“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.”
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 21:1313And it shall turn to you for a testimony. (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 21:1313And it shall turn 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 1:99Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began, (2 Timothy 1:9), we read: “Who hath saved us.” In Eph. 2:5, 85Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) (Ephesians 2:5)
8For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: (Ephesians 2:8), we read: “By grace ye are saved” (Eph. 2:55Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) (Ephesians 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. 13:1111And that, knowing the time, that now it is high time to awake out of sleep: for now is our salvation nearer than when we believed. (Romans 13:11), “Now is our salvation nearer than when we believed.” Or, 1 Thess. 5:88But let us, who are of the day, be sober, putting on the breastplate of faith and love; and for an helmet, the hope of salvation. (1 Thessalonians 5:8): “For an helmet, the hope of salvation.” In Hebrews, salvation is, I think, always looked at as future: and in Philippians 1:2828And in nothing terrified by your adversaries: which is to them an evident token of perdition, but to you of salvation, and that of God. (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. 8:2323And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body. (Romans 8:23)), which is future; as well as of our souls (1 Peter 1:1818Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; (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 2424Now unto him that is able to keep you from falling, and to present you 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 5:1717Elias was a man subject to like passions as we are, and he prayed earnestly that it might not rain: and it rained not on the earth by the space of three years and six months. (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. 5:2525Brethren, pray for us. (1 Thessalonians 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. 9:1414And by their prayer for you, which long after you for the exceeding grace of God in you. (2 Corinthians 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 3:1010That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death; (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. 4:1616From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love. (Ephesians 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 15:2525Now his elder son was in the field: and as he came and drew nigh to the house, he heard music and dancing. (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 16:77After they were come to Mysia, they assayed to go into Bithynia: but the Spirit suffered them not. (Acts 16:7) (New Translation), for this is the correct translation. We find “the Spirit of Christ” (vs. 19) in Rom. 8:99But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. (Romans 8:9) & 1 Peter 1:1111Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. (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. 2:66And hath raised us up together, and made us sit together in heavenly places in Christ Jesus: (Ephesians 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; 3:1413Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son: 14In whom we have redemption through his blood, even the forgiveness of sins: 15Who is the image of the invisible God, the firstborn of every creature: 16For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: 17And he is before all things, and by him all things consist. 18And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. 19For it pleased the Father that in him should all fulness dwell; (Colossians 1:13‑19)
14And above all these things put on charity, which is the bond of perfectness. (Colossians 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. 30:1717For I will restore health unto thee, and I will heal thee of thy wounds, saith the Lord; because they called thee an Outcast, saying, This is Zion, whom no man seeketh after. (Jeremiah 30:17)); “despised and rejected of men” (Isa. 53:33He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not. (Isaiah 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. 2:5-65And if thy oblation be a meat offering baken in a pan, it shall be of fine flour unleavened, mingled with oil. 6Thou shalt part it in pieces, and pour oil thereon: it is a meat offering. (Leviticus 2:5‑6)). Oil is a type of the Holy Spirit: and “mingled with oil” (Num. 29:1414And their meat offering shall be of flour mingled with oil, three tenth deals unto every bullock of the thirteen bullocks, two tenth deals to each ram of the two rams, (Numbers 29:14)) tells of His birth by the Holy Spirit (Luke 1:3535And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God. (Luke 1:35)): and “anointed with oil,” (Heb. 1:99Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows. (Hebrews 1:9)) would tell of the Spirit coming upon Him at His baptism (Mark 1:1010And straightway coming up out of the water, he saw the heavens opened, and the Spirit like a dove descending upon him: (Mark 1:10)). When the Good Samaritan saved the poor man who had fallen among thieves, he “set him on his own beast” (Luke 10:3434And went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him. (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. 8:3434Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us. (Romans 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 ...
TO THE SAINTS AT ROME
TO THE SAINTS AT CORINTH
TO THE SAINTS AT EPHESUS
TO THE SAINTS AT COLOSSE
TO THE SAINTS AT THESSALONICA