II.A death of INFINITE LOVE.

III.A death of KINGLY POWER.

IV.A death of TERRIBLE BODILY PAIN AND MYSTERIOUS MENTAL ANGUISH.

V.A death of CALM ASSURANCE.

(R. H. Giles, B. A.)

2. How could this happy design be compassed in consistence with the glory, justice, and truth of God?

3. God was pleased to prosecute it, as thereby no wise to impair but rather to advance His glory. He accordingly would be sued for mercy, nor would he grant it without compensation, and so did find us a Mediator and furnish us with means to satisfy Him.

4. But how? Where was there a Mediator worthy to intercede on our behalf? Where amongst men, one, however innocent, sufficient to do more than satisfy for himself? Where among angels, seeing that they cannot discharge more than their own debts of gratitude and service?

4. Wherefore seeing that a superabundant dignity of person was required God's arm brought salvation.

5. But how could God undertake the business? Could He become a suitor to His offended self? No, man must concur in the transaction: some amends must issue from him as the offending party. So the Eternal Word assumed human flesh and merited God's favour to us by a perfect obedience to the law, and satisfying Divine justice by pouring forth His blood in sacrifice for our sins. In this kind of passion (the death of the cross) consider divers notable adjuncts.

I. ITS BEING IN APPEARANCE CRIMINAL, as in semblance being an execution of justice on Him. "He was numbered among the transgressors." "Made sin for us." He was impeached of the highest crimes, and, although innocent, for them suffered death. But why such a death, since any would have been sufficient; and why such a death odious alike to Jew and Gentile?

1. As our Saviour freely undertook a life of the greatest meanness and hardship, so we might be pleased to undergo such a death.(1) It has been well said that "no man expresses such a devotion to virtue as he who forfeits the repute of being a good man, that he may not lose the conscience of being such." So our Lord was content not only to expose His life, but His fame, for the interest of goodness.(2) Had He died otherwise, He might have seemed to purchase our welfare at a somewhat easier rate. He industriously shunned a death such as might have brought Him honour when exposed to it by the malignity of the Pharisees. Accordingly this death did not fall on Him by surprise or chance. He foresaw it from the beginning, and regarded it with satisfaction.

2. This death best suited the character of His undertaking. We deserve open condemnation and exemplary punishment, wherefore He was pleased to undergo not only an equivalent pain for us, but in a sort equal blame before God and man.

3. Seeing that our Lord's death was a satisfaction to Divine justice, it was most fit that it should be in a way wherein God's right is most nearly concerned and plainly discernible. All judgment, as Moses says, is God's, or is administered by authority derived from Him, magistrates being His officers. So our Lord, as His answer to Pilate testifies, received the human judgment as God's. Had He suffered by private malice, His obedience had been less remarkable.

4. Our Saviour in any other way could hardly have displayed so many virtues to such advantage. His constancy, meekness, charity, etc., were seen by vast multitudes, and made matters of the greatest notoriety. Plato says that to approve a man righteous, he must be scourged, tortured, bound, have his eyes burnt out, and, at the close, having suffered all evils, must be impaled. The Greeks, then, in consistence with their own wisdom, could not reasonably scorn the Cross, which Christ freely chose to recommend the most excellent virtues to imitation.

II. ITS BEING MOST PAINFUL, which demonstrated —

1. The vehemence of His love.

2. The heinousness of our sins.

3. The value of the compensation.

4. The exemplification of the hardest duties of obedience and patience.

III. ITS BEING MOST SHAMEFUL — a Roman punishment reserved for slaves, answering to the Jewish punishment of hanging up dead bodies. "Cursed is every one that hangeth on a tree."

1. This, ignominious in itself, exposed the sufferer to the scorn of the rude vulgar.

2. We need not doubt that our Saviour, as a man, endowed with human sensibilities, felt these indignities; and not only so, but the infinite dignity of His person and the perfect innocency of His life must have enhanced His sufferings. And so we read, "See if there be any sorrow like my sorrow."

3. And further, there was the shameful burden of sin which He bore.

IV. ITS PECULIAR ADVANTAGEOUSNESS TO THE DESIGNS OF OUR LORD IN SUFFERING.

1. It was very notorious, and lasted a competent time. Had He been privately or suddenly dispatched, no great notice would have been taken of it, nor would it have been so fully proved.

2. The nature of His kingdom was thereby signified. None but a spiritual kingdom could He have designed who submitted to this suffering.

3. It was a most convenient touchstone to prove the genuine disposition and work of men, so as to discriminate those who can discern and love true goodness though so disfigured, and not be scandalized by the Cross.

4. By it God's special providence was discovered, and His glory illustrated in the propagation of the gospel; for how could such a sufferer gain so general an opinion in the world of being the Lord of life and glory without God's miraculous aid?

