The Greek of Philippians 1:19 reads :

In what way does the fact that Paul quotes from the book of Job illuminate the meaning of Philippians 1:19? Let

another apostle supply the answer. James, in his epistle speaks of the trial of faith, its perfect work, and the issue

`the crown of life' (Jas. 1:2,3,4,12). In the closing chapter of his epistle he says `Ye have heard of the patience of

Job, and have seen the end of the Lord' (Jas. 5:11).

To the apostle in his imprisonment, and in all his sufferings for Christ's sake, the story of Job would come as a

real `word in season'. As surely as Job could say `this shall turn to my salvation' so also could Paul. `Though He

slay me', said Job, `yet will I trust Him'; `for me to live is Christ, and to die, gain', said Paul.

The expression `this shall turn' to my salvation, should be compared with `and it shall turn to you for a

testimony' (Luke 21:13), where persecution and betrayal are in the context. To this should be added Mark 13:9 `for

a testimony against them', with which we should compare Philippians 1:28.  This `turning out' of adverse

circumstances to the furtherance of the gospel, and to the `salvation' of the apostle, is related to the Philippians'

fellowship with him in prayer.

`Through your prayer, and the supply of the Spirit of Jesus Christ' (Phil. 1:19).

The apostle employs a very colourful word to speak of the `supply' of the spirit of Jesus Christ here.

Epichoregia goes back to the Greek chorus, and the custom of appointing a wealthy patron to cover the expenses

of the theatrical entertainment, called choregos. The word is used with special significance in the prison epistles. It

is used of the members of the body `that which every joint supplieth' (Eph. 4:16) and `having nourishment

ministered' (Col. 2:19).

In Philippians the church is never called `the body', neither are fellow believers called `members'. Here in this

epistle the practical outworking of that truth is seen. Paul acknowledges by the use of the word epichoregia the

fellowship of fellow members. It should be unnecessary for us to observe, that unless `members' do thus `supply' or

at least mediate the needed supply (Eph. 4:16), such members will suffer atrophy.

Paul was supplied `with the Spirit of Jesus Christ'. This should be no difficulty, it is on the same level as the

desire for the mind that was in Christ Jesus (Phil. 2:5). Paul met adversity, prison, misrepresentation, suffering in

`the spirit' of his Lord. It is this that he expands into `fellowship with His sufferings' and `conformity unto His

death' in chapter 3.

All that we have seen in this nineteenth verse is preparatory to the claim of verses twenty and twenty-one, and

these in their turn lead on to the great dilemma of verse twenty-three. The examination of these verses must now

receive attention.

The salvation here in view is not the initial salvation from sin, nor is it exhausted by referring it to deliverance

from prison, it is rather `the salvation which is in Christ Jesus with age-abiding glory' (2 Tim. 2:10), a salvation that

is associated with `suffering and reigning', even as in Philippians it is associated with `the prize'.

In this, the apostle gladly acknowledged that the prayer of the Philippians played a part. Nevertheless he himself

was not inactive, for he continued :

`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. For to me to live

is Christ, and to die is gain' (Phil. 1:20,21).

These words fill out the meaning of the apostle's reference `salvation', a salvation manifested by either life or

death. That we are still dealing with the same theme that was started in verse 19, the word `according' bears witness.

Whatever it was that the apostle had before his mind, he looked forward to it with intense eagerness. The word

translated `earnest expectation' is apokaradokia, a word which occurs once more in Romans 8:19. This is a word

compounded of apo `away', kara `head', dokein `to expect' and so `to look forward with outstretched neck'.

Karadokeo does not occur in the New Testament, but Aquilla uses it in his version of Psalm 37:7 `wait patiently for

Him'. The apostle seems to have been led to the choice of this word by the fact that he represents himself in this