Being confident of this very thing, that he, who hath begun a good work in you, will perfect it unto the day of Christ Jesus.

“"Being confident of this very thing, that He which began a good work in you will perfect it until the day of Jesus Christ." See how he also teaches them to be unassuming. For since he had witnessed a great thing of them, that they may not feel as men are apt to do, he presently teaches them to refer both the past and the future to Christ. How? By saying, not, "Being confident that as ye began ye will also finish," but what? "He which began a good work in you will perfect it." He did not rob them of the achievement, (for he said, "I rejoice for your fellowship," clearly as if making it their act,) nor did he call their good deeds solely their own, but primarily of God. "For I am confident," saith he, "that He which began a good work in you will perfect it until the day of Jesus Christ." That is, God will. And it is not about yourselves, he implies, but about those descending from you that I feel thus. And indeed it is no small praise, that God should work in one. For if He is "no respecter of persons," as indeed He is none, but is looking to our purpose when He aids us in good deeds, it is evident that we are agents in drawing Him to us; so that even in this view he did not rob them of their praise. Since if His working were indiscriminate, there would have been nothing to hinder but that even Heathens and all men might have Him working in them, that is, if He moved us like logs and stones, and required not our part. So that in saying "God will perfect it," this also again is made their praise, who have drawn to them the grace of God, so that He aids them in going beyond human nature. And in another way also a praise, as that "such are your good deeds that they cannot be of man, but require the divine impulse." But if God will perfect, then neither shall there be much labor, but it is right to be of good courage, for that they shall easily accomplish all, as being assisted by Him.”

