For I know that this will turn out to my salvation, through your prayers and the supply of the Spirit of Jesus Christ, according to my earnest expectation and hope, that I will in no way be disappointed, but with all boldness, as always, now also Christ will be magnified in my body, whether by life or by death. For to me to live is Christ, and to die is gain.
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Philippians 1:19-21 sits inside this longer paragraph.
What does it matter? Only that in every way, whether in pretense or in truth, Christ is proclaimed. I rejoice in this, yes, and will rejoice. For I know that this will turn out to my salvation, through your prayers and the supply of the Spirit of Jesus Christ, according to my earnest expectation and hope, that I will in no way be disappointed, but with all boldness, as always, now also Christ will be magnified in my body, whether by life or by death. For to me to live is Christ, and to die is gain. But if I live on in the flesh, this will bring fruit from my work; yet I don’t know what I will choose. But I am hard pressed between the two, having the desire to depart and be with Christ, which is far better. Yet to remain in the flesh is more needful for your sake. Having this confidence, I know that I will remain, yes, and remain with you all for your progress and joy in the faith, that your rejoicing may abound in Christ Jesus in me through my presence with you again.
Parallel Translations
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For I know that this will turn out to my salvation, through your prayers and the supply of the Spirit of Jesus Christ,
according to my earnest expectation and hope, that I will in no way be disappointed, but with all boldness, as always, now also Christ will be magnified in my body, whether by life or by death.
For to me to live is Christ, and to die is gain.
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For I knowe that this shall chaunce to my salvacion thorow youre prayer and ministringe of the sprete of Iesu Christ,
as I hertely loke for and hope that in nothinge I shalbe ashamed: but that with all confidence as all wayes in tymes past even so now Christ shalbe magnified in my body whether it be thorowe lyfe or els deeth.
For Christ is to me lyfe and deeth is to me a vauntage.
Show all 3 translations
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For I knowe that this shall turne to my saluation through your prayer, and by the helpe of the Spirit of Iesus Christ,
As I feruently looke for, and hope, that in nothing I shalbe ashamed, but that with all confidence, as alwayes, so nowe Christ shalbe magnified in my body, whether it be by life or by death.
For Christ is to me both in life, and in death aduantage.
Cross-references (62)
- Galatians 2:20 (v21) I have been crucified with Christ, and it is no longer I who live, but Christ lives in me. That life which I now live in the flesh, I live…
- 2 Corinthians 5:8 (v21) We are courageous, I say, and are willing rather to be absent from the body and to be at home with the Lord.
- 2 Corinthians 5:1 (v21) For we know that if the earthly house of our tent is dissolved, we have a building from God, a house not made with hands, eternal, in the…
- Philippians 1:23 (v21) But I am hard pressed between the two, having the desire to depart and be with Christ, which is far better.
- 2 Corinthians 5:6 (v21) Therefore we are always confident and know that while we are at home in the body, we are absent from the Lord;
Show all 62 cross-references
- Philippians 1:20 (v21) according to my earnest expectation and hope, that I will in no way be disappointed, but with all boldness, as always, now also Christ will…
- Colossians 3:4 (v21) When Christ, our life, is revealed, then you will also be revealed with him in glory.
- Revelation 14:13 (v21) I heard a voice from heaven saying, “Write, ‘Blessed are the dead who die in the Lord from now on.’ ” “Yes,” says the Spirit, “that they…
- Romans 8:35-39 (v21) Who shall separate us from the love of Christ? Could oppression, or anguish, or persecution, or famine, or nakedness, or peril, or sword?…
- 1 Peter 4:16 (v20) But if one of you suffers for being a Christian, let him not be ashamed; but let him glorify God in this matter.
- 1 Thessalonians 4:13-15 (v21) But we don’t want you to be ignorant, brothers, concerning those who have fallen asleep, so that you don’t grieve like the rest, who have…
- Isaiah 57:1-2 (v21) The righteous perish, and no one lays it to heart. Merciful men are taken away, and no one considers that the righteous is taken away from…
- 1 Corinthians 6:20 (v20) for you were bought with a price. Therefore glorify God in your body and in your spirit, which are God’s.
- 1 Corinthians 1:30 (v21) Because of him, you are in Christ Jesus, who was made to us wisdom from God, and righteousness and sanctification, and redemption:
- Galatians 6:14 (v21) But far be it from me to boast, except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to…
- Romans 8:28 (v19) We know that all things work together for good for those who love God, for those who are called according to his purpose.
- Philippians 2:21 (v21) For they all seek their own, not the things of Jesus Christ.
- Isaiah 54:4 (v20) “Don’t be afraid, for you will not be ashamed. Don’t be confounded, for you will not be disappointed. For you will forget the shame of your…
- Acts 16:7 (v19) When they had come opposite Mysia, they tried to go into Bithynia, but the Spirit didn’t allow them.
- 1 Corinthians 3:22 (v21) whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come. All are yours,
- 1 Thessalonians 5:23 (v20) May the God of peace himself sanctify you completely. May your whole spirit, soul, and body be preserved blameless at the coming of our…
- Ephesians 6:19-20 (v20) on my behalf, that utterance may be given to me in opening my mouth, to make known with boldness the mystery of the Good News, for which I…
- 1 John 2:28 (v20) Now, little children, remain in him, that when he appears, we may have boldness, and not be ashamed before him at his coming.
- Romans 8:19 (v20) For the creation waits with eager expectation for the children of God to be revealed.
- 2 Corinthians 1:11 (v19) you also helping together on our behalf by your supplication; that, for the gift given to us by means of many, thanks may be given by many…
- 2 Corinthians 4:10 (v20) always carrying in the body the putting to death of the Lord Jesus, that the life of Jesus may also be revealed in our body.
- Philippians 2:17 (v20) Yes, and if I am poured out on the sacrifice and service of your faith, I rejoice, and rejoice with you all.
- 2 Timothy 4:6-7 (v20) For I am already being offered, and the time of my departure has come. I have fought the good fight. I have finished the course. I have…
- Psalms 119:116 (v20) Uphold me according to your word, that I may live. Let me not be ashamed of my hope.
- Isaiah 50:7 (v20) For the Lord Yahweh will help me. Therefore I have not been confounded. Therefore I have set my face like a flint, and I know that I won’t…
- Romans 14:7-9 (v20) For none of us lives to himself, and none dies to himself. For if we live, we live to the Lord. Or if we die, we die to the Lord. If…
- 1 Corinthians 7:34 (v20) There is also a difference between a wife and a virgin. The unmarried woman cares about the things of the Lord, that she may be holy both…
- 2 Corinthians 10:8 (v20) For even if I boast somewhat abundantly concerning our authority, which the Lord gave for building you up, and not for casting you down, I…
- Galatians 4:6 (v19) And because you are children, God sent out the Spirit of his Son into your hearts, crying, “Abba, Father!”
- Isaiah 45:17 (v20) Israel will be saved by Yahweh with an everlasting salvation. You will not be disappointed nor confounded to ages everlasting.
- Romans 5:5 (v20) and hope doesn’t disappoint us, because God’s love has been poured into our hearts through the Holy Spirit who was given to us.
- Romans 8:9 (v19) But you are not in the flesh but in the Spirit, if it is so that the Spirit of God dwells in you. But if any man doesn’t have the Spirit of…
- Romans 12:1 (v20) Therefore I urge you, brothers, by the mercies of God, to present your bodies a living sacrifice, holy, acceptable to God, which is your…
- Philippians 1:23-24 (v20) But I am hard pressed between the two, having the desire to depart and be with Christ, which is far better. Yet to remain in the flesh is…
- Colossians 1:24 (v20) Now I rejoice in my sufferings for your sake, and fill up on my part that which is lacking of the afflictions of Christ in my flesh for his…
- 2 Peter 1:12-15 (v20) Therefore I will not be negligent to remind you of these things, though you know them, and are established in the present truth. I think it…
- Psalms 62:5 (v20) My soul, wait in silence for God alone, for my expectation is from him.
- Psalms 119:80 (v20) Let my heart be blameless toward your decrees, that I may not be disappointed.
- Proverbs 10:28 (v20) The prospect of the righteous is joy, but the hope of the wicked will perish.
- Proverbs 23:18 (v20) Indeed surely there is a future hope, and your hope will not be cut off.
- John 12:27-28 (v20) “Now my soul is troubled. What shall I say? ‘Father, save me from this time?’ But I came to this time for this cause. Father, glorify your…
- John 21:19 (v20) Now he said this, signifying by what kind of death he would glorify God. When he had said this, he said to him, “Follow me.”
- Acts 20:24 (v20) But these things don’t count; nor do I hold my life dear to myself, so that I may finish my race with joy, and the ministry which I…
- Acts 21:13 (v20) Then Paul answered, “What are you doing, weeping and breaking my heart? For I am ready not only to be bound, but also to die at Jerusalem…
- Romans 6:13 (v20) Also, do not present your members to sin as instruments of unrighteousness, but present yourselves to God as alive from the dead, and your…
- Romans 6:19 (v20) I speak in human terms because of the weakness of your flesh, for as you presented your members as servants to uncleanness and to…
- Romans 9:33 (v20) even as it is written, “Behold, I lay in Zion a stumbling stone and a rock of offense; and no one who believes in him will be disappointed.”
- 1 Corinthians 4:17 (v19) Because of this I have sent Timothy to you, who is my beloved and faithful child in the Lord, who will remind you of my ways which are in…
- 1 Corinthians 15:31 (v20) I affirm, by the boasting in you which I have in Christ Jesus our Lord, I die daily.
- 2 Corinthians 2:14-16 (v20) Now thanks be to God, who always leads us in triumph in Christ, and reveals through us the sweet aroma of his knowledge in every place. For…
- 2 Corinthians 5:15 (v20) He died for all, that those who live should no longer live to themselves, but to him who for their sakes died and rose again.
- 2 Corinthians 7:14 (v20) For if in anything I have boasted to him on your behalf, I was not disappointed. But as we spoke all things to you in truth, so our…
- Ephesians 6:18-19 (v19) with all prayer and requests, praying at all times in the Spirit, and being watchful to this end in all perseverance and requests for all…
- Philippians 1:14 (v20) and that most of the brothers in the Lord, being confident through my bonds, are more abundantly bold to speak the word of God without fear.
- Psalms 25:2 (v20) My God, I have trusted in you. Don’t let me be shamed. Don’t let my enemies triumph over me.
- 1 Peter 1:7-9 (v19) that the proof of your faith, which is more precious than gold that perishes even though it is tested by fire, may be found to result in…
- 1 Peter 1:11 (v19) searching for who or what kind of time the Spirit of Christ, which was in them, pointed to, when he predicted the sufferings of Christ, and…
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (25 sources)
Historical commentary, presented as a primary source — not an endorsement.
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John Calvin 1540 · Public Domain On vv19–21 19 For I know that As some published the…
19 For I know that As some published the gospel with the view of rendering Paul odious, in order that they might kindle up against him the more the rage of his enemies, he tells them beforehand that their wicked attempts will do him no harm, because the Lord will turn them to a contrary design. “Though they plot my destruction, yet I trust that all their attempts will have no other effect but that Christ will be glorified in me — which is a thing most salutary to me.” For it is evident from what follows, that he is not speaking of the safety of the body. But whence this confidence on the part of Paul? It is from what he teaches elsewhere, (Romans 8:28,) — that all things contribute to the advantage of God’s true worshippers, even though the whole world, with the devil, its prince, should conspire together for their ruin.
Through your prayer That he may stir them up to pray more ardently, he declares that he is confident that the Lord will give them an answer to their prayers. Nor does he use dissimulation: for he who depends for help on the prayers of the saints relies on the promise of God. In the mean time, nothing is detracted from the unmerited goodness of God, on which depend our prayers, and what is obtained by means of them.
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And the supply. Let us not suppose, that because he joins these two things in one connection, they are consequently alike. The statement must, therefore, be explained in this manner: — “I know that all this will turn out to my advantage, through the administration of the Spirit, you also helping by prayer,” — so that the supply of the Spirit is the efficient cause, while prayer is a subordinate help. We must also observe the propriety of the Greek term, for ἐπιχορηγία is employed to mean the furnishing of what is wanting, just as the Spirit of God pours into us everything of which we are destitute.
He calls him, too, the Spirit of Jesus Christ, to intimate, that if we are Christians, he is common to all of us, inasmuch as he was poured upon him with all fullness, that, according to the measure of his grace, he might give out, so far as is expedient, to each of his members.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On v20 We must continue even to the end, with great…
We must continue even to the end, with great confidence, having nothing before our eyes but Christ’s glory only, whether we live or die.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv19–21 19 For I know that this shall turn to…
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"}
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And the supply of the Spirit] επιχορηγια. Fresh supply of subsequent grace, as of the latter rain to the grain, and as the influence of the heavens to fruit trees, without which they cannot bear, though they be fitted to bear fruit.
