“For I know that this shall turn to my salvation through your prayer, and the supply of the Spirit of Jesus Christ.”
“For I-know that this shall-turn-out for-me unto salvation, through your supplication, and abundant-supply of-the Spirit of Jesus Christ.”
Philippians 1:19
As we have seen, the Apostle had once written: “We do know that all things work together for good to them that love God”: and now he writes: “I know that this shall turn out for me unto salvation.” What an unspeakable blessing is this positive certainty of the Apostle: and we may have the same certainty, for we have the same God. There are various words, with various shades of meaning, used in the Greek New Testament for our word “know.” The word used in both the above cases is one that means “to know by reflection: a mental process based on intuition, or information.” Was not the “intuition” that gave Paul this absolute certainty, the voice of the Spirit? But in this case there was more. The word translated “turn out” is used in one other instance in the New Testament in just this sense: that is in Luke 21:13, where the Lord Himself tells His disciples that when men lay their hands on them, and deliver them up to synagogues and prisons, “it shall turn out to you for a testimony” (Luke 21:13). You will recall how much Luke was with Paul, and we may suppose he had told him of these words of our Lord Jesus: so, if that be the case, Paul had also the Lord’s own words on which to rest for this certainty of which he speaks. And what a blessed certainty His words are!
“This shall turn out unto me for salvation.” Salvation is looked at in various ways in the New Testament. In 2 Timothy 1:9, we read: “Who hath saved us.” In Eph. 2:5, 8, we read: “By grace ye are saved” (Eph. 2:5). In these instances we see salvation as a thing already passed: and this is true. Thank God, I may say: “I know I am saved.” But salvation is also looked at as future, as in Rom. 13:11, “Now is our salvation nearer than when we believed.” Or, 1 Thess. 5:8: “For an helmet, the hope of salvation.” In Hebrews, salvation is, I think, always looked at as future: and in Philippians 1:28 and 2:12, it is also looked at as future. In the verse before us, it seems to include the preservation all along the way, to the very end, when we will enjoy the redemption of our bodies (Rom. 8:23), which is future; as well as of our souls (1 Peter 1:18), which is past. I think it includes being preserved to “continue with you all,” (vs. 25) (verse 25), victorious over every difficulty, right on till he is presented, risen, faultless before the presence of His glory, with exceeding joy. (Jude 24). I think these are the only times salvation is mentioned in the Epistle.
“I know that this shall turn out for me unto salvation, through your supplication, and abundant-supply of the Spirit of Jesus Christ.” There are various words used in the Greek New Testament for “prayer,” and this is one of the strongest: it expresses the urgency of the need, and the sense of it in the minds of the dear Philippian saints. You recall the prayer meeting for Peter in the house of Mary, the mother of John Mark, (Acts 12). What supplications must have gone up that evening! James, the leader of the assembly at Jerusalem, was absent; they may have been only a company of poor, unknown saints; and they do not seem to have had a great deal of faith: but may it not have been through their supplication, and the abundant-supply of the Spirit of Jesus Christ, that what looked like certain death for Peter turned out for him unto salvation. And I do not think they were so different to us: I like to think of that company in Mary’s house: as far as I know we only know the names of two, or perhaps three Rhoda, the damsel who went to open the door for him; and probably John Mark. Both may have been little more than children: certainly “young people.” What an encouragement for my young readers to attend the prayer meetings! Mark’s mother, Mary, may have been there also. And the prayer meetings in Philippi for Paul may have been very much the same: perhaps the jailor and Lydia; maybe the girl from whom the demon was cast out; and, until he went to Rome, likely Epaphroditus: people just like ourselves, of like passions as we are (James 5:17), but it was through their supplications, and the abundant-supply of the Spirit of Jesus Christ, that Paul counted on his “salvation.”
The Apostle set great store by prayer. We will find he asks for the prayers of every one of the assemblies that he addresses (also prayer is asked in Hebrews), except Philippi: because he did not need to ask: and Galatia, for they were not in a fit state for such service.
“Away in foreign lands they wondered how Their simple word had power?
At home, the Christians, two or three, had met To pray an hour.”
And we are always wondering, wondering, how? Because we do not see Someone unknown, perhaps, and far away, On bended knee.
So, may I add here, on our behalf: “Brethren, pray for us!” (1 Thess. 5:25).
In the Greek New Testament there is a peculiarity in this sentence. The little word “the” comes before “supplication”: literally it is something like this: “the supplication of you” (2 Cor. 9:14): but there is no word “the” before “abundant-supply,” (ch. 4:19) though in English we really need it there. In Greek the one word “the” applies to both, and in this way links together the “supplication” with the answer, which is the “abundant-supply of the Spirit.” So sure is the Apostle of the answer that he can speak of it in the same breath with the prayer. In Philippians 3:10 we will find “the power of His resurrection, and fellowship of His sufferings” (ch. 3:10) linked together in the same way.
The answer to the supplication was the “abundant-supply of the Spirit of Jesus Christ.” The words “abundant-supply” (ch. 4:19) represent one word only in Greek: and for this reason we have put a hyphen between them. I am not quite certain that it is entirely fair to translate it in this way: but I think it is. The Greek word is “epi-choreegia.” The noun is only used here and in Eph. 4:16, though the verb is used more often. They are borrowed from a well-known Greek custom, by which wealthy citizens would undertake certain public services, such as dramatic performances. A wealthy man would provide “abundant and lavish supplies.” The word lost its original connection, and came to mean simply “supply,” but especially “an abundant supply.” How suitable is this thought to the supplies which the Lord gives! I have counted seven times in the New Testament where this word, or the corresponding verb, is used of abundant supplies from God.
