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For I know that this will turn out for my deliverance through your prayers and the help of the Spirit of Jesus Christ. (Philippians 1:19)
Paul had shared how the proclaiming of the gospel by others brought him joy in his imprisonment. This was in direct opposition to what some meant in their sharing the gospel. In turn, this joy was releasing him from the despair of being in prison – and reminded him of his ability to spread the gospel even where he was (the old adage to “bloom where you are planted” comes to mind.)
Paul goes on here to share how these things will bring about his deliverance or vindication. The Greek word translated salvation in this place (soteria) carries the meaning of deliverance, vindication, or salvation. This word can be used in a variety of ways besides our standard of spiritual salvation. When you read this word, you must take it in context to be sure of the proper teaching taking place. Hermeneutics (that we spoke of earlier) always insists that we interpret any teaching based upon the context of the passage.
Paul is referencing his imprisonment here and, possibly, his emotional condition, not his spiritual condition. He is confident of his deliverance because of the prayers of the people at Philippi. Paul often requested prayer from those to whom he sent letters, and he understood how vital prayer was in the work of Jesus Christ.
The supply of his needs came from the Holy Spirit. Paul clearly understood the connection between the petition (prayers of God’s people), and the provision (ample supply). The provision comes because of the petition. The Holy Spirit is both the gift and the giver. We need to remember, as Paul did, that when we have a need that it is not wrong to enlist the prayers of fellow believers.
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For I know that this will turn out for my deliverance. Paul was imprisoned, but the gospel was still being proclaimed. Consider the words of Job to God that Paul has applied to his circumstances, “This will be my salvation, for no godless person may come in before him.” (Job 13:16) This may turn out to be a means for Paul’s deliverance. Because his imprisonment has turned out to advance the gospel, the result could be that the public will begin to look favorably on Christians and Christianity, resulting in Paul being released. What did Paul mean by the word Greek (σωτηρία sōtēria) “salvation,” here rendered “deliverance”? Peter Thomas O’Brien writes, “Rescue from captivity, preservation of the apostle’s life, triumph over his enemies, the salvation (and conversion) of many people, the eternal messianic redemption, or, in general terms, whatever will be salutary for Paul? σωτηρία is normally restricted in Paul to the relationship of people to God, and usually refers to the final deliverance of the believer at the last judgment (cf. Rom. 1:16; 10:10; 2 Cor. 7:10; Phil. 1:28). This final eschatological salvation (cf. Phil. 2:12; 1 Thes. 5:8, 9; 2 Thes. 2:13) has to do with deliverance from the coming wrath of God on the one hand (Rom. 5:9; 1 Cor. 3:15; 5:5; 1 Thes. 1:10; 5:9), and the endowment with the divine glory (δόξα) on the other (e.g., Rom. 8:18–30; 2 Thes. 2:13, 14).” Then again, it could motivate Paul’s enemies, even more, resulting in Paul’s death. Either way, Paul will be released from prison, and he is okay with either result. The imprisonment has furthered the gospel in that his enemies have proclaimed Christ, albeit not as factual as Paul would have liked. Those who know of his innocents have shared the gospel as well, but more to Paul’s liking. And Paul will do so even more at the trial because he will be able to proclaim Christ further.
Through your prayers. For Christians, any matter can be the subject of prayer when praying for fellow believers. For example, the apostle Paul asked others to pray “that words may be given to me in opening my mouth boldly to proclaim the mystery of the gospel.” (Ephesians 6:17-20) We can pray if we know that another person is struggling with a temptation. (2 Corinthians 13:7; Matthew 6:13) We can pray if a fellow believer is physically sick, asking that they be given the strength needed to endure their illness. (Psalm 41:1-3) If a person is suffering persecution, as with Paul here, we can pray for endurance. Paul and his fellow workers suffered extreme persecution, and he told Corinthian Christians: “You also can help us by your prayers for us, in order that many may give thanks in our behalf for the favor we receive in answer to the prayers of many.” (2 Corinthians 1:8-11; 11:23-27) If they are imprisoned like Paul for their faith, we can pray for the oppressed brothers, always keeping in mind concerning God, “the prayer of the righteous he hears.” (Proverbs 15:29) We should especially pray for brothers that are similar to Paul in other ways; those who are taking the lead in Christianity, be it a pastor, a seminary professor, Christian apologetic authors, Bible educators, or any position. – Ephesians 1:16-17.