V. ITS PRACTICAL EFFICACY. No point is more fruitful in wholesome instruction, more forcible to kindle devout affections, more efficacious in affording incentives to a pious life.

1. We are hence obliged with affection and gratitude to adore each person in the blessed Trinity.

(1)The Father giving the Son.

(2)The Son giving Himself.

(3)The Spirit assisting the Son to offer Himself without spot.

2. What surer ground can there be of faith and hope in God "If God spared not His own Son, etc." Who can doubt of God's goodness, despair of God's mercy, after this.

3. It should yield great joy to know that Christ hung there not only as a resolute sufferer, but as a noble conqueror over the devil, the world, the flesh, death, wrath, enmity, and strife, etc.

4. It should give us a humbling sense of our weakness and vileness to know that we needed such succour. Pride is madness in the presence of Him who made Himself of no reputation.

5. But as this contemplation doth breed sober humility, it should also preserve us from base abjectness of mind; for had not God esteemed us, He would not have debased Himself.

6. Can we reflect on this event without detestation of sin, which brought such a death on the Redeemer.

7. What in reason can be more powerful towards working penitential sorrow and religious fear, and stimulating true obedience?

8. It affords strong engagements to charity, to know that out of compassion for us Christ suffered.

9. It should breed a disregard for the world and its vanities, and reconcile us to even the worst condition? For who can suffer as Christ suffered. 10. It will incline us to submit cheerfully to God's will to remember that Christ learned obedience by the things He suffered.

(L. Barrow, D. D.)

1. Let us gain a clear idea of a meritorious act.(1) It must be good. Actions claiming the highest regards of God are those which have an intrinsic perfectness, and which, when looked at on all sides, are in entire correspondence with the mind and will of God. Christ's actions in perfectness contrast with those of the creature. Their peculiar goodness arises from the absence of any stain of sin and any material defect: our good actions have both these drawbacks.(2) It must be voluntary. Even an heroic action loses its moral value if necessitated. Personal effort freely made lies at the root of all sacrifice. Christ's actions were of this character (Romans 15:36; Luke 22:42).(3) Our Lord's actions could have obtained no merit, whatever their perfection, had they resulted only from His natural powers. Nature, even when pure, cannot purchase a supernatural reward. Grace must aid and enrich the operation of the human faculties. Even in Christ grace imparted worth to His natural actions (John 5:19). Christ as man had within Himself the foundations of a true merit, and by His Divine personality communicated to His actions an infinite value.

2. Yet after all, with this combination of natural, super natural, and Divine energies in the work of Christ, its claim on Divine retribution must rest on some covenant or promise. Merit in the sense of an action to which a reward is due on grounds of justice can only exist where there is some stipulation. The merit which appeals to goodness sets up no claim; that which rests on fidelity involves a promise; that which trusts to the justice of the rewarder implies a covenant. Not to reward in the one case may be churlishness; in the other it would be to break one's word; whilst in the third there would be positive dishonesty. For God therefore to be liable to any claim, He must have graciously condescended to involve Himself in an obligation. Such a covenant was made with Abraham (Hebrews 6:17, 18). The entering into covenant and confirming by an oath were human types and shadows of the great covenant between God and man in Christ (Hebrews 7:21). God has entered into covenant with man in Christ to crown with a reward those works which Christ first wrought in Himself, and after wards by His grace should work through His members. All is traceable to Divine mercy as its first source (Psalm 62:12), yet it is the Divine justice which is represented as under an obligation to repay the services which are rendered (Hebrews 6:10). There is nothing derogatory to the sacred manhood of Christ in this covenant. If the Son could address the Father, and say, "Lo, I come," etc., we can conceive the human will of Christ in fulfilling the Father's will as resting on the Divine promise (Psalm 16:10, 11; Acts 1:4).

II. THE CROSS AS ITS FOUNTAIN.

1. The merit of the Cross rested on the whole of His life: as He foresaw His passion, so He accepted it.

2. The Cross is the great instrument in the acquirement of merit on two grounds. Merit may be calculated by the condition of the person who merits, or by the difficulty of the action. Thus if Adam in Paradise, and some of His fallen descendants were to perform the same virtuous action, the act of the former would have more merit in the one sense; the act of the latter in the other. In the latter sense the Cross outstrips all other portions of our Saviour's life in its value. In it the activities of endurance were taxed to the utmost limit. To bear up under fierce pain for a few hours is a greater test of moral strength than the lifelong efforts of a healthy person. Not, however, that suffering in itself is acceptable to God; the thief suffered; it was the way in which the purpose for which it was borne which made it acceptable.

3. The Cross completed the treasure of merit. The Cross was the ultimate limit of those labours which purchased a reward. The resurrection, ascension, etc., could add nothing. Merit ceased with the Cross: what follows is reward (John 19:30).