I cannot resist linking this with the father’s house as seen in Luke 15:25. The word there translated “dancing,” is the plural of “choros” (from which we get our word “chorus”); and it means “a choir; or, a band of singers.” (See Moulton & Milligan). Such was the joy of the father’s heart at receiving back his son, who was lost and is found, that he must have an abundant, lavish supply of singers: not one band, but “bands of singers,” gathered to sound forth `the Welcome Home!’ This word is from the very same root as the word the Apostle uses for the “abundant-supply” (ch. 4:19) sent in answer to the supplication: and, to me, it links the lavish supplies of the Father’s House, with the prison at Rome. And the same abundant, lavish supplies are still at hand, undiminished, for you and for me.
“The Spirit of Jesus Christ” (vs. 19). As far as I know, this is the only place in the New Testament where we find this expression. We find “the Spirit of Jesus,” (vs. 19) in Acts 16:7 (New Translation), for this is the correct translation. We find “the Spirit of Christ” (vs. 19) in Rom. 8:9 & 1 Peter 1:11. The Spirit of God surely has a special purpose in the use of this remarkable expression, “The Spirit of Jesus Christ” (vs. 19).
We have seen that salvation is looked at in various aspects in the Scriptures: and in Philippians it appears to be seen as the power that carries us through our pathway in this world, right on to the Home in glory: but especially for our pathway down here. In Ephesians we are “in heavenly places in Christ” (Eph. 2:6). In Colossians we have a Head in Heaven, and we, the members, are on earth looking forward to the time when we shall soon be with Him: (Col. 1:13-19; 3:14). But in Philippians it is rather different: we are passing through the world: the world is unchanged, but we are changed: and though it is given us here, not only to believe on Christ, but also to suffer for His sake, we have a new power (through His grace), even the Spirit of God: and the Holy Spirit is presented to the Philippian saints as “the Spirit of Jesus Christ” (vs. 19).
The precious name of Jesus tells us of the lowly, humble Man on earth: this is the name of the Babe in the manger: in weakness and rejection. But in this Epistle it is also the name that is exalted to the highest place of honor: it is at the name of “JESUS” that every knee shall bow. The name, or title, “Christ,” means “the Anointed One”: it is the Greek for the Hebrew title, “Messiah.” It is His official title or name. It tells of His exaltation, as well as of His office. We have already briefly pondered our Lord’s names in this Epistle: so will not speak of them here: but we may notice that three times we find His names, “JESUS CHRIST,” in this order: and alone, without His title of Lord.
The Spirit of God is alluded to in many ways in the New Testament, but those lovely words, “the Spirit of Jesus Christ,” (vs. 19) seem to take us back to the gospels: and remind us of that blessed Man Who has been here a pilgrim and a stranger: “an outcast” (Jer. 30:17); “despised and rejected of men” (Isa. 53:3). He has already trodden the path of faith down here; He has been tempted in all points, like as we are, sin apart: and all in the unhindered power of the Holy Spirit, to the glory of God. He was the true Meat Offering, mingled with oil, and anointed with oil. (Lev. 2:5-6). Oil is a type of the Holy Spirit: and “mingled with oil” (Num. 29:14) tells of His birth by the Holy Spirit (Luke 1:35): and “anointed with oil,” (Heb. 1:9) would tell of the Spirit coming upon Him at His baptism (Mark 1:10). When the Good Samaritan saved the poor man who had fallen among thieves, he “set him on his own beast” (Luke 10:34). The Good Samaritan tells us of the Lord Jesus, and He gave the poor man the same power to carry him along the road, that He Himself had. And he pours oil, as well as wine, into his wounds. The names: “JESUS CHRIST” tell us of all this: but also takes us on, and up, to the glory, where Christ, the Anointed One, makes intercession for us. (Rom. 8:34).
And so “the Spirit of Jesus Christ,” (vs. 19) telling us of the power that carried Him through this world, is exactly what we need to carry us through this world, with all its trials, perplexities, and dangers: and to bring us safe home to the Father’s House. And this power is there for us: not only a supply, but an `abundant-supply.’
In chapter 1:11 we have His name again in the same order: “Jesus Christ”: “being filled with the fruits of righteousness which are by Jesus Christ, unto the glory and praise of God” (vs. 11). If we walk through this world in the power of “the Spirit of Jesus Christ,” (vs. 19) we may be sure that the “fruit of righteousness” (vs. 11) will abound to the glory and praise of God.
The third occasion on which we find this name is when every tongue shall confess Him Lord. How peculiarly fitting it is that again we find His name in this order. It is JESUS CHRIST Whom all will own as LORD: it is the same One Who once wandered here the pilgrim, the stranger, the outcast, the despised, the rejected One: He it is, Himself, Whom every tongue shall confess as LORD.
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JESUS ...
“Both Lord and Christ” (Acts 2:36).
TO THE SAINTS AT ROME
“Now I beseech you, brethren, for the Lord Jesus Christ’s sake, and for the love of the Spirit, that ye strive together with me in your prayers to God for me” (Rom. 15:30).
TO THE SAINTS AT CORINTH
“Who delivered us.... and doth deliver: in whom we trust that He will yet deliver us; ye also helping together by prayer for us.” (2 Cor. 1:10-11)
TO THE SAINTS AT EPHESUS
“Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints; and for me, that utterance may be given unto me” (Eph. 6:18-19).
TO THE SAINTS AT COLOSSE
“Continue in prayer, and watch in the same with thanksgiving; withal praying also for us, that God would open unto us a door of utterance, to speak the mystery of Christ” (Col. 4:2-3).
TO THE SAINTS AT THESSALONICA
“Brethren, pray for us” (1 Thess. 5:25).
“Finally, brethren, pray for us, that the word of the Lord may have free course, and be glorified” (2 Thess. 3:1).