Filipenses 2:12,13

DISCOURSE: 2147
GOD ASSISTS THE DILIGENT

Filipenses 2:12. Work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure.

THERE is no person, however eminent his attainments in religion may be, who does not need to be exhorted and urged to press forward. The Philippians, in the judgment of the Apostle, had had “the good work begun in them;” yea, they had “obeyed the word while he was with them,” and had made a still greater proficiency since his departure from them: yet he animates them to further exertions, and enforces his exhortation with the strongest arguments. Thus should all Christian ministers “put their people in remembrance of these things, notwithstanding they may already know them, or even be established in the truth.” Let us then receive the Apostle’s words as addressed to ourselves in particular, while we consider,

I. The exhortation—

God commands us to “work out our salvation”—
[We are not to imagine that salvation is either the reward of our merits, or the effect of our unassisted exertions; for if, as our Lord assures us, “without him we can do nothing,” it is evident that we are far enough from being able to keep the whole law of God; which yet we must do, if we are to receive heaven on the ground of our own righteousness. Nevertheless we have a work to do, a work of infinite importance, in performing which we are not mere machines, but voluntary agents: and on our performing of that work our salvation depends [Note: See Atos 27:25; Atos 27:31.]. We must consider our ways, repent of sin, believe the Gospel, and devote ourselves to God, not indeed as conceiving ourselves sufficient for these things, but in dependence on that aid, which God will afford to all who seek him in sincerity and truth.]

But we must engage in this work “with fear and trembling”—
[The terms “fear and trembling” do not import a slavish dread and terror, but a holy vigilance and circumspection [Note: This is the meaning of it in every place where it occurs:—see 1 Coríntios 2:3. 2 Coríntios 7:15 and Efésios 6:5. That it cannot mean slavish fear is evident from Romanos 8:15; Romanos 7:6.]. And there is great need of this in working out our salvation. Let us only consider how many lusts we have to mortify, and how many duties to perform; how many temptations we have to withstand, and adversaries to overcome; how prone we are to err, and how many devices Satan uses in order to deceive us; how insufficient we are of ourselves for this great work, and how awful would be the consequences of miscarrying in it; and we shall readily acknowledge that our utmost caution is little enough. St. Paul felt the force of these considerations; and notwithstanding he knew himself to be a chosen vessel unto God, he “kept his body under, and brought it into subjection, lest by any means, after having preached to others, he himself should be a cast-away [Note: 1 Coríntios 9:27.].”]

That we may all be led to comply with this advice, let us consider,

II.

The argument with which it is enforced—

To see the full force of this argument we must view it,

1. As a call on our gratitude—

[Having commended the Philippians for their obedience to God, he reminds them, whence it was that they were made to differ from others. They were by nature as destitute of any ability or inclination to serve God as any other people upon earth: but God, of his own good pleasure, and without respect to any thing in them, had given them both to will and to do what was acceptable in his sight. Now this sovereign act of grace laid them under a tenfold obligation to love and serve him: they must be vile indeed, if such love did not constrain them to obedience. Have any of us then been converted by the grace of God, and been “made willing in the day of his power?” Let us consider this mercy as the strongest of all motives for yielding up ourselves as living sacrifices, holy, and acceptable to him, as our reasonable service [Note: Romanos 12:1.]. Are we “a chosen generation, that had not obtained mercy, but now have obtained mercy?” Let us exert ourselves to the utmost to “shew forth the praises of Him who hath called us out of darkness into his marvellous light [Note: 1 Pedro 2:9.].”]

2. As an antidote to our fears—

[It is difficult to feel the importance of eternal things, and not give way to secret fears and misgivings, respecting the final success of our present exertions. And indeed, if we were required to work out our salvation by our own strength, we might well yield, not only to fear, but to utter despondency. But the argument urged by the Apostle removes our apprehensions by assuring us, that He, who has given us the will, will also give us the power, to obey him [Note: The text, with Isaías 41:10.]. It is not to mock us that God has created in us a disposition to what is good: it is not to abandon us at last that he has hitherto given “grace sufficient for us:” his past favours are an earnest and pledge of others yet to come: he will continue to “strengthen us in our inward man,” and will “perfect his own strength in our weakness [Note: Filipenses 4:13. with 2 Coríntios 12:9.].” Let us then acknowledge the force of the argument in this view; and, assured that “our strength shall be according to our day,” let us “be steadfast, immoveable, and always abounding in the work of the Lord, forasmuch as we know that our labour shall not be in vain in the Lord [Note: 1 Coríntios 15:58.].”]