“This epistle is divided into the greeting and the epistolary narration. The second part begins at *I give thanks*, etc. Concerning the first he does three things: first the persons greeting are described; second, the persons greeted, at *to all the saints*, etc.; third, the goods wished for, at *grace to you*, etc. Concerning the first, first the persons greeting are set down; second, their condition, at *servants*, etc. Concerning the first, first the principal person is set down, when he says *Paul*. And Paul is interpreted as meaning something small, in which his humility is noted. Isaiah 60:22: *the least shall become a thousand, and the small one a very strong nation*. Second, at *and Timothy*, the associated person is set down, because he had been their preacher. Below, 2:20: *for I have no one so like-minded, who is solicitous for you with sincere affection*. Then when he says *servants*, etc., their condition is set down. 2 Corinthians 4:5: *for we do not preach ourselves, but Jesus Christ our Lord: but ourselves your servants through Jesus*, etc. But against this, John 15:15: *now I will not call you servants*, etc. I answer: servitude is twofold, according to a twofold fear. For the fear of punishment causes an evil servitude, and it is of this that the aforesaid saying, John 15:6, is to be understood. But chaste fear causes the servitude of reverence, and it is of this that the Apostle speaks here. The persons greeted are all those of the church of Philippi. And, first, the lesser members. Hence he says *to all the saints who are at Philippi*, which is the city that Philip founded; and he says *saints* on account of Baptism. Romans 6:3: *whoever of us have been baptized in Christ, have been baptized in his death*. But he touches on the greater members, saying *with the bishops*, etc. The question is why he places the lesser before the greater. Because the people come before the prelate. Ezekiel 34:2: *are not the flocks fed by the shepherds?* For flocks are to be fed by shepherds, not the other way around. Likewise, why does he pass over the priests? I answer: it must be said that they are included with the bishops, because in one city there are not several bishops. Hence, speaking in the plural, he gives one to understand the priests as well. And yet there is another order, because from the Gospel itself this is read: that after the designation of the twelve apostles (whose persons the bishops bear), he designated seventy-two disciples, whose place the priests hold. Dionysius also distinguishes bishops and priests. But in the beginning, although the orders were distinct, the names of the orders were not; hence here he includes the priests together with the bishops. Then he sets down the goods wished for, at *grace*, etc. And there are two things that include everything. The first is the grace of God remitting sins. Ephesians 2:8: *by grace you are saved*, etc. The last is the peace of man. Psalm 147:14: *who has set your borders as peace*, etc. And consequently he wishes for the intermediate goods, and this *from God the Father*. James 1:17: *every best gift, and every perfect gift, is from above, coming down from the Father of lights*. Likewise, through the merit of the humility of Christ, and therefore he adds *and the Lord Jesus Christ*. John 1:17: *grace and truth came through Jesus Christ*. Ephesians 2:14: *for he himself is our peace*, etc. Consequently he sets down the epistolary narration. And concerning this he does two things: first he gives thanks for the past; second he exhorts to progress in the future, at *but I want you to know*, etc. Concerning the first, first he sets forth the giving of thanks for them; second, its matter, at *upon your fellowship*, etc. Now he gives thanks together with an adjoined joy and entreaty. And so, touching these three things, he says *I give thanks to our God*. To give thanks is to recognize the grace done to oneself. 1 Thessalonians, last chapter: *in all things give thanks*. *In every remembrance of you*, because nothing occurred to the Apostle among them that was not worthy of an act of thanksgiving. And this is a very great thing. Proverbs 10:7: *the memory of the just is with praises*, etc. *For all*. Isaiah 60:21: *but your people shall be all just forever*, etc. He gives thanks, therefore, for their good; prayer and entreaty for their preservation; yet all of it for joy. 1 Kings 12:23: *but far be this sin from me before the Lord, that I should cease to pray for you*. Then when he says *upon the fellowship*, etc., he touches on the matter of the three aforesaid things. And first he sets down the matter of the thanksgiving; second, of the joy concerning things to come, at *being confident*, etc.; third, of the entreaty, at *witness*, etc. He says therefore: *upon the fellowship*, namely by which you share in the teaching of the Gospel, by believing it and fulfilling it in deed. For this is true fellowship. Hebrews, last chapter: *do not forget beneficence and fellowship*, etc. *From the first day*, etc. Ecclesiasticus 27:12: *a holy man remains in wisdom like the sun*, etc. *And being confident of this very thing I rejoice concerning you, that he who has begun*, etc. Jeremiah 17:5f: *cursed is the man who trusts in man, and makes flesh his arm. Blessed is the man who trusts in the Lord, and the Lord shall be his confidence*. And this is by the power of God. And therefore he says *he who has begun*, etc. John 15:5: *without me you can do nothing*. This is against the Pelagians, who say that the beginning of a good work is from us, but its completion from God. But this is not true: for the beginning of a good work in us is to think about the good, and this itself is from God. 2 Corinthians 3:5: *not that we are sufficient to think anything of ourselves, as if from ourselves*, etc. *Until the day of Christ Jesus*, on which he will reward each one. 2 Timothy, last chapter: *as for the rest, there is laid up for me a crown of justice, which the Lord will render to me*, etc. 1 Corinthians 1:8: *he will confirm you unto the end, without reproach*, etc. The reason for the joy is set down when he says *as it is right for me*, etc.; namely because it is just that you rejoice together with me over my goods. *Because I have you*, etc., as if he were to say: I have this conviction about you, that you are such that you rejoice over those things over which I too rejoice — that the joy is *in my chains*, since at that time he was bound for Christ, over which he was rejoicing. James 1:2f: *count it all joy, my brothers, when you fall into various trials, knowing*, etc. Acts 5:41: *the apostles went rejoicing from the presence of the Council, because they were counted worthy to suffer reproach for the name of Jesus*, etc. *And in the defense and in the confirmation of the Gospel*, namely by preaching boldly against tyrants and heretics, and by confirming the Gospel in the hearts of the faithful. Acts 12: *going through in order the region of Galatia and Phrygia, confirming all the disciples*. Or otherwise, according to the Gloss: *in heart*, that is, in desire, that you may be companions of everlasting joy. John 16:22: *no one shall take your joy from you*. And this cannot be withdrawn from my heart, because even while existing in chains and intent upon the confirmation and defense of the Gospel, solicitude for you does not depart from my heart.”

“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.”

“confident--This confidence nerves prayers and thanksgivings (Phi 1:3-4). this very thing--the very thing which he prays for (Phi 1:4) is the matter of his believing confidence (Mar 11:24; Jo1 5:14-15). Hence the result is sure. he which hath begun--God (Phi 2:13). a good work--Any work that God begins, He will surely finish (Sa1 3:12). Not even men begin a work at random. Much more the fact of His beginning the work is a pledge of its completion (Isa 26:12). So as to the particular work here meant, the perfecting of their fellowship in the Gospel (Phi 1:5; Psa 37:24; Psa 89:33; Psa 138:8; Joh 10:28-29; Rom 8:29, Rom 8:35-39; Rom 11:1-2 Heb 6:17-19; Jam 1:17; Jde 1:24). As God cast not off Israel for ever, though chastening them for a time, so He will not cast off the spiritual Israel (Deu 33:3; Isa 27:3; Pe1 1:5). perform it until--"perfect it up to" [ALFORD, ELLICOTT, and others]. the day of . . . Christ-- (Phi 1:10). The Lord's coming, designed by God in every age of the Church to be regarded as near, is to be the goal set before believers' minds rather than their own death.”