4. The atoning value of the Cross lay in the removal of a hindrance: its meritoriousness acquired a positive gain. The removal of sin was the preliminary to Divine communications. Human nature was not left in a state of neutrality, as if God should look upon it without wrath or favour, hut was again to become the subject of Divine complacency.

III. THE OBJECT FOR WHOM THIS MERIT WAS ACQUIRED.

1. For Himself (ver. 9; Hebrews 2:9; Luke 24:26, 46; Psalm 110:7; Hebrews 12:2). It was not simply glory for His body that He purchased, but exaltation and kingly power; a name above every name.

2. For all. He took the nature of all, and thus merited for all (Hebrews 2:14). But although He merited for all, all do not receive the grace He purchased. A fountain is useless to the thirsty unless they drink. What is necessary therefore is for us to become the recipients of His grace? We must have union with Christ for pardon and life (John 15:16; John 1:16; 2 Peter 1:4). Christ saves by becoming a new principle of life in the soul through the action of the Divine Spirit.

(W. H. Hutchings, M. A.)

I. "FOR THIS CAUSE."

1. A cause there is. God ever exalts for a cause. Here on earth it is otherwise. Some men as Shebna, Haman, Sanballat, are exalted no man knows wherefor.

2. For what cause? His humility. Of all causes not for that, says the world. The word was not in the list of heathen virtues. Yet this last virtue is the ground of Christ exulting.(1) "He humbled" — so great a person. For one of mean estate to be humble is no great praise, it were a fault were he not; but for a king, nay the King of kings to show this great humility, is a cause indeed.(2) "Himself." Of His own accord. One may be humbled and not humble. Pharaoh was humbled by His ten plagues. Simon was compelled to humble his neck under the Cross. But here is true humility.(3) It was not Absalom's humility, in show, his heart being full of pride and rebellion. And yet it is a glory for humility that even proud men take a pride to shroud themselves in her mantle. But it is not humble courtesy, but humble obedience here.(4) But there is an obedience which cometh from natural reason; but some other there be wherein there is no other reason but the will of a lawful superior. All look to the former, very few to the latter; but even so obeyed Christ.(5) The extent of our obedience is a matter considerable. Obedience in some petty matter is little worth. How far obedient? Until what? Unto humanity had been enough, to servitude were more. But Christ's obedience was unto —(a) Death. That staggers the best of us. We love obedience in a whole skin. And why should obedience come to that? Death is the wages of sin. Obedient and yet put to death? Even so; rather than lose His obedience He lost His life.(b) The worst death. Nay, if He must die, let Him die a honest fair death. Not so.

II. "GOD HATH HIGHLY EXALTED HIM." This exaltation is —

1. Personal.(1) From whence. From death. His humiliation had been to the ground, into the lowest parts of it; His exaltation was from thence.(2) Whither. From death to life, from shame to glory, from the form of a servant to the dignity of a sovereign. Not to Lazarus' life again, but to life immortal; from shame to the glory of the Father which shall never fade, as all here shall.

2. The exaltation of His name, the amends for the Cross. Without a name what is exalting? Things that are exalted seem not to be so until their name go abroad in the world. And when men are so high that they cannot get higher there is no way to exalt them but to dilate their names, which every noble generous spirit had rather have than any dignity. How will they jeopard dignity and even life but to leave a glorious name behind them. But what name was given here? "the name of Jesus."(1) Of this giving three doubts arise.(a) How given. Him and others had it also (Hebrews 4:8; Haggai 1:1). They had it of men, He of God. All these Jesuses had need of and were glad "to lay hold of the skirts" of this Jesus to be saved by Him.(b) He had it before. True, but by a kind of anticipation, for it never had its perfect verification till after the crucifixion.(c) But if given Him ἐχαρίσατο "of grace," where is the merit then? Answer. That which is due may be cheerfully parted with as though it were a gift. But this grace is not the grace of adoption, but that of union.(2) How is this name above all names.(a) To Him. It is esteemed more than any other title of Deity by Him; because His glory is in it joined to our safety.(b) To us. For it is the only name by which we can be saved. With this name there is comfort in the name of God; without it none at all.

