:23-24 expresses such a struggle. He may have had a divine visitation in which he was given a choice. Oh, how he would have wanted to go on to Heaven, but he felt it more necessary to stay with God’s people longer. This choice was made out of his great love for people.
Php 1:19 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
Php 1:19 Comments – We can find an illustration to help us understand what Paul is saying in Php 1:19 by referring to his prayer for the church at Ephesus in Eph 3:14-21. In this passage in Ephesians Paul prays that the believers might be empowered with the Holy Spirit in order to fulfill the calling that God has placed within each of their lives and thus to be equipped to fulfill the calling of the church itself as a corporate body. These two passages of Scripture are related in the fact that both Ephesians and Philippians have a common theme, which is the office and ministry of God the Father. While Ephesians places emphasis upon the Father’s role in planning all things by equipping the Church with spiritual blessings, the book of Philippians emphasizes the role of the believer in making sure that their spiritual leader fulfills his calling and this will ensure that God will fulfill the calling in each of their lives. The empowering of the Holy Spirit is part of God’s provision for enabling the believer to fulfill his personal divine calling in life. Thus, the prayers of the Philippians believers will result in the Holy Spirit’s operation in Paul’ life.
Php 1:20 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.
Php 1:21 Php 1:22 Php 1:23 Php 1:23
2Co 4:16, “For which cause we faint not; but though our outward man perish, yet the inward man is renewed day by day.”
1Pe 3:4, “But let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price.”
Paul had seen visions of heaven. He had met the Lord and seen the wonderful glories of heaven. Once someone has tasted of this realm, he no longer desires the things of the earth. The presence of the Lord is too glorious to want to leave.
Php 1:24 Nevertheless to abide in the flesh is more needful for you.
Php 1:25 Php 1:25
Act 16:6-10, “Now when they had gone throughout Phrygia and the region of Galatia, and were forbidden of the Holy Ghost to preach the word in Asia, After they were come to Mysia, they assayed to go into Bithynia: but the Spirit suffered them not. And they passing by Mysia came down to Troas. And a vision appeared to Paul in the night; There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us. And after he had seen the vision, immediately we endeavoured to go into Macedonia, assuredly gathering that the Lord had called us for to preach the gospel unto them.”
Act 20:22-23, “And now, behold, I go bound in the spirit unto Jerusalem, not knowing the things that shall befall me there: Save that the Holy Ghost witnesseth in every city, saying that bonds and afflictions abide me.”
Act 27:23-24, “For there stood by me this night the angel of God, whose I am, and whom I serve, Saying, Fear not, Paul; thou must be brought before Caesar: and, lo, God hath given thee all them that sail with thee.”
Php 1:26 That your rejoicing may be more abundant in Jesus Christ for me by my coming to you again.
Php 1:19. This shall turn to my salvation My deliverance: Peirce; who thinks, that as they who preached Christ out of love, made more friends for the Apostle, so they who preached him out of envy, gave his friends an opportunity of representing his persecutors as proceeding upon principles of malice. But, as such an event could scarcely be said to proceed from the supply of the Spirit of Jesus Christ, by salvation may be meant the Apostle’s eternal happiness; and his persuasion might be, that all the designs of his adversaries against him should be so over-ruled, that through the 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.
Phi 1:19 . Reason assigned not only for the , but for the entire conjoint assertion: , . . For both, for his present joy and for his future joy, the apostle finds the subjective ground in the certainty now to be expressed.
] the same thing that was conveyed by in Phi 1:18 , this fact of Christ’s being preached , from whatever different motives it may be done, not: my present , (Hofmann).
] 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 (Phi 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, ” Phi 1:17 . On , 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 ., Eph 4:16 ). The words , embrace, therefore, two elements which work together and bring about the . ., one of these on the part of the readers themselves (hence is placed first), the other on the part of the Holy Spirit . After , is to be again understood; the article, however, is not repeated before ., not because the entreaty and the 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. 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: . Respecting the , 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, Phi 1:18 ff.
[70] Bengel well says: “precationem in coelum ascendentem; exhibitionem de coelo venientem. ” If, however, is still to be included in dependence on (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.
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 ] . 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. D
19 .] for I know that this (viz. the greater spread of the preaching of Christ, last mentioned, Phi 1:18 ; not as Thl., Calv., Est., De W., the . . . ., in which case Php 1:18 would be (Mey.) arbitrarily passed over) shall turn out to my salvation ( is variously interpreted: by Chrys. and Thdrt., of deliverance from present custody; by c., 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 15:30-31 ; 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 as parallel with , and as the article is wanting, as also included under the . Were the sense as E. V., and ordinarily, ‘ through your prayer and the supply of the Spirit of Jesus Christ ,’ or would have been repeated, or at least the article 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 a subjective genitive, ‘ supply which the Spirit gives ,’ so Thdrt. ( . ), Calv., De W., Meyer, all.: or objective, the Spirit being that which is supplied (so Chrys., Thl., c., Grot., Beng., al.)? Decidedly, I think, the latter, on account (1) of St. Paul’s own usage of with this very word 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 . . . . , as in Eph 4:16 , . 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),
Phi 1:19 . The only apparent ground for reading is its difficulty. (which has greatly preponderating authority) gives the reason for the continuance of his joy. . 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. . is quoted from Job 13:16 (LXX). . 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] , ) is strongly supported by the sense of the word in Job 13:16 , from which it is here quoted, where 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 . [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. . The absence of the article is no reason for joining . closely with . under the government of . The gen. . . . is quite sufficient to isolate . “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 . Ep. ad Diogn. , i., 10, . “A suitable and common word for the Giver God. The generosity of its origin survives in the transfer” (Gildersleeve ad loc. ).
[48] Klpper.
[49] Lightfoot.
[50] Weiss.
[51] Lightfoot.
[52] Klpper.
[53] Chrysostom.
NASB (UPDATED) TEXT: Php 1:19-26
19Yes, and I will rejoice, for I know that this will turn out for my deliverance through your prayers and the provision of the Spirit of Jesus Christ, 20according to my earnest expectation and hope, that I will not be put to shame in anything, but that with all boldness, Christ will even now, as always, be exalted in my body, whether by life or by death. 21For to me, to live is Christ and to die is gain. 22But if I am to live on in the flesh, this will mean fruitful labor for me; and I do not know which to choose. 23But I am hard-pressed from both directions, having the desire to depart and be with Christ, for that is very much better; 24yet to remain on in the flesh is more necessary for your sake. 25Convinced of this, I know that I will remain and continue with you all for your progress and joy in the faith, 26so that your proud confidence in me may abound in Christ Jesus through my coming to you again.