{a} Old Pharm. A medicinal compound, orig. a kind of salve, composed of many ingredients, formerly in repute as an alexipharmic against and antidote to venomous bites, poisons generally, and malignant diseases. ŒD
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv19–21 He doth here further commend Timothy, compared with the…
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.
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Seek their own; did, though not simply and absolutely, yet after a sort, seek their own profit, ease, safety, pleasure, and satisfaction; called their own, in regard of their civil right, and the world’s opinion, but yet at God’s disposal, Hag 2:8. These they did (as John Mark in another case) prefer to a long and tedious journey, for the service of Christ, unto Philippi.
Not the things which are Jesus Christ’s; so that they did postpone the glory of Christ, the safety and edification of the church there, to their own things. Wherefore he doth not mean it absolutely, that they did not seek the things For I know that this shall turn to my salvation: rendering a reason of what went before, (as the causal particle notes), he doth here oppose his knowledge to the envious preachers’ opinion, and his salvation to the affliction they did exercise him with; so that he was fully persuaded, that the trouble they had given, or should give to him, (though in the nature of the thing it had a tendency to take him off from the defence of the gospel, and so to hazard his soul, or, if he stood in defence of it, Nero would persecute him to death), would, upon sure ground, work for his good, Rom 8:28, even the great good, the salvation of his soul; yea, and for some time, {compare Phi 1:25} the safely of his life here, Act 27:34; Heb 11:7. His prison should be an ark to him resting on God’s promise, so that he could go on boldly and cheerfully in bearing his testimony to Christ with the helmet of salvation, Eph 6:17.
Through your prayer; having an interest in their prayers as a means of support, which he intimates they would continue to help him with, 2Co 1:11, as much as if he had downright asked an interest in them, Heb 13:18.
And the supply of the Spirit of Jesus Christ; yea, in the use hereof, that he might have a great measure of the Spirit, promised to those that ask him, Luk 11:13, he looks higher, not doubting but he shall have a renewed subsidy of grace continued to him from the same Spirit, which is in Christ Jesus his Head, Rom 8:9; Gal 4:6; thereby he should be helped in his infirmities, Rom 8:26; 1Co 12:11; and receive grace for grace, Joh 1:16, out of his fulness, who had not the Spirit by measure, Joh 3:34; whereupon, whatever his enemies conceited, he should have undersupplies secretly communicated, like those from the head to the members, which would be effectual and victorious to deliver him from every evil work, and preserve him to the heavenly kingdom, 2Ti 4:18.
of Christ, or that they did deny Christ, for it is apparent, even when he penned this Epistle, Phi 1:13,14, with Act 28:14,15, and Rom 1:8, there were many that did seriously seek Christ; but comparatively, and in a sort, they did not seek the things of Christ so intently as they should, 1Co 10:24,33, but failed as others did in other cases, Mat 26:58; 2Ti 4:16; not as if all minding of their own things were denied to Christ’s ministers, 1Ti 3:4,5; 5:8; but they did slip their necks from under the yoke, and did not mind the glory of Christ in the church of Philippi, as he did.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On vv19, 21 Still our apostle pursues and prosecutes his former design,…
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.
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In the 20th verse he tells them, that according to his former expectation and hope, he was resolved that no terror should ever make him ashamed to own the truth of Christ, but that, with a convincing boldness, he would now, as heretofore appear in the defence of it, and that Christ should be magnified by him in the body, whether by life or death; that is, whether my life be further prolonged, or be now by martyrdom ended, Christ will be magnified: if I live, the power of Christ will be magnified in my deliverance from death: if I die, his power will be magnified in enabling me to undergo death for his name and sake: so that I am at a point, either to love or die, as the wisdom of Christ shall determine; I am, as to myself, indifferent for either, well knowing that Christ will be glorified in me, and by me, both by life and death.
Learn hence, That nothing lies so near the heart of a saint as the honour and glory of Christ; this he resolves shall be promoted by him, living and dying; by his great services, supposing his life, and by his extraordinary sufferings and martyrdom, in case of his death.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
Matthew Henry 1710 · Public Domain On v21 We have here an account of the life and…
We have here an account of the life and death of blessed Paul: his life was Christ, and his death was gain. Observe, 1. It is the undoubted character of every good Christian that to him to live is Christ. The glory of Christ ought to be the end of our life, the grace of Christ the principle of our life, and the word of Christ the rule of it. The Christian life is derived from Christ, and directed to him. He is the principle, rule, and end of it. 2. All those to whom to live is Christ to them to die will be gain: it is great gain, a present gain, everlasting gain. Death is a great loss to a carnal worldly man; for he loses all his comforts and all his hopes: but to a good Christian it is gain, for it is the end of all his weakness and misery and the perfection of his comforts and accomplishment of his hopes; it delivers him from all the evils of life, and brings him to the possession of the chief good. Or, To me to die is gain; that is, "to the gospel as well as to myself, which will receive a further confirmation by the seal of my blood, as it had before by the labours of my life." So Christ would be magnified by his death, Phi 1:20. Some read the whole expression thus: To me, living and dying, Christ is gain; that is, "I desire no more, neither while I live nor when I die, but to win Christ and be found in him." It might be thought, if death were gain to him, he would be weary of life, and impatient for death. No, says he,
I. If I live in the flesh, this is the fruit of my labour (Phi 1:22), that is, Christ is. He reckoned his labour well bestowed, if he could be instrumental to advance the honour and interest of the kingdom of Christ in the world. It is the fruit of my labour - karpos ergou - operae pretium. It is worth while for a good Christian and a good minister to live in the world as long as he can glorify God and do good to his church. Yet what I shall choose I wot not; for I am in a strait betwixt two. It was a blessed strait which Paul was in, not between two evil things, but between two good things. David was in a strait by three judgments - sword, famine, and pestilence: Paul was in a strait between two blessings - living to Christ, and being with him. Here we have him reasoning with himself upon the matter.
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1. His inclination was for death. See the power of faith and of divine grace; it can reconcile the mind to death, and make us willing to die, though death is the destruction of our present nature and the greatest natural evil. We have naturally an aversion to death, but he had an inclination to it (Phi 1:23); Having a desire to depart, and to be with Christ, Observe, (1.) It is being with Christ which makes a departure desirable to a good man. It is not simply dying, or putting off the body, it is not of itself and for its own sake a desirable thing; but it may be necessarily connected with something else which may make it truly so. If I cannot be with Christ without departing, I shall reckon it desirable on that account to depart. (2.) As soon as ever the soul departs, it is immediately with Christ. This day shalt thou be with me in paradise, Luk 23:43. Absent from the body and present with the Lord (Co2 5:8), without any interval between. Which is far better, pollō gar mallon kreisson - very much exceeding, or vastly preferable. Those who know the value of Christ and heaven will readily acknowledge it far better to be in heaven than to be in this world, to be with Christ than to be with any creature; for in this world we are compassed about with sin, born to trouble, born again to it; but, if we come to be with Christ, farewell sin and temptation, farewell sorrow and death, for ever.
2. His judgment was rather to live awhile longer in this world, for the service of the church (Phi 1:24): Nevertheless to abide in the flesh is more needful for you. It is needful for the church to have ministers; and faithful ministers can ill be spared when the harvest is plenteous and the labourers are few. Observe, Those who have most reason to desire to depart should be willing to continue in the world as long as God has any work for them to do. Paul's strait was not between living in this world and living in heaven; between these two there is no comparison: but his strait was between serving Christ in this world and enjoying him in another. Still it was Christ that his heart was upon: though, to advance the interest of Christ and his church, he chose rather to tarry here, where he met with oppositions and difficulties, and to deny himself for awhile the satisfaction of his reward.
II. And, having this confidence, I know that I shall abide and continue with you all for your furtherance and joy of faith, Phi 1:25. Observe here, 1. What a great confidence Paul had in the divine Providence, that it would order all for the best to him. "Having this confidence that it will be needful for you that I should abide in the flesh, I know that I shall abide." 2. Whatsoever is best for the church, we may be sure God will do. If we know what is needful for building up the body of Christ, we may certainly know what will be; for he will take care of its interests, and do what is best, all things considered, in every condition it is in. 3. Observe what ministers are continued for: For our furtherance and joy of faith, our further advancement in holiness and comfort. 4. What promotes our faith and joy of faith is very much for our furtherance in the way to heaven. The more faith the more joy, and the more faith and joy the more we are furthered in our Christian course. 5. There is need of a settled ministry, not only for the conviction and conversion of sinners, but for the edification of saints, and their furtherance in spiritual attainments.
III. That your rejoicing may be more abundant in Jesus Christ for me, by my coming to you again, Phi 1:26. They rejoiced in the hope of seeing him, and enjoying his further labours among them. Observe, 1. The continuance of ministers with the church ought to be the rejoicing of all who wish well to the church, and to its interests. 2. All our joys should terminate in Christ. Our joy in good ministers should be our joy in Christ Jesus for them; for they are but the friends of the bridegroom, and are to be received in his name, and for his sake.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv19–21 For I know that this shall turn to my…
For I know that this shall turn to my salvation,.... Or "to salvation", to the salvation of others; that is, the preaching of Christ by these men, though designed by them to the hurt of the apostle; yet he knew that by the power and grace of God it should be made useful to the conversion, and for the salvation of many souls; and this was matter of rejoicing to him: or that affliction which they thought to have added to his bonds, should it befall him, he knew either from a divine revelation, or from the word of God in general, which gives reason to believe that all things work together for good to the saints, and from his own experience; that this also would turn to his advantage, and be for his good, either temporal, spiritual, or eternal, and would work for him a far more exceeding and eternal weight of glory in the world to come; and even in this world, he knew that every reproach, indignity, and suffering he endured, did but increase his fame and his honour, and make his name the more illustrious among the saints; which was the very thing these men envied in him, and strove to take from him; yea, he knew that the method they took would, quite contrary to their expectation, be the means of his enlargement and liberty, of his salvation and deliverance from his bonds: see Phi 1:25; and which he believed would be brought about by the prayers of the saints, and particularly these Philippians:
through your prayer; as Peter was delivered out of prison through the incessant prayer of the church for him. The apostle knew that the prayer of a righteous man availeth much with God, and is very prevalent with him, and much more the prayers of a whole church; wherefore he frequently desired them for him on many accounts; and among others, that he might be delivered out of the hands of unreasonable men; and he firmly believed that he should be delivered by such means:
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and the supply of the Spirit of Jesus Christ; which he had reason to expect and hope would be given him through their prayers for him; for though God has made large provisions for the supply of the wants of his people, in his Son and in his covenant, to be dispensed unto them by his Spirit, yet for these will he be sought unto by them: the supply of the Spirit is a supply of gifts from Christ, fitting and qualifying men for his service, and which are ministered by the Spirit to them severally as he will; and a supply of grace out of the fulness of Christ, which the Spirit of grace is the applier of; and a supply of strength from the same by him, to enable the saints both to do and suffer whatever he is pleased to call, them to; it is in short a supply of all their need, which the Spirit of God helps them to, according to the riches of grace, in glory by Christ: this the apostle knew would be sufficient for him, to support him under his present troubles, to deliver him out of them, and to fit him for whatever future work and service his Lord and master had for him to do.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv19–21 This shall turn to my salvation - Shall procure…
This shall turn to my salvation - Shall procure me an higher degree of glory. Through your prayer - Obtaining for me a larger supply of the Spirit.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv19–21 Verse 19. This shall turn to my salvation] That…
Verse 19. This shall turn to my salvation] That is: It will be the means of my temporal safety; of my deliverance; for so the word σωτηρια is here to be understood. The Jews had denounced the apostle as an enemy to Caesar; but he knew that, when the nature of the Gospel should be fully known, the Romans would see that he could be no enemy to Caesar who proclaimed a prince whose kingdom was not of this world; and who had taught, in the most unequivocal manner, that all Christians were to give tribute to whom tribute was due, and while they feared God to honour also the king, though that king was Nero.
Through your prayer] Knowing them to be genuine followers of Christ, he was satisfied that their prayers would be very available in his behalf; and under God he places much dependence upon them.