3. "That at the name of Jesus," etc. God, though He have so exalted it, yet reckons it not exalted until we exalt it too. So we are to esteem it above every name, and to show our esteem by bowing with the knee and confessing with the tongue.(1) These are outward acts: so the exalting of the soul is not enough. Our body is to afford her part, and not the upper parts, the tongue in the head, but also the lower, the knee in the leg.(2) "Every knee" —(a) "Shall bow," for what better way to exalt Him than by our humility, who for His humility was exalted. This honour is awarded Christ for the death of the Cross; shall we, then, rob Him of it? And He will not have us worship Him like elephants, as if we had no joints in our knees; He will have more honour of men than of pillars in the Church.(b) Bow to His name. His person is out of sight, but His name is left behind that we may do reverence to it. But why to this name rather than to that of Christ? Christ cannot be the name of God, for God cannot be anointed. Christ was anointed that He might be Jesus — Saviour. But it is not to the syllables of the name that we are to bow. The name is not the sound but the sense — Him who is named. Of course a superstitious use has been made of this act; so there has of hearing sermons. Shall we therefore abandon hearing as well as kneeling? No! Remove the superstition and retain both. It is well to drive away superstition, but it will be well not to drive away reverence with it.(3) He farther requires somewhat from the tongue. And reason: that member of all others is our glory (Psalm 57:8), our peculiarity above the beasts; they will be taught to bow, we have tongues to do something more than they. Besides the knee is only dumb acknowledgment, but a vocal confession utters our mind plainly, and this He calls ἐξομολόγησις. Three things are in it. λόγος we must say somewhat; ὀμοῦ, do it together, not some speak and others keep mute; εξ, speak out, not whisper. And it was the praise of the primitive Church that they did it jointly and aloud; that their Amen, as saith, was like a clap of thunder, and their Hallelujah as the roaring of the sea.(b) Why the knee first — because we thereby put ourselves in mind of due regard to Him in reverence, and are therefore the fitter to speak of and to Him with respect.(c) Every knee and tongue. They in heaven "cast down their crowns and fall down" and confess Him singing (Revelation 4:10); they under the earth are thrown down and made His footstool (Psalm 110:1); they on earth, as in the midst, partake of both. The better sort get to their knees gladly, and cheerfully confess Him. Infidels and Christians little better are forced to "fall backward," and in the end to cry "Vicisti Galilaee," though they guard their tongues when they have done.(d) See our lot. Exalted He shall be with our wills or without them. Either fall on our knees now, or be cast on our faces then; either confess Him with saints and angels, or with devils and damned spirits.(e) Every tongue shall do this, i.e., every speech and dialect in the world. Where are they, then, who deny any tongue the faculty here granted, or bar any of them the duty here enjoined, that lock up the public confession in some one tongue or two?

4. But though thus many tongues, one confession that "Jesus Christ is Lord."(1) Lord whereof? (Matthew 16:19; Revelation 3:7; Revelation 1:18; Revelation 20:2-3).(2) No man can confess this "but by the Holy Ghost."(3) Confess what? that Jesus is a Lord to save (Matthew 14:30), and a Lord to serve (Acts 9:6). The first we like well, but the latter not so (Luke 6:46).

5. "To the glory of the Father," whose great glory it is that His Son is Lord of such servants, that men shall say, "see what servants He hath." How full of reverence to His name! How free and forward to do His will.

(Bishop Andrewes.)

(J. Vaughan, M. A.)

(J. Hutchinson, D. D.)

(W. Harris.)

1. His voluntary humiliation.

2. His Divine investiture.

II. ITS IMPORT.

1. The glorification of humanity.

2. Investment with supreme sovereignty.

III. ITS OBJECT.

1. The subordination of every creature.

2. To the human Mediator.

IV. ITS ULTIMATE ISSUE.

1. The subjection of every foe.

2. The universal acknowledgment of Christ.

3. The full revelation of the glory of God.

(J. Lyth, D. D.)

1. The same Person is exalted who humbled Himself. We must not say that He was exalted in His humanity. It was not the man alone who humbled Himself. "Is Christ divided?"

2. The supreme elevation could never have been the prerogative of any created being. None but the eternal Son of the Father could have received or sustained it. But as the reward of His redeeming submission it could only be received in the person of Him who was man as well as God.

3. The redeeming God-man merited well in His obedience and death, and received an eternal and unlimited acknowledgment of His claim. The justice of God was satisfied by the punishment vicariously endured; and the love of God accepted that satisfaction as an expiation cancelling the sinner's obligation to suffer. And the elevation of the sufferer was the declaration that the merit of His supreme obedience availed for the whole world.

4. The very word here used is that which is employed concerning those to whom the benefit of Christ's merit is applied. We are "accepted" in the Beloved, or "graced" in Him; He was "accepted" or "graced" with the high rewards of exaltation. That, indeed, was His exaltation: not to have a name above every name simply, but to have in Himself a fulness of merit that should avail for all.

II. The exaltation AS THE NECESSARY CONDITION OR THE REDEEMING AND SAVING WORK.

1. As our representative Christ was exalted, i.e., as the mediatorial Redeemer. The resurrection and ascension are most frequently regarded as part of the process of His saving course. As He fulfilled that course He must needs pass into the heavens. In His Divine human person He has "gone up higher," but is still continuing His ministration. Had the merit of His sacrifice been simply rewarded as such, apart from His redeeming ministry, the Incarnate would have been set down literally on a throne to rest forever. In that case the language of the passage would have been different.