Php 1:19 “my deliverance” Literally the term (stria) meant “salvation.” Paul most often uses it to speak of spiritual salvation in Christ. (Some examples: Rom 1:16; Rom 11:14; 1Co 1:21; 1Co 7:6; 1Ti 4:16; 2Ti 2:10; 2Ti 3:15; 2Ti 4:18; Tit 3:5.) However, here it is used in the OT sense of physical deliverance (cf. 2Ti 4:18; Jas 5:15). It was often used in contexts that relate to trials (cf. Mar 13:11; Luk 12:11-12). It is even possible that it is an allusion to Job 13:16 in the Septuagint (LXX), in which Job is finally vindicated by God (cf. Job 42).
Paul felt he was going to be released (cf. the first class conditional sentence of Php 1:22). It seems that Colossians and Ephesians were written early during Paul’s Roman imprisonment and Philippians toward the end. Paul was released and conducted a fourth missionary journey which was described in the Pastoral Letters (1 Timothy, Titus and 2 Timothy) and then apparently was rearrested and beheaded before Nero’s suicide in A.D. 68.
Paul’s confidence is based on two elements: (1) the prayers of the Philippian Christians and (2) the power of the Spirit of God. It is interesting to note how often Paul requested prayer from the churches (cf. Rom 15:30; 2Co 1:11; Eph 6:18-19; Col 4:3; 1Th 5:25). There is a mystery concerning intercessory prayer; God has limited Himself to the prayers of His children (cf. Mat 7:7-11; Mat 18:19; Mat 21:22; Luk 11:9-13; Joh 14:13-14; Joh 15:7; Joh 15:16; Joh 16:23-24; 1Jn 3:22; 1Jn 5:14-15). Somehow, sincere, persistent intercession releases the power of the Spirit in a most unusual way; “we have not because we ask not” (cf. Jas 4:2).
NASB”provision”
NKJV”supply”
NRSV, TEV”help”
NJB”support”
This term originally is used of a wealthy patron equipping a choir. It came to be used metaphorically for a complete sufficiency and abundant provision.
“of the Spirit of Jesus Christ” Quite often the Holy Spirit is described in terms of His relationship to Jesus (cf. Rom 8:9; 1Co 15:45; 2Co 3:18; Gal 4:6; and 1Pe 1:11). G. Campbell Morgan’s title for the Spirit was “the Other Jesus”! This is completely in line with the purpose of the Spirit found in Joh 16:7-15. The primary ministry of the Holy Spirit is to bring humans into a place of conviction, to reveal to them the gospel found in the person and work of Jesus Christ, to baptize them into Christ, and then to form Christ in them.
Paul’s linking of Jesus and the Spirit was to show that the New Age had come. It was the “age of the Spirit.” The Spirit brought in the New Age of righteousness. Yet the New Age was also Messianic. Jesus was the Father’s mechanism for inaugurating the New Age of the Spirit. See Special Topics: Jesus and the Spirit at Col 1:26 and The Personhood of the Spirit at Eph 1:14.
Php 1:20 “according to my earnest expectation” This term may have been coined by Paul. It is also used in Rom 8:19. It is metaphorical of someone with an outstretched neck looking intently for something or someone.
NASB”that I shall not be put to shame in anything”
NKJV”that in nothing I shall be ashamed”
NRSV”that I will not be put to shame in any way”
TEV”that I shall never fail in my duty”
NJB”that I shall never have to admit defeat”
This refers to Paul’s sense of responsibility in his assigned task but recognizing the difficulties and temptations (cf. 1Co 4:1-21; 1Co 9:27).
NASB, NKJV,
NRSV”with all boldness”
TEV”full of courage”
NJB”complete fearlessness”
This Greek word has the basic meaning of “a boldness to speak” (1) in the presence of a superior (God, a judge, a king, etc.) or (2) in tense situations (cf. Act 4:13; Act 4:29; Act 4:31; Eph 3:12; 1Ti 3:13; Heb 10:9; 1Jn 4:17). This was Paul’s recurrent prayer (cf. Eph 6:19; Col 4:3). See Special Topic: Boldness (Parrhsia) at Col 2:15.
NASB”Christ shall even now as always, be exalted in my body”
NKJV”as always, so now also Christ will be magnified in my body”
NRSV”Christ will be exalted now as always in my body”
TEV”with my whole being I shall bring honor to Christ”
NJB”so that now, as always, Christ will be glorified in my body”
This is a Future passive verb which shows that Paul was not the main actor or ingredient in God’s being honored, but that Christ will be honored through Paul by means of the prayers of the brothers and the power of the Holy Spirit (Php 1:19). It is significant that Paul closes this phrase with the Greek term for “body.” Believers will honor God with their bodies (cf. 1Co 6:20) or they will not honor Him at all! For the Greeks the body was evil. For Paul it was morally neutral but it was and is the battleground of temptation and the place for honoring and glorifying Christ.
“whether by living or dying” Believers are to exalt Christ, some by their deaths and some by their lives of faithfulness (cf. Rom 14:8; 2Co 5:1-10; 1Th 5:20; Rev 13:14).
Php 1:21 “for me to live is Christ, and to die is gain” “To live” is a present active infinitive, while “to die” is an aorist active infinitive. This means that the act of continuing to live is Christ (Rom 12:1-2). This is a difficult phrase to understand, but when we look at Paul’s other writings, we see that it meant that believers are dead to sin, dead to self, and dead to the law, but alive unto God for service (cf. Rom 6:1-11; Col 3:4; Gal 2:20; Gal 5:24; Gal 6:14). However, in this context, it must refer to physical death. Paul was on trial for his life, yet his life had already been taken, taken by Christ!
“to die is gain” For Paul, death meant perfect fellowship with God (cf. Php 1:23). This does not imply that Paul was totally unconcerned about death. He discussed his fears and reservations in 2Co 5:1-10. There is an element of fear in death for all of us, but the gospel enables believers to boldly face physical death and a holy God. We must understand, however, that the word “gain” here does not mean personal gain for Paul but gain for the gospel (cf. Php 1:12).