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The supply of the Spirit of Jesus Christ] The word επιχορηγια, which we translate supply, signifies also furnishing whatever is necessary. The Spirit of God he expected to help all his infirmities, and to furnish him with all the wisdom, prudence, strength of reason, and argument, which might be necessary for him in the different trials he had to pass through with his persecutors, and the civil powers, at whose judgment-seat he stood.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v21 Php 1:21-23. For to me to live is Christ…
Php 1:21-23. For to me to live is Christ — As my life, both natural and spiritual, is from Christ, so to serve and enjoy him is the supreme end of my life, and I value it only as it is capable of being employed in glorifying him, to know, love, and follow whom, is my glory and my joy. But if I live in the flesh, &c. — Here he begins to treat of the former clause of the preceding verse: of the latter he treats Php 2:17. This is the fruit of my labour — This is the fruit of my living longer, that I can labour more. Glorious labour, desirable fruit! In this view long life is indeed a blessing. Yet what I shall choose I know not — That is, if it were left to my own choice. For I am in a strait betwixt two — The two things mentioned immediately. The original expression, συνεχομαι εκ των δυο, is translated by Doddridge, I am borne two different ways, it being, he thinks, an allusion to a ship stationed at a particular place, and riding at anchor, and at the same time likely to be forced to sea by the violence of the winds; presenting us with a lively representation of the apostle’s attachment to his situation in the Christian Church, and the vehemence of his desire to be unbound, as αναλυσαι may be rendered, that is, to weigh anchor, and set sail for the heavenly country. Having a desire — Επιθυμιαν, a coveting, or strong desire, as Macknight renders the word; see on 2Co 5:4; 2Co 5:8: to depart — To have my soul separated from my body, and to escape from bonds, the flesh, and the world; and to be with Christ — In paradise, Luk 23:43; admitted to the immediate, full, and constant enjoyment of him, in comparison whereof the nearest access to him, and fullest enjoyment of him in this world, are but absence. Which is far better — Greek, πολλω μαλλον κρεισσον, by much far better. Or, as Dr. Doddridge renders the clause, is better beyond all expression. Indeed, as the doctor observes, the apostle seems to labour for expression, using the highest superlative which it is perhaps possible to form in any language. It is justly observed by the last-mentioned writer, that this text plainly proves the separate spirits of good men are with Christ immediately after the death of their bodies, in such a manner that their state is far better than while they continue in this world; which certainly a state of insensibility, or the sleep of the soul, which some maintain, cannot possibly be. Some indeed think the apostle might speak thus though the soul sinks into insenbility at death; because, say they, in that case, the time between death and judgment must be reckoned as nothing. But, as Dr. Whitby justly observes, “could St. Paul think a state of insensibility much better than a life tending so much as his did to the glory of God, to the propagation of the gospel, and the furtherance of the joy of Christians? Could he call such an insensate state a being with Christ, and a walking by sight, in opposition to the life of faith?” 2Co 5:7-8. Certainly it is at least evident from what the apostle here says, if there be any such middle state of insensibility between death and the resurrection, he had no knowledge or expectation of it; for if he had known of any such state, he undoubtedly would have thought it a thousand times better to live, and promote the cause of Christ and religion on earth, than by dying to fall into it. Besides, how could he say that he had a desire to be with Christ, if he knew he was not to be with him till after the resurrection? This, however, will not at all disprove the doctrine which maintains that pious men will receive a large accession of happiness after the resurrection: a truth declared in many other passages of Scripture. “The use of philosophy, it hath been said, is to teach men to die. But, as Fielding has observed, one page of the gospel is more effectual for that purpose than volumes of philosophy. The assurance which the gospel gives us of another life is, to a good mind, a support much stronger than the stoical consolation drawn from the necessity of nature, the order of things, the emptiness of our enjoyments, the satiety which they occasion, and many other such topics, which, though they may arm the mind with stubborn patience in bearing the thought of death, can never raise it to a fixed contempt thereof, much less can they make us consider it as a real good, and inspire us with the desire of dying, such as the apostle on this occasion strongly expressed.” — Macknight.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv19–21 For I know that this shall turn to my…
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.
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And the supply of the Spirit of Jesus Christ - To sustain me, and to cause those happy results to come out of these trials. He needed the same spirit which Jesus Christ had, to enable him to bear his trials with patience, and to impart to him the consolations which he required. He had no idea that these trials would produce these effects of their own accord, nor that it could be by any strength of his own.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv19–21 I know that this shall turn to my salvation,…
I know that this shall turn to my salvation, &c. It may either signify to his spiritual good and the salvation of his soul, or to his safety and deliverance out of prison: if this was his first imprisonment. (Witham)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv19–21 turn to my salvation--"turn out to me for, (or…
turn to my salvation--"turn out to me for, (or unto) salvation." This proclamation of Christ every way will turn out to my spiritual good. Christ, whose interests are my interests, being glorified thereby; and so the coming of His kingdom being furthered, which, when it does come, will bring completed "SALVATION" (Heb 9:28) to me and all whose "earnest expectation" (Phi 1:20) is that Christ may be magnified in them. So far is their preaching from causing me, as they thought, tribulation in my bonds (Phi 1:16). Paul plainly quotes and applies to himself the very words of the Septuagint (Job 13:16), "This shall turn out to my salvation," which belong to all God's people of every age, in their tribulation (compare Job 13:15).
through your prayer and the supply--The Greek intimately joins the two nouns together, by having but one preposition and one article: "Through your prayer and (the consequent) supply of the Spirit of Jesus Christ (obtained for me through your prayer)."
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv19–21 2. Paul’s feeling as to the final issue, Php_1:19-24.
2. Paul’s feeling as to the final issue, Php_1:19-24.
19. For I know—Not whether his opponents may accomplish their purpose, but that this wider preaching of Christ will contribute to his salvation, whether he shall live or die. It cannot, then, be temporal deliverance that he is expecting, as is further evident from its dependence on the supply of the Holy Spirit. Of the various interpretations of σωτηριαν, we think the context requires the reference to eternal salvation, which will surely be won if Christ shall be magnified in him. He, however, makes his salvation dependent on the double means of the prayer of the Philippians for him, so high is his estimate of the intercessions of his brethren, and the help supplied by the Holy Spirit whom Jesus sends to believers.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv19–21 19. For I know] A development of the thought…
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.
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“Salvation”:—here, probably, final glory. The word sótêria includes, in its widest reference, the whole process of saving mercy, from the gift of the Saviour to the ultimate bliss of the saved. More definitely, in the life of the Christian, it points sometimes to his first knowledge of and faith in the Saviour (2Co_6:2), sometimes to the lifelong process of his Divine preservation in Christ (2Ti_2:10; 1Pe_1:9), more frequently to the heavenly issue of the whole in glory (Rom_13:11; 1Th_5:8; Heb_9:28; 1Pe_1:5). The same may be said of the cognate verb, only that it more often than the noun refers to the lifelong process.
In a few passages (e.g. Act_27:34) the noun refers to bodily preservation. But this meaning is precluded here by the reference just below to the “supply of the Spirit.”
through your prayer] He is sure of the coming blessing, and equally sure of the efficacy of the means to it—intercessory prayer. For St Paul’s high estimate of the worth of intercession for himself and his work cp. e.g. Rom_15:30; 2Co_1:11; Col_4:3; 2Th_3:1.
the supply] The Greek word slightly indicates a supply which is large and free.—For the thought cp. Joh_10:10.
of the Spirit of Jesus Christ] Here first, what is “the Spirit of Jesus Christ”? Certainly not merely “His principles and temper.” So vague a meaning of the word “Spirit” is foreign to the N. T. The analogy of e.g. Rom_8:9; Gal_4:6; 1Pe_1:11; taken along with our Lord’s own teaching about the personal Paraclete who was to be His Divine Representative and Equivalent in the true Church (John 14-16), assures us that this is the Holy Spirit, the Third Person of the blessed Trinity. He is “the Spirit of Jesus Christ” because in the eternal relations within Deity He “proceeds” from the Eternal Son, and is sent by Him (Joh_15:26) as well as by the Father (Joh_14:16; Joh_14:26), and is so one with Christ that where the Spirit comes Christ comes (Joh_14:18). His whole work for and in the Church and the soul is essentially and entirely connected with the glorified Lord. He regenerates by effecting our vital union with Christ; He sanctifies and strengthens by maintaining and developing it. We possess the Spirit because of Christ; we possess Christ, in the sense of union, by the Spirit.
Secondly, what is “the supply of the Spirit”? Grammatically, the phrase may mean either, “the supply which is the Spirit,” or, “the supply which the Spirit gives.” Happily the two practically converge. But we prefer the former, in view of Gal_3:5, where the verb “ministereth,” R.V. “supplieth,” is cognate to the noun “supply” here. The Apostle thus anticipates, in answer to the Philippians’ prayers, a new outpouring within him of the power of the blessed Paraclete, developing there the presence of Jesus Christ. Cp. his own prayer for other converts, Eph_3:14-19.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv19–21 (19) Shall turn to my salvation.—Or, literally, shall issue…
(19) Shall turn to my salvation.—Or, literally, shall issue in salvation to me. The word “salvation” does not appear to be used here in its ordinary sense, that is, of primary or ultimate salvation from sin in Christ, but in the sense of “safety.” The enemies of the Apostle thought to stir up fresh danger and difficulty for St. Paul; but the attempt (he says) will only turn out to his safety—a safety which he believes (see Php_1:25-26) will be shown “in life,” by his actual release and return to his beloved churches, but which, if God so wills it, will be at least equally manifested in the “death,” which would bring him safe home to Christ. In either case he will be safe from all the enmity both of open sin and of malignant jealousy.
Through your prayer, and the supply of the Spirit.—This overruling of all enmity to his safety he hopes for through the intercession of the Philippian Church (comp. Phm_1:23), and the fresh supply of grace which, through such intercession, may be given to him. For the word “supply” in this sense see Eph_4:15; and comp. Gal_3:5; Col_2:19.
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The Spirit of Jesus Christ.—Of the application of this name to the Holy Ghost we have instances in Rom_8:9; 2Co_3:17; Gal_4:6; 1Pe_1:11. Of these the first is the most notable, since in two clauses of the same sentence we have first “the Spirit of God,” and then “the Spirit of Christ.” He who is “sent by the Father in the name of the Son” (Joh_14:26), and whose regeneration of the soul is the working out the image of Christ in it, may well be called “the Spirit of Christ.” But the name has always some specialty of emphasis. Thus here, the whole conception of the passage is of Christ—“to me to live is Christ;” hence the use of this special and comparatively rare name of the Holy Ghost.
(19-24) In these verses, under the power of that feeling of joy of which he speaks above, St. Paul unveils to the Philippians his most sacred aspirations and convictions, and the division of feeling in his own soul between longing for rest and consciousness of work yet to be done. There is a still fuller disclosure of a similar “spiritual experience” in 2Co_4:8; 2Co_5:15. It is rare in the apostolic writings. St. Paul seems, in 2Co_6:11, almost to apologise for disclosing what is usually kept, in delicacy and reverence, for God alone.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv19–21 For I know that this shall turn to my…
For I know that this shall turn to my salvation. Touto , this, refers to the general preaching of Christ, rather than (as Calvin and others interpret) to the affliction raised up for St. Paul. The opposition of his enemies will stir him up to greater activity and earnestness, and so conduce to his spiritual well-being now and to his salvation hereafter. This he knows, for "all things work together for good to them that love God." Some, as Chrysostom, understand swthria here of present safety or deliverance from prison; but this seems improbable. The words are quoted Job_13:16, Septuagint Version. Through your prayer, and the supply of the Spirit of Jesus Christ. He knows that they pray for him; he humbly believes that those prayers assist him in working out his own salvation. As the prayer ascends, says Bengel, the supply of the Spirit descends; comp. Gal_2:5, "He that ministereth " supplieth," R.V. to you the Spirit." The Spirit is the supply; the Lord Jesus sends the quickening Spirit from the Father. Others, as Meyer, make the genitive subjective, and interpret "the aid which the Spirit supplies." The Spirit is here called "the Spirit of Jesus Christ from the Father and the Son. " So also Gal_4:6 Rom_8:9 Act_16:7 (in the true reading), "the Spirit of Jesus.
Vers. 19, 20. St. Paul"s own hope.
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I HIS HOLY CONFIDENCE. He knows that God will make all things, even this opposition, work together for his eternal salvation. The activity of his adversaries will stimulate him to greater zeal; it will kindle the sympathy of his friends, and lead them to pray for him more earnestly. Mark his absolute self-surrender, his entire submission to the holy will of God.
II THE SOURCE OF STRENGTH.
1. Intercessory prayer. He knows that the Philip-plans will pray for him. When they hear of the bitter opposition of his Judaizing adversaries, they will pray the more earnestly that help may be given him in his perplexities and trials. He gladly believes that their prayers in his behalf will be heard. He knows the power of prayer. He, the great apostle, is thankful for the prayers of the humblest Christian. The highest saints are ever the lowliest.
