Exegetical and Hermeneutical Commentary of Philippians 1:6

Being confident of this very thing, that he which hath begun a good work in you will perform [it] until the day of Jesus Christ:

6. Being confident ] This verse is a parenthesis in the thought, suggested by the continuity “until now” of the Philippians’ love and labour. The past of grace leads him to speak of its future. The English word “confident” happily represents the Greek, which like it sometimes denotes reliance, on definite grounds (so Mat 27:43; Mar 10:24 ; 2Co 1:9; below, Php 2:24, Php 3:3-4; Heb 2:13, &c), sometimes a more or less arbitrary assurance (so Rom 2:19). In every case in the N. T. the word indicates a feeling of personal certainty, for whatever cause.

this very thing ] A favourite phrase with St Paul; Rom 9:17 (where he varies the phrase of the LXX.), Rom 13:6; 2Co 2:3 ; 2Co 5:5; 2Co 7:11; Gal 2:10; Eph 6:18; Eph 6:22; Col 4:8. Elsewhere it occurs only 2Pe 1:5, and there the reading is disputed. The words are a characteristic touch of keen and earnest thought.

he which hath begun ] Lit. he that began; at the crisis of their evangelization and conversion. “He” is God the Father (as habitually, where nothing in the context defines Either of the Other Persons), the supreme Author of the work of grace.

The Greek verb here occurs also Gal 3:3, where the crisis of conversion is viewed from the convert’s point of view; “ ye began by the Spirit.” The reference to the Holy Spirit, however, reminds us there also that a Divine enabling is absolutely needed in order to man’s “beginning” the new life.

a good work ] We may perhaps render the good work. The article is absent in the Greek, but the reference is obviously to the work of works. Cp. below, Php 2:13, and note.

will perform it ] Better, as R.V., will perfect it. Cp. again Gal 3:3; “ye began by the Spirit; are ye now being perfected by the flesh?”

For the thought of this sentence cp. Psa 138:8; “the Lord will complete (all) for me; O Lord, Thy mercy is for ever; forsake not the works of Thy hands.” There the individual believing soul expresses the confidence of faith which is here expressed with regard to the community ( “you”) of such souls.

until the day, &c.] The glorious goal of the redeeming process, because then, and not before, the whole being of the saint, body (Rom 8:23) as well as spirit, shall be actually delivered from all the results of sin. The mention of this Day here is thus equally in point whether or not the Apostle were contemplating a speedy or distant return of the Lord. If He returns before the believer’s death, His coming is of course the final crisis; if otherwise, “the redemption of the body,” and so far the redemption of the being, is deferred. Cp. Eph 4:30; 2Ti 1:12.

The “Day” of Christ is mentioned below, Php 1:10, Php 2:16; and altogether, in St Paul, about twenty times. For the Lord’s own use of the word “Day” for the Crisis of His Return as Judge and Redeemer, cp. Mat 7:22; Mat 10:15; Mat 11:22; Mat 11:24; Mat 12:36; Mat 24:36; Luk 17:24; Luk 17:26 (“days”), Luk 17:30-31, Luk 21:34; Joh 6:39-40; Joh 6:44; Joh 6:54.

Fuente: The Cambridge Bible for Schools and Colleges

Being confident – This is strong language. It means to be fully and firmly persuaded or convinced; participle, middle voice, from peitho – to persuade; compare Luk 16:31. Neither will they be persuaded, though one rose from the dead; that is, they would not be convinced; Act 17:4; Heb 11:13; Act 28:24. It means here that Paul was entirely convinced of the truth of what he said. It is the language of a man who had no doubt on the subject.

That he which hath begun a good work in you – The good work here referred to, can be no other than religion, or true piety. This is called the work of God; the work of the Lord; or the work of Christ; Joh 6:29; compare 1Co 15:58; 1Co 16:10; Phi 2:30. Paul affirms here that that work was begun by God. It was not by their own agency or will; compare the notes on Joh 1:13. It was on the fact that it was begun by God, that he based his firm conviction that it would be permanent. Had it been the agency of man, he would have had no such conviction, for nothing that man does today can lay the foundation of a certain conviction that he will do the same thing tomorrow. If the perseverance of the Christian depended wholly on himself, therefore, there could be no sure evidence that he would ever reach heaven.

Will perform it – Margin, Or, finish The Greek word – epitelesei – means that he would carry it forward to completion; he would perfect it. It is an intensive form of the word, meaning that it would be carried through to the end. It occurs in the following places: Luk 13:32, I do cures; Rom 15:28, when I have performed this; 2Co 7:1, perfecting holiness; 2Co 8:6, so he would also finish in you; 2Co 8:11, perform the doing of it; Gal 3:3, are ye now made perfect by the flesh; Heb 8:5, when he was about to make the tabernacle; Heb 9:6, accomplishing this service; and 1Pe 5:9, are accomplished in your brethren. The word occurs nowhere else; and here means that God would carry on the work which he had begun to completion. He would not leave it unfinished. It would not he commenced and then abandoned. This would or could be performed or finished only:

(1) By keeping them from falling from grace, and,

(2) By their ultimate entire perfection.

Until the day of Jesus Christ – The day when Christ shall so manifest himself as to be the great attractive object, or the day when he shall appear to glorify himself, so that it may be said emphatically to be his day. That day is often called his day, or the day of the Lord, because it will be the day of his triumph and glory. It refers here to the day when the Lord Jesus will appear to receive his people to himself – the day of judgment. We may remark on this verse, that Paul believed in the perseverance of saints. It would be impossible to express a stronger conviction of the truth of that doctrine than he has done here. Language could not be clearer, and nothing can be more unequivocal than the declaration of his opinion that where God has begun a good work in the soul, it will not be finally lost. The ground of this belief he has not stated in full, but has merely hinted at it. It is based on the fact that God had begun the good work. That ground of belief is something like the following:

(1) It is in God alone. It is not in man in any sense. No reliance is to be placed upon man in keeping himself. He is too weak; too changeable; too ready to be led astray; too much disposed to yield to temptation.

(2) The reliance, therefore, is on God; and the evidence that the renewed man will be kept is this:

1. God began the work of grace in the soul.
1. He had a design in it. It was deliberate, and intentional. It was not by chance or haphazard. It was because he had some object that was worthy of his interposition.
2. There is no reason why he should begin such a work and then abandon it. It cannot be because he has no power to complete it, or because there are more enemies to be overcome than he had supposed; or because there are difficulties which he did not foresee; or because it is not desirable that the work should be completed. Why then should he abandon it?
3. God abandons nothing that he undertakes. There are no unfinished worlds or systems; no half-made and forsaken works of His hands. There is no evidence in His works of creation of change of plan, or of having forsaken what He began from disgust, or disappointment, or lack of power to complete them. Why should there be in the salvation of the soul?
4. He has promised to keep the renewed soul to eternal life; see Joh 10:27-29; Heb 6:17-20; compare Rom 8:29-30.

Fuente: Albert Barnes’ Notes on the Bible

Php 1:6

Being confident of this very thing.

Spiritual culture


I. The signs whereby we may know God has begun this gracious work.

1. The signs are not to be sought in any set methods or patterns by which God is supposed to begin His work of training the soul for Himself. His ways are endless. Some souls have to be smitten: for others a gentle look is enough, e.g., Saul and Zacchaeus.

2. There are certain impressions and effects produced by the preaching of the gospel or by the ways of God in His providence which are sometimes mistaken for signs of a gracious work. The consequences of sin may fill the conscience with remorse, and vows made to begin a new life. A sense of happiness springs up in emotional natures on a very superficial acquaintance with religion and its responsibilities. Nor is the sign found in a head well informed.

3. What then is the sign? Love to God, Christ, man, showing itself in trust and obedience, and goodness.


II. The conditions under which this good work will be perfected by God.

1. Remember that so long as you are in this world the work is incomplete. For the development of a soul in Christs likeness time is necessary. First the blade, etc. Some are discouraged because they cannot see the full corn at once. If it is time for the full corn, however, do not be satisfied with the ear or blade. It is the indolent man who thinks he has only to believe once for all.

2. You must concur in Gods work as it advances from stage to stage till it is completed in the day of Jesus Christ. Growth proceeds slowly if it is to endure. Mushrooms spring up in the night but they soon decay. (R. Tuck, B. A.)

Pauls confidence was


I. Totally isolated from judaism and self (Php 3:3-7).


II. Grounded solely in Christ.

1. As his medium of access to the mind, the heart, the power of God (Eph 3:12).

2. As the repository of all his interests (2Ti 1:12).

3. As being united to Him by love bonds which neither the mere incidents of life, nor satanic power could sever (Rom 8:38-39).


III. A means of perpetuating living relations between him and the churches which he bad formed. He expresses his confidence–

1. In the sympathy of the Corinthians (2Co 1:14-15; 2Co 2:3).

2. In the steadfastness of the Galatians in Christianity (Gal 5:10).

3. In the obedience of the Thessalonians to his teaching (2Th 3:4).

4. In the purity and intelligence of the Romans (Rom 15:14).

5. In the final perfectness of the Philippians.


IV. The seed he lived to disseminate among men. (G. G. Ballard.)

Confidence and completion


I. Of what was paul confident?

1. That the work of salvation in this people would be perfected. They were running a race, and he was confident that they would receive the prize. They were the workmanship of the Divine redeeming hand; Paul was confident that the work would not be forsaken by the Workman. That God would perfect this work. It is God that worketh in you. Paul knew that his own influence was nothing, except as it was the medium and the vehicle of the influence of God.

2. That the work would be finished in the day of the Lord. In that day every work will be tried as by fire. Gods work in this people would appear then to be perfected. A sublime persuasion, this! To stand on some moorland and see some young oaks planted, and feel quite confident that they would grow to perfection; to visit a dockyard slip, and to see the timbers of the keel of a first-rate man-of-war laid down, and to feel confident that she would answer every trial of her strength, until she had rendered full service to the nation; to be present at some important public undertaking, and to feel sure that it would be noble, and prosperous, and of national benefit; to hear the birth cry of a human being, and to feel confident that its path from the cradle to the sepulchre would be that shining brighter and brighter unto perfect day, are all glorious positions; but they cannot be compared, so far as true greatness and moral grandeur are concerned, with the position of Paul here. The sublimity of this persuasion is largely connected with the love of Pauls heart. The multitude are thoughtless, indifferent, and careless about each other, or they are envious and malicious. But this is true, sincere, pure Christian love, which writes, Being confident of this very thing.