2. The saving name of Jesus is exalted. The "name" cannot refer to any particular designation conferred after the ascension; we know not what name could have been added to the glorious catalogue from "Emmanuel," the first, to "Lord Jesus," the last. We know from the Apocalypse that He has a new name, but we know also that it is only the old name more abundantly glorified; a name which He had from the incarnation, but whose full meaning could never be known until His human nature had passed through all its processes of discipline and become perfect. It is the mediatorial name, therefore, that is exalted, and that name is Jesus. Our Saviour's dignity is His power to save, only now He redeems not by price but by power.

III. The exaltation as RECEIVING UNIVERSAL RECOGNITION.

1. The homage paid to the name of Jesus is not here regarded as offered at once. It is the gradual result of His supremacy in heaven enforced in the promulgation of His claims on earth.(1) The "beings in heaven" accepted the dignity of Jesus at once, and are first mentioned because they are the loftiest and most honourable. They watched His career and studied it intently; for He was seen of angels. A gradual recognition can hardly be asserted in their case, and in no sense can the Lord's supremacy be said to have been enforced on them.(2) "Beings on earth" represent the whole race. The world is His because He has redeemed it, and every knee shall bow and every tongue confess — all science, philosophy, policy, power, genius, art. Before the scene of redemption ceases to be visited by His gospel and grace His Jesus name shall have been accepted by all mankind either in loyal love or despair.(3) And "under the earth" also. Not a soul rebels there. He is Lord of the dead, and when the end comes Hades shall go out of existence at His word.

2. The confession is offered to the Lordship of Jesus. Our Lord receives this name in various senses.(1) In one sense we may regard it as human purely as often in the gospels where the people seem to regard Him as a distinguished servant of God; and yet the language seems to waver between the respect due to a rabbi and the adoration due to God. Most beautifully does Thomas in the end rise from that human Lordship to the divinity of that Saviour whose dignity he felt at last.(2) In another and preeminent sense Jesus is Lord as representing the Jehovah of the Old Testament; and in that sense He shares the dignity with the Lord the Spirit.(3) But chiefly our Lord is such as the Mediatorial Person invested with authority over men and over the universe in consequence of His submission to the death of the Cross, as here. This dominion is given to One who deserved it by obedience, though He was capable of it only as God.

IV. The exaltation AS REDOUNDING TO THE GLORY OF GOD. The whole mystery of the economical submission, obedience, exaltation, and dominion of Christ tends to the glory of the Father.

1. The Father is literally the Father of the Eternal Son made flesh, and not the Deity in general. The Father is the essential as well as the redeeming name of Him to whom all glory is finally given.

2. The success of the mediatorial government of our Lord redounds to the glory of the Father inasmuch as it will justify and exalt the supreme wisdom of Him who originated the plan.

(W. B. Pope, D. D.)

I. THE EVIDENCE OF THE FACT OF CHRIST'S RESURRECTION.

II. THE EVIDENCE OF OUR LORD'S ASCENSION IS ALSO CLEAR.

1. It is twice recorded by St. Luke.

2. It was public.

3. It was predicted by Christ.

4. The promise of the Holy Spirit which was to follow it was fulfilled.

5. It formed a staple doctrine of apostolic teaching.

6. The Christian doctrine of heaven depends upon the fact that Christ ascended to the Father (John 14:1, etc.).

III. WHAT FOLLOWS FROM OUR LORD'S RESURRECTION AND ASCENSION.

1. The glorified Christ has received a name that is above every name.

(1)That name stands for the reality it implies — Saviour.

(2)The name has accrued to Him because in what He is, has done, is doing, and will do, the rich meaning of the name is realized.

(3)The name is above because including every other name.

(4)In it believers glory, by it hearts are won, before it heaven bows in worship, at it hell trembles with fear.

2. To this exalted Saviour all dominion is entrusted.

(1)Heaven, with its angels, principalities, and powers.

(2)Earth — men, forces, empires.

(3)The underworld — His widest human dominion.

3. That dominion will be universally acknowledged (John 6:38-40; Revelation 1:7; 2 Corinthians 5:10; 2 Thessalonians 1:7-10; 1 Corinthians 15:24-28).

IV. THE ULTIMATE END AND AIM OF THE SAVIOUR'S MEDIATORIAL REIGN WILL BE THE GLORY OF GOD THE FATHER.

1. The Redeemer looked for this — "Father, glorify thy Son!" etc.

2. The mediatorial work was undertaken and discharged with reference to this.

(C. Clemance, D. D.)

1. He has a relationship with Christ, and therefore feels an interest in the success of His kinsman.

2. He has a feeling of unity in the cause. He shares the exaltation in some degree, seeing that he has sympathy with Christ's desire of promoting God's cause in the world. Every soldier feels honoured when his general is applauded for the victory, inasmuch as he has helped him to gain it.