And the help of the Spirit of Jesus Christ. In order for Paul to be unrelenting in his fight to maintain his integrity. We have a difficult interpretive challenge here.
The Spirit of Jesus Christ, a phrase which in this form occurs nowhere else in the New Testament. The most obvious meaning is that Jesus Christ sends the Holy Spirit. John 15:26 says, “But when the Helper comes, whom I will send to you from the Father, the Spirit of truth, who proceeds from the Father, that one will bear witness about me.” What Jesus said to Peter and James and John and Andrew also applied to Paul, “And when they bring you to trial and deliver you over, do not be anxious beforehand what you are to say, but say whatever is given you in that hour, for it is not you who speak, but the Holy Spirit.” (Mark 13:11) It is also clear that Paul saw the Holy Spirit as the Spirit of Christ. (e.g., Rom. 8:9f.; Gal. 4:6; cf. Acts 16:7; 1 Pet. 1:11) This is easily understood, “And Jesus came up and spoke to them, saying, ‘All authority has been given to me in heaven and on earth.’” (Matt. 28:18) Paul further explains this in First Corinthians.
1 Corinthians 15:20-28 Updated American Standard Version (UASV)
20 But now Christ has been raised from the dead, the first fruits of those who have fallen asleep in death. 21 For since death came through a man, resurrection of the dead also comes through a man. 22 For as in Adam all die, so also in Christ shall all be made alive. 23 But each in his own order: Christ the first fruits, afterward those who belong to the Christ at his coming, 24 then comes the end, when he hands over the kingdom to the God and Father, when he has abolished all rule and all authority and power. 25 For he must reign until he has put all his enemies under his feet. 26 The last enemy that will be abolished is death. 27 For he put all things in subjection under his feet. But when he says, “All things are put in subjection,” it is evident that he is excepted who put all things in subjection to him. 28 When all things are subjected to him, then the Son himself also will be subjected to the One who subjected all things to him, so that God may be all in all.
What Paul is saying here is verifying what Jesus said, after Jesus ascension, ‘all authority was given to him in heaven and on earth,’ and even though the Father normally sends the Holy Spirit, it has been since the ascension and up until the end of the millennium, being sent by the Son. In the First Epistle to the Corinthians, Paul is describing the reign of Jesus Christ during his presence; see the footnote on 1 Cor. 15:23 below. Jesus has this authority and the sending of the Holy Spirit until the last enemy, death, is abolished. This is at the end of his thousand-year reign; he “hands over the kingdom to the God and Father.” “Then the Son himself also will be subjected to the One who subjected all things to him, so that God may be all in all.” – 1Co 15:21-28.
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 Paul is the one who writes to the Roman Church – “Taken in the right spirit these very things will give us patient endurance; this in turn will develop a mature character, and a character of this sort produces a steady hope, a hope that will never disappoint us.” (Romans 5: 3-4, PHIL).
 Bernard Ramm, Protestant Biblical Interpretation (Grand Rapids, Mich.: Baker Book House, 1970). Pp. 138-140
 Consider what James reminds us in James 5:16 (ESV) –“Therefore, confess your sins to one another and pray for one another, that you may be healed. The prayer of a righteous person has great power as it is working.”
 Peter Thomas O’Brien, The Epistle to the Philippians: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI: Eerdmans, 1991), 109–110.
 Lit (κεκοιμημένων kekoimēmenōn) having fallen asleep, i.e., asleep in death
 Presence; Coming: (παρουσία parousia) The Greek word which is rendered as “presence” is derived from para, meaning “with,” and ousia, meaning “being.” It denotes both an “arrival” and a consequent “presence with.” Depending on the context, it can mean “presence,” “arrival,” “appearance,” or “coming.” In some contexts, this word is describing the presence of Jesus Christ in the last days, i.e., from his ascension in 33 C.E. up unto his second coming, with the emphasis being on his second coming, the end of the age of Satan’s reign of terror over the earth. We do not know the day nor the hours of this second coming. (Matt 24:36) It covers a marked period of time with the focus on the end of that period. – Matt. 24:3, 27, 37, 39; 1 Cor. 15:23; 16:17; 2 Cor. 7:6-7; 10:10; Php 1:26; 2:12; 1 Thess. 2:19; 3:13; 4:15; 5:2.