II. On what did Pauls confidence rest?

1. On the character and resources of the Worker. It does not rest on the Church. Not because Church polity is all right, because you are thoroughly orthodox, nor because your modes of worship are just what they ought to be. The foundation of his confidence was God in Christ. Men fail in work by loss of means and of power, by change of purpose, by their dependence upon others, and by reason of death. But it is not thus with the Creator.

2. On the nature and quality of the work about which he is assured. The work is remedial to the creature, and supremely honourable to the redeeming God.

3. On the fact that the commencement of this work was by God Himself. The beginning is the pledge of the consummation. Even a wise man does nothing at random.

4. On the fact that a day is fixed for exhibiting this work in all its completeness. The day of Christ, without redemption, would indeed be a dark day.

5. He happens to blend with all this his own experience of the faithfulness and wealth of the redeeming God–Father, Son, and Holy Ghost.


III. How did this confidence operate on paul?

1. It did not prevent Paul praying for these people.

2. It gave fervency and gladness to his intercessions.

3. It did not keep Paul from exhorting the people and directing them to the use of means. Conclusion: Cherish such confidence concerning yourselves and each other, but be devoutly careful not to abuse it. (S. Martin.)

Divine workmanship


I. Its highest sphere–man (Eph 2:10).


II. Its chosen instrumentality–holy men (1Co 4:9).


III. Its model–Divine perfectness (Mat 5:48).


IV. Its law of accomplishment–gradual but certain progression–begun, perform.


V. Its guarantee of completion–Gods will. His willingness is–

1. Revealed in His word.

2. Embodied in Christ the Foundation.

3. Ratified by experience.

4. Plighted to us in the earnest of the Spirit. (G. G. Ballard.)

A good work


I. The good work.

1. Its nature. A new creation (Eph 2:10), without which we have neither will nor power to perform good works (Php 2:13).

2. Its property. It is a good work because–

(1) It is begun by a good God (Psa 25:8).

(2) It is wrought out for a good purpose (Col 1:12).

(3) It is performed with a good end in view (Rom 8:30; Heb 12:14).


II. The grounds of Pauls confidence that this good work would be completed.

1. The perfections of Gods works (Deu 32:4) in creation, providence, and grace.

2. The atonement of Christ (Joh 10:15).

3. The Christians union to Christ (Joh 14:19).

4. The earnest of the Spirit (2Co 1:22).

5. The nature of the life Christ gives (Joh 10:28).

6. The intercession of Christ (Heb 7:22; Joh 11:42; Joh 17:24). (S. Barnard.)

The good work within


I. A gracious operation.

1. It is good. Why? Because–

(1) God the best of beings is the author of it. He is the author of the wisdom that designed it; the influence which begins, continues, and completes it; the holiness which is its pattern; the love which it displays; the means whereby it is performed.

(2) Its effects are good.

(a) In respect of the soul that is the subject of it, which passes from death unto life, from sin to holiness, etc.

(b) In respect to families. When this good work is begun in the hearts of parents religion with all its pleasantness and peace dwells in the house, and God commands His blessing.

(c) Upon ministers, who thereby are made not ashamed of the gospel.

(d) Upon the Church, whose increase and prosperity is the edification and comfort of individual believers.

(e) To the world. Every convert exercises, like salt, a purifying and preserving influence.

(f) On heaven itself (Luk 15:10).

(3) Its end and completion are good. The soul is born for glory.

2. It is a work.

(1) It is primarily and chiefly the operation of the Holy Spirit. He removes all obstacles from the heart, and gives the truth free course over the inner man.

(2) It is begun and carried on by means of the Word, which is the power of God unto salvation.

(3) All the faculties of the soul which is the subject of it are brought into lively and diligent exercise: serious thought, anxious inquiry, restless desire, fervent prayer, repentance, faith, love.


II. Its important situation–in you. Not only in the head but in the heart.

1. It is evident that it is an inward work from the many figures which denote it–temple; inner man; good seed.

2. How does it exist then?

(1) As light in the mind.

(2) As love shed abroad in the heart.

(3) As peace in the conscience.

Conclusion:

1. This inward religion will be evidenced by corresponding fruits without.

2. You in whom this good work is be thankful, for by the grace of God you are what you are. Be anxious, watchful, prayerful, too, that it may go on.

3. You in whom it is begun, but fear that it is not, compare what your feelings and desires are with what they were.

4. You who think it is within you, but whose life proves that it is not, fear and tremble.

5. You who show no desire for it–if there is not a good work in you, there is an evil work there, evil in its origin, effects, end. Contemplate your danger. (Congregational Remembrancer.)


I. A wonderful fact. He who began the work.

1. The work is Divine. No part of Gods work bears so distinctly the signs of divinity (Jam 1:18). Human agency is the channel.

2. The work is gracious. Wisdom is here and power, but goodness is a special feature. Gods compassion in the gospel is a power to make us good. To make men wise, rich, happy, healthy, is a great work–but to make them good is better (2Th 2:16-17).

3. The work is progressive. The stages of spiritual life are like those of physical life advancing towards manhood.


II. A glorious certainty.

1. The resources of God are inexhaustible (Isa 46:9-10).

2. The faithfulness of God is unfailing (Hos 2:20).

3. Perfection is Gods end in everything. (Weekly Pulpit.)

Whether this good work relates entirely to the special act of beneficence which had called forth this Epistle may be fairly disputed. Taken upon this narrow ground the apostles joy would be but the refinement of selfishness. Rather he lays down a great principle respecting the Divine method of working, viz., to begin is to finish, and that principle, wide enough to encompass the universe, will also comprehend every detail of Christian service.


I. God works by a plan–to prepare manhood for the final day–a period of time, or a perfection of development; the day of death, of judgment, or of the completeness of Christian manhood.


II. God is not fickle in the prosecution of his purposes. He begins not that He may conduct an experiment, but that He may perform a design.


III. God has so revealed himself in the education of the individual and the training of society as to justify the most emphatic expression of confidence on the part of his church. The past fortells the future. When the world was young it needed Elijahs, Ezekiels, and Daniels; but the richer the world becomes in history the louder and sweeter will be its tone of confidence. God cannot publish any amended edition of Himself. You may therefore make the past the source of the widest inferences. (J. Parker, D. D.)

The perseverance of the saints

The passage suggests–


I. That real religion is a work upon the heart.

1. In opposition to the mere profession of orthodox sentiments and opinions. The truth may be held in unrighteousness. Christ is not only set forth a propitiation before His people, but is made unto them wisdom, etc. The gospel must be received as well as believed.

2. In opposition to a bare attendance upon the prescribed duties of religion. This will indeed follow but only as a means, not as an end.


II. That this work is a good work.

1. It has respect to the immortal soul.

2. It qualifies for fellowship with God the chief good.

3. It is productive of good fruits.

4. Its fruition is glory.


III. That it is the province of God to begin this work. Every other cause is inadequate.


IV. That wherever God begins a work of grace he will carry it on and perfect it.

1. He cannot be at a loss to accomplish the work He has commenced. As it is not more difficult to create than to uphold, so it is as easy for Him to communicate great supplies of grace as it was to bestow it at the first.

2. To suppose otherwise would be altogether inconsistent with His purposes of grace and love.

3. But God will perfect His work by the use of means.

(1) Secret prayer.

(2) Perusal of His Word.

Hence perseverance is not only a privilege but a duty.


V. That the second coming of Christ is the period when the work of grace shall be perfected and publicly recognized. (Congregational Remembrancer.)

Sanctification and perseverance

Sanctification, unlike the act of justification, is a work of the Holy Spirit, which will not be completed till the soul is perfected in glory. It is the gradual transformation of the renovated but imperfect heart continued until this corruptible shall put on incorruption.


I. This work consists in–

1. A gradual purification of our nature. Regeneration is the first act, but by mournful experience Paul knew, and we know, that the remains of depravity are left behind. These it is the work of sanctification to remove.

(1) It clarifies the sight of believers, enabling them more distinctly to discern Divine things.

(2) It purges the conscience, causing it to pronounce more correctly on the relations of the conduct to the law and to the gospel.

(3) It brings to light the lines of the Divine image already engraven on the heart.

2. A correspondent purification of our lives so that our obedience gradually approaches nearer the standard of holiness (Eph 2:10).

(1) Evil propensities are diminished.

(2) The graces produced by regeneration are strengthened: Faith, humility, love.


II. The motives which should induce us to seek this sanctification.

1. God commands it.

2. The love of Christ urges it.

3. We can only be prepared for glory by it.

4. It alone will enable us to glorify God. (J. Foot, D. D.)

The day of Jesus Christ

Man has his day; Christ shall have His. When–

1. His toil and suffering shall be remunerated.

2. His government be vindicated.

3. His glory be revealed.

4. All men be brought into closest relations with Him.

5. His kingship receive universal recognition on whose head are many crowns.

That day is–

(1) The goal of the human race.

(2) The terminus of history.

(3) The fulness of time. For it Paul longed, watched, waited, lived. (G. G. Ballard.)

The present dispensation


I. Excelleth in glory the former.


II. Is incomplete in its results as yet.


III. Is culminative to a higher and final glory.


IV. Is rich in spiritual forces.


V. Is one is which divine operations for mans welfare are all pervasive.


VI. Is marvellous in its history.


VII. Is accumulative in its events towards, and formative of, a future time.

Former dispensations gradually opened the path of man from the guilt of Eden to the altar of atonement: this dispensation shall terminate in dissipating the shame of the cross by the glory of the Redeemers kingdom. (G. G. Ballard.)

The danger and security of the Christian

The dangers which attend the spiritual life are of the most appalling character. The life of a Christian is a series of miracles. See a spark living in mid ocean, see a stone hanging in the air, see health blooming in a lazar house, and the snow-white swan among rivers of filth, and you behold an image of the Christian life. The new nature is kept alive between the jaws of death, preserved by the power of God from instant destruction; by no power less than Divine could its existence be continued. When the instructed Christian sees his surroundings, he finds himself to be like a defenceless dove flying to her nest, while against her tens of thousands of arrows are levelled. The Christian life is like that doves anxious flight, as it threads its way between the death-bearing shafts of the enemy, and by constant miracle escapes unhurt. The enlightened Christian sees himself to be like a traveller, standing on the narrow summit of a lofty ridge; on the right hand and on the left are gulfs unfathomable, yawning for his destruction; if it were not that by Divine grace his feet are made like hinds feet, so that he is able to stand upon his high places, he would long ere this have fallen to his eternal destruction. (C. H. Spurgeon.)