Php 1:22 “if” This is a first class conditional sentence.
“in the flesh” See Special Topic at Col 1:22.
“this will mean fruitful labor for me” This has been interpreted in two ways: (1) some see it as the fruition and culmination of his work which was already begun (2) others view it as his desire for new work. There is much evidence in the early Church that Paul was released from prison and had a few months of missionary activity before he was rearrested and beheaded by A.D. 68, which is the year in which Nero killed himself.
The evidence for his release is as follows:
1. use of the term “deliverance” in Php 1:19
2. the first class conditional sentence in Php 1:22
3. the Pastoral Epistles do not fit the chronology of Acts
4. Clement of Rome, in his first letter to the Corinthians (A.D. 95), particularly in chapter 5, states that Paul was released from prison and went to the bounds of the west
5. expressed in the introduction to Paul’s letters in the Muratorian Fragment
6. expressed in Eusebius’ Ecclesiastical Histories, Php 2:22
7. expressed in the sermons of Chrysostom, which mention his later activities
“I do not know which to choose” This term usually means “declare.” Paul did not really have the choice concerning his living or dying, but he asserts that God did. However, he was struggling mentally between the two options: (1) one would be beneficial to himself, i.e., a martyr’s death or (2) his release would be beneficial to the church because he would have more time to preach, teach, and encourage.
Php 1:23 “I am hard pressed from both directions” The term sunech means “to be tightly pressed or held together” (cf. Luk 12:50; Luk 19:43) and it shows the intense personal struggle that Paul felt related to his ministry options.
“I desire to depart” The term “desire” is a very strong Greek term often translated “lust,” but here it is used in a positive sense of a strong desire.
The term “depart” is a very interesting Greek word that referred to a ship being loosed from its mooring or for a military camp being taken down and moved (cf. 2Ti 4:6). Because of Paul’s use of this term in 2Co 5:1; 2Co 5:11, it probably refers to his physical death.
“and be with Christ” The Pharisees had always expected an end-time resurrection, (cf. Job 14:14-15; Job 19:25-27; Dan 12:2). This is evident from many passages in the NT which refer to the Second Coming, the Judgment and the life beyond. However, in this passage, an added insight is brought into the traditional Jewish concept of Hades: when believers die, they do not enter an unconscious sleep or descend to a semi-conscious holding place, but are present with the Lord (cf. Mar 12:26-27; Luk 16:19-31; Luk 23:43; 2Co 5:8). There is much biblical ambiguity in this area. The Bible seems to teach an intermediate conscious, bodiless state (cf. 1Co 15:51-52; 1Th 4:13; 1Th 4:17; Rev 6:9; Rev 20:4). At death believers will be with the Lord but in a limited fellowship and this fellowship will not be fully consummated until Resurrection Day (cf. 1Jn 3:2).
SPECIAL TOPIC: WHERE ARE THE DEAD?
“for that is very much better” This is a series of three comparatives which shows Paul’s exhilaration at the thought of being with Jesus.
Php 1:25 This implies that Paul expected to be released.
“for your progress and joy in the faith” Php 1:25-26 forms one sentence in Greek. If it is true that the term “progress” (cf. 1Ti 4:15) implies a difficult journey, then it is significant that the term “joy,” so characteristic of this book, is linked with the difficulty of the Christian life. From other NT passages it becomes obvious that one unique characteristic of the Christian is joy amidst physical problems and persecution (cf. Mat 5:10-12; Rom 5:3; Rom 8:18; 1Th 5:16; Jas 1:2-4; 1Pe 4:12-16).
Php 1:26
NASB”your proud confidence in me may abound in Christ Jesus”
NKJV”your rejoicing for me may be more abundant in Jesus Christ”
NRSV”that I may share abundantly in your boasting in Christ Jesus”
TEV”when I am with you again, you will have even more reason to be proud of me in your life in union with Christ Jesus”
NJB”so that my return to be among you may increase to overflowing your pride in Jesus Christ on my account”
This phrase has two possible objects: (1) Christ or (2) Paul. Were they rejoicing in Christ and the gospel or in Paul’s return and ministry among them? The context favors the latter. Paul’s ministry would glorify Christ. See Special Topic: Abound (Perisseu) at Eph 1:8.
DISCUSSION QUESTIONS TO Php 1:1-26
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Who are the overseers and deacons? What were their responsibilities?
2. Why was this church so special to Paul?
3. Why is Php 1:6 so significant? How is it related to Php 1:5; Php 1:10?
4. List the things Paul prays for this church.
5. How could Paul’s imprisonment further the gospel?
6. What is the identity of the Christian preachers who preached out of jealousy, rivalry and partisanship?
7. Why is Php 1:18 so significant in how we treat denominationalism today?
8. Why is the Holy Spirit called the Spirit of Jesus Christ? What is the significance of this interchange?
9. What does Paul mean by “living is Christ and dying is gain”? How does this apply to your daily, Christian world-view?
10. What happens to the Christian at death?
11. How are problems and joy related to the Christian experience?
turn = turn out. See Luk 21:13.
to my = to my for (App-104.)
through. App-104. Php 1:1.
supply. Greek. epichoregia, See Eph 4:16.
Spirit. App-101. Compare Rom 8:9. It was this that enabled Paul to suffer no personal considerations to weigh with him. He had the mind of Christ. Compare Php 2:5. 1Co 2:16.
19.] for I know that this (viz. the greater spread of the preaching of Christ, last mentioned, Php 1:18; not as Thl., Calv., Est., De W., the . …, in which case Php 1:18 would be (Mey.) arbitrarily passed over) shall turn out to my salvation ( is variously interpreted: by Chrys. and Thdrt., of deliverance from present custody; by c., 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 15:30-31; 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 as parallel with , and as the article is wanting, as also included under the . Were the sense as E. V., and ordinarily, through your prayer and the supply of the Spirit of Jesus Christ, or would have been repeated, or at least the article 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 a subjective genitive, supply which the Spirit gives,-so Thdrt. ( . ), Calv., De W., Meyer, all.:-or objective, the Spirit being that which is supplied (so Chrys., Thl., c., Grot., Beng., al.)? Decidedly, I think, the latter, on account (1) of St. Pauls own usage of with this very word 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 . . . . , as in Eph 4:16, .-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),
Php 1:19. , for) [aetiologia]. The reason assigned, why he should rejoice.- , this shall turn to my salvation) So evidently the LXX., Job 13:16, with whom, in that one book, the verb is of frequent occurrence; and in the same passage, Job 13:15-16, the question relates to sincerity, which is purity () with Paul, Php 1:16.- , to salvation) not only not to affliction, Php 1:16.-, prayer) ascending to heaven-, supply) coming down from heaven; indicates the relation.