2. The supply of the Spirit given in answer to the prayer of faith. "My Father will give the Holy Spirit to them that ask him." In proportion to the depth, the strength, the reality of prayer, the help of the Spirit is given. That help issues in salvation; to be spiritually minded is life." The presence of the Spirit in the soul is the earnest, the pledge, of our inheritance in heaven. He works within us that holiness without which we cannot see God. His writing in the heart is the counterpart of those golden characters of love in which the names of God"s saints are written in the Lamb"s book of life.
III THE RESULT OF THAT STRENGTH.
1. Boldness of speech. A gift to be earnestly desired by all Christian ministers: boldness to preach the Word; to be instant in season and out of season; to reprove, rebuke, exhort, with all long-suffering. It is a rare gift; it requires that strength of conviction, that vividness of hope, that deep humility, which were characteristic of St. Paul. With all his thoughts concentrated on the one great desire of glorifying Christ, with his assured confidence that in nothing he should be ashamed, with his absolute trust in the fulfillment of God"s promises, he could speak from the fullness of his own personal experience, boldly, persuasively, with a holy enthusiasm which mightily drew the hearts of men. Oh that we could follow him as he followed Christ!
2. The glory of Christ. It is this that St. Paul desires with such intense eagerness; not his own glory, not earthly success or earthly comforts, but that Christ may be magnified in his body. He is content to leave the issues of life or death wholly in the hand of God; willing to live, if his apostolic activity is needed for the spread of the gospel; willing to die, if the death of martyrdom would best serve his Master"s cause. His one desire is that Christ should be magnified in his servant.
Learn:
1. To value intercessory prayer, to pray ourselves for others, to desire their prayers for us.
2. To prize above all things the daily supply of the influences of the Holy Spirit.
3. To pray for boldness of speech.
4. But only that Christ may be glorified.
Vers. 19, 20. The bearing of his various trials upon his salvation.
"And I know that this will turn out to my salvation.
I CONSIDER THE APOSTLE"S CONCERN FOR HIS OWN SALVATION. He does not refer here to his release from captivity, but to the salvation of his soul.
1. Salvation has several significations in Scripture. It sometimes means conversion, sometimes sanctification, sometimes glorification, that is, some one or other of three different parts of it; or it signifies all three together. In the first sense it is a past act and complete; in the second, it is a present experience and progressive; in the third, a blessed expectation. The apostle does not use the word here in the first, but in the second and third senses.
2. We are not to suppose that he had any doubt concerning his salvation, but merely that he sought that spiritual growth and that enlargement of spiritual labors that would determine the degree of his blessedness hereafter.
II HIS SALVATION WAS TO BE PROMOTED BY SANCTIFIED TRIALS. He refers here evidently to the perplexities and troubles by which ungentle and unloving brethren had tried "to raise up affliction to his bonds.
1. Affliction has no naturally sanctifying tendency. It embitters, it hardens, it deadens the soul.
2. It is affliction sanctified by a loving Father that deepens and purifies spiritual experience. (Heb_12:7-11) There are two means suggested towards this end.
(1) Intercessory prayer. "This shall turn out to my salvation through your prayer;" for even a great apostle was dependent upon the intercession of the humble disciples of Philippi.
(2) The supply of the Spirit. "And the abundant supply of the Spirit of Christ." This supply, as the answer to their prayers, would minister to him joy, peace, holiness, strength, patience, and zeal. It is the Spirit proceeding from Christ, sent by Christ, who, taking the things of Christ, shows them unto us, and so establishes our safety.
III THIS SALVATION IS IDENTIFIED WITH HIS SUCCESSFUL PROMOTION OF THE GOSPEL. "According to my earnest desire and hope, that in nothing I shall be ashamed, but as always, so now also with all boldness, Christ shall be magnified in my body whether by life or by death.
1. The supply of the Spirit justified his desire and hope that he would boldly proclaim Christ. He was not ashamed of the gospel of Christ. (Rom_1:16 2Ti_1:12)
2. It would ensure the glorification of Christ in his body, by his labors if he lived, by his edifying patience and peace if he died.
IV HIS CONVICTION OF THIS PACT. "I know that this will turn out to my salvation." He knew it:
1. From his knowledge of the discipline of the covenant.
2. From his knowledge of God"s promises.
3. From his own past experiences of God"s dealings with himself. T.C.
Vers. 19, 20. The magnifying of Christ the supreme end of life.
"For I know that this shall turn to my salvation through your prayer, and the supply of the Spirit of Jesus Christ, according to my earnest expectation and my hope, that in nothing I shall be ashamed, but that with all boldness, as always, so now also Christ shall be magnified in my body, whether it be by life or by death." Here the apostle expresses the belief that all the endeavors of his enemies, especially of those who, he said, sought to add "affliction to his bonds," will turn out to his deliverance. The word "salvation" here does not refer to salvation of the soul, but to Paul"s temporal rescue and security. In the twenty-fifth and twenty-sixth verses of this chapter he utters very clearly his assurance that he should be delivered from his enemies and continue with the Philippians for their "furtherance and joy of faith." It is now many years ago, when a boy, I attended the ministry of Reverend Caleb Morris, at Fetter Lane Chapel, and the sermon he preached the Sunday previous to my first entering his church was on this text. It was his first discourse after a dangerous and protracted illness, and the proposition he drew from the passage and laid down was that "usefulness is the aim of every genuine evangelical ministry." He then went on to remark that the passage suggested that, in order to be useful, three things were necessary.
1. To magnify Christ. "Christ shall be magnified in my body," etc.
2. To render all the circumstances of life subservient to that end.
3. To have supplies of the Spirit of Christ. I proceed, in a somewhat modified form, to give some of the beautiful thoughts of that distinguished preacher.
I The supreme purpose of life is to MAGNIFY CHRIST. "Christ shall be magnified." Every living man is either an injury or a blessing to creation every bad man is an injury, every good man is a blessing. Goodness is at once the cause, the evidence, and the measure of moral usefulness. But how is this usefulness achieved? By magnifying Christ. But how are you to magnify Christ? Not by making him greater than he is. This would be impossible. His "name is above every name." He is Lord of all; "Of him, and to him, and through him, are all things." All heaven feels that he is the greatest; there he is seen as he is; is supremely worshipped and adored. Hell, too, feels his greatness: "The everlasting destruction with which the lost are punished, comes from the presence of the Lord and the glory of his power." It is to be done:
1. By giving him the pre-eminence in your own soul. Putting him on the throne of your being, and crowning him Lord of all, having all the activities and faculties ruled by him as the moral Monarch of the soul.
2. By promoting his sovereignty over others. Seeking to establish his kingdom, the kingdom of peace and truth and righteousness over all contemporaries. Sad, terribly sad, it is that many who profess to magnify him degrade him. They degrade him by flippant and irreverent repetitions of his holy Name, by misrepresenting his work. They speak of him as a poor Victim on the cross rather than as a triumphant Victor One who, in his sufferings, is to be pitied rather than applauded. They speak of him as a Purchaser of Divine love for man rather than as its grand Messenger and omnipotent proof. They represent him as One who seems to be in deep need of man"s humble services; and in their hymns they call upon their hearers to "Stand up and fight for Jesus," as if Jesus were in difficulties and wanted their help to relieve him. They seem to trade in his holy Name. The crafty priest employs him in order to gain power over the people, mercenary preachers and authors in order to get gain. These magnify themselves under the pretense of magnifying Christ. "The false teachers to whom the apostle refers in this chapter were guilty of this, as are not a few in the nineteenth century. For instance, they who take up Christianity with a view to amass wealth, to gain honor, or to subserve political designs. This is very wicked. It is to betray Christianity with the kiss of treachery, in order to deliver it up to the fury of its foes. It is to purchase earthly toys with the blood of souls. It is to drink damnation from consecrated vessels.
II In order to magnify Christ, THE WHOLE OF OUR LIFE SHOULD BE CONSECRATED TO THAT PURPOSE. Observe:
1. The circumstance of life here indicated. "In my body, whether it be by life or by death.
(1) Life must be consecrated to the work. All its energies should be directed to it; all its faculties should be employed in its interest; all the circumstances, in fact, should be subordinated to its advancement. "For me to live is Christ," says Paul "I long," said Bernard, "to be as a flame of fire, continually glowing for the service of the Church, preaching and building it up to my latest hour." Paul here specifies affliction. "I know that this that is, his imprisonment turn to my salvation." "Time spent in affliction is not lost. To a man who stands on the margin of eternity the world appears in its proper light. How worthless its smiles! How absurd its fashions! How trifling its all! Never does the better country appear so inviting as when we linger on its borders, expecting every hour to plant our feet on its happy soil. The odours wafted from its shore refresh us before we land.
(2) Death should subserve this spiritual usefulness. "Whether by life or by death." So die die with such calmness, resignation, holy serenity, as to commend Christ to the spectators of the event.
2. The intense desire that it should be so is here indicated. "According to my earnest expectation and my hope, that in nothing I shall be ashamed, but that with all boldness, as always, so now also Christ shall be magnified in my body." This was his "earnest expectation an expression which implies an intense and painful longing, not only expectation, but hope. There may be expectation where there is not hope. Hope implies desire for an object as well as a probability of obtaining it. "That in nothing I shall be ashamed, but that with all boldness, as always," etc. This was his grand purpose, and he would not have that purpose frustrated so as to be ashamed, but would, with wonted boldness and courage, struggle on to its ultimate triumph.
III In order to consecrate the whole of our life to that purpose we require THE INTERCESSION OF THE GOOD, AND A SUPPLY OF THE SPIRIT OF CHRIST JESUS.
1. The intercession of the good. "Through your prayer, and the supply of the Spirit of Jesus Christ." This overruling of all enmity to his safety he hopes for, through the intercession of the Philippian Church (comp. Phm_1:23) and the fresh supply of grace which, through such intercession, may be given to him. For the word "supply" in this sense, see Eph_4:15; and comp. Gal_2:5 2Co 2:19. "Through your prayer." By an instinct of our nature involuntarily we breathe intercessions to heaven on behalf of those in whom we are most vitally interested. This is natural; this is right. Whether intercessions of any kind secure direct answers or not, the assurance of them is always most encouraging to their object. If I know that a good man is earnestly interceding for me in my mission, I have an assurance that he will use every effort to contribute to my success. Hence Paul always felt encouraged by the prayers of the good.
2. The supply of the Spirit. "Of the application of this name to the Holy Ghost we have instances in Rom_8:9 2Co_2:17 Gal_4:6 1Pe_1:11. Of these the first is the most notable, since in two clauses of the same sentence we have first the Spirit of God and then the Spirit of Christ. But the name has always some speciality of emphasis. Thus the whole conception of the passage is of Christ: "For me to live is of Christ;" hence the use of this special and comparatively rare name of the Holy Ghost" (Dr. Barry). These two things Paul felt would enable him to consecrate his whole life to the life of Christ intercessions of the good," and the "supply of the Spirit of Christ. D.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv19–21 For I know that this shall turn to my…
Php_1:19
For I know that this shall turn to my salvation
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Mark
I.
The confidence of the declaration--I know. Not an angel could utter a truer note of triumph. Righteousness is a prophetic power. The good man can infallibly predict the issue of moral operation.
II. The ground of this confidence. This shall turn, viz., the preaching of Christ. His joy does not arise from the fact that certain persons preached, but from the higher fact that Christ was preached; not that bad men were working, but that a good work was being done.
III. The extension of the truth is the best guarantee of personal happiness. A man of less moral grandeur would have started the argument from himself. Let me be free and then the gospel shall triumph; but he knew nothing of such self-idolatry. He said Christ shall be preached, and Christs servants in due time shall be free. When it goes well with the Master it goes well with the servant.
IV. The Gospel has everything to hope from being allowed to reveal its own credentials. Proclaim it--ministers, teachers; it sounds well from any lips--philosophers, babes and sucklings, unlearned. By whomsoever pronounced, the celestial fire will strike through every syllable.
V. The greatest man in the Church may be served by the supplication of the good. The apostle associates his salvation with the prayer of the Philippians. No man is so far advanced as to be beyond the range of prayer. Here a child is of value. (J. Parker, D. D.)
Salvation and its means
I. The salvation provided by Christ is radically a spiritual salvation. It extends indeed to all the elements of our nature, being an emancipation of the whole man from the bondage of death; but the condition of the body follows that of the soul. In a sense we enter into spiritual salvation at conversion, for he that believeth hath everlasting life. But the word is generally applied to the state of perfect purity and beauty and blessedness for the whole nature which the day of Christ will bring in.
II. All Gods providential dealings with His people are intended to be a training for salvation, whether pleasant or like Pauls at Rome, not joyous but grievous, a discipline fitted to ripen the flower of holy character, which will be fully opened in its glorious beauty in heaven.
III. By the measure in which we avail ourselves of this training our salvation will be affected.
1. All who reach heaven will be perfectly happy up to the full measure of their capacities, because being pure in heart, they will see God as fully as their natures can see Him.