The faithfulness of God

Grandly did the old Scottish believer, of whom Dr. Brown tells us in his Horae Subsecivae, respond to the challenge of her pastor regarding the ground of her confidence. Janet, said the minister, what would you say, if after all He has done for you, God should let you drop into hell? Eens (even as) He likes, answered Janet. If He does, Hell lose mair than Ill do. At first sight Janets reply looks irreverent, if not something worse. As we contemplate it, however, its sublimity grows upon us. Like the Psalmist she could say, I on Thy Word rely (Psa 119:114, metrical version). If His Word were broken, if His faithfulness should fail, if that foundation could be destroyed, truly He would lose more than His trusting child. (Clerical Library.)

The perfection of Gods works

Show me for once a world abandoned and thrown aside half formed; show me a universe east off from the Great Potters wheel, with the design in outline, the clay half hardened, and the form unshapely from incompleteness. Direct me, I pray you, to a star, a sun, a satellite–nay, I will challenge you on lower ground: point me out a plant, an emmet, a grain of dust that hath about it any semblance of incompleteness. All that man completes, let him polish as he may, when it is put under the microscope, is but roughly finished, because man has only reached a certain stage, and cannot get beyond it; it is perfection to his feeble optics, but it is not absolute perfection. But all Gods works are finished with wondrous care; He as accurately fashions the dust of a butterflys wing, as those mighty orbs that gladden the silent night. (C. H. Spurgeon.)

The basis of Pauls confidence

He had one great historical instance to commend his theological inference. For he knew, with all the depth and intensity of a late and reluctant realization, that the whole history of his own people had been one vast illustration of the truth on which he relied. In them, far back, in the very childhood of the race, God had begun a good work: patriarchs, psalmists, prophets had by faith been confident that He would perform it: and He had actually performed it until the day of Jesus Christ, until His first coming. From the call of Abraham to the Incarnation one purpose had been steadfast, one work had moved on a line determined from the beginning–all that vast period, with its surprises and disasters, its restless shirtings, its immeasurable contrasts, had been spanned by one dominant conception–through all that seemed so disorderly and aimless there had sped the evolution of one supreme design–from first to last one thought held good, one will pressed on–and He who came at last could look back across the centuries to that majestic, solitary form upon the far-distant watch-tower, and could declare–Your father Abraham rejoiced to see My day: and he saw it and was glad. (J. Paget, D. D.)

Means of progress in the Divine life

Man is not formed in his infancy, but passes through several stages which bring him gradually to perfection; one polishes his memory, another sharpens his mind; this strengthens his judgment, and that embellishes his manners; so is it with the work of piety. For this new man who must be brought to perfection, can only be so by various degrees. He has his infancy before he attains his riper years. As in the schools of painters they first draw the figures with the pencil, and then add the colouring, giving them at different sittings and with much labour the last gloss of perfection, which in the studies of those which they adorn steals the senses of the beholders; so in the school of God, the faithful are begun and the work sketched, and then they are polished and finished. Here this work is well begun; but it can only be finished in heaven. We are the pencil sketch of the work of God to which He daily adds some touch; but the last finishing stroke we shall not receive till the great day of the Lord. (J. Daille.)

The perseverance of the saints does not supersede human effort

If any of you should be well assured that, in a certain line of business, you would make a vast sum of money, would that confidence lead you to refuse that business, would it lead you to lie in bed all day, or to desert your post altogether? No, the assurance that you would be diligent and would prosper would make you diligent. I will borrow a metaphor from the revelries of the season, such as Paul aforetime borrowed from the games of Greece–if any rider at the races should be confident that he was destined to win, would that make him slacken speed? Napoleon believed himself to be the child of destiny, did that freeze his energies? To show you that the certainty of a thing does not hinder a man from striving after it, but rather quickens him, I will give you an anecdote of myself: it happened to me when I was but a child of some ten years of age, or less. Mr. Richard Knill, of happy and glorious memory, an earnest worker for Christ, felt moved, I know not why, to take me on his knee, at my grandfathers house, and to utter words like these, which were treasured up by the family, and by myself especially, This child, said he, will preach the gospel, and he will preach it to the largest congregations of our times. I believed his prophecy, and my standing here today is partly occasioned by such belief. It did not hinder me in my diligence in seeking to educate myself because I believed I was destined to preach the gospel to large congregations; not at all, but the prophecy helped forward its own fulfilment; and I prayed, and sought, and strove, always having this Star of Bethlehem before me, that the day should come when I should preach the gospel. Even so the belief that we shall one day be perfect, never hinders any true believer from diligence, but is the highest possible incentive to make a man struggle with the corruptions of the flesh, and seek to persevere according to Gods promise. (C. H. Spurgeon.)

The permanence and sacrificial character of the work of grace

These words, found linked together more than once in Pauline usage, e.g., 2Co 8:6, Gal 3:3, have probably a sacrificial import. They are used in describing religious ceremonials, and especially the ritual of sacrifice. The metaphor then may be this: just as a sacrifice, when once it is solemnly inaugurated, is carried through with all the appropriate rites to its completion, so every work of grace in the believers heart, being not only Gods work, but a work which is an offering presented unto Him, will be carried on to its proper consummation. Nothing will be allowed to come in the way, so as to render it a half-finished, a mutilated, an imperfect thing. Begun, it must be performed. Paul is now writing to a Christian community composed for the most part of those who had once been heathen; his language therefore purposely takes appropriate colouring from their former but now forsaken rites. There is, he would say, a sacrifice carried on within their souls, a work of grace, a work shown in Christian liberality, which God will not permit to remain mutilated and incomplete. This explanation is all the more probable in view of a similar figure found in 2:17. There substantially the same metaphor appears distinctly on the surface, which at least lies only hidden here. It reminds us of the infinite solemnity belonging to every good work wrought within us and wrought by us. It is an odour of a sweet smell, a sacrifice acceptable, well pleasing to God. But the apostle directs the thought forward to the final completion of this service, until the day of Jesus Christ. (J. Hutchinson, D. D.)

The day of Jesus Christ

That is the goal of our race. That is the point to which every Christian eye is directed. Every other day of our lives, every other day of the worlds existence, is a day; a common, ordinary, casual day and no more: this is the day. It is sometimes so called without further epithet or explanation (1Co 3:13; Heb 10:25). Do we remember, do we live in the remembrance of all that is involved in it? The day of Jesus Christ is the day which is His altogether; the day which shall reveal Him as He is, disclose His real greatness, put down every rival power, and erect His throne forever as the King of kings and Lord of lords. Where shall we be then? Shall we be among those slothful and disobedient servants who shall be punished with everlasting destruction from the presence of the Lord? or rather among those who have been long waiting for Him with loins girt and lights burning, and to whom the day of the revelation of Jesus Christ will be also the day of their own final manifestation as the sons of God? (Dean Vaughan.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 6. Being confident] There shall be nothing lacking on God’s part to support you; and to make you wise, holy and happy; and bring you at last to his kingdom and glory.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Being confident of this very thing; i.e. having thanked God for what he had done and did for them, he expresseth his firm persuasion and charitable hope of their perseverance for the future.

That he which hath begun a good work in you, will perform it; not from any thing in themselves more than others, but because God the Father, (who is not weary of well-doing), having begun the work of faith in them Phi 2:13, with Joh 6:29, who else were dead in sins, as the Ephesians, Eph 2:1, he would preserve and carry on that internal and spiritual work in the fruits of real Christians, and not leave it imperfect, Psa 138:8; Isa 64:8; but would make it perfect, or perfect, stablish, strengthen, and settle them in it, those words being of the same import in Scripture with perform it, connoting the difficulty of it.

Until the day of Jesus Christ; i.e. either until the day of their death, when the spirits of just men are made perfect, and Christ appears to their particular judgment, Heb 12:23, not as being perfect while here in this state, Phi 3:12; or rather, until the day of Christ, or latter day, at judgment, 1Co 1:8; 1Th 4:15; when they shall be acknowledged to be blameless, to the glory of Christ, who hath carried them through all, and fullfilled the work of faith in them, and glorified them, 2Th 1:11, and who are his glory, 2Co 8:23.

Fuente: English Annotations on the Holy Bible by Matthew Poole

6. confidentThis confidencenerves prayers and thanksgivings (Phi 1:3;Phi 1:4).

this very thingthevery thing which he prays for (Php1:4) is the matter of his believing confidence (Mar 11:24;1Jn 5:14; 1Jn 5:15).Hence the result is sure.

he which hath begunGod(Php 2:13).

a good workAny workthat God begins, He will surely finish (1Sa3:12). Not even men begin a work at random. Much more the fact ofHis beginning the work is a pledge of its completion (Isa26:12). So as to the particular work here meant, the perfectingof their fellowship in the Gospel (Phi 1:5;Psa 37:24; Psa 89:33;Psa 138:8; Joh 10:28;Joh 10:29; Rom 8:29;Rom 8:35-39; Rom 11:1;Rom 11:2 Heb 6:17-19;Jas 1:17; Jdg 1:24).As God cast not off Israel for ever, though chastening them for atime, so He will not cast off the spiritual Israel (Deu 33:3;Isa 27:3; 1Pe 1:5).

perform it until“perfectit up to” [ALFORD,ELLICOTT, and others].

the day of . . . Christ(Php 1:10). The Lord’s coming,designed by God in every age of the Church to be regarded as near, isto be the goal set before believers’ minds rather than their owndeath.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