Php 1:19
Php 1:19
For I know that this shall turn out to my salvation,-The salvation referred to must be his deliverance from bondage. This refers back to his imprisonment and defense before the rulers and the good results following.
through your supplication-This, in connection with the prayers of the Christians, together with the guidance of the Spirit, he felt sure would bring about his being set free from imprisonment. He relied much on the efficacy of prayer in his behalf. It is in securing this harmonious working of the elements of grace and nature for good that prayer comes in to effectually aid and bless the work. He writes to the brethren concerning his deliverance: Who delivered us out of so great a death, and will deliver: on whom we have set our hope that he will also still deliver us; ye also helping together on our behalf by your supplication. (2Co 1:10-11). This shows that the prayers of Gods children enter into the working of Gods laws and bring good to the persons for whom they are offered. Gods providences are the results of the working of Gods laws. The spiritual and natural laws work in harmony for the good of those who love and honor God-for the destruction and ruin of those who refuse to honor him. To honor God is to obey his laws; to dishonor him is to refuse that obedience. In the spiritual world as in the material, man has it in his power to thwart and hinder the workings of Gods laws, because God has made man with freedom to obey or disobey him. The law of harmony runs through all of Gods dealings with man. When Christ said, According to your faith be it done unto you (Mat 9:29), he recognized this law. Hence if a mans faith is strong, he confidently and faithfully complies with the law of God, and the blessings will be abundant. If his faith is weak, his compliance will be imperfect and careless, and the blessings will be few.
and the supply of the Spirit of Jesus Christ,-The spirit of Christ is one that excludes all turning from or neglect of the commands of God, or substitution of other service for that ordained by God, and insists on rigid obedience to the divine will as the only means of union with God. The law of the Spirit requires obedience to the will of God that springs from the heart. It insists upon an obedience to the whole law of God from a heartfelt trust in God. The more trusting the heart is, the more faithful and rigid will be the adherence to the will of God.
this shall turn Job 13:16.
salvation (See Scofield “Rom 1:16”).
I know: Rom 8:28, 1Co 4:17, 1Pe 1:7-9
through: 2Co 1:11, Eph 6:18, Eph 6:19
the Spirit: Rom 8:9, Gal 4:6, 1Pe 1:11
Reciprocal: Exo 17:12 – stayed up his hands Mat 18:19 – That if Act 8:15 – prayed 2Co 1:6 – effectual 2Co 4:17 – worketh Phi 2:30 – nigh Col 4:3 – praying 1Th 5:25 – General Phm 1:22 – through 1Pe 5:1 – a partaker
(Php 1:19.) -For I know that this shall fall out unto my salvation. Lachmann, by his punctuation, connects this clause immediately with the preceding one, and he is right. The apostle’s avowal of future joy bases itself on an anticipated result. He felt a joy which others might not suppose, and it was no evanescent emotion, for it was connected with the most momentous of all blessings-his salvation. The introduces a confirmatory explanation or reason. That this salvation–is not, as many from the Greek fathers downwards suppose, temporal deliverance, is evident from the instrumentality referred to-your intercession, and the supply of Christ’s spirit. These were not indispensable to his liberation, but to his soul’s health. A change in Nero’s heart, a mere whim of the moment, might have secured his freedom The prior question, however, is the reference in .
1. Many, with Theodoret, refer it to the afflictive circumstances in which the apostle was placed, or to the dangers which lowered around him, in consequence of the envious and vindictive preachers- . But the apostle thought too lightly of this danger, if it really existed, to give it such prominence. What was merely personal, had no interest for him; what concerned the cause, at once concentrated his attention, and begat emotion within him.
2. Theophylact, Calvin, Rheinwald, van Hengel, De Wette, and Beelen, refer to the 17th verse-the preaching of Christ out of envy and strife, and for the purpose of adding to the apostle’s troubles. Such preaching, instead of adding to my affliction, shall contribute to my salvation. But this connection carries back the reference too far, and breaks the continuity.
3. Others suppose the allusion to be to the preaching of the gospel; to its greater spread, as Rilliet, Matthies, and Alford; or to the general character of it, as Hoelemann-si vel interdum de causis subdolis factum. These opinions appear to be somewhat away from the context:
4. For we apprehend that it is simply to the sentiment of the preceding verse that the apostle refers. In that verse he tells them that, in spite of the opposite conclusion some might come to, he rejoiced in the fact that Christ was preached, whatever might be the motive of the preacher. And now he assigns the reason of that joy. He does not mean either that the gospel so proclaimed would achieve the salvation of others, as Grotius imagined, or with Heinrichs, that it would produce his own, for it had already been secured. The preaching of the gospel to others, and the spread of it in Rome, or in Italy, could not in itself exercise any saving power upon him; nor could he have any doubt that the gospel which himself had believed and preached, should issue in his eternal happiness. We therefore understand the to refer to the state of mind described in the former verse-his joy in the preaching of Christ, from whatever motive. For this state of mind indicated his supreme regard for Christ-that he preferred Him above everything-that he could bear to be an object of malevolence and jealousy, if so his Master was exalted-and that, provided Christ was preached, he cared not for tarnished fame or heavier affliction. This mental condition was an index to him of a healthy spiritual state. Salvation must be the issue, when Christ was so magnified in the process. On the contrary, if he had felt chagrin and disappointment-if he had grudged that any should preach but himself, or any name should obtain prominence in the churches but his own-if actual or apprehended addition to his sufferings had either made him repent his own preaching, or infuriated him at the preaching of others-then a temperament so unlike Him whom he professed to serve, might justly have made him doubt his salvation, or the certainty of its future possession. But his present Christ-like frame of spirit was salvational, if the expression may be coined-it was an index of present attainment, and the sure instrument of subsequent glory. It was the ear, which is seen not only to follow the blade, but which also betokens the full corn. There is no good ground for Alford’s confining the meaning of to salvation, in degree of blessedness, not in reference to the absolute fact. The verb rather forbids it. Salvation will turn out to be the result-salvation, first as a fact, and also in every element which the apostle expected. Luk 21:13. The clause occurs in the Septuagint. Job 13:16. And in this spirit the apostle adds-