3. The Christian knows that there is a real union between Christ and His people, now, therefore, that our Head is crowned he cannot, being so intimately interested, but rejoice. Christ is in heaven as our representative. The throne He occupies is for the Church whom He represents. In Him we, too, are exalted.

4. The Christian has surrendered his whole being to the work of honouring Christ, and therefore feels that in his Saviour's exaltation his whole desire is consummated. He cares not what happens to himself so long as he can say, "The Lord reigneth."

II. Another well spring of joy is found in THE REASON OF CHRIST'S EXALTATION. Because of —

1. His humiliation. The Christian need feel no pain in being humbled: the same joy is set before him as was set before his Lord.

2. His obedience. Let the Christian obey and he will win the same reward.

III. Another source of comfort is found in THE PERSON WHO EXALTED HIM.

1. Neither Christ nor the Christian are self-crowned autocrats; and the same hand that crowned Him will crown us. He, "King of kings," we "kings unto God and His Father."

2. Man never exalted Christ, but dishonoured and rejected Him — but God exalted Him. Believer, if all men speak ill of thee, think "the servant is not above his Lord."

3. Christ did not exalt Himself, nor can you in depression of spirits, humbleness of position, but God can and will.

(C. H. Spurgeon.)

II. The second HIS ASCENSION.

III. The third HIS SITTING ON THE RIGHT HAND OF GOD (Hebrews 1:3; 1 Peter 3:22; Ephesians 1:20).

1. This is to be understood in a figurative sense as denoting —

(1)Majesty and honour (2 Kings 2:19; Psalm 45:9).

(2)Power (Psalm 77:10).

2. Christ sitting here denotes —

(1)A state of rest (Micah 4:4; Hebrews 10:12).

(2)Continuance in that state (2 Kings 7:3).

3. It denotes —(1) The accomplishment of that work, and the consummation of all those offices which He was to perform on earth for the redemption of sinners (Hebrews 4:10).(2) The delight and satisfaction the Father had in Christ, and in that glorious work which He had finished (Psalm 110:1).(3) The great honour and dignity to which He is advanced in heaven (Hebrews 1:13).(4) His being invested with sovereign dominion and supreme authority and power (Hebrews 2:7-8).

4. The ends for which He sits.(1) That as a mighty King He may protect and defend His Church and people against the rage of their enemies (Isaiah 32:1-2; Deuteronomy 33:26-27).(2) That He may subdue all the enemies of His people (Psalm 110:1; Acts 2:36; Hebrews 10:12-13; 1 Corinthians 15:25).(3) That with royal munificence He may dispense to His faithful subjects all these gifts and graces that may qualify them for glory (Acts 5:31).(4) That He may act as a powerful intercessor for them (Romans 8:84).(5) That all His friends and followers may with Him be translated into heaven and be advanced into the glorious state of kings and priests (Ephesians 1:4-6; Revelation 3:21).

5. Use.(1) Behold the great difference between our Redeemer's earthly and heavenly state.(2) How highly our nature is dignified and ennobled in the person of our Redeemer.(3) This lets us see that the redemption of lost sinners was pleasing unto the Father.(4) We should draw near to Him in all the duties of worship with the reverence that beseems His Majesty.(5) Let this exalted Redeemer have your hands and your heart.(6) Let this settle and compose the Lord's people with respect to the state and interests of Christ's kingdom (Isaiah 52:7).

IV. The last step is HIS COMING TO JUDGE THE WORLD.

(T. Boston, D. D.)

I. THE DOCTRINE OF CHRIST'S EXALTATION.

1. It pleased God that He who humbled Himself should be "made higher than the heavens," that He who appeared as a servant should now appear as the Lord of Glory. The word "highly exalted" is emphatic and singular; His exaltation was super superlative. Jesus Christ in His resurrection was exalted; in His ascension "highly exalted;" in His sitting at the right hand of God "very highly exalted above all exaltation." In His resurrection, He was exalted above the grave; in His ascension, above the earth; in His session, above the highest heavens. The steps of Christ's exaltation answered the steps of His humiliation.(1) His incarnation is answerable to His resurrection, for by the first He was "manifest in the flesh" the Son of Man; by the second "declared to be the Son of God with power" (Romans 1:3-4).(2) His poor, painful, and shameful life, and His painful and cursed death, is answerable to His ascension and sitting at the right hand of God. In the one He was disparaged, in the second honoured. In the disparagement He was lower than the angels; in the honour, far above them (Hebrews 1:5-13; Ephesians 1:20-22).(3) His coming to judge the world answers His being judged by the world. The former is the completion of His exaltation as the latter was of His degradation (Isaiah 53; John 5:22-23). Jesus by His resurrection overcame His enemies (Hebrews 2:14); by His ascension triumphed over them (Corinthians 2:15); by His Judgeship He tries and condemns them. For the further demonstration of His exaltation note —