2. But the eyes of those who availed themselves but little of the light, of truth, who looked at God but seldom, will be able to look at Him only from far; whilst those whose eyes have been much accustomed to the light here, will stand in the foremost circles, and there with ravished hearts gaze on the infinite glory. Some will have an abundant entrance, while others will be saved only as through fire.
IV. Remembering these things, what manner of persons ought we to be.
1. In all holy conversation and godliness.
2. In prayer and effort.
3. So that the Divine training may turn to our salvation.
V. How then shall we obtain this spiritual profit?
1. Through the supply of the Spirit of Jesus Christ.
(1) He originates and supports spiritual life; clears away the mists of prejudice; opens the eyes to guilty self and merciful God; dwells in the regenerate.
(2) The figures under which His influence is set forth describe His action; fire to burn up the chaff within us, and to light up in our souls the genial flame of love; water to cleanse pollution and to quench thirst; unction to consecrate.
2. This supply is obtained largely through the Churchs prayer. (R. Johnstone, LL. B.)
The supply of the Spirit of Jesus Christ
I. The supply. The Holy Spirit is the sole agent of the Saviours will in the inward work of grace; nor is the indwelling and operation of Christ ever mentioned without the accompaniment of this truth. Not that the Spirit is supplied merely as an influence; He is both the Giver and the Gift; just as the Savior is the Victim and Priest. The gospel is a ministration of the Spirit by the Spirit, and the apostle hopes for the supply to his soul of all that grace which the Spirit, the Keeper of Christs treasury, has to bestow.
II. The prayer. He relies on the Philippians intercessions, answering to those he always offered for them (verse 4). It is simply His most graceful way of asking them to pray for him--not, simply with reference to the official work of the gospel, but to the good of his own soul. Mutual prayer is bound up with the very essence of the Christian system.
III. The connection between the two. He seems to place himself between them and his Lord. The Spirit of Jesus flows unto him in proportion as the prayers of his fellow Christians and his own flow out towards Him in supplication. We are what the supply of the Saviours Spirit makes us; that is the measure of our life, strength, perception of truth, performance of duty, and attainment in grace. But that is dependent on individual and common prayer; and the prayer for the Spirit is offered through the same Spirit in whom as well as for whom we pray. (W. B. Pope, D. D.)
The ministers plea
I. The prayer of the church.
1. In reference to Paul.
(1) He expected to be prayed for. He does not ask for, but assumes that he has their prayers. Would that all pastors could assume as much. Some are rich in this, but some terribly poor.
(2) He valued the prayers of the saints. He was an apostle, but could not do without them; how much more we.
(3) He looked for great results from them. He wanted them all the more because his troubles were heavier than usual; so do ministers in these evil days.
2. In reference particularly to ministers.
(1) They may justly claim the prayers of their brethren.
(a) To help them in their duties, so that they may be made effectual.
(b) They are burdened with remarkable responsibilities.
(c) They have an experience singular to themselves.
(d) They have subtle, numerous, and peculiar temptations--pride; despondency.
(e) They have many discouragements.
(2) The prayers which are wanted are those of the entire Church. From some other labour some of you might be exempted, but not from this.
(a) Of all who profit by our ministry. If you feed upon the Word pray that others may do so; if you dont, do not unkindly speak of it everywhere, but tell the Lord about it.
(b) Of converts.
(c) Of the aged with their experience, and the young with their freshness.
(d) Of the absent through sickness, etc. How effective the ministry of the helpless who can yet pray.
(3) The prayers of Gods people ought to go up for their minister in many forms.
(a) It should be daily work.
(b) If we expect a blessing on our families through the ministry, we should as families ask God to bless it.
(c) Then there are our prayer meetings, etc.
(d) There should be especial prayer by each Christian at home before every service.
(4) These prayers, to be good for anything, will be attended with consistent lives.
II. The supply of the Spirit.
1. The Spirit we want is--
(1) The Spirit who rested on Christ.
(2) The Spirit, the Comforter, who represents Christ.
2. This Spirit is essential to every true minister. All other gifts, however desirable, may be dispensed with, but for the conversion of souls this is the one essential.
(1) The preacher must be taught of the Spirit, else how shall he speak?
(2) He must be inflamed by the Spirit.
(3) He must have the unction of the Spirit.
3. The supply of the Spirit is essential to the edification of the Church of God. To build up a church.
(1) Light is needed.
(2) Love.
(3) Holiness.
(4) Zeal.
4. For the conversion of sinners. Who can enlighten the blind eye, quicken the dead soul, but the Spirit?
5. For the progress of the gospel and the victory of truth. (C. H. Spurgeon.)
The relation between prayer and the supply of the Spirit
I believe in the efficacy of united prayer, but each one must pray. There would be no clouds unless the drop of dew from each blade of grass were exhaled by the sun. Each drop ascending in vapour falls again in the blessed shower which removes the drought. So the grace that trembles upon each one of you must exhale in prayer, and a blessing will come clown upon the Church of God. (C. H. Spurgeon.)
The necessity of the Spirit in spiritual work
There is an old Romish story, that a certain famous preacher was to preach on a certain occasion, but he missed his way and was too late, and the devil knowing of it put on the appearance of the minister, took his place, and preached a sermon to the people, who supposed they were listening to the famous divine whom they had expected. The devil preached upon hell, and was very much at home, so that he delivered a marvellous sermon, in which he exhorted persons to escape from the wrath to come. As he was finishing his sermon, in came the preacher himself, and the devil was obliged to resume his own form. The holy man then questioned him, How dare you preach as you have done, warning men to escape from hell? Oh, said the devil, it will do no hurt to my kingdom, for I have no unction. The story is grotesque, but the truth is in it. The same sermon may be preached and the same words uttered, but without unction there is nothing in it. The unction of the Holy One is true power; therefore, brethren, we need your prayers that we may obtain the supply of the Spirit upon our ministry; for otherwise it will lack unction, which will amount to lacking heart and soul. It will be a dead ministry, and how can a dead ministry be of any service to the people of God? (C. H. Spurgeon.)
Prayer for ministers
John Livingston of Scotland once spent a whole night with a company of his brethren in prayer for Gods blessing, all of them together besieging the throne; and the next day, under his sermon, five hundred souls were converted. All the world has heard how the audience of the elder Pres. Edwards was moved by his terrible sermon on Sinners in the hands of an Angry God; some of them even grasping hold of the pillars of the sanctuary, from feeling that their feet were actually sliding into the pit. But the secret of that sermons power is known to but very few. Some Christians in that vicinity (Enfield, Mass.) had become alarmed, lest, while God was blessing other places, He should in anger pass them by; and so they met on the evening preceding the preaching of that sermon, and spent the whole of the night in agonizing prayer. (Dr. H. C. Fish.)
Cheerfulness in trial
At a certain period the Methodist Society in Dublin was greatly agitated by divisions. A good but very anxious brother wrote to Mr. Wesley on the subject, told him the real state of things, deplored it exceedingly, and concluded his communication by inquiring, Where, sir, are all these things to end? The venerable Wesley replied: Dear brother, you ask where are all these things to end? Why, in glory to God in the highest, to be sure; and on earth peace, and goodwill among men. (Anecdotes of the Wesleys.)
Benefit of trial
It is rough work that polishes. Look at the pebbles on the shore! Far inland, where some arm of the sea thrusts itself deep into the bosom of the land, and expanding into a salt loch, lies girdled by the mountains, sheltered from the storms that agitate the deep, the pebbles on the beach are rough, not beautiful; angular, not rounded. It is where long white lines of breakers roar, and the rattling shingle is rolled about on the strand, that its pebbles are rounded and polished. As in nature, as in the arts, so in grace; it is rough treatment that gives souls as well as stones their lustre; the more the diamond is cut the brighter it sparkles; and in what seems hard dealing, there God has no end in view but to perfect His peoples graces. (T. Guthrie, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On v21 Chapter 4
Chapter 4
THE CHOICE BETWEEN LIVING AND DYING.
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Php_1:21-26 (R.V.)
AT the close of the preceding section we see that the ruling principle of the Apostle-the earnest expectation and hope which inspired his life-came into special exercise at this time with reference to the possibility, and the likelihood, of an early and violent death. Dying for the name of the Lord Jesus, as well as enduring imprisonment for Him, might be near. He might not only be straitened in his labours, and secluded from the activities connected with his loved work on earth, but might be completely and finally withdrawn from it by Roman doom and execution. The Apostles faith looked steadily at this final possibility. As at all times, so now also, Christ should be magnified in him, whether by life or by death.
Now, when some great alternative of the future rises before a Christian, -some possibility which Gods providence may turn either way, -it is natural that he should look heedfully to it, that he may order aright his faith and patience as the day of decision draws near. And it is natural in particular that his thoughts should be occupied by the consideration how far the one way of it is in itself more attractive to him than the other. For in view of that he has to watch his heart, that as to what seems more attractive he may not desire it idolatrously, nor let his heart be "overcharged" with it if it is realised; and that as to what seems less attractive he may await Gods will with submission and faith, and welcome it, if so it come to pass, with sincerity. So also the Apostle fixes his eye, ponderingly, on this alternative of life or death, so strongly suggested by his circumstances. But, as it were, with a smile he recognises that to a man standing, as he did, in the light of Christ, it was hard to say which should attract him most. Life and Death-what had they once been to him? what were they still to many? To live, self-self pleased, provided for, contended for, perhaps fighting for itself a losing battle with a bitter heart; to die, a dark, dire necessity, full of fear and doubt. But now, to live is Christ. In all life as it came to him, in all its various providences, he found Christ; in all life, as it fell to him to be lived, he found the circumstances set for him and the opportunity given to follow Christ; in all the attraction and all the pressure, the force and strain of life, he found the privilege of receiving Christ and employing Christs grace, the opportunity for living by the faith of the Son of God. That was all very real to him; it was not only a fine ideal, owned indeed but only distantly and dimly descried; no, it was a reality daily fulfilled to him. To live was Christ, with a support, an elevation, and a love in it such as the world knows not. That was good, oh, how good! And then to die was better; to die was gain. For to die, also, was "Christ"; but with many a hindrance passed away, and many a conflict ended, and many a promise coming into fulfilment as here it could not do. For if, as to his own interest and portion, he lived by hope, then death was a long step forward into possession and realisation. By grace Paul was to show how he valued Christ; he was to show it in his life. And Christ was to show His care for Paul-in this life, no doubt, very lovingly; but more largely and fully at his death. To live is Christ-to die is gain; to be all for Christ while I live, to find at length He is all for me when I die!
Which should he prefer, which should he pray for (subject to Gods will), which should he hope for, life or death? The one would continue him in a labour for Christ, which Christ taught him to love. The other would bring him to a sinless and blessed fellowship with Christ, which Christ taught him to long for. Looking to the two, how should he order his desires?
It is because he speaks as one always does speak who is pondering something-the words rising, as it were, from what he sees before him-that he speaks so elliptically in Php_1:22. "But if to live in the flesh come to me, as its fruit and reward bringing What? The Apostle sees, but does not say; something that might well reconcile him" to prolonged toil and suffering. But why produce the considerations on either side, why balance them against one another? It is too long, too difficult a process. And how can even an Apostle confidently judge as to better or best here? "And what I shall choose, really I do not know." But this he knows, that so far as his own desires are concerned, so far as the possible futures draw his spirit, he is in a strait between two, having a desire to depart and to be with Christ, for that is far better; and yet that he should continue in the flesh is of more imperative necessity for the sake of friends like the Philippians.
Not every Christian is in the state of mind which would naturally express itself as a desire forthwith to depart and be with Christ. The great hope claims its place in every Christian heart; but not in every case so as to inspire the longing-to overleap all intermediate stages. Rather must we not say that there are periods of Christian experience, as there are also casts of character, for which it is more usual and natural to desire, if it be Gods will, some further experience of life on earth? If this be immature Christianity, we will not, therefore, judge that it cannot be genuine.