-through your supplication. He knew that they prayed for him-such was their vivid interest in him, and such a conviction the use of the article seems to imply. And he believed in the efficacy of their prayers- that their entreaty would bring down blessing upon him. His high function as an apostle did not elevate him above the need of their intercession. 2Th 3:1-2; Phm 1:22. He virtually claims it, for he professes to enjoy their sympathy. And, as the general result of their prayers, he subjoins-
-and the supply of the spirit of Jesus Christ. , see Eph 4:16. Conybeare says, would mean the supplying of all needs of the chorus by the choregus; and that therefore the phrase before us signifies the supplying of all needs by the spirit. Theophylact and OEcumenius, Zanchius, Grotius, Rilliet, Alford, and Wiesinger take the genitive as that of object, viz. that the Holy Spirit Himself forms the supply. Theophylact explains by saying, . With Theodoret, Calvin, Rheinwald, van Hengel, and Ellicott, we prefer taking the genitive as that of subject- . The apostle refers to that necessary supply which the Holy Spirit furnishes, that universal and well-timed assistance which He imparts. This seems to be on the whole the better and more natural interpretation. The use of the participle with in Gal 3:5, affords no ground of decision as to the genitive of the noun here; nor can the use of the genitive in Eph 4:16 determine the matter. Neither can we assent to Alford’s argument, taken from the position of the words, as such an argument is often doubtful, and no author has always followed tamely the same order. The connection of the two clauses has been disputed; that is, whether belongs to as well as . Meyer, Alford, and Baumgarten-Crusius hold that the connection is of this nature-through your prayer and your supply of the Spirit of Christ. But such an exegesis cannot be defended on the ground that , or , or the simple article, is not repeated; for such a repetition is unnecessary, and according to a well-known law, the article is omitted before a second noun, when both nouns have a defining genitive. Winer, 19, 5. Still the apostle’s thought seems to be, that the supply of the Spirit to him would be the result of their prayers for him. For the Spirit is not to be explained away as merely meaning divine power, vis divina, as Am Ende renders. It is the Holy Spirit-who is here called the Spirit of Jesus Christ. The reason of such an appellation, it is not difficult to discover; for it does not rest on any dogmatic grounds, or any metaphysical views of the distinctions and relations of the persons in the Trinity. The genitive is that of possession or origin, the spirit which Jesus has or dispenses. The exaltation of the Redeemer secured the gift of the Holy Ghost, which it is His exalted prerogative to bestow. The Spirit represents Christ, for He comes in Christ’s name, as another Paraclete, enlightens with Christ’s truths, purifies with Christ’s blood, comforts with Christ’s promises, and seals with Christ’s image.
Php 1:19. The pronoun this means the same as the things in verse 12, with the additional items pertaining to Paul’s conduct under the circumstances. Shall turn [out] to my salvation. The last word has a wide range of meaning, and the primary definition of the original is given by Thayer, “deliverance, safety, preservation, salvation.” The word can apply to physical or spiritual deliverance, and to the present or eternal age. The connection in each case must determine the particular application of the term. In Paul’s case it may well be taken in both the physical and spiritual sense. The epistle was written when Paul was a prisoner the first time, and we know that he was actually delivered from his chain and permitted to go out among the churches. Through your prayer. No doubt the brethren prayed for his de-liverence as the church did on behalf of Peter (Act 12:5). And the supply of the Spirit of Christ Jesus. Of course the prayers of Christians would avail nothing except they were offered in connection with the Lord’s plan. The spiritual salvation of the apostle would also be on condition that he be true to Christ regardless of how the situation might terminate
Php 1:19. For I know that this shall turn to my salvation. The apostle means by this the whole course of opposition from which he was made to suffer. For though he is joyful that Christ is preached by any means, yet he would be much more rejoiced were it all done in purity of spirit. Therefore his rejoicing is not without its attendant pain. But he will make the opposition an occasion for more fervency of spirit and purity of motive on his own part, and thus he will be carried onward in the work of his own salvation.
through your supplication. He is sure that when the Philippians know of his affliction from these jealousies of insincere Christians, they will give him their prayers, and that these will be answered by a greater outpouring of grace in his time of need.
and the supply of the Spirit of Jesus Christ. This was the only true relief in his trouble, more of the Spirit of Jesus Christ. So will his own work in preaching Christs Gospel be purified and made effective.
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.
Confidence In God’s Power to Deliver
Even though he was in prison, Paul was confident God would deliver him ( Php 1:19 ). He may have meant he was confident God would set him free from prison. However, verse 20 makes that doubtful. More likely, he is expressing his confidence that God would work it all out for good. He might be delivered from prison to preach freely again, or he might be delivered from this life and get to be with Christ.
Paul’s confidence was based, in part, on the prayers of the saints in his behalf. As the apostle told the brethren in Corinth, he had to learn not to trust in himself but “in God who raises the dead, who delivered us from so great a death, and does deliver us; in whom we trust that He will still deliver us, you also helping together in prayer for us, that thanks may be given by many persons on our behalf for the gift granted to us through many” ( 2Co 1:9-11 ).
His confidence also rested in the “supply” or help of the Spirit. The idea behind the word “supply” is that of a help which undergirds and strengthens. During his second imprisonment, when he had less hope of being released, Paul told Timothy, “And the Lord will deliver me from every evil work and preserve me for His heavenly kingdom. To Him be glory forever and ever. Amen” ( 2Ti 4:18 )! Such thinking would surely support one through the most difficult of times.
Php 1:19-26. His Prospects.The successful preaching of the gospel will turn to his own salvation. Otherwise he would be put to shame. His desire is that in his person, whether by life or by death, Christ may be glorified. For him life means Christ and death will be gain. Php 1:22 may be variously rendered. RV, repeating if before the second clause, leaves some confusion, for Paul would not be in doubt after his fate was settled. Therefore mg. seems preferableIf to live in the flesh be my lot, this is the fruit of my work. His perplexity arises from the fact that, while he would choose death for himself as the issue of his approaching trial, his escape would be preferable for the Philippians, and this he confidently expects.
Verse 19
And the supply; that is, through the supply of that Spirit to him.
SECTION 4. PAULS CONFIDENT HOPE, IN VIEW OF LIFE AND DEATH.
