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Php_1:19. Reason assigned not only for the ἀλλὰ καὶ χαρήσομαι , but for the entire conjoint assertion: ἐν τούτῳ χαίρω , ἀλλὰ κ . χαρ . For both, for his present joy and for his future joy, the apostle finds the subjective ground in the certainty now to be expressed.
τοῦτο ] the same thing that was conveyed by ἐν τούτῳ in Php_1:18, this fact of Christ’s being preached, from whatever different motives it may be done,—not: my present, τὰ κατʼ ἐμέ (Hofmann).
εἰς σωτηρίαν ] is, in conformity with the context, not to be explained of the deliverance from captivity (Chrysostom, Theophylact, Musculus, Heinrichs), or of the preservation of the apostle’s life (Oecumenius), or of the triumph over his enemies (Michaelis), or of the salvation multorum hominum (Grotius); nor is it to be more precisely defined as the eternal Messianic redemption (van Hengel, Weiss; comp. Matthies and Hoelemann), or as spiritual salvation (Rheinwald, de Wette). On the contrary, the expression: “it will turn out to my salvation” (comp. Job_13:16), will be salutary for me, is, without anticipating the sequel, to be left without any more precise modal definition; for Paul himself only announces, as the discourse proceeds (Php_1:20), how far he expects salutary results for himself to arise out of the state of things in question. Bengel aptly remarks: “non modo non in pressuram,” Php_1:17. On ἀποβήσεται , will turn out, issue, comp. Luk_21:13; Job_13:16; 2Ma_9:24; Plat. Lys. p. 206 A; de virt. p. 379 C; Rep. p. 425 C; Dem. 1412. 10.
Through the entreaty of his Philippians, Paul knows, it will be salutary for him (comp. 2Co_1:11; Rom_15:31; 2Th_3:12; Phm_1:22), and through supply of the Spirit of Christ, that is, through the Spirit of Christ supplying him with help, strength, courage, light, etc. (comp. on ἐπιχορηγ ., Eph_4:16). The words διὰ τῆς ὑμῶν δεήσεως … Χριστοῦ , embrace, therefore, two elements which work together and bring about the ἀποβήσ . εἰς σωτηρ ., one of these on the part of the readers themselves (hence ὑμῶν is placed first), the other on the part of the Holy Spirit. After καί , διά is to be again understood; the article, however, is not repeated before ἐπιχορ ., not because the entreaty and the ἐπιχορηγία are to be taken together as one category, which in this passage would be illogical,[70] but because Paul conceived the second member of the clause without the article: supply (not the supply) of the Spirit. τοῦ πνεύματος is the genitive of the subject; as genitive of the object (Wiesinger, in accordance with Gal_3:5) the expression would be inappropriate, since Paul already has the Spirit (1Co_7:40), and does not merely expect it to be supplied, though in his present position he does expect the help, comfort, etc., which the Spirit supplies. Comp. Theodoret: τοῦ θείου μοι πνεύματος χορηγοῦντος τὴν χάριν . Respecting the πνεῦμα Χριστοῦ , see on Rom_8:9; Gal_4:6; 2Co_3:17. Paul here designates the Holy Spirit thus, because Jesus Christ forms, in the inmost consciousness of the apostle, the main interest and aim of his entire discourse, Php_1:18 ff.
[70] Bengel well says: “precationem in coelum ascendentem; exhibitionem de coelo venientem.” If, however, ἐπιχορηγίας is still to be included in dependence on τῆς ὑμῶν (so Buttmann, neut. Gr. p. 87 [E. T. p. 100]), the readers would at all events appeal as those communicating, which would yield an incongruous idea.