Yet to be ready, and, subject to Gods will, desirous to depart, is an attainment to be aimed at and made good. Sooner or later it should come. It lies in the line of ripening Christian affection and growing Christian insight. For this is better. It is not that life in this world is. not good; it is good, when it is life in Christ. It has its trials, its conflicts, and its dangers; it has also its elements of defect and evil; yet it is good. It is good to be a child of God in training for a better country; it is good to be one who carries the life of faith through the experiences of time. And, for some especially, there is a strong and not an unworthy attraction in the forms of exercise which open to us just in such a life as this, under the guarantee and the consecration of Christ. Knowledge opens its career, in which many a generous mind is drawn to prove its powers. Love, in all the "variety of its calmer and its more ardent affections, sends a glow through life which gladdens it with promise. The tasks which call for practical effort and achievement stir vigorous natures with a high ambition. And when all these spheres are illuminated by the light, and dominated by the authority, and quickened for us by the love of Christ, is not life on those terms interesting and good? True, it is destined to disclose its imperfection. Our knowledge proves to be so partial; our love is so sorely grieved, so often bereaved, sometimes it is even killed; and active life must learn that what is crooked cannot wholly be made straight, and that what is wanting cannot be numbered. So that life itself shall teach a Christian that his longings must seek their rest further on. Yet life in Christ here upon the earth is good; let us say no unkind word of those who feel it so, -"whose hearts, with true loyalty to Christ, would yet, if it be His will, put life fully to the proof before they go. Still, this must be said and pressed-let it be joyfully believed-that to depart is better. It is far better. It is better to be done with sin. It is better to be-where all hopes are fulfilled. It is better to rise above a scene in which all is precarious, and in which a strange sadness thrills through our happiness even when we possess it. To be-where Christ most fully, eminently, experimentally is, that is best. Therefore it is better to depart. Let mortality be swallowed up of life.
It is not only better, so that we may own it so to be as a certainty of faith; but also so that we may and ought to feel it warming and drawing the heart with delight and with desire. It is not needful that we should judge more hardly of life on earth; but we might attain a far more gladdening appreciation of what it must be to be with Christ. With no rebellion against Gods appointment when it keeps us here, and no grudging spirit towards earths mercies and employments, we might yet have this thought of departing in Gods time as a real and bright hope; a great element of comfort and of strength; a support in trouble; an elevating influence in times of gladness; an anchor of the soul, sure and steadfast, entering into that which is within the veil.
The hope of the gospel implies it. If that hope is ours and is duly cherished, must it not assert itself and sway the heart, so as more and more to command the life?
The earnest of the Spirit implies it. Of the very substance of the life eternal a foretaste comes, in the presence and grace of the Spirit of love and comfort. Can that be with us, can that leaven work duly in our hearts, and not awaken longing for the full entrance into so great a good? It may be expected of us Christians that we should lift up our heads because redemption is drawing nigh.
As for the Apostle, however, if the choice were his, he felt that it must fall in favour of still cleaving to the present life; for this, though less attractive to himself, was more necessary for the Churches, and, in particular, for his friends at Philippi. This was so clear to him that he was persuaded his life would, in fact, be prolonged by Him who appoints to all their term of ministry. Probably we are not to take this as a prophecy, but only as the expression of a strong persuasion. Work still lay before him in the line of training and cheering these believing friends, furthering and gladdening their faith. He hoped to see them yet, and to renew the old glad "fellowship." {Php_1:5} So there should be for the Philippians fresh matter of exultation, -exultation primarily in the great salvation of Christ, but yet receiving impulse and increase from the presence and ministry of Paul. Mainly, they would be exceeding glad of Christ; but yet, subordinately, exceeding glad of Paul also.
It is a striking thing to see how confident the Apostle was of the resources given to him to wield. He knew how profitable and how gladdening his coming would be to the Philippian believers. He admits no doubt of it. God has set him in the world for this, that he may make many rich. Having nothing, he yet goes about, as one possessing all things, to impart his treasures to all kinds of people. To disguise this would be for him mock humility; it would be a denying of his Masters grace. When ministers of Christ come aright to this impression of their own calling, then they are also powerful. But they must come to it aright. For it was not the Apostles consciousness of himself, but his consciousness of his Master, that bred this superb confidence, this unabated expectation. In subordination to that faith the Apostle no doubt had specific reason to know that his own personal mission was of the highest importance, and was designed to accomplish great results. Ordinary ministers of Christ do not share this peculiar ground of confidence. But no one who has any kind of mission from Christ can discharge it aright if he is destitute of the expectancy which looks forward to results, and, indeed, to momentous results; for the reapers in Christs harvest are to "gather fruit unto life eternal." To cherish this mood, not in the manner of a vain presumption, but in the manner of faith in a great Saviour, is the practical question for gospel ministers.
Alike in the utterance of his mind about his Philippian friends, and in his explanations about himself, it is remarkable how thoroughly the Apostle carries his faith through the whole detail of persons and things. The elements and forces of the Kingdom of God are not for him remote splendours, to be venerated from afar. To his faith they are embodied, they are vitally and divinely present, in the history of the Churches and in his own history. He sees Christ working in the Philippian believers; he sees in their Christian profession and service a fire of love caught from the love of Christ-the increase and triumph of which he anticipates with affectionate solicitude. The tender mercies of Christ are the element in which he and they are alike moving, and this blessedness it is their privilege assiduously to improve. So he was minded in regard to all the Churches. If in any of them the indications are feeble and dubious, only so much the more intently does he scrutinise them, to recognise, in spite of difficulty, that which comes and only could come from his Masters Spirit. If indications too significant of a wholly different influence have broken out, and demand the severest rebukes, he still casts about for tokens of the better kind. For surely Christs Spirit is in His Churches, and surely the seed is growing in Christ s field towards a blessed harvest. If men have to be warned that naming the name of Christ they may be reprobates, that without the Spirit of Christ they are none of His, this comes as something sad and startling to be spoken to men in Christian Churches. So also in his own case-Christ is speaking and working by him, and all providences that befall him are penetrated by the love, the wisdom, and the might of Christ. In nothing is the Apostle more enviable than in this victoriousness of his faith over the earthly shows of things, and over the unlikelihoods which in this refractory world always mask and misrepresent the good work. We, for our part, find our faith continually abashed by those same unlikelihoods. We recognise the course of this world, which speaks for itself; but we are uncertain and discouraged as to what the Saviour is doing. The mere commonplaceness of Christians, and of visible Christianity, and of ourselves, is allowed to baffle us. Nothing in the life of the Church, we are ready to say, is very interesting, very vivid, very hopeful. The great fire burning in the world ever since Pentecost is for us scarcely recognisable. We even take credit for being so hard to please. But if the quick faith and love of Paul the prisoner were ours, we should be sensitive to echoes and pulsations and movements everywhere, -we should be aware that the voice and the power of Christ are everywhere stirring in His Churches.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
B. W. Johnson 1891 · Public Domain On vv19–21 19–21. For I know that this, etc. All this…
19–21. For I know that this, etc. All this envy and opposition will tend to promote his salvation. He will be delivered by God who will hear their prayers, and who will strengthen and direct him by the Spirit of Jesus Christ.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v19 Php_1:19. This shall turn to my salvation.—“Salvation in the…
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).
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Php_1:20. Earnest expectation.—Same word again in Rom_8:19 (not again in New Testament). “It is the waiting expectation that continues on the strain till the goal is attained” (Meyer). The intensive in the compound word implies abstraction from other things through intentness on one. Put to shame.—As a man might be who felt his cause not worth pleading, or as one overawed by an august presence. With all boldness, i.e. of speech. A man overpowered by shame loses the power of speech (see Mat_22:12).
Php_1:21. For to me to live is Christ—The word of emphasis is to me, whatever it may be to others. If this be not the finest specimen of a surrendered soul, one may seek long for that which excels it. That life should be intolerable, nay inconceivable, except as the ego merges into Christ’s; this is the sanest and most blessed unio mystica (Gal_2:20). And to die is gain.—It is the purely personal view—“to me”—which the apostle has before him. “The spirit that denies” says, that when all that a man hath has been bartered for life, he will think himself gainer. “More life and fuller” is what St. Paul sees through the sombre corridor. It is not simply the oblivious repose where “the wicked cease from troubling” that he yearns for. Nor is it a philosophical Nirvâna.
“For who to dumb forgetfulness a prey
This pleasing, anxious being e’er resigned?”
Php_1:22. But if I live in the flesh, this is the fruit of my labour (see R.V.).—“The grammar of the passage reflects the conflict of feeling in the apostle’s mind. He is tossed to and fro between the desire to labour for Christ in life and the desire to be united with Christ by death. The abrupt and disjointed sentences express this hesitation” (Lightfoot).
Php_1:23. I am in a strait betwixt two.—I am laid hold of by two forces drawing in opposite directions. “Desire” draws me away from earth; your “necessity” would keep me in it. As in the old mythology everything bowed before Necessity (ἀνάγκη), so here the apostle’s desire is held in check by the needs of his converts. To depart.—As a ship weighs anchor and glides out with set sails, or as a tent is struck by the Arabs as they noiselessly steal away. To be with Christ.—St. Paul regards the soul, whilst in the body, as a “settler” in a land of which he is not a native, an “emigrant” from other shores. But he would rather emigrate from the land of his sojourn and settle with the Lord (2Co_5:6; 2Co_5:8). “We come from God who is our home.” “As soon as I shall have taken the poison I shall stay no longer with you, but shall part from hence, and go to enjoy the felicity of the blessed” (Socrates to Crito). Which is far better.—R.V. “very far.” How far from uncertainty is the eager estimate of the life with Christ! It is one thing to extol the superiority of life away from the flesh in a Christian hymn, whilst health is robust; it is quite a different matter to covet it with the sword of martyrdom hanging over one’s head.
Php_1:25. I know that I shall abide.—Not a prophetic inspiration, but a personal conviction (Act_20:25).
MAIN HOMILETICS OF THE PARAGRAPH.—Php_1:19-26
The Noble Attitude of a Sufferer for the Truth.
I. The hostility of false brethren tends to the enlargement of the truth, whatever may be the fate of the sufferer.—
1. He is assured of personal blessing from the Spirit through prayer. “For I know that this shall turn to my salvation through your prayer, and the supply of the Spirit of Jesus Christ” (Php_1:19). The apostle already sees how his troubles and suffering may develop his own spiritual life and be a pathway to the glories of heaven. By the prayers of God’s people he looks for an abundant supply of the Spirit, by whose agency his salvation will be perfected. The enemies of the good man cannot rob him of his interest in Christ, and suffering only adds new lustre to every Christian grace. The Port Royalist exclaimed, “Let us labour and suffer; we have all eternity to rest in.” Paul, who, fighting with wild beasts, was a spectacle to angels and men, could reckon that “the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us.”
2. The greatness of Christ is set forth by the courage given to the sufferer, though uncertain of what awaits him.—“According to my earnest expectation and my hope, that in nothing I shall be ashamed, but … Christ shall be magnified in my body, whether it be by life, or by death” (Php_1:20). With the earnest expectation and hope of future glory, the apostle had no need to be ashamed of his work for God or of God’s work in him; but he regarded his sufferings, not as a setting forth of his own goodness, but of the glory of Jesus, who gave him strength and fortitude to endure. It is in tribulation that the grace of Christ is most conspicuous. The Redeemer was perfected through suffering; so are His followers.
II. The alternative of life or death presents a problem the sufferer is unable to solve.—“What I shall choose I wot not. For I am in a strait betwixt two” (Php_1:22-23).
1. Life has great attractions.—
(1) Christ may be further exalted. “For to me to live is Christ” (Php_1:21). life is an opportunity for setting forth Christ, and this is done by carefully copying His example. “As I stood beside one of the wonderful Aubusson tapestries,” says Eugene Stock, “I said to the gentleman in charge, ‘How is this done?’ He showed me a small loom with a partly finished web upon it, and said that the weaver stands behind his work, with his materials by his side, and above him the picture he is to copy, exactly thread for thread and colour for colour. He cannot vary a thread or a shade without marring his picture.” It is a glorious thing for us to have a perfect life for example by which to form our lives. And we cannot vary a hair-breadth from that example without injuring our lives.
(2) More results of Christian work may be gathered. “But if I live in the flesh, this is the fruit of my labour” (Php_1:22). The best use of life is to employ it in working for God. Work done for Him will remain when the worker is forgotten. In ministerial work we may garner the most precious fruits.
(3) Help may be afforded to others. “Nevertheless to abide in the flesh is more needful for you” (Php_1:24). Paul was the pioneer and founder of Christianity among the Gentiles, and the young Churches looked to him for leadership and counsel. It seemed every way desirable that for their sakes his life should be continued. No one felt this more keenly than himself, though he was assured that if that life was prematurely terminated the cause of the gospel was safe in the hands of God.
2. Death admits to superior advantages.—“To die is gain” (Php_1:21). Even by his death Christ would be glorified, and the apostle admitted not to shame or loss, as his enemies supposed, but to a state of blessed reward.
“Sorrow vanquished, labour ended,
Jordan past.”
“Why should I fear death?” said Sir Henry Vane, as he awaited his execution; “I find it rather shrinks from me than I from it.”
“Death wounds to heal; I sink, I rise, I reign;
Spring from my fetters, fasten in the skies,
Where blooming Eden withers in my sight.
Death gives us more than we in Eden lost.”
Young.