3. As an incentive to vigilance—

[Since it is “God who gives us both to will and to do, and that entirely of his own good pleasure,” we must of necessity be altogether dependent on him; if he keep us we shall stand: if he leave us, we shall fall. Now God is a jealous God; and will surely manifest his displeasure if we walk unwatch-fully before him. We may easily “grieve his Spirit [Note: Efésios 4:30.];” yea, if we continue in wilful habits of neglect, or in any allowed sin, we may “quench his Spirit [Note: 1 Tessalonicenses 5:19.];” for he has warned us that “his Spirit shall not always strive with man [Note: Gênesis 6:3.];” and that, “if we rebel and vex his Holy Spirit, he will turn and become our enemy [Note: Isaías 63:10; Êxodo 23:21.].” The Israelites, who, notwithstanding they were brought out of Egypt, and fed with manna from heaven, perished in the wilderness, are set forth as examples to us [Note: 1 Coríntios 10:11.]. And to many under temporal or spiritual afflictions may that pungent question be addressed, “Hast thou not procured this to thyself, in that thou hast forsaken the Lord, when he led thee by the way [Note: Jeremias 2:17.]?” Well may this consideration stir us up to watchfulness and circumspection, lest by intermitting our labours, and relaxing our exertions in the work of our salvation, we bring upon ourselves his heavy displeasure [Note: 2 Crônicas 15:2.]

From hence we may see,

1. The beauty and harmony of Scripture doctrines—

[Our entire dependence on divine grace, together with the absolute sovereignty of God in the distribution of his favours, are here clearly stated. Yet the necessity of our working out our own salvation is as strongly declared, as if every thing depended on our own efforts. Now these are often set in opposition to each other, as though they were contrary and inconsistent doctrines. But God sees no inconsistency in them; nor shall we, if we only once learn to receive the Scriptures with the simplicity of little children, instead of presuming to be wise above what is written. On the contrary, the two doctrines are perfectly harmonious; nor is there any stronger argument for exertions on our part, than the freeness and sufficiency of God’s grace. Let us not then set altar against altar, and doctrine against doctrine, but join in our experience those things which God has indissolubly united, and which are equally essential to our eternal welfare.]

2. The folly of the excuses which men urge in justification of their own supineness—

[One says, It is in vain for me to attempt working, unless God work in me both to will and to do what he commands. But will any man forbear to plough and sow his ground, because he cannot ensure a harvest? We are to work out our salvation to the utmost of our power, and to call upon God for all necessary assistance: it is in activity, and not in sloth, that we are to expect his aid; “Awake, thou that sleepest, and arise from the dead; and Christ will give thee light;” and if we will not put forth the little strength we have, we must reap to all eternity the bitter fruits of our own supineness.
Another says, I need not concern myself much about the present state of my soul; for if God has ordained me to life, I shall live; and if he has begun the good work in me, he will carry it on. But to what purpose has God enjoined fear and trembling, if we are at liberty to indulge such a presumptuous confidence, as this? It is true, that “God will keep the feet of his saints;” but it is by fear and trembling that he will keep them; his injunctions are, “Be not high-minded, but fear [Note: Romanos 11:20.].” And, “Let him that thinketh he standeth, take heed lest he fall [Note: 1 Coríntios 10:12.].”

Let not then the doctrines of grace be so perverted and abused: but let us exert ourselves, as if we could do all; and depend on God, as knowing that, without him, we can do nothing]

3. The firmness of the believer’s hopes—

[While the believer is maintaining continual watchfulness and care, he still enjoys peace in his soul, and oftentimes “a full assurance of hope.” But on what is his hope founded? Is it on his own resolution, zeal, and steadfastness? Nothing is further from his mind: he relies on the sovereignty, the power, and the faithfulness of his God. God’s grace is his own, and he disposes of it according to his own good pleasure; therefore the believer, while he feels himself the most unworthy of the human race, hopes that “God will shew forth the exceeding riches of his grace in acts of kindness towards him.” “God is able to keep him from falling; and therefore the believer says, “I know in whom I have believed, that he is able to keep that which I have committed to him [Note: 2 Timóteo 1:12.].” And lastly, God has confirmed his promise with an oath; and therefore they who have fled for refuge to the Lord Jesus, have strong consolation; because it is impossible for God to lie; and he is faithful who hath promised [Note: Hebreus 6:17.]. Thus we see that the weakest Christian stands on a rock, which defies all the storms and tempests that ever can assail it. “Let us then be strong in the Lord, and in the power of his might,” and look to him to “fulfil in us all the good pleasure of his will,” and to “preserve us blameless unto his heavenly kingdom.”]