CH. 1:19-26.
For I know that to me this will result in salvation through your supplication and the supply of the Spirit of Jesus Christ, according to my eager expectation and hope that in nothing I shall be put to shame, but that with all boldness, as always so now also, Christ will be magnified in my body whether through life or through death. For to me to live is Christ: and to die, gain. But if to live in the flesh be my lot, this to me is fruit of work. And what I shall choose for myself I do not know. Moreover, I am held fast from the two sides, having my desire for dissolution and to be with Christ: for it is very far better. But to abide in the flesh is more necessary, because of you. And, being confident of this, I know that I shall abide, and abide with you all for your progress and joy of faith, that your ground of exultation may abound in Christ Jesus in me through my presence with you again.
After describing his outer surroundings of bonds, friends, and enemies, Paul closed 3 by describing their inward effect upon him, viz. joy now and further joy in the future. This joy marks the transition to 4 which describes his inner life in its relation to his outward surroundings. In Php 1:19-20 Paul justifies the joy expressed in Php 1:18, by a confident hope: and in Php 1:21-26 he looks at this confidence in its relation to the alternative of life and death which is now before him.
Php 1:19. A reason, viz. knowledge of the result, justifying Pauls joy that, even by his enemies and as a mask concealing a wish to annoy him, Christ is proclaimed. Not his only reason, but one suiting his course of thought, which now passes from the life around him to the life within.
This: as in Php 1:18, that Christ is proclaimed even by enemies and in pretence.
Salvation: in its usual sense of final deliverance from the spiritual perils of earth into eternal safety; as in Php 1:28, Php 2:12; Rom 1:16; Rom 10:1; Rom 10:10; Rom 11:11; Rom 13:11. Pauls joy that Christ is preached is not dimmed by the ill-will which occasioned it: for he knows that this effort to add bitterness to his imprisonment will work out for him spiritual safety and final deliverance.
How this is to be, he does not say. But we know that, to the faithful, hardship develops spiritual strength, and thus fits for the battle of life and leads to final victory. In this way tribulation works endurance and hope: Rom 5:3. Similarly, Pauls thorn in the flesh was designed by God to preserve him from spiritual peril: 2Co 12:7. Just so, the ill-will of his enemies was a safeguard preserving him for final salvation. Consequently, it could in no degree dim his joy that Christ was preached. Indeed his joy was increased by the manifest victory over all evil involved in the spiritual benefit resulting from his enemies attempt to vex him.
The word salvation cannot mean release from imprisonment. For Paul is quite doubtful, as we shall see, whether life or death awaits him: there is no visible connection between his enemies hostility and his own escape from prison, and no indication that the word is used here in any other than its ordinary sense.
Supplication or petition: as in Php 1:4. His readers urgent request to God was a means through which Paul expected these good results. He knows that they pray for him, and is sure that God will answer their prayers in the development of his own spiritual life in spite of. and by means of, the hostility of his enemies. Another note of genuineness: cp. Rom 15:30; 2Co 1:11; 2Th 3:2. It reveals Pauls high estimate of the value of prayer for others.
Supply, or bountiful supply: see under 2Co 9:10. Grammatically, the Spirit of Jesus Christ may be either Himself the matter supplied (cp. Gal 3:5) or the Author of the supply. The practical difference is very slight. For the Holy Spirit given is Himself the active source of all spiritual good: and He supplies our need by Himself becoming the animating principle of our life. He is therefore both Giver and Gift. But since the Holy Spirit is usually thought of as definitely once for all given to all who believe, it is better to think of Him here as actively supplying Pauls various spiritual needs. Notice two channels through which Paul expects blessings. He knows that his readers at Philippi will pray for him; and that in answer to their prayer the Spirit of Jesus will by His own presence supply the spiritual needs occasioned by Pauls peculiar circumstances.
Php 1:20. A personal and appropriate condition on which depends the realisation of the assured expectation just expressed: according to etc.
Eager-expectation: see under Rom 8:19. To this, the word hope adds the idea of expected benefit.
That in nothing etc.: negative side of the expectation, as usual placed first.
Put-to-shame: deserted by God in the hour of trial and thus covered with ridicule by the failure of his hopes. Paul is sure that in nothing that awaits him will this happen. Same word in same sense in Rom 5:5. This objective sense involves also here the subjective sense of fear of ridicule, as in Rom 1:16. But the trust in God which pervades this page suggests that Paul thinks, not of what he will feel, but of what will happen to him.
In all boldness: positive side of Pauls expectation.
Christ will be magnified: in the subjective view of men, to whom Christ will occupy a larger place through that which they see in Paul; cp. Luk 1:46; Act 10:46; Act 5:13; also Lev 10:3. Notice that in this enlargement Paul is represented not as himself magnifying Christ, but only as His body the locality in which Christ will be magnified.
Boldness, or unreserved speech: see under 2Co 3:12. Paul has an assured hope that God will give him grace to speak the whole truth without fear of consequences, and that in his unreserved speech will be revealed the greatness of Christ. An example of this in Act 4:13. Thus the realisation of Pauls hope depends upon himself. But even for courage he trusts to God and to the Spirit of Jesus Christ. Already Christ is always magnified in Paul. And he has a firm hope that what has been hitherto will be now also, even amid his peculiarly trying circumstances. This modest recognition of his own moral excellence is in close harmony with 2Co 1:12.
In my body: special locality of the revelation in Paul of the greatness of Christ. The weakness and suffering and peril of Pauls fettered body will show forth the greatness of Him who is able to fill His servants, even in prison, with confidence and peace and joy. The body is specially mentioned as that side of Paul which comes in immediate contact with his hard surroundings and in which is seen manifested the greatness of Christ. The importance here given to the body is a note of genuineness. Cp. Rom 6:12; Rom 8:13; Rom 12:1.
A tremendous alternative overhanging Pauls bodily life cannot be overlooked in this eager glance into the future. In any case, Christ will be magnified. But Paul knows not whether it will be through the continued preservation of his body in life, or through his death.