Being confident of this very thing,…. The reason of his thanksgiving, and of his making request with joy continually on the behalf of this church, was the confidence and full persuasion he had of this same thing, of which he could be as much assured as of any thing in the world:

that he which hath begun a good work in you, will perform [it] until the day of Jesus Christ: by this good work is not meant the preaching of the Gospel among them, nor a Gospel church state set up in the midst of them: for though the preaching of the Gospel was a good work, and issued well in the conversion of many, in their edification and comfort, and which was still continued; and though a Gospel church state was erected among them, and was now flourishing, yet the apostle could not assure himself of the continuance of either of them, especially until the day of Christ; and both have been removed from thence many hundreds of years ago: nor is their liberal communication to the support of the Gospel intended; for though this was a good work, yet this was not wrought by God, but by themselves, and was not wrought in them, but done by them; nor their good lives and conversations. The Syriac version indeed renders it “good works”, but these cannot be designed, for the same reasons as before; for though they are good things, and answer many valuable ends and purposes, yet they are external works done by men, and not internal ones wrought in them by God; wherefore by it is undoubtedly meant the work of grace upon their hearts, sometimes called the work of faith, because that is a principal part of it: this is God’s work, and not man’s, as may be concluded from the nature of the work itself, which is the transforming of a man by the reviewing of him, a regeneration, a resurrection, and a creation, and therefore requires almighty power; and from the condition man is in by nature, he is dead in sin, and has no power to act spiritually, and much less what is equal to such a work as this; he has no will, desire, and inclination to it, but all the reverse; and if he had, he could no more effect it, than the dry bones in Ezekiel’s vision could cause themselves to live. This is the work of God. Sometimes it is ascribed to the Father, who regenerates, calls by his grace, reveals his Son, and draws souls unto him; and sometimes to the Son, who quickens whom he will, whose Spirit is given, whose image is stamped, and out of whose fulness grace is received; but more commonly it is attributed to the Spirit, who is a spirit of regeneration, sanctification, and faith: and this is a “good work”, as it must needs be, since it is God’s work; he is the efficient cause of it; his good will and pleasure, his grace and mercy are the moving cause of it, and not men’s works; and his good word is the means of it. The matter of it is good; it is an illumination of the understanding, a subduing of the will, a taking away of the stony heart, and a giving of an heart of flesh, an infusion of spiritual life, a formation of Christ in the soul, and an implantation of all grace there: it is good in its effects; it makes a man a good man, and fits and qualifies him to perform good works, which without it he cannot do; it makes a man a proper habitation for God, and gives him meetness for the heavenly inheritance. And this is an internal work, a work begun “in” the saints; nothing external is this work; not an outward reformation, which, when right, is the fruit of this good work; nor external humiliation for sin; nor a cessation from the grosser acts of sin; nor a conformity and submission to Gospel ordinances; all which may be where this work is not; but it is something within a man; as appears from the names by which it goes; such as spirit, so called, because it is of a spiritual nature, wrought by the Spirit of God, and has its seat in the spirit of man; it is called the inward man, which is renewed day by day; a seed that remains in him, and a root which is out of sight, and oil in the vessel, the heart, as distinct from the lamp of an outward profession: as also from the several things, which, together, make up the subject of it; it is the understanding which is enlightened; the will which is subdued; the heart and inward parts in which the laws of God are written; the mind and conscience, which are sprinkled with the blood of Christ, and cleansed; and the affections, which are set on divine objects. This is a begun work, and but a begun one. It may be said to be begun as soon as light is let into the soul by the Spirit of God; when it sees its lost state, and need of a Saviour, for as the first thing in the old creation was light, so in the new; when the fear of God is put into the heart, which is the beginning of wisdom; when love appears in the soul to God, to Christ, to his people, word, and ordinances; and when there are the seeing, venturing, and relying acts of faith on Christ, though there is a great deal of darkness, trembling, and unbelief; and when it is got thus far, and even much further, it is but a begun work; it is not yet finished and perfect: this appears from the several parts of this work, which are imperfect, as faith, hope, love, knowledge, c. from the indwelling of sin, and corruption in the best of saints from their various continual wants and necessities; from their disclaiming perfection in this life, and their desires after it. But the apostle was confident, and so may every good man be confident, both for himself and others, that God who has, and wherever he has begun the good work of grace, will “perform”, finish it, or bring it to an end, as the word here used signifies: and this the saints may assure themselves of, from many considerations; as from the nature of the work itself, which is called living water, because it always continues, a well of it, because of its abundance, and is said to spring up to eternal life; because it is inseparably connected with it, where there is grace, there will be glory; grace is the beginning of glory, and glory the perfection of grace; this work of grace is an incorruptible seed, and which remains in the saints, and can never be lost; it is a principle of life, the root of which is hid in Christ, and that itself is maintained by him, and can never be destroyed by men or devils: and also from the concern God has in it, who is unchangeable in his nature, purposes, promises, gifts, and calling; who is a rock, and his work is perfect sooner or later; who is faithful, and will never forsake the work of his hands, and has power to accomplish it; and who has promised his people, that they shall grow stronger and stronger, that they shall not depart from him, and he will never leave them. Moreover, this may be concluded from the indwelling of the Spirit, as a spirit of sanctification, as the earnest and seal of the inheritance, and that for ever; and from the intercession and fulness of grace in Christ, and the saints’ union to him, and standing in him; as well as front the impotency of any to hinder the performance of this work, as sin, Satan, or the world: to which may be added the glory of all the three Persons herein concerned; for if this work is not finished, the glory of God the Father in election, in the covenant of grace, in the contrivance of salvation, in the mission of his Son, the glory of Christ in redemption, and of the Spirit in sanctification, would be entirely lost: wherefore it may be depended on, this work will be performed wherever it is begun, and that “until the day of Jesus Christ”; meaning either the day of death, when Christ takes the souls of believers to himself, and they shall be for ever with him, when this work of grace upon the soul will be finished; for God, who is the guide of his people, will be their God and guide even unto death: or else the last day, the day of judgment, the resurrection day, when Christ shall appear and raise the dead, and free the bodies of the saints from all their bondage, corruption, vileness, and weakness, which will be putting the last and finishing hand to this good work; nor will even the bodies of the saints be quitted by the Spirit of God till this is done.

Fuente: John Gill’s Exposition of the Entire Bible

Being confident (). Second perfect active of , to persuade.

This very thing ( ). Accusative of the inner object with , “this thing itself.”

Will perfect it (). Future active indicative of , will fully (–) finish. God began and God will consummate it (see 2Cor 8:6; Gal 3:3 where both words occur together as here), but not without their cooperation and partnership.

Until the day of Jesus Christ ( ). The second coming as in verse 10. See 1Thess 5:2; 1Thess 5:4; 2Thess 1:10; 2Thess 2:2; 1Cor 1:18; 1Cor 3:13; 2Cor 1:14; Rom 13:12. Paul never sets the time for the Lord’s return, but he is cheered by that blessed hope.

Fuente: Robertson’s Word Pictures in the New Testament

Being confident [] . With a slightly causative force : since I am confident.

Hath begun – will perform [ – ] . The two words occur together, 2Co 8:6; Gal 3:3. Both were used of religious ceremonials. So Euripides : “But come! Bring up the sacrificial meal – basket” [ ] ; that is, begin the offering by taking the barley – meal from the basket (” Iphigenia in Aulis, ” 435). Some find the sacrificial metaphor here, and compare ch. 2 17, see note. Perform, better as Rev., perfect. Perform, in its older and literal sense of carrying through (per) or consummating would express the idea; but popular usage has identified it with do.

Fuente: Vincent’s Word Studies in the New Testament

1) Being confident of this very thing” (pepoithos auto touto) Being certain, assured, or confident of this very thing,” 2Ti 1:12.

2) “That he that hath begun a good work in you” (hoti ho evarksamenos en humin ergon agathon) “That the one having begun an inner good work in you;” a work of grace that motivated the brethren to work out or manifest their salvation, Eph 2:10; Php_2:12-13; Jas 1:22; Jas 2:18.

3) “Will perform it until the day of Jesus Christ” (epitelesei achri hemeras christou iesou) “Will continue, finish, or complete it until the day of Jesus Christ” This expresses Paul’s assurance of eternal salvation to every child of God. “The work of God” within the believing saint, the operation and sealing of the Holy Spirit, guarantees the soul-security of every child of God from the dangers of hell to the bliss of heaven, Joh 6:27-29; Eph 1:13-14; Eph 4:30; Rom 8:11.

Fuente: Garner-Howes Baptist Commentary

6 Persuaded of this very thing. An additional ground of joy is furnished in his confidence in them for the time to come. (33) But some one will say, why should men dare to assure themselves for to-morrow amidst so great an infirmity of nature, amidst so many impediments, ruggednesses, and precipices? (34) Paul, assuredly, did not derive this confidence from the steadfastness or excellence of men, but simply from the fact, that God had manifested his love to the Philippians. And undoubtedly this is the true manner of acknowledging God’s benefits — when we derive from them occasion of hoping well as to the future. (35) For as they are tokens at once of his goodness, and of his fatherly benevolence towards us, what ingratitude were it to derive from this no confirmation of hope and good courage! In addition to this, God is not like men, so as to be wearied out or exhausted by conferring kindness. (36) Let, therefore, believers exercise themselves in constant meditation upon the favors which God confers, that they may encourage and confirm hope as to the time to come, and always ponder in their mind this syllogism: God does not forsake the work which his own hands have begun, as the Prophet bears witness, (Psa 138:8; Isa 64:8😉 we are the work of his hands; therefore he will complete what he has begun in us. When I say that we are the work of his hands, I do not refer to mere creation, but to the calling by which we are adopted into the number of his sons. For it is a token to us of our election, that the Lord has called us effectually to himself by his Spirit.

It is asked, however, whether any one can be certain as to the salvation of others, for Paul here is not speaking of himself but of the Philippians. I answer, that the assurance which an individual has respecting his own salvation, is very different from what he has as to that of another. For the Spirit of God is a witness to me of my calling, as he is to each of the elect. As to others, we have no testimony, except from the outward efficacy of the Spirit; that is, in so far as the grace of God shews itself in them, so that we come to know it. There is, therefore, a great difference, because the assurance of faith remains inwardly shut up, and does not extend itself to others. But wherever we see any such tokens of Divine election as can be perceived by us, we ought immediately to be stirred up to entertain good hope, both in order that we may not be envious (37) towards our neighbors, and withhold from them an equitable and kind judgment of charity; and also, that we may be grateful to God. (38) This, however, is a general rule both as to ourselves and as to others — that, distrusting our own strength, we depend entirely upon God alone.

Until the day of Jesus Christ The chief thing, indeed, to be understood here is — until the termination of the conflict. Now the conflict is terminated by death. As, however, the Spirit is accustomed to speak in this manner in reference to the last coming of Christ, it were better to extend the advancement of the grace of Christ to the resurrection of the flesh. For although those who have been freed from the mortal body do no longer contend with the lusts of the flesh, and are, as the expression is, beyond the reach of a single dart, (39) yet there will be no absurdity in speaking of them as in the way of advancement, (40) inasmuch as they have not yet reached the point at which they aspire, — they do not yet enjoy the felicity and glory which they have hoped for; and in fine, the day has not yet shone which is to discover the treasures which lie hid in hope. And in truth, when hope is treated of, our eyes must always be directed forward to a blessed resurrection, as the grand object in view.

(33) “ Qu’il se confioit d’eux qu’ils perseuereroyent de reste de leur vie;” — “That he had confidence in them that they would persevere during the remainder of their life.”

(34) “ Entre tant d’empeschemens, mauuais passages et fascheuses rencontres, voire mesme des dangers de tomber tout a plat en perdition;” — “Amidst so many impediments, hard passes, and disagreeable collisions, nay, even so many hazards of falling headlong into perdition.”

(35) See CALVIN on the Corinthians, vol. 2, p. 121.

(36) “ Il ne se lasse point en bien faisant, et son thresor ne diminue point;” — “He does not weary himself in doing good, and does not diminish his treasure.”