2. That God hath given Him a name that is above every name.(1) What is to be understood by this name — the power, dignity, and authority with which Christ was invested.(a) Sometimes name is put for glory and renown (Genesis 6:4; 1 Chronicles 5:24, Hebrews); thus Christ is invested with the glory of the only begotten of the Father(b) for the power and sovereignty by which Christ is King of nations and of saints (John 10:25; Acts 3:6; Acts 4:7). Of this He spake at the ascension (Matthew 28:18). And the glory of Christ's name is such that shall be celebrated through all ages (Luke 2:10-14; Hebrews 1:6; Revelation 5:12).(2) How hath Christ obtained a name above every name. This name is a demonstration of Christ's super-exaltation, and notes four things.(a) That Jesus should be the only Saviour of the world (Acts 4:11-12).(b) In that He is exalted to sit at the right hand of God, which is a name or honour angels never had (Hebrews 1:3, 4, 13).(c) Because it is through this name that the name of God becomes a comfort to us. The attributes of God are the "name of God." To a Christless sinner all the attributes of God are against Him: wisdom (Jeremiah 17:10; 1 John 3:20); holiness (Habakkuk 1:13); justice; omnipotence. But the name of Christ makes the name of God a sanctuary (Proverbs 18:10), and a comfort: wisdom (Psalm 73:24; Matthew 6:32); holiness (1 Corinthians 1:10); justice (Romans 3:25-26; Romans 8:1); omnipotence (Romans 8:31).(d) Because His name should be most precious and powerful in His Church through all generations (Matthew 18:20; John 14:13; 1 Corinthians 5:4; Matthew 28:19).(3) How are we to understand that God hath given Him a name? As Mediator; for so only was He capable of exaltation. Not as God, for that cannot be, nor in the sense of the manifestation of His glory, for the sun is not exalted when the cloud is removed; nor as mere man, for humanity is incapable of such exaltation and worship; but as God-man.

3. That at the name of Jesus every knee should bow.(1) What is meant by bowing the knee. Some understand this literally, but if "name" stands for power then kneeling must mean submission (Genesis 41:43; John 5:22-23).(2) Who shall bow?(a) All knees in heaven voluntarily.(i) The good angels who always obeyed and honoured Christ (Daniel 9:24-25; Luke 1:30-31; Luke 2:13-14; Matthew 2:13; Matthew 4:11; Luke 22:43; Matthew 28:6; Acts 1:11; Hebrews 1:6; Matthew 25:31). All this service was performed unto Christ, not only as Creator (Colossians 1:16), but as Governor (Colossians 2:10; Ephesians 1:21-22).(

ii) The spirits of just men made perfect (Revelation 5:9-10; Revelation 4:8, 10).(b) On earth(i) good men willingly (Psalm 110:3). By nature they are children of disobedience (Colossians 3:6-7, 1, 21; Romans 8:7). But the grace of God removes that "iron sinew" (Isaiah 48:4).(

ii) Evil men under compulsion; because they do not willingly bear Christ's yoke they shall become His footstool (Psalm 110:1).(c) In hell (Luke 10:17; Luke 8:28-32; James 2:19; Colossians 2:15; Hebrews 2:14).

4. That every tongue shall confess, etc.(1) What is meant by every tongue? Not simply every nation but every person.(2) What is meant by Jesus is Lord? (1 Corinthians 2:8).

(a)As Creator (1 Corinthians 8:6; Romans 11:36).

(b)As Son of God (Hebrews 1:2-4).

(c)As such He is a Lord to command us and to save us.(3) As every knee must bow to Christ's dominion so every tongue must confess Him Lord.

(a)Devils and wicked men (Revelation 6:14).

(b)Saints and angels (Revelation 5:12-13).

II. THE END OF CHRIST'S EXALTATION. As God had no motive without Himself, so He had no end beyond Himself in giving Christ (Ephesians 1:6). For this Christ prayed (John 12:28).

III. APPLICATION.

1. Use of information, as Christ first suffered and entered into His glory (Luke 24:26), even so must we (Acts 14:22; 2 Timothy 2:11).

2. Use of exhortation. Is Christ exalted? Then let us, our tongues, knees, hearts, lives, acknowledge Him to be our Lord.(1) What Jews, Pilate, and Herod did in scorn, let us do in sincerity.(2) Let us take heed that we do not violate our allegiance to Him (Exodus 5:2; Psalm 12:4: Luke 19:27).(a) Christ is only a Saviour to those who submit to Him (Hebrews 5:9; Titus 2:11-12.(b) Every knee must one day bow to Him.(c) The sins of Christians are far greater than those of the Jews against Christ who sinned against Him in His state of humiliation (Hebrews 6:6). They did it in ignorance (Acts 3:17; 1 Corinthians 2:1).(d) Christ at last will be too hard for the hardest-hearted sinner.