III. The undaunted sufferer is confident of continued opportunities of advancing the joy of believers in the truth.—“And having this confidence, I know that I shall abide and continue with you all for your furtherance and joy of faith, that your rejoicing may be more abundant” (Php_1:25-26). This assurance was verified by the apostle’s return to Philippi on his release from his first captivity. “Man is immortal till his work is done.” Life is short, and every moment of its duration should be spent for God and the good of others. Shall we repine at our trials which are but for a moment? “We are nearing home day by day,” wrote General Gordon. “No dark river, but divided waters are before us, and then let the world take its portion. Dust it is, and dust we will leave it. It is a long, weary journey, but we are well on the way of it. The yearly milestones quickly slip by, and as our days so will our strength be. The sand is flowing out of the glass, day and night, night and day; shake it not. You have a work to do here, to suffer even as Christ suffered.”
Lessons.—
1. The highest virtues are not gained without suffering.
2. Suffering for the truth strengthens our attachment to it.
3. Suffering for the truth is often a means of spreading it.
GERM NOTES ON THE VERSES
Php_1:20. Christ the Christian’s Life.
I. Christ was the recognised Source of the apostle’s life.
II. Christ was the supreme Object of the apostle’s contemplation.
III. The glory of Christ was the great end of the apostle’s endeavours.—H. Simon.
Php_1:21. The Christian’s Life and Death.
I. The Christian’s life.—
1. It is a life in Christ.
(1) Begun in regeneration.
(2) Realised by faith.
(3) Sustained and increased by divine knowledge.
2. It is a life for Christ.—
(1) The example of Christ is its model.
(2) The will of Christ is its laws.
(3) The glory of Christ is its end.
II. The Christian’s death.—
1. The Christian’s death is a gain by being deprived of something.
(1) Deprived of the sinful body.
(2) Freed from temptation.
(3) From his enemies.
(4) From suffering.
(5) From death.
2. The Christian’s death is a gain by acquiring something.—
(1) Accelerated liberty to worship God.
(2) The ultimate addition of the glorified body with its exalted form and powers.
(3) The blessed reunion and fellowship with departed friends.
(4) The presence and companionship of Christ for ever.
Christian Life and Death.
I. The apostle’s language exhibits the proper scope and character of all truly Christian life.—The end and substance of the Christian life is Christ.
II. What Christian death is and how it ought to be regarded.—Death is not simply altered life. It is life elevated and ennobled. It is gain compared with life in the flesh. Death raises the saint to be with Christ.
III. The text puts Christian life and death before us regarded as an alternative.—Whether life be more or less desirable, less or more desired, it should be spent under the strong and penetrating assurance that to die is gain. Be death ever so desirable, it is our own fault if the happiness of life does not more than counterbalance the trial of it.—J. D. Geden.
“For to me to live is Christ.” Enthusiasm for Christ.
I. Enthusiasm for Christ in the home-life.
“The highest duties oft are found
Lying upon the lowest ground;
In hidden and unnoticed ways,
In household work on common days,
Whate’er is done for God alone
Thy God acceptable will own.”
II. Enthusiasm for Christ in public life.
“Trust no future, howe’er pleasant,
Let the dead past bury its dead;
Act, act in the living present,
Heart within and God o’erhead.”
III. Enthusiasm for Christ in Church-life.
“Come, labour on,
No time for rest till glows the western sky,
While the long shadows o’er our pathway lie,
And a glad sound comes with the setting sun,
Servants, well done!”
J. M. Forson.
The Christian’s estimate of living and dying.
I. The Christian’s estimate of living should be a life in Christ.—
1. A life of which Christ is the Source.
2. A life of which Christ is the Sustainer.
3. A life of which Christ is the Sphere.
II. The Christian’s estimate of living should be a life for Christ.—
1. A life spent in labouring for Him alone.
2. A life of continued suffering for Him.
3. A life of daring everything for Him.
III. The Christian’s estimate of dying should be that it is gain.—
1. Because death leads to closer and more uninterrupted union with Christ.
2. Because death lands the true believer in absolute security.
Lessons.—
1. In some sense the utterance of the apostle is true of every Christian.
2. In its full sense it is only true of pre-eminent Christians.
3. The more it is true of any, the happier and more useful Christians they are.—Homiletic Quarterly.
The Believer’s Portion in both Worlds.
I. The believer’s life.—
1. Is originated by Christ.
2. Is sustained by Christ.
3. Is spent to the glory of Christ.
II. The believer’s end.—
1. The gain of sorrows escaped.
2. The gain of joys secured.
Lessons.—
1. Improve life.
2. Prepare for death.—C. Clayton, M.A.
Php_1:23-24. Willing to wait, but ready to go.
1. The two desires.—
1. To depart and be with Christ.
(1) The exodus from this life by dissolution of the body—“to depart.”
(2) Christ’s presence the immediate portion of His people when their life on earth is done—“to be with Christ.”
2. To abide in the flesh.—It is a natural and lawful desire. The love of life—it is not necessary, it is not lawful to destroy it. Let it alone to the last. The way to deal with it is not to tear it violently out, so as to have, or say that you have, no desire to remain; but to get, through the grace of the Spirit, such a blessed hope of Christ’s presence as will gradually balance and at last overbalance the love of life, and make it at the appointed time come easily and gently away.
II. A Christian balanced evenly between these two desires.—“I am in a strait betwixt two.” The desire to be with Christ does not make life unhappy, because it is balanced by the pleasure of working for Christ in the world; the desire to work for Christ in the world does not make the approach of dissolution painful, because it is balanced by the expectation of being soon, of being ever with the Lord.
III. Practical Lessons.—
1. This one text is sufficient to destroy the whole fabric of Romish prayer to departed saints.
2. The chief use of a Christian in the world is to do good.
3. You cannot be effectively useful to those who are in need on earth unless you hold by faith and hope to Christ on high.
4. Living hope of going to be with Christ is the only anodyne which has power to neutralise the pain of parting with those dear to us.—W. Arnot.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On v21 Php 1:21-25.
Philippians
A STRAIT BETWIXT TWO
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Php 1:21-25.
A preacher may well shrink from such a text. Its elevation of feeling and music of expression make all sermons on it sound feeble and harsh, like some poor shepherd’s pipe after an organ. But, though this be true, it may not be useless to attempt, at least, to point out the course of thought in these grand words. They flow like a great river, which springs at first with a strong jet from some deep cave, then is torn and chafed among dividing rocks, and after a troubled middle course, moves at last with stately and equable current to the sea. The Apostle’s thoughts and feelings have here, as it were, a threefold bent in their flow. First, we have the clear, unhesitating statement of the comparative advantages of life and death to a Christian man, when thought of as affecting himself alone. The one is Christ, the other gain. But we neither live nor die to ourselves; and no man has a right to think of life or death only from the point of view of his own advantage. So the problem is not so simple as it looked. Life here is the condition of fruitful labour here. There are his brethren and his work to think of. These bring him to a stand, and check the rising wish. He knows not which state to prefer. The stream is dammed back between rocks, and it chafes and foams and seems to lose its way among them. Then comes a third bend in the flow of thought and feeling, and he gladly apprehends it as his present duty to remain at his work. If his own joy is thereby less, his brethren’s will be more. If he is not to depart and be with Christ, he will remain and be with Christ’s friends, which is, in some sort, being with Him too. If he may not have the gain of death, he will have the fruit of work in life.
Let us try to fill up, somewhat, this meagre outline of the warm stream that pours through these great words.
I. The simplicity of the comparison between life and death to a Christian thinking of himself alone.
‘To me’ is plainly emphatic. It means more than ‘in my judgment’ or even ‘in my case.’ It is equal to ‘To me personally, if I stood alone, and had no one to consider but myself.’ ‘To live’ refers mainly here to outward practical life of service, and ‘to die’ should, perhaps, rather be ‘to be dead,’ referring, not to the act of dissolution, but to the state after; not to the entrance chamber, but to the palace to which it admits.
So we have here grandly set forth the simplicity and unity of the Christian life. While the words probably refer mainly to outward life, they presuppose an inward, of which that outward is the expression. In every possible phase of the word ‘life,’ Christ is the life of the Christian. To live is Christ, for He is the mystical source from whom all ours flows. ‘With Thee is the fountain of life,’ and all life, both of body and spirit, is from Him, by Him, and in Him. ‘To live is Christ,’ for He is the aim and object, as well as the Lord, of it all, and no other is worth calling life, but that which is for Him by willing consecration, as well as from Him by constant derivation. ‘To live is Christ,’ for He is the model of all our life, and the one all-sufficient law for us is to follow Him.
Life is to be as Christ, for Christ, by , in , and from Christ. So shall there be strength, peace, and freedom in our days. The unity brought into life thereby will issue in calm blessedness, contrasted wondrously with the divided hearts and aims which fritter our days into fragments, and make our lives heaps of broken links instead of chains.
Surely this is the charm which brings rest into the most troubled history, and nobleness into the lowliest duties. There is nothing so grand as the unity breathed into our else distracted days by the all-pervading reference to and presence of Christ. Without that, we are like the mariners of the old world, who crept timidly from headland to headland, making each their aim for a while, and leaving each inevitably behind, never losing sight of shore, nor ever knowing the wonders of the deep and all the majesty of mid-ocean, nor ever touching the happy shores beyond, which they reach who carry in their hearts a compass that ever points to the unseen pole.
Then comes the other great thought, that where life is simply Christ, death will be simply gain.
Paul, no doubt, shrank from the act of death, as we all do. It was not the narrow passage which attracted him, but the broad land beyond. Every other aspect of that was swallowed up in one great thought, which will occupy us more at length presently. But that word ‘gain’ suggests that to Paul’s confident faith death was but an increase and progression in all that was good here. To him it was no loss to lose flesh and sense and all the fleeting joys with which they link us. To him death was no destruction of his being, and not even an interruption of its continuity. Everything that was of any real advantage to him was to be his after as before. The change was clear gain. Everything good was to be just as it had been, only better. Nothing was to be dropped but what it was progress to lose, and whatever was kept was to be heightened.
How strongly does that view express the two thoughts of the continuity and intensifying of the Christian life beyond the grave! And what a contrast does that simple, sublime confidence present to many another thought of death! To how many men its blackness seems to be the sudden swallowing up of the light of their very being! To how many more does it seem to put an end to all their occupations, and to shear their lives in twain, as remorselessly as the fall of the guillotine severs the head from the body. How are the light butterfly wings of the trivialities in which many men and women spend their days to carry them across the awful gulf? What are the people to do on the other side whose lives have all been given to purposes and tasks that stop on this side? Are there shops and mills, or warehouses and drawing-rooms, or studies and lecture-halls, over there? Will the lives which have not struck their roots down through all the surface soil to the rock, bear transplanting? Alas! for the thousands landed in that new country, as unfit for it by the tenor of their past occupations, as some pale artisan, with delicate fingers and feeble muscles, set down as a colonist to clear the forest!
This Paul had a work here which he could carry on hereafter. There would be no reversal of view, no change in the fundamental character of his occupations. True, the special forms of work which he had pursued here would be left behind, but the principle underlying them would continue. It matters very little to the servant whether he is out in the cold and wet ‘ploughing and tending cattle,’ or whether he is waiting on his master at table. It is service all the same, only it is warmer and lighter in the house than in the field, and it is promotion to be made an indoor servant.
So the direction of the life, and the source of the life, and the fundamentals of the life continue unchanged. Everything is as it was, only in the superlative degree. To other men the narrow plain on which their low-lying lives are placed is rimmed by the jagged, forbidding white peaks. It is cold and dreary on these icy summits where no creature can live. Perhaps there is land on the other side; who knows? The pale barrier separates all here from all there; we know not what may be on the other side. Only we feel that the journey is long and chill, that the ice and the barren stone appal, and that we never can carry our household goods, our tools, or our wealth with us up to the black jaws of the pass.
But for this man the Alps were tunnelled. There was no interruption in his progress. He would go, he believed, without ‘break of gauge,’ and would pass through the darkness, scarcely knowing when it came, and certainly unchecked for even a moment, right on to the other side where he would come out, as travellers to Italy do, to fairer plains and bluer skies, to richer harvests and a warmer sun. No jolt, no pause, no momentary suspension of consciousness, no reversal, nor even interruption in his activity, did Paul expect death to bring him, but only continuance and increase of all that was essential to his life.
He has calmness in his confidence. There is nothing hysterical or overwrought or morbid in these brief words, so peaceful in their trust, so moderate and restrained in their rapture. Are our anticipations of the future moulded on such a pattern? Do we think of it as quietly as this man did? Are we as tranquilly sure about it? Is there as little mist of uncertainty about the clearly defined image to our eye as there was to his? Is our confidence so profound that these brief monosyllables are enough to state it? Above all, do we know that to die will be gain, because we can honestly say that to live is Christ? If so, our hope is valid, and will not yield when we lean heavily upon it for support in the ford over the black stream. If our hope is built on anything besides, it will snap then like a rotten pole, and leave us to stumble helpless among the slippery stones and the icy torrent.