(37) “ Enuieux et desdaigneux;” — “Envious and disdainful.”

(38) “ Pour recognoistre le bien que Dieu leur a fait, et n’estre point ingrats enuers luy;” — “That we may acknowledge the kindness which God has shewn them, and may not be ungrateful to him.”

(39) “ Extra teli jactum “ — Virgil makes use of a corresponding phrase — “ intra jactum teli;” — “Within the reach of a dart.” Virg. Æn. 11:608. — Ed.

(40) “ En voye de proufiter, ou auancer;” — “In the way of making progress, or advancement.”

Fuente: Calvin’s Complete Commentary

(6) That he who hath begun (or rather, who began) a good work in you will also (see margin) finish it.The ground of St. Pauls confidence in their perseverance is the belief that it was Gods grace which began the good work in them, and that, not being resisted (as was obvious by their enthusiasm for good), He would complete what He had begun. In his view, Gods grace is the beginning and the end; mans co-operation lies in the intermediate process linking both together. This is made still plainer in Php. 2:12-13.

The day of Jesus Christ.So also in Php. 1:10; Php. 2:16, the day of Christ; and in 1Co. 1:8, the day of our Lord Jesus Christ; in all other Epistles the day of our Lord (as in 1Co. 5:5; 2Co. 1:14; 1Th. 5:2; 2Th. 2:2); or, still more commonly, both in Gospels and Epistles, that day. As is usual in the Epistles, the day of the Lord is spoken of as if it were near at hand. St. Paul, in the Second Epistle to the Thessalonians (Php. 2:2, et seq.), declines to pronounce that it is near; yet does not say that it is far away, and only teaches that there is much to be done, even in the development of Anti-Christian power, before it does come. It is of course clear that, in respect of the confidence here expressed, it makes no difference whether it be near or far away. The reality of the judgment as final and complete is the one point important; the times and seasons matter not to us.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

6. Confident So uninterrupted and uniform in this respect had their past history been, that it was a reasonable expectation that their future would be of the same blessed character, but developing with time into a more beautiful maturity. This full persuasion deepens Paul’s joy, and the more so as he contemplates its final fruit.

A good work Plainly, the fellowship just mentioned. Begun in them on the divine side by God, and maintained and growing for ten years, there was good ground (derived not from a theological belief in infallible perseverance, but from the present evidences of their case) for expecting its continuance under his gracious guidance unto the end. Does not God always incite young converts to this same spirit of active interest in the cause of the gospel? And, if so, why should it not abide and grow, keeping the Church in lively sympathy with plans and labours for the conversion of the world?

Day of Jesus Christ See note, 2Th 2:2.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘Being confident of this very thing, that he who began a good work in you will perfect it until the day of Jesus Christ,’

And his prayers were especially aided by the confidence that he had that the God Who had begun a good work in the Philippians, and Who was working in them to will and to do of His good pleasure ( Php 2:13), would make that good work perfect and complete until the Day of Jesus Christ. For while he could exhort God’s people to faithfulness as urgently as anyone, Paul never had any doubt that, in those who were truly His, God would complete His perfect work. Compare for this 1Co 1:8-9; 1Pe 1:5; Jud 1:24; Joh 10:27-28. And he knew that this must be so, for we who are His are God’s personal gift to Jesus Christ, over whom He constantly watches and prays (Joh 6:37; Joh 6:39; Joh 10:29; Joh 17:6; Joh 17:9; Joh 17:24; Heb 7:25). Jesus Christ is our perfect and complete Saviour from start to finish (Heb 2:10), and not one of His own will be lost.

For ‘doing a good work’ in someone we should compare Mat 26:10. It there refers to the bringing about of an inward personal experience that is spiritually beneficial. The same idea is in mind here. And this work would continue, until it was finally brought to completion in the Day of Jesus Christ. The ‘day of Jesus Christ’ is that day when He will call his own to give account and will, having perfected them, bring them into His eternal kingdom (see Php 1:10; Php 2:16 ; 1Co 1:8; 1Co 5:5; 2Co 1:14).

The same combination of ‘begin’ and ‘perfect, make complete’ is found in Gal 3:3 where the work begun by the Spirit is seen as requiring to be completed by the Spirit (as Paul says, it is absurd to think that it will be completed by the flesh). Thus we have in both contexts the idea of God actively beginning and completing His work, in Gal 3:3 by His Spirit (compare Php 1:27).

Fuente: Commentary Series on the Bible by Peter Pett

Php 1:6. Until the day of Jesus Christ: See Php 1:10. The Apostle speaks this from a judgment of charity, and from the consequent confidence that he had in them; because, says he, it seems just, or fit for me to conceive this good hope of you, by reason of that great affection which you retain towards me, and your patience in enduring the like afflictions.

Fuente: Commentary on the Holy Bible by Thomas Coke

DISCOURSE: 2135
A WORK OF GRACE

Php 1:6. Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ.

THERE is a just mixture of hope and fear, which every Christian should cherish in contemplating his own experience, and the state of the Church of Christ. On the one hand there certainly is ground for fear, whether we judge from analogy, or from what we behold with our eyes. What multitudes of blossoms are annually cut off by frost! of those that set, how many are blighted by an eastern wind! of those that grow, how many are blown off by storms and tempests! and of those that hang upon the tree, how many, when gathered, prove rotten at the core! Thus it is seen in the religious world; many make a fair show for a little while, and then fall off from their profession: others are blighted, and come to naught: others look well for a season, but are beaten down by storms of persecution and temptation: and of those who maintain their profession to the end, how many will at last be found unsound at heart! But, if this cast a damp upon our joys, and teach us to moderate our expectations, it need not, it ought not, to rob us of all our confidence: for though sound fruit may be blown off from a tree, no sound Christian shall ever be separated from the Lord Jesus. Of this the Apostle was fully persuaded: and, under this conviction, he thanked God for the converts at Philippi, whose sincerity he had no reason to doubt, and of whose perseverance in the divine life he therefore entertained the most sanguine hopes.
To make a just improvement of his declaration before us, we shall shew,

I.

When a good work may be said to be begun in us

It is not an easy matter to draw the line between those high attainments of religion of which we may fall short, and yet be confident that a good work is begun: and those low attainments, which will warrant us to hope well, at the same time that they are by no means a sufficient ground of confidence. But, taking St. Paul for our guide, we trust, that we shall so discriminate, as neither to make sad the heart of the righteous, nor to countenance the delusions of the wicked. Those evidences, from whence he knew the election (and, of consequence, the perseverance also) of the saints at Thessalonica, will serve as a sure criterion whereby to judge of our own state [Note: 1Th 1:3-5.]. We may be assured then that a good work is begun in us, when faith, hope, and love, shew themselves to have been formed in our hearts; that is,

1.

When our faith is operative

[That faith, which is without works, is dead; and is of no more value that the faith of devils [Note: Jam 2:19-20.]: but the faith which stimulates us to resist and mortify all sin, and to be conscientious in the practice of all duties, is, beyond a doubt, the gift of God, the workmanship of an almighty Agent [Note: Php 1:29. Eph 1:19.].]

2.

When our love is laborious

[Our love is not to be in word or in tongue, but in deed and in truth: nor must it have respect to mens bodies merely, but to their souls; leading us to consult their spiritual welfare to the utmost of our power, at the same time that we gladly deny ourselves to relieve their spiritual wants. The voice of inspiration assures us that he who exercises such love is born of God [Note: 1Jn 4:7.].]

3.

When our hope is patient

[The Christians hope will have much to try it; but it is to be the anchor of his soul, that shall keep him steadfast [Note: Heb 6:19.] in this tempestuous world. He will often experience fightings without, and fears within: but beyond and against hope, he must believe in hope [Note: Rom 4:18.], saying, I know in whom I have believed, and that he is able to keep that which I have committed to him against that day [Note: 2Ti 1:12.]. And every one who has such a lively hope, may be sure that he has been begotten to it by God himself [Note: 1Pe 1:3.].]

To enter fully into the Apostles assertion, we must shew,

II.

On what grounds we may be confident that he who has begun this good work will finish it

If this work were wrought by man, the Apostle would never express such confidence respecting his completion of it; since no dependence can be placed on the stability of mans virtue. But since he that accomplishes this great work is God [Note: ver. 35 and 2Co 5:5 and Joh 1:13.], we may be assured, that he will perform it till the day of Jesus Christ.

We may be assured of it

I.

From the declarations of his word

[Numberless are his declarations to this effect, that having once been the author of a good work within us, he will be the finisher of it [Note: Heb 12:2.]. He will not forsake his people, because it hath pleased him to make them his people [Note: 1Sa 12:22.]. He has promised in the strongest possible manner, that he will never never leave them, never never forsake them [Note: Heb 13:5-6.]. True, they have many enemies: but he will suffer none of them to pluck them out of his hands [Note: Joh 10:28-29.]. Have they manifold temptations? They shall have none without a way to escape, that they may be able to bear them [Note: 1Co 10:13.]. Not even their unbelief shall prevent Jehovah from executing his gracious purposes towards them [Note: 2Ti 2:12-13.]. As for Satan, he shall be bruised under their feet shortly [Note: Rom 16:20.]. Through weakness they may occasionally fall: yet shall they not be utterly cast down [Note: Psa 37:23-24.]. God will restore their souls [Note: Psa 23:3.]: and make their very falls the means of augmenting their future caution and stability [Note: Compare Luk 23:31-34. with 1Pe 5:8.]. The sun may occasionally be covered with a cloud; yet shall it advance to its meridian height: and such shall be the path of all the servants of God [Note: Pro 4:18.]: they shall hold on their way, and their hands shall wax stronger and stronger [Note: Job 17:9.]. This is the portion of them all without exception, for it is not the will of our Father that one of his little ones should perish [Note: Mat 18:14.].]

2.

From the perfections of his nature

[In speaking on this subject, we would proceed with great caution; for we know not what will consist with his perfections: and, if we should presume to speak dogmatically respecting them, we should only betray our own weakness and folly. Yet methinks his wisdom affords us some ground of confidence: for, if he has created us anew, in order that we may shew forth the power of his grace, will he suffer his enemies so to counteract his purposes as to make us only occasions of greater dishonour to him? If only a man should begin to construct a house and leave it unfinished, he would only expose himself thereby to a greater measure of derision [Note: Luk 14:28-29.]: how then would Satan cast reflections on the Deity, if he should fail in accomplishing so great a work as mans salvation!

In like manner the goodness of God is some ground of hope and confidence. For God has surely never accomplished in us so good a work in order to leave us ultimately to perish under a more aggravated condemnation.