Such is the failure of the attempt to make Pauls imprisonment more galling. His opponents think to annoy him by preaching a Gospel he does not approve. Their attempt to vex him fills the prisoner with joy. For their preaching, though containing serious error, makes known the name of Christ to some who perhaps otherwise would not hear it. And Paul knows that their hostility is one of the many things working together for his good, giving occasion for Christian patience, and thus strengthening him for the remaining battle of life. That he is unmoved by such annoyance, evokes a sure confidence of final salvation. And this confidence is supported by knowledge that the beloved ones at Philippi pray for him and that the Spirit of Christ will supply his every need. This assurance of final victory rests upon an assurance that in every trial God will give to Paul a courage which will show forth the greatness of Christ, and is not shaken by his uncertainty whether life or death awaits him.
Php 1:21-26. The just mentioned alternative, whether by life or by death, as it presents itself to the wavering thought and feelings of Paul.
To me; introduces conspicuously the personal experience of Paul.
To live is Christ; proves that Christ will be magnified by life. Cp. Col 3:4, Christ your life; Gal 2:20, Christ lives in me. Christ animates and permeates Pauls entire activity, so that all his words and acts are really said and done by Christ and are therefore an outflow of Christ living in him. Consequently, the personality of Christ is the centre and circumference of the entire life of Paul. If so, in his body the character and greatness of Christ will ever appear. And the various events of life, pleasant and unpleasant, will but show how great Christ is.
To die is gain.] Whatever earthly wealth the Christian loses by death, he gains in the wealth of heaven infinitely more. For all material good is but a scanty and dim outline of the eternal reality. And none except the servants of Christ can speak of death as gain. Others may bravely give up life in a noble cause. They thus endure with worthy aim, so far as they can see, the loss of all things. The Christian martyr suffers no loss, for he knows that death is immediate enrichment.
These last words were not needed to prove that Christ will be magnified in Pauls death. For the martyrs dying courage is part of the life which Christ lives in him. But they strengthen the proof already given. For the greatness of Christ is revealed in every one who calmly looks death in the face for Christs sake, and declares it to be gain. Such victory reveals the presence of one greater than death. These words are also a contrast suggested by the alternative now before Paul.
Php 1:22. To live in flesh; takes up to live in Php 1:21. The added words are needed, after the implied reference to a life beyond the grave, to show that Paul refers now, not to his real life which is exposed to no uncertainty, but only to life in mortal flesh.
Work: immediate result and embodiment of sustained effort.
Fruit of work: further result developed from work done, according to its own organic laws. If Paul continue to live on earth, his continued life will be work done; and from this work he will gather good fruit. Close coincidence in Rom 1:13.
[Two renderings of this verse, as in R.V. text and margin, are possible. (a) The words If to live in the flesh may be a complete conditional clause; and this is to me fruit of work a direct assertion limited by the foregoing condition. In this case we must supply from the general train of thought some such words as be my lot. The following words, and what I shall choose, will then come naturally as an additional thought. The word if will suitably introduce one side of the alternative of life and death which now fills the thought of Paul. And this alternative suggests easily the inserted words be my lot. For Paul is now uncertain what his lot will be. Or we may take (b) If to live in flesh fruit of work as one conditional clause, and the words what I shall choose for myself I know not as the main assertion. That which in (a) is expressly stated, viz. that Pauls life in flesh brings with it fruit of labour, is in (b) only casually implied, the main assertion being that Paul knows not what to choose. The question is whether this is to me fruit of labour is an independent and direct assertion, or is merely subordinate to the assertion following. The importance of the thought contained in these words favours the former supposition. Moreover, to (b) the word if () presents a difficulty. For, although it may be used, as Ellicott follows Meyer in saying, in a syllogistic sense as in Col 3:1, we have no case in the N.T. of this use where the idea of uncertainty is altogether absent. And here there is no doubt whatever that for Paul to live is to work and to have fruit of his work. Nor have we in the N.T. a case of used as (b) would require. On the other hand, the supplied words required by (a) are easily suggested by the terrible alternative before the prisoner awaiting his trial. Paul is sure that in his body Christ will be magnified, but knows not whether this will be by preserved life or by a martyrs death. If he live, his life will be a continued incarnation of Christ. If he die, death will enrich him. These last words seem to give a preference to death. But this, Paul repudiates. To him both death and life are gain. He therefore takes up the alternative of life, and tells its real significance and worth. Instead of saying simply to live in flesh, this is to me fruit of work, Paul expresses the uncertainty of his present position by prefixing the word if, conveying easily the sense if it be my lot to live in the flesh etc. This exposition gives the chief prominence to the most important words of the sentence, this is to me fruit of work, which the other exposition hides in a conditional clause. In spite therefore of the preponderant judgment of both ancient and modern expositors, I venture to give a slight preference to (a). But the practical difference is not great.]
I do not know or I do not say. The latter is the meaning everywhere else in the N.T. of the word so rendered. The former is its more common use in classical Greek. And as a reader was accustomed to the one or the other, he would probably interpret Pauls words. The difference is slight. The latter interpretation makes Paul simply silent: the former makes him silent because he has nothing to say.
Php 1:23. Additional detail about Pauls state of mind in view of the great alternative.
Held fast from the two sides: whichever way he looks, from that side comes an irresistible influence. To live in the flesh is for Paul a prolonged incarnation of Christ, and brings with it work producing a harvest of blessing. And to die is gain. Yet, in spite of this double and contrary compulsion, Paul has a desire in the matter. It is for dissolution: literally, taking-to-pieces. A cognate word, in the same sense of death, in 2Ti 4:6. Often used in classical Greek in the sense of release or departure.
And to be with Christ: inseparably connected in Pauls thought with dissolution. While saying that a double compulsion from two directions holds him fast, he yet acknowledges that his desire goes in the direction of dissolution and the immediate companionship of Christ which it gives. Over this preference Paul lingers, and supports it by a direct assertion: for it is very far better. That he looked upon the state entered at death as a companionship of Christ very much better than his present state of fruitful work, implies that in his view the departed servants of Christ are, while waiting for the greater glory of the resurrection, already in intelligent intercourse with Him infinitely closer than the fellowship enjoyed on earth. Notice that Pauls thought about death is not, as with many, mere rest from the hardships of life, but actual intercourse with Christ. A close coincidence with 2Co 5:8, where see note and thus another mark of common authorship.
Php 1:24. Pauls wavering thought, drawn in different directions, turns again to the advantage of continuing on earth.
To abide in the flesh: similar phrase in Rom 6:1; Rom 11:22-23; Col 1:23. Although his wearied heart yearns for the fuller fellowship with Christ which death will bring, he recognises the more pressing need that he remain a time longer in the weakness of bodily life. Notice the contrasted comparatives: very far better and more necessary.