II. The second movement of thought here, which troubles and complicates this simple decision, as to what is the best for Paul himself, is the hesitation springing from the wish to help his brethren.
As we said, no man has a right to forget others in settling the question whether he would live or die. We see the Apostle here brought to a stand by two conflicting currents of feelings. For himself he would gladly go, for his friends’ sake he is drawn to the opposite choice. He has ‘fallen into a place where two seas meet,’ and for a minute or two his will is buffeted from side to side by the ‘violence of the waves.’ The obscurity of his language, arising from its broken construction, corresponds to the struggle of his feelings. As the Revised Version has it, ‘If to live in the flesh--if this is the fruit of my work, then what I shall choose, I wot not.’ By which fragmentary sentence, rightly representing as it does the roughness of the Greek, we understand him to mean that if living on in this life is the condition of his gaining fruit from his toil, then he has to check the rising wish, and is hindered from decisive preference either way. Both motives act upon him, one drawing him deathward, the other holding him firmly here. He is in a dilemma, pinned in, as it were, between the two opposing pressures. On the one hand he has the desire {not ‘a desire,’ as the English Bible has it, as if it were but one among many} turned towards departing to be with Christ; but on the other, he knows that his remaining here is for the present all but indispensable for the immature faith of the churches which he has founded. So he stands in doubt for a moment, and the picture of his hesitation may well be studied by us.
Such a reason for wishing to die in conflict with such a reason for wishing to live, is as noble as it is rare, and, thank God, as imitable as it is noble.
Notice the aspect which death wore to his faith. He speaks of it as ‘departing,’ a metaphor which does not, like many of the flattering appellations which men give that last enemy, reveal a quaking dread which cannot bear to look him in his ashen, pale face. Paul calls him gentle names, because he fears him not at all. To him all the dreadfulness, the mystery, the pain and the solitude have melted away, and death has become a mere change of place. The word literally means to unloose , and is employed to express pulling up the tent-pegs of a shifting encampment, or drawing up the anchor of a ship. In either case the image is simply that of removal. It is but striking the earthly house of this tent; it is but one more day’s march, of which we have had many already, though this is over Jordan. It is but the last day’s journey, and to-morrow there will be no packing up in the morning and resuming our weary tramp, but we shall be at home, and go no more out. So has the awful thing at the end dwindled, and the brighter and greater the land behind it shines, the smaller does it appear.
The Apostle thinks little of dying because he thinks so much of what comes after. Who is afraid of a brief journey if a meeting with dear friends long lost is at the end of it? The narrow avenue seems short, and its roughness and darkness are nothing, because Jesus Christ stands with outstretched arms at the other end, beckoning us to Himself, as mothers teach their children to walk. Whosoever is sure that he will be with Christ can afford to smile at death, and call it but a shifting of place. And whosoever feels the desire to be with Christ will not shrink from the means by which that desire is fulfilled, with the agony of revulsion that it excites in many an imagination. It will always be solemn, and its physical accompaniments of pain and struggle will always be more or less of a terror, and the parting, even for a time, from our dear ones, will always be loss, but nevertheless if we see Christ across the gulf, and know that one struggle more and we shall clasp Him with ‘inseparable hands with joy and bliss in over measure for ever,’ we shall not dread the leap.
One thought about the future should fill our minds, as it did Paul’s, that it is to be with Christ. How different that nobly simple expectation, resolving all bliss into the one element, is from the morbid curiosity as to details, which vulgarises and weakens so much of even devout anticipation of the future. To us as to him Heaven should be Christ, and Christ should be Heaven. All the rest is but accident. Golden harps and crowns, and hidden manna and white robes and thrones, and all the other representations, are but symbols of the blessedness of union with Him, or consequences of it. Immortal life and growth in perfection, both of mind and heart, and the cessation of all that disturbs, and our investiture with glory and honour, flung around our poor natures like a royal robe over a naked body, are all but the many-sided brightnesses that pour out from Him, and bathe in their rainbowed light those who are with Him.
To be with Christ is all we need. For the loving heart to be near Him is enough.
‘I shall clasp thee again, O soul of my soul, And with God be the rest.’
Let us not fritter away our imaginations and our hopes on the subordinate and non-essential accompaniments, but concentrate all their energy on the one central thought. Let us not lose this gracious image in a maze of symbols, that, though precious, are secondary. Let us not inquire, with curiosity that will find no answer, about the unrevealed wonders and staggering mysteries of that transcendent thought, life everlasting. Let us not acquire the habit of thinking of the future as the perfecting of our humanity, without connecting all our speculations with Him, whose presence will be all of heaven to us all. But let us keep His serene figure ever clear before our imaginations in all the blaze of the light, and try to feed our hopes and stay our hearts on this aspect of heavenly blessedness as the all-embracing one, that all, each for himself, shall be for ever conscious of Christ’s loving presence, and of the closest union with Him, a union in comparison with which the dearest and sacredest blendings of heart with heart and life with life are cold and distant. For the clearness of our hope the fewer the details the better: for the willingness with which we turn from life and face the inevitable end, it is very important that we should have that one thought disengaged from all others. The one full moon, which dims all the stars, draws the tides after it. These lesser lights may gem the darkness, and dart down white shafts of brilliance in quivering reflections on the waves, but they have no power to move their mass. It is Christ and Christ only who draws us across the gulf to be with Him, and reduces death to a mere shifting of our encampment.
This is a noble and worthy reason for wishing to die; not because Paul is disappointed and sick of life, not because he is weighed down with sorrow, or pain, or loss, or toil, but because he would like to be with his Master. He is no morbid sentimentalist, he is cherishing no unwholesome longing, he is not weary of work, he indulges in no hysterical raptures of desire. What an eloquent simplicity is in that quiet ‘very far better!’ It goes straight to one’s heart, and says more than paragraphs of falsetto yearnings. There is nothing in such a wish to die, based on such a reason, that the most manly and wholesome piety need be ashamed of. It is a pattern for us all.
The attraction of life contends with the attraction of heaven in these verses. That is a conflict which many good men know something of, but which does not take the shape with many of us which it assumed with Paul. Drawn, as he is, by the supreme desire of close union with his Master, for the sake of which he is ready to depart, he is tugged back even more strongly by the thought that, if he stays here, he can go on working and gaining results from his labour. It does not follow that he did not expect service if he were with Christ. We may be very sure that Paul’s heaven was no idle heaven, but one of happy activity and larger service. But he will not be able to help these dear friends at Philippi and elsewhere who need him, as he knows. So love to them drags at his skirts, and ties him here.
One can scarcely miss the remarkable contrast between Paul’s ‘To abide in the flesh is more needful for you,’ and the saying of Paul’s Master to people who assuredly needed His presence more than Philippi needed Paul’s, ‘It is expedient for you that I go away.’ This is not the place to work out the profound significance of the contrast, and the questions which it raises as to whether Christ expected His work to be finished and His helpfulness ended by His death, as Paul did by his. It must suffice to have suggested the comparison.
Returning to our text, such a reason for wishing to die, held in check and overcome by such a reason for wishing to live, is great and noble. There are few of us who would not own to the mightier attraction of life; but how few of us who feel that, for ourselves personally, if we were free to think only of ourselves, we should be glad to go, because we should be closer to Christ, but that we hesitate for the sake of others whom we think we can help! Many of us cling to life with a desperate clutch, like some poor wretch pushed over a precipice and trying to dig his nails into the rock as he falls. Some of us cling to it because we dread what is beyond, and our longing to live is the measure of our dread to die. But Paul did not look forward to a thick darkness of judgment, or to nothingness. He saw in the darkness a great light, the light in the windows of his Father’s house, and yet he turned willingly away to his toil in the field, and was more than content to drudge on as long as he could do anything by his work. Blessed are they who share his desire to depart, and his victorious willingness to stay here and labour! They shall find that such a life in the flesh, too, is being with Christ.
III. Thus the stream of thought passes the rapids and flows on smoothly to its final phase of peaceful acquiescence.
That is expressed very beautifully in the closing verse, ‘Having this confidence, I know that I shall abide and continue with you all, for your furtherance and joy in faith.’ Self is so entirely overcome that he puts away his own desire to enter into their joy, and rejoices with them. He cannot yet have for himself the blessedness which his spirit seeks. Well, be it so; he will stop here and find a blessedness in seeing them growing in confidence and knowledge of Christ and in the gladness that comes from it. He gives up the hope of that higher companionship with Jesus which drew him so mightily. Well, be it so; he will have companionship with his brethren, and ‘abiding with you all’ may haply find, even before the day of final account, that to ‘visit’ Christ’s little ones is to visit Christ. Therefore he fuses his opposing wishes into one. He is no more in a strait betwixt two, or unwitting what he shall choose. He chooses nothing, but accepts the appointment of a higher wisdom. There is rest for him, as for us, in ceasing from our own wishes, and laying our wills silent and passive at His feet.
The true attitude for us in which to face the unknown future, with its dim possibilities, and especially the supreme alternative of life or death, is neither desire nor reluctance, nor a hesitation compounded of both, but trustful acquiescence. Such a temper is far from indifference, and as far from agitation. In all things, and most of all in regard to these matters, it is best to hold desire in equilibrium till God shall speak. Torture not yourself with hopes or fears. They make us their slaves. Put your hand in God’s hand, and let Him guide you as He will. Wishes are bad steersmen. We are only at peace when desires and dreads are, if not extinct, at all events held tightly in. Rest, and wisdom, and strength come with acquiescence. Let us say with Richard Baxter, in his simple, noble words:
‘Lord, it belongs not to my care Whether I die or live; To love and serve Thee is my share, And that Thy grace must give.’
We may learn, too, that we may be quite sure that we shall be left here as long as we are needed. Paul knew that his stay was needful, so he could say, ‘I know that I shall abide with you.’ We do not, but we may be sure that if our stay is needful we shall abide. We are always tempted to think ourselves indispensable, but, thank God, nobody is necessary. There are no irreparable losses, hard as it is to believe it. We look at our work, at our families, our business, our congregations, our subjects of study, and we say to ourselves, ‘What will become of them when I am gone? Everything would fall to pieces if I were withdrawn.’ Do not be afraid. Depend on it, you will be left here as long as you are wanted. There are no incomplete lives and no premature removals. To the eye of faith the broken column in our cemeteries is a sentimental falsehood. No Christian life is broken short off so, but rises in a symmetrical shaft, and its capital is garlanded with amaranthine flowers in heaven. In one sense all our lives are incomplete, for they and their issues are above, out of our sight here. In another none are, for we are ‘immortal till our work is done.’
The true attitude, then, for us is patient service till He withdraws us from the field. We do not count him a diligent servant who is always wearying for the hour of leaving off to strike. Be it ours to labour where He puts us, patiently waiting till ‘death’s mild curfew’ sets us free from the long day’s work, and sends us home.
Brethren! there are but two theories of life; two corresponding aspects of death. The one says, ‘To me to live is Christ, and to die gain’; the other, ‘To me to live is self, and to die is loss and despair.’ One or other must be your choice. Which?
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v19 this shall turn Job 13:16.
this shall turn Job 13:16.
salvation (See Scofield "Rom 1:16").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v20 It is my eager expectation and certain hope
It is my eager expectation and certain hope
Here the word "expectation" and the phrase "certain hope" mean basically the same thing. Paul uses them together to emphasize how strong his expectation is. AT: "I eagerly and confidently hope" (See: Doublet)
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but that I will have complete boldness
This is part of Paul's expectation and hope. AT: "but that I will be very bold"
Christ will be exalted in my body
The phrase "my body" is a metonym for what Paul does with his body. This can be stated in active form. Possible meanings are 1) "I will honor Christ by what I do" or 2) "people will praise Christ because of what I do" (See: Metonymy and Active or Passive)
whether by life or by death
"whether I live or die" or "if I go on living or if I die"
For to me
These words are emphatic. They indicate that this is Paul's personal experience.
to live is Christ
Here pleasing and serving Christ is spoken of as Paul's only purpose for living. AT: "to go on living is an opportunity to please Christ" (See: Metaphor)
to die is gain
Here death is spoken of as "gain." Possible meanings for "gain" are 1) Paul's death will help spread the message of the gospel or 2) Paul will be in a better situation. (See: Metaphor)
translationWords
Christ
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv19, 21 1:19 this will lead to my deliverance: Paul expected…
1:19 this will lead to my deliverance: Paul expected to be released from prison soon (see 1:25-26; 2:24; contrast 2 Tim 4:6, written from prison at a later time when Paul expected death).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.