But in speaking of such things which infinitely exceed our comprehension, I can lay no stress on the conjectures of man; nor can I give weight to any thing that does not proceed clearly and immediately from God himself. But in speaking of the truth of God, I feel that I stand on firm ground. God has entered into covenant with us; and has confirmed that covenant with an oath: and has expressly declared that he did so confirm it, that by two immutable things, in which it was impossible for God to lie, we might have strong consolation who have fled for refuge to lay hold on the hope set before us [Note: Heb 6:17-18.]. He is as unchangeable in his word as he is in his nature; and because he changeth not, therefore we are not consumed [Note: Mal 3:6]. We, alas! are variable in the extreme; but with him is no variableness neither shadow of turning [Note: Jam 1:17.]. Now if we look into his covenant we shall see that he gives all, and we receive all [Note: Eze 36:25-27.]: and that he engages, not only not to depart from us, but to put his fear in our hearts that we may not depart from him [Note: Jer 32:40.], We may be sure therefore that he will not cast off his people, because it hath pleased him to make them his people [Note: 1Sa 12:22.]. If indeed he had chosen any of us because we were holy, or because he foresaw that we should be holy, he might abandon us as not answering his expectations. But he chose us that we might be holy [Note: Eph 1:4.], and predestinated us to be conformed to the image of his Son [Note: Rom 8:29.]: and therefore what he has undertaken we may be sure he will perform [Note: Psa 89:30-36.]. It is on this ground alone that we can account for St. Pauls confidence, in which every one in whom God has begun a good work is fully authorized to join.]

I beg leave now to add a word,
1.

Of inquiry respecting the commencement of this work

[I am fully aware that persons so blinded by self-love as we, are greatly in danger of forming too favourable a judgment of our state: and I must warn all of you that God will not be put off with such a feigned repentance as Ahabs, or such a partial reformation as Herods, or such a hypocritical attachment as that of Judas. Examine then, I pray you, with all imaginable care, respecting the quality of your faith, and hope, and love. Is your faith operative in purifying your heart? Is your love laborious in all kind offices, not to the bodies of men only, but to their souls? And is your hope such as carries you forward through all difficulties towards the attainment of the heavenly prize? Remember, it is no outward work that is here spoken of, but a work in us: and a work which nothing less than Omnipotence can effect. To deceive yourselves in relation to it, is vain, since you cannot deceive the heart-searching God. Be careful then to try your work, of what kind it is; and be satisfied with nothing that does not evidently bear the divine stamp and character upon it.]

2.

Of admonition in reference to its continuance

[There is nothing at which I tremble more than at a hard, bold, presumptuous confidence respecting the application of this doctrine to a mans own state, whilst in his spirit and temper and conduct he shews himself to be far from the mind of Christ. In fact, wherever such a confidence exists, there is great reason to doubt whether a good work has ever been begun in the soul. Confidence, if truly spiritual, will be attended with humility, watchfulness, gratitude, and zeal. Look to it then, that you manifest on all occasions a deep sense of your utter unworthiness; a fear lest in any thing you grieve the good Spirit of your God; an admiring and adoring sense of Gods mercy to your soul; and a determination of heart to live only to your God. This is the true way in which the good work is to go forward in the soul: and, in so walking, you will best justify your confidence to the world, and will give the best proof of the doctrine of perseverance by actually persevering: moreover, in this way you will not only enjoy the most exalted peace on earth, but will have an abundant entrance ministered unto you in due season into the kingdom of our Lord and Saviour Jesus Christ.]




Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

6 Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ:

Ver. 6. That he which hath begun a good work ] Gr. , “That he which hath in-begun a good work in you;” for the work is wholly inward and spiritual, saith an interpreter. So God is said to indwell in his people, 2Co 6:16 , as if he could never have enough communion with them.

Will perform it ] Or perfect it. God doth not use to do his work by the halves, but goes through-stitch with it, 1Th 5:24 ; Psa 138:8 . Only we must pray as Luther was wont to do, “Confirm, O Lord, in us what thou hast wrought, and perfect the work that thou hast begun in us to thy glory. So be it.” And as Queen Elizabeth prayed, “Look upon the wounds of thy hands, and despise not the work of thy hands. Thou hast written me down in thy book of preservation with thine own hand; oh, read thine own handwriting, and save me,” &c.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

6. . ] He who has begun in you a good work , viz. God: cf. ch. Phi 2:13 . Wakefield, perversely enough, renders, ‘ he among you who has begun , &c.’

By ‘ a good work ,’ he refers his confidence to the general character of God as the doer and finisher of good: the one good work in his mind being, their &c. is in, not ‘ among :’ but the preposition in seems not to be connected with it, cf. reff., where the verb has an absolute meaning, irrespective of any immanent working.

The . assumes the nearness of the coming of the Lord ( , Thdrt.). Here, as elsewhere, Commentators (even Ellic. recently) have endeavoured to escape from this inference. Thus Thl., c., refer the saying not only to the then existing generation of Philippians, but : Estius, in the case of each man, ‘ usque ad mortem suam ;’ Calov., understanding not the continuance till the day of Christ, but ‘ terminus et complementum perfectionis, quod habituri isto die erimus :’ and so nearly Calvin, but saying very beautifully, ‘Tametsi enim qui ex corpore mortali sunt liberati, non amplius militent cum carnis concupiscentiis, sintque extra teli jactum ut aiunt: tamen nihil erit absurdi, si dicentur esse in profectu, quia nondum pertigerunt quo aspirant: nondum potiuntur felicitate et gloria quam sperarunt: denique nondum illuxit dies, qui revelet absconditos in spe thesauros. Atque adeo quum de spe agitur, semper ad beatam resurrectionem, tanquam ad scopum, referendi sunt oculi.’ Doubtless, this is our lesson, and must be our application of such passages: but this surely was not the sense in which the Apostle wrote them.

Fuente: Henry Alford’s Greek Testament

Phi 1:6 . . Accus. of the “inner object,” where the neuter pronoun takes the place of a cognate substantive; cf. 2Co 13:1 , (see Blass, Gram. , p. 89). is characteristic of Paul, “the firm touch of an intent mind” (Moule, CT [46] ad loc. ). “Having this firm persuasion.” Curiously enough, the same confident assurance, although based on very different grounds, is characteristic also of the later Jewish theology, e.g. , Apocal. of Baruch (ed. Charles), xiii., 3. “Thou shalt be assuredly preserved to the consummation of the times.” Also xxv., 1; lxxvi., 2. “Christianity, by its completely rounded view of the world, guarantees to believers that they shall be preserved unto eternal life in the kingdom of God, which is God’s revealed end in the world” (Ritschl, Justification , E. Tr., p. 200). . This verb, although a word of ritual in classical Greek, is found in LXX (Pentat.) apparently in the simple sense “begin”. In its only other occurrence in N.T., Gal 3:3 , it is combined with as here. . De W., Lft [47] and others refer this to of Phi 1:5 . Is it not far more natural to regard it as “the work of God” par excellence , the production of spiritual life, the imparting of the of Phi 1:7 ? Cf. chap. Phi 2:13 and esp [48] Rom 14:20 , . . . On the order . ., see Phi 1:1 supr. . lacks the article on the analogy of (LXX). This favourite conception of O.T. prophecy refers to “the time when the Lord reveals Himself in His fulness to the world, when He judges evil and fulfils His great purposes of redemption among men. But the judgment has not its end in itself, it is but the means of making Jehovah known to the world, and this knowledge of Him is salvation” (Davidson, Nahum , etc., p. 105). It is easy to see how the N.T. idea grows out of this. Paul probably assumes that the day is not far off, but indulges in no dogmatising. This name is given to the day because Christ as is to be judge. Belief in the Parousia of Christ has a most prominent place in Paul’s religious thought. He never attempts to specify the time. But it cheers him, esp [49] in crises of his history (as in this Epistle), to believe that the Lord is near. (See Teichmann, Die paulin. Vorstellungen von Auferstehung und Gericht , p. 11 ff.). There is perhaps no part of Paul’s thought in which it is so difficult to trace a fixed outline of ideas as the eschatological. And yet there is no part more regulative for him than this.

[46] Cambridge Greek Testament .

[47] Lightfoot.

[48] especially.

[49] especially.

Fuente: The Expositors Greek Testament by Robertson

Being confident. Literally Trusting. App-150.

begun. Greek enarchomai. Only here and Gal 1:3, Gal 1:3

perform = complete. Greek epiteleo, App-125. See Luk 13:00,

Fuente: Companion Bible Notes, Appendices and Graphics

6. .] He who has begun in you a good work, viz. God: cf. ch. Php 2:13. Wakefield, perversely enough, renders, he among you who has begun, &c.

By a good work, he refers his confidence to the general character of God as the doer and finisher of good: the one good work in his mind being, their &c. is in, not among: but the preposition in seems not to be connected with it, cf. reff., where the verb has an absolute meaning, irrespective of any immanent working.

The . assumes the nearness of the coming of the Lord ( , Thdrt.). Here, as elsewhere, Commentators (even Ellic. recently) have endeavoured to escape from this inference. Thus Thl., c., refer the saying not only to the then existing generation of Philippians, but : Estius, in the case of each man, usque ad mortem suam; Calov., understanding not the continuance till the day of Christ, but terminus et complementum perfectionis, quod habituri isto die erimus: and so nearly Calvin, but saying very beautifully,-Tametsi enim qui ex corpore mortali sunt liberati, non amplius militent cum carnis concupiscentiis, sintque extra teli jactum ut aiunt: tamen nihil erit absurdi, si dicentur esse in profectu, quia nondum pertigerunt quo aspirant: nondum potiuntur felicitate et gloria quam sperarunt: denique nondum illuxit dies, qui revelet absconditos in spe thesauros. Atque adeo quum de spe agitur, semper ad beatam resurrectionem, tanquam ad scopum, referendi sunt oculi. Doubtless, this is our lesson, and must be our application of such passages: but this surely was not the sense in which the Apostle wrote them.

Fuente: The Greek Testament

Php 1:6. , being confident) This confidence constitutes the sinews of thanksgiving.- , who has begun in you) twice emphatically.- , a good work) It is the one great and perpetual work of God for our salvation, ch. Php 2:13.-, will perfect) The beginning is the pledge of its final consummation. Not even a man begins anything at random.[3]-, even to) Believers set before their minds, as the goal, the day of Christ, rather than their own death.-, the day) Php 1:10.

[3] Much less does God.-ED.