Because of you: the beloved Christians at Philippi as representing all those whom Pauls continued life will benefit.
Php 1:25. Two renderings possible: and, being confident of this, I know that, or and this I confidently know that etc. The former refers the word this to the foregoing, making the necessity of Pauls continuance in the flesh a ground of his assurance that he shall so continue: the latter merely makes a very strong assertion without giving any reason. Pauls habit of giving reasons favours the former rendering. He is quite sure that there is more need for him to remain than to depart; and this assurance convinces him that that which is more needful will be his actual lot.
Abide: absolutely, continue in his present state.
Abide with you all: relative continuance, prolonged association with the Christians at Philippi.
Progress and joy of faith: probably progress in the Christian life and the joy which always accompanies growth, both progress and joy being derived from faith, the unique condition of Christian life.
Php 1:26. Further aim of Pauls continuance with his readers. It is evidently a purpose of God, who will preserve him.
Ground of exultation: as in Rom 4:2.
May-abound: that you may have more and more to glory in and boast about. This increase of matter of exultation will be in Christ: for He is the element, as well as the ground, of all Christian boasting. So 1Co 1:31.
In me: Paul liberated from prison would be to the Philippians an occasion of increased exultation, Christ being its element and ground. Similarly in Php 1:20, Christ will be magnified in my body, and Php 1:14, confident in the Lord through my bonds.
Through my presence with you again; expands in detail in me. Pauls presence once more at Philippi after his imprisonment will give to the Christians there in his person an increased confidence and exultation in Christ. Thus will his continued life increase his readers faith in God, and consequently their joy and their spiritual growth.
The ground and worth of the confidence in Php 1:25 we cannot now determine. If, as we have good reason to believe, the pastoral Epistles are genuine, this confidence was justified by the event. And possibly the Holy Spirit may have revealed to Paul, by spiritual insight into the needs of the case, Gods purpose to deliver him from the terrible peril of his trial before Nero and to restore him to active work. (Cp. Act 27:22-26, a close parallel.) But the assured expectation of evil recorded in Act 20:25 was, as we learn from 1Ti 1:3, not actually realised. And the matter is unimportant. The truth of the Gospel preached by Paul rests upon a broad historical basis, of which his testimony is only one factor, and not upon his personal infallibility.
Section 4 gives us invaluable insight into the inner life of one of the greatest of the early followers of Christ, at a crisis which tests most severely the character of any man, viz. amid health and strength, the alternative of life and death. The uncertainty which breathes in every line accords with the statement in Act 25:11; Act 27:1, that Paul went to Rome to be tried before Nero, a judge whose verdict and sentence no one could foresee. Yet, in this uncertainty, there is in the mind of Paul perfect certainty touching all that is really dear to him. He knows that even the hostility of false brethren is leading him to eternal safety, and as a ground of this confidence knows also that the hope he cherishes cannot be put to shame and that whatever awaits him will serve only to show forth the greatness of Christ. On the other hand, the uncertainty which has left its record even in the trembling phraseology of these verses pertains only to matters about which Paul was indifferent; in view, not of possibilities equally worthless, but of alternative prospects of equal and infinite value. Each side of the alternative has irresistible allurement. Continued life is continued manifestation of Christ in Paul, and work fruitful in a harvest of blessing. His presence on earth is needful for his converts, whose confidence in Christ will be increased by his return to them. But death is immediate enrichment: for it takes him at once to the presence of Christ. Yet the wearied eye and heart of the prisoner turn from the fascinating vision. For the sake of his children in the faith he cheerfully acquiesces in what seems to him to. accord both with their need and with Gods purpose, and looks forward confidently to restoration to active work for them.
2. Paul’s anticipated deliverance 1:19-26
At this point Paul’s thinking turned from what had already occurred because of his imprisonment to what he anticipated happening in the future. He referred to this so his readers would uphold him in their prayers and feel encouraged to adopt his viewpoint in their own situation in life.
The antecedent of "this" is probably the things that had happened to Paul to which he had just been referring in Php 1:12-18.
What deliverance did he have in mind, physical deliverance from imprisonment or some spiritual deliverance? Later in this epistle Paul said he anticipated release from prison (Php 1:25; Php 2:24). However the verses that follow this one (Php 1:19) point to his thinking of the completion of salvation that he had referred to previously (Php 1:6). Earlier he had spoken of the completion of the Philippians’ salvation. Here he spoke of the end of his own (cf. Job 13:16; Job 13:18). The Greek word translated "deliverance" is soteria, the standard rendering of which is "salvation." Probably Paul meant that his prison experiences and the consequent furtherance of the gospel were all part of God’s completion of the good work that He had begun in him.
Two means were necessary for this salvation to reach fulfillment. Paul was counting on the prayers of the Philippians and the Lord’s provision of enablement through His Spirit. Does this mean that if the Philippians failed to pray for Paul God’s work in him would suffer? Yes, but the salvation in view is progressive sanctification, not glorification. God and people work together in the process of sanctification, but glorification is God’s work alone.
By the provision of the Spirit Paul evidently meant the provision of grace that comes through the Spirit. God does not give His Spirit in measure (i.e., some now and more later, Joh 3:34). Obviously there is a vital connection between prayer and the Spirit’s enablement. Paul referred to the Spirit as the Spirit of Jesus Christ here. Perhaps he did so because he had been thinking of Jesus Christ as the One before whom we will all appear when our sanctification is complete (Php 1:6; Php 1:10).
Fuente: Everett’s Study Notes on the Holy Scriptures
Fuente: Commentary on the Holy Bible by Thomas Coke
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Henry Alford’s Greek Testament
Fuente: The Expositors Greek Testament by Robertson
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Greek Testament
Fuente: Gnomon of the New Testament
Fuente: Old and New Testaments Restoration Commentary
Fuente: Scofield Reference Bible Notes
Fuente: The Treasury of Scripture Knowledge
Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians
Fuente: Combined Bible Commentary
Fuente: A Popular Commentary on the New Testament
Fuente: Expository Notes with Practical Observations on the New Testament
Fuente: Gary Hampton Commentary on Selected Books
Fuente: Peake’s Commentary on the Bible
Fuente: Abbott’s Illustrated New Testament
Fuente: Beet’s Commentary on Selected Books of the New Testament
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)