Fuente: Gnomon of the New Testament

Php 1:6

Php 1:6

being confident of this very thing,-[The constancy of their fellowship and labor gave to the apostle a personal certainly that the work would be continued.]

that he who began a good work in you will perfect it-Paul gave God the credit really as well as in form for having begun the work. It was done through Paul and his fellow laborers, but God directed them to go, had been with them, had sustained and upheld them, and in every trial and trouble had been with them to deliver them, and to turn their sufferings to the glory of God.

[His admonition is: Work out your own salvation with fear and trembling; for it is God who worketh in you both to will and to work, for his good pleasure. (Php 2:12-13). Paul with fear and trembling did the will of God, and God worked through him to will and to work the things that pleased God.]

until the day of Jesus Christ:-God had begun the work among them and Paul had confidence that he would perfect it, still through his chosen agents until the day of Jesus Christ-the coming of Christ, or until death when they would go to him.

Fuente: Old and New Testaments Restoration Commentary

day of

(See Scofield “1Co 1:8”).

Fuente: Scofield Reference Bible Notes

confident: 2Co 1:15, 2Co 2:3, 2Co 7:16, 2Co 9:4, Gal 5:10, 2Th 3:4, Phm 1:21, Heb 10:35

begun: Phi 1:29, Phi 2:13, Joh 6:29, Act 11:18, Act 16:14, Rom 8:28-30, Eph 2:4-10, Col 2:12, 1Th 1:3, 2Th 2:13, 2Th 2:14, Tit 3:4-6, Heb 13:20, Heb 13:21, Jam 1:16-18, 1Pe 1:2, 1Pe 1:3

will: Psa 138:8, Joh 6:29, Eph 4:12, 1Th 5:23, 1Th 5:24, 2Th 1:11, 1Pe 5:10

perform it: or, finish it, Heb 12:2

the day: Phi 1:10, 1Co 1:8, 2Pe 3:10

Reciprocal: 1Sa 12:22 – it hath 1Ki 8:20 – hath performed 1Ch 29:18 – keep Psa 57:2 – that Psa 68:28 – strengthen Psa 84:11 – the Lord Psa 119:33 – I shall keep Isa 19:25 – Blessed Isa 40:28 – fainteth Hab 3:2 – O Lord Mal 3:6 – therefore Mat 13:21 – dureth Mat 13:33 – till Mar 4:28 – first Mar 8:25 – and saw Luk 13:21 – till Joh 10:28 – they Joh 12:28 – and will Rom 14:20 – the work 1Co 5:5 – the day 2Co 1:7 – our 2Co 1:14 – in the 2Co 3:4 – such Eph 2:10 – we are 1Th 1:4 – Knowing 1Ti 6:14 – until Heb 6:9 – beloved 1Pe 1:5 – kept 2Pe 3:12 – hasting unto the coming

Fuente: The Treasury of Scripture Knowledge

THE HOPE OF THE CHURCH

Being confident of this very thing, that He Which hath begun a good work in you will perform it unto the day of Jesus Christ.

Php 1:6

If St. Paul could thus speak confidently as to Gods purpose for one branch of the Universal Church, which had been only some ten years in existence, surely we, too, may venture, though with utter reproach and self-distrust, to recognise in our own hearts something approaching to a like confidence about that good work which God has begun, and which God is carrying forward, in the Church of England. As we mark the astounding instances of deliverance and renewal which must meet us again and again in the history of our Church, may we not, must we not, trace the course of a Divine work, trace with trembling hope the emergence and development of a Divine plan?

I. It is a history of perils and dangers such as no other Church has known, and it has resulted in an unique position. Again and again things have seemed so dark, or so bad, that it seemed impossible for the Church to escape without a deadly wound. As we realise the risks which she ran at one time or another in her momentous course, as we see how narrowly, and with what an inadequate sense of her own danger the Church escaped some irreparable loss, we surely may believe that there must yet be some further, vaster work for which she has been reserved by the providence and love of God. If we take but one instance, and try to enter into the state of things during the first thirteen years of Elizabeths reign, we may discern something of the superhuman power which was caring for the Church of England. And may we not, as we watch the Church, so fiercely shaken, so inadequately upheld, emerging at last out of all that storm of peril and bewilderment, without harm or loss at any single point essential to her catholicity, may we not feel sure that it was no human power, no human policy which guided and protected her, but that she was preserved and guided only by the hand of God?

II. That the Church of England is to be the illustrious agent in bringing the mystical Kingdom of Christ to ultimate reunion is not wholly without hope; for we escaped out of the sixteenth century untouched by the losses which had marred the Protestant communities abroad, while we had got rid of the accretions of Rome. With Apostolic Orders, which the selfsame Sacraments which had upheld the martyrs and perfected the saints in days of old, with daily offices surpassing in dignity all that the laity are allowed to share in in other portions of the Western Church, we have also a tradition of doctrine which we can bring without fear or reserve to the great Canon of the Catholic Churchquod semper, quod ubique, quod ab omnibus. There is nothing, surely, to hinder us from once again laying fresh hold upon the love and affection of the great English people. There must come indeed to every thoughtful mind, a sense of awe, a thrill of penitence and shame, as we try to realise the deliverances of the past, the privileges of the present, and the possibilities of development in the future. We must tremble as we realise the trust that rests upon us, we dare not refuse to recognise the power that has wrought for us, we dare not in false, ungrateful modesty pretend to think little of the heritage which by no sort of merit on our part stands preserved to us; we dare not utterly disclaim all confidence in this, that He that hath begun a good work in us will perform it unto the day of Jesus Christ.

III. As we think of these things one great lesson seems to rush upon us.If God has done all this for us, how tremendous is the urgency for self-searching, self-discipline, self-sacrifice in workwork at home far wider, deeper, higher; work abroad far larger and graver in its ambition for the Kingdom of the Crucified.

Bishop F. Paget.

Illustration

It has been well said by a great French writer in a well-known passage that if ever Christianity is to be reconciled, it seems as though the movement must issue from the Church of England. And soon after the beginning of last century a dispassionate and observant writer, Alexander Knox, could say that no Church on earth has more intrinsic excellence than the Church of England.

(SECOND OUTLINE)

DIVINE FAITHFULNESS

There is one condition for this confidence, a condition on which St. Paul was always insisting, and that absolute trust in the love, the power, and the faithfulness of God.

Let us see what is required on our part.

I. The constant habit of prayer.To the power of the prayer of faith and dependence on God there is no limit, nor can there be. If we believe in an all-surrounding, all-pervading Omnipotence, Who is also Wisdom and Love, how infinite are our needs for prayer, both in things of the soul and of the body!

II. The living in and by the Spirit of God.To maintain the habit of constant reference to God we must live in and by the Spirit of God. Pray in some such words as these: O Spirit of Good! strive with me, reprove me, comfort me, help my infirmities, teach my understanding, guide my will, purify my life, testify to me of Christ, glorify Christ even in me, search every corner of my heart, as Thou alone canst search; work in me according to Thine own will.

III. The cultivation of a spirit of watchfulness.All this will, of course, have been cultivating necessarily a spirit of watchful perseverance. But perseverance itself is a distinct habit which we should consciously encourage. When we have made up our minds, it is foolish not to ask God to make us resolute.

IV. The showing of sympathy with all other Christian people.There is sympathy for all Gods people. That, again, is an enormous help. If we allow our affections to be engrossed by people of the world, who neither understand these things nor care for them, our faith is certain to grow cold. Very easily do we become assimilated to those whose company we enjoy.

Archdeacon William Sinclair.

Fuente: Church Pulpit Commentary

(Php 1:6.) , , -Being confident of this very thing, that He who has begun in you a good work, will perform it until the day of Christ Jesus. The apostle usually places at the beginning of the sentence, Php 1:25, Php 2:24, Phm 1:21, 2Co 2:3, and uses other parts of the verb in a similar way. Gal 5:10; Rom 2:19; 2Th 3:4; Heb 13:18. The participle is parallel to , and like it dependent on . He thanked and he prayed in this confidence, a confidence which at once deepened his gratitude, and gave wings of joy to his supplications. The participle may have a faint causal force as Ellicott says, seeing I am confident; but the idea is only auxiliary to the main one expressed in the preceding verse. The emphatic phrase , this very thing, refers to what follows, which is the real accusative, and is introduced by in Eph 6:22, Col 4:8; by in Rom 9:17; and here by . Winer, 23, 5. The use of the demonstrative pronouns is not, as Madvig says, 27, a, to mark the contents and compass (der Inhalt und Umfang) of the action, which is done by the clause beginning with -but rather to emphasize it-and show that in the writer’s mind it has a peculiar unity and prominence. The reference in is to God, and is all the more impressive that He is not formally named. The participle, though it often takes the genitive, here governs the accusative. Khner, 512, 5. We cannot lay any stress on the preposition , in composition with it, as may be shown by its use both in the classics and in the Septuagint. The words are in you, not among you, for in the following verse the apostle records an individual judgment of them. By is not meant vaguely and generally a work of faith and love, as a-Lapide and Matthies suppose; but that special good work, that , which the apostle has just particularized. The article is not prefixed, but the reference is plain. That fellowship is a work divine in its source, and bears the stamp of its originator. He who began it will carry it on-, and that- . The position of these proper names is reversed in some codices. The expression is not to be frittered down into a mere perpetuo, as Am Ende does, nor can we agree with Theophylact and OEcumenius, in supposing the apostle to include in the phrase, successive generations of those whom he addressed. The period of consummation specified by the apostle has been much disputed. The opinion is very common that the second and personal advent of the Saviour is meant, the apostle believing that it was to happen soon, and in his own day. Without passing a definite and dogmatic opinion on the subject, we may only say, that we cannot well comprehend how an inspired man should have been permitted to teach a falsehood, not simply to give it as his own private judgment or belief, but to place it on record, authoritatively, among the true sayings of God. The day of Christ is His return; but may it not be such a return as He promised to the Eleven at the Last Supper, I will come again and receive you unto myself? The apostle’s confidence that their united public spirit would continue, rested on his knowledge of God’s character and methods of operation. The good work originated by Him is not suffered to lapse, but is fostered and blessed till His end be accomplished. His own connection with the work, and its inherent goodness, pledge Him to the continuation of it. So wayward and feeble is the human heart, even when it binds itself by a stipulation, or fortifies itself by a vow, that had this fellowship depended on themselves, the apostle would have had no confidence in its duration. His sad experience had shown him that men might repeat follies even while they were weeping over them, and engage anew in sins, while they were in the act of abjuring them. On the other hand, and to his deep vexation, had he seen graces languish amidst professed anxiety for their revival, and good works all but disappear under the admitted necessity of their continuance and enlargement.

Those who maintain the doctrine of the perseverance of the saints, take proof from this verse, though certainly without undisputed warrant, and it must be in the form of development; for it refers to a particular action, and is not in itself a general statement of a principle; and those who oppose this tenet are as anxious to escape from the alleged inference. The Fathers of the Council of Trent qualify the statement by the addition, nisi ipsi homines illius gratiae defuerint. Beelen, professor of the Oriental Languages in the Catholic University of Louvain, gives the verse this turn or twist, confido fore ut Deus perficiat, hoc est, confido fore ut vos per Dei gratiam perficiatis opus bonum quod coepistis. Such a perversion is not much better than Wakefield’s, who translates, he among you who has begun a good work, will continue to do well till death. Nor, in fine, can we say with OEcumenius, that the apostle ascribes the work to God, , lest they should be filled with too much pride. He had a higher motive in giving utterance to the precious truth, that what is good in the church, has its root and life in God, that therefore He is to be thanked for it, as is most due, and that prayer is to be offered joyously about it, in the assurance that He who began it will not capriciously desert it, but will carry it forward to maturity. It is – -. The apostle now proceeds to vindicate the assertion which he had made.

Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians

Php 1:6, The pronoun he refers to the Lord, to whom Paul gives the credit for all the good work accomplished at Philippi. Will perform it. The apostle’s confidence in the faithfulness of the brethren prompts him to say this, for as long as disciples are faithful, He will continue to help them in their good work. The day of Jesus Christ literally means the coming of Christ, but it is equivalent to saying that He would be with them as long as they lived.

Fuente: Combined Bible Commentary

Php 1:6. being confident of this very thing. The apostle speaks from the depths of his spiritual experience. The good work had been begun in himself, and carried on by the grace of God, so that he confesses (1Co 15:10), By the grace of God I am what I am. It is the sense of this which makes him confident for the Philippians.

that he which began. The reference is to the first acceptance of the Gospel by the Philippians. The seed then sown, though exceeding small, God will not suffer to be without fruit. But the apostle will not forget, nor have his readers forgot, that though Paul may plant, and Apollos may water, yet it is God that giveth the increase.

a good work in you. The work of bringing you to salvation through the Gospel of Christ. The work within you is a true comment on the narrative of the Acts, where we read the Lord opened the heart of Lydia that she attended to the things which were spoken of Paul.

will perfect it, bring it to a thorough completion. This was no doubt the old sense of perform, but it is a weaker word now. The Greek is a strong expression, the same which is used (2Co 7:1) for perfecting holiness in the fear of God.

until the day of Jesus Christ. The day of the Lord, or the day of Christ, is used by the New Testament writers for the time when Christ shall come to judgment, and the expression is so used on the warrant of Christs language (Luk 17:24), So shall the Son of man be in His day. There is no doubt that among the early Christians there was an expectation that the day of judgment was very near. St. Paul corrects the undue apprehension of the Thessalonians in this matter (2Th 2:2), and in the present verse the expression must not be taken as intimating that the Philippians, to whom this letter was sent, would live to see the day of Christ. What the apostle means is, that God will carry on and complete the work in such wise that it shall be ready for the judgment whenever that may come. They may die or be alive, of that he says nothing, only he feels sure that living or dying they will be the Lords.

Fuente: A Popular Commentary on the New Testament

Here we have a further cause assigned of St. Paul’s joy on the Philippians’ behalf: namely, the firm and full assurance which he had of their perseverance in grace unto the end. God, that has begun, will perfect, that is, augment and increase it, till it arrive at perfection in glory.

Note here, 1. The nature of grace described, or the proper title deservedly given to the grace of God; it is called a good work; he that hath begun a good work, &c. Well may regenerating grace be called a good work, because it is the living foundation and vital principle from whence all good works do proceed and flow; the grace of God in the heart is the root of all true holiness in the life; as good works are necessary to salvation, so renewing grace is necessary to good works.

Note, 2. As the nature of grace described, so the author and augmenter of grace declared, and that is, God. He that hath begun a good work in you, will perform it, that is, augment it, and increase it. As the good work of grace in the heart is God’s work, and he is the author of it, so he will maintain it, and carry it on to perfection, and be both the increaser and perfecter of it; God never doth his work by halves.

Note, 3. The certainty of grace asserted: Being confident of this very thing.

But what ground had St. Paul for this confidence?

Ans. Because grace is the care of the whole Trinity: all the Persons, Father, Son, and Holy Ghost, do concern themselves both in the production, preservation, and perfection of it; the Father decrees it, the Son purchases it, the Spirit infuses it: the Father begets it, the Son excites it, the Holy Spirit conducts: and as they all did concur to its production, so did they all co-operate and work together for the preservation of it.

Learn hence, That such persons, in whose souls Almighty God has begun a good work of grace, may with much assurance expect by the influence of God’s care, and the exercise of their own endeavours, that they shall hold out and persevere in a state of grace unto the end; until the day of Christ, that is, the day of judgment.

Fuente: Expository Notes with Practical Observations on the New Testament

Confidence Placed in the Lord

A man with a broken watch might take it to the repairman. The repairman, after examining it might say he could not fix it. The only alternative would then be to send it back to the maker. Similarly, we must turn to the Maker if we would see the church grow ( Eph 3:20-21 ). God, through Paul, had begun the church at Philippi. He had served as an earthen vessel to carry the precious gospel message to the lost of that city ( 2Co 4:7 ).

Paul was confident God would also bring the work begun at Philippi to a good end ( Php 2:13 ). He knew all in the church were a part of God’s great workmanship. Every Christian’s purpose was, and is, to do the good works for which he was created as a new creature ( Eph 2:10 ). Paul’s confidence that God would finish the good work started in Philippi was based on two things. First, there was the depth of his own love for them which led him to do all he could to help them. Then, there was the partnership he had with them in the preaching of God’s word ( Php 1:6-7 ).

Fuente: Gary Hampton Commentary on Selected Books

Verse 6

Until the day of Jesus Christ; the day of his final coming.

Fuente: Abbott’s Illustrated New Testament

1:6 Being confident of this very thing, that he which hath begun a good work in you will perform [it] until the {d} day of Jesus Christ:

(d) The Spirit of God will not forsake you to the very latter end, until your mortal bodies will appear before the judgment of Christ to be glorified.

Fuente: Geneva Bible Notes

What was the good work to which Paul referred? If he had in mind only the generosity of his original readers, he may have meant that good work. However, as I have suggested, he seems to have had a much broader concept in mind, namely, what the work of the gospel produces: salvation. Who had begun this good work of salvation? It could only be God. Paul was confident that God would finish what He had begun in his beloved Philippians.

In the New Testament, God has revealed that salvation is a process. It involves justification, when a sinner trusts Jesus Christ as his or her Savior. It includes progressive sanctification that occurs from the time of justification to the Christian’s death or the Rapture. And it culminates in glorification, when the redeemed sinner finally sees Jesus Christ and experiences transformation into His image. Paul was confident that just as surely as God had justified the Philippians He would also continue to sanctify and eventually glorify them. Whereas we have a hand in the process of sanctification and can affect it by our obedience or disobedience, God alone justifies us. Regardless of our carnality or spirituality He will also glorify us (1Co 15:50-57).

The aspect of sanctification that Paul had in view, considering Php 1:5, was the Philippians’ partnership with him in the work of propagating the gospel. He was confident that God would continue His sanctifying work in them so they might become even more effective partners with him in this great task.

This verse does not teach that God will keep all Christians persevering in the faith and in good works faithfully until they die. Believers can and do resist, oppose, and limit God’s sanctifying work in them (Eph 4:30; 1Th 5:19). Perseverance in faith and good works is not automatic for the Christian. The New Testament writers consistently urged us to persevere recognizing that some Christians will not do so (Tit 2:11-13; Heb 2:1; Heb 4:1; Heb 6:1-8; et al.). Even some of Paul’s fellow workers did not persevere faithfully (1Ti 1:18-20; 2Ti 2:17-18; 2Ti 4:10). Even though some Christians do not persevere in faith and good works, God will persevere in bringing them to glory (i.e., will glorify them). [Note: See Charlie Bing, "Does Philippians 1:6 Teach Perseverance?" Grace Evangelical Society News 6:2 (February 1991):2.] Thus it is God who perseveres in the work of salvation, not necessarily man.

Paul’s reference to the day of Christ Jesus as the culmination of the Lord’s work of salvation in the believer points to the day when He will return for His own: the Rapture. There are at least 18 references to this day in the New Testament (Rom 13:12; 1Co 1:8; 1Co 3:13; 1Co 5:5; 1Co 15:51; 2Co 1:14; Php 1:6; Php 1:10; Php 2:16; Php 3:11; Php 3:20-21; 1Th 4:17; 1Th 5:2; 1Th 5:4; 2Th 1:10; 2Ti 1:12; 2Ti 1:18; 2Ti 4:8).

"The expression is similar to the ’day of the Lord’ (1Th 5:2) and the OT ’day of Jehovah’ (Amo 5:18-20). However, in contrast to the OT emphasis on judgment, the ’day of Christ Jesus’ is mentioned in all cases with reference to the NT church. It will be the time when Christ returns for his church, salvation is finally completed, and believers’ works are examined and the believer rewarded." [Note: Homer A. Kent Jr., "Philippians," in Ephesians-Philemon, vol. 11 of The Expositor’s Bible Commentary, pp. 105-6. See also the note on 1 Corinthians 1:8 in The New Scofield Reference Bible, p. 1233.]

This is one of the most comforting verses in the Bible for Christians. Our getting to heaven safely does not depend on us, on our ability to hold on and to persevere faithfully to the end of our lives. The Lord will see to it that we reach heaven safely in spite of our failures and shortcomings. Salvation is God’s work, not man’s (Jon 2:9). As surely as He has already delivered us from the penalty of sin (Rom 5:1), He will one day deliver us from the presence of sin (cf. Rom 8:31-39).

"Here is confidence indeed. Our salvation can no more be forfeited than the Father can break his pledged word to glorify his Son. No wonder, then, that Paul uses the language of a man who has no doubts: I am sure." [Note: Motyer, p. 45.]

Php 1:3-6 summarize the entire epistle. They introduce the main theme, which is the Philippians’ partnership in the gospel.

"All the rest of the letter is concerned primarily with their development as koinonoi [partners] so that they may be blessed with a temporally fruitful, eternally rewardable partnership in the gospel." [Note: Robert C. Swift, "The Theme and Structure of Philippians," Bibliotheca Sacra 141:563 (July-September 1984):238. See also Robert Jewett, "The Epistolary Thanksgiving and the Integrity of Philippians," Novum Testamentum 12:1 (January 1970):53.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)



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