3. Use of comfort to believers.(1) Is Christ exalted? then we may comfortably believe that He hath perfectly satisfied God's justice for us.(2) Christ though exalted is still mindful of us (Hebrews 2:15-18).(3) Christ is exalted to heaven, and so shall all believers be in due time (John 17:24; Corinthians 3:4).

(W. Taylor, A. B.)

I. ON THE PAGE OF HISTORY.

1. Its origin.

2. Import.

3. Associations.

4. Claims.

II. IN THE ESTIMATE OF MAN.

1. Despised and hated.

2. Admired and wondered at.

3. Beloved and reverenced.

III. IN THE PURPOSE OF GOD: triumphant, worshipped by all in heaven, on earth, under the earth.

(J. Lyth, D. D.)The name Jesus means Saviour (Matthew 1:21).

I. THERE IS SOMETHING TO BE SAVED FROM: sin.

1. From its penalty.

2. From its guilt. Desert of punishment is worse than punishment itself.

3. From its power. The sinner needs not only cleansing from the past, but protection for the future.

II. THERE IS ONE WHO WILL SAVE (1 Timothy 1:15). How?

1. By His incarnation, getting Himself into connection with man's nature and condition.

2. By His work of reconciliation.

3. By winning man's attention, gratitude, and trust through His own unutterable condescension.

4. By cleansing him from sin.

(G. D. Boardman, D. D.)

1. Chosen by God.

2. Sanctified and approved by Christ's suffering.

3. Glorified by His exaltation.

II. ITS GLORY. None other is —

1. So great.

2. So mighty.

3. So dear.

4. So enduring.

(J. Lyth, D. D.)A name is a call word by which we separate objects and give to each its identity.

I. The names, however, of FAMILIAR OBJECTS are not mere arbitrary signs, but symbols of quality. The words eagle, horse, bring a picture before the imagination. No picture rises at a foreign name, although it discriminates and separates. Homo once had a picture in it, but not now: although man has.

II. We see this more strikingly illustrated in the names of MEN. A village of people have their portraits in their names.

1. Physically. As A. is called, there is a vision of a tall man; as B., of a short man.

2. Socially and economically. One man would be generous and another stingy.

3. Morally. Faith, zeal, genius, are stored up in names.

III. We see that PERSONAL names stand for abstract excellences. Thus lover, father, child, etc., go to signify domestic excellences. When the word mother is spoken, not only does your mother come forth to your imagination in feature, but those qualities which make all mothers differ from other relations.

IV. By the extension of this practice NAMES COME TO SIGNIFY HISTORIC QUALITIES. Plato means thought; Demosthenes, eloquence; Nero, cruelty; Napoleon, military genius; Howard, philanthropy.

V. THE NAME OF JESUS IS ABOVE EVERY NAME; not simply that His name is highest on the list, although that is the fact. We are to give to the term "name" as applied to Him its full proportions and richness of meaning.

1. Christ's name is above that of all historical personages. The sum of their life is small compared to the magnitude of His.

2. If you gather the witnesses and martyrs that have lived in every age, the great men and nobles of whom the world was not worthy, there is not one of them that is not dwarfed by the side of the name of Jesus.

3. If you go from the best specimens of men to philosophers, poets, scholars, whatever admiration is bestowed on them, no one would dream that their name was to be mentioned by the side of His.

4. There are judges' names that signify perfect justice, kings' and princes' that signify authority, splendour, and power. But has the world stored up in any of these names such associations as belong to Jesus? Is there anywhere such justice and imperialness as there are in Him? Already His name stands higher for the very qualities which go to make courts illustrious, that make men glorious in history. Once a culprit under the hand of Rome, but now through a wider world than the Roman, those governments who do not acknowledge Him are feeble and barbarous.

5. But there is a more important matter of comparison — the names of chief power on the heart — heart names. In each quality which makes the dearest names in life Christ so excels that He is infinitely above all others.(1) All the love and authority which there is in "father" is dark compared with that special element in Jesus. Christ is more in those very qualities which make a father dear to his children than all fathers.(2) All those indescribable and tender graces which make "mother" the queenly name Christ has in such abundance and perfectness that a mother's heart by the side of His would be like a taper at mid day.(3) He is more tender in love than any lover ever knew how to be. No love letter was ever written which can compare with what may be gathered from the Bible describing the inflexions of Divine love toward men.(4) The enduring intimacy of exalted love in true wedlock carries up our conceptions of possible happiness to the very gate of heaven, but when we have carried it to the uttermost there comes the outbursting light of that mystic love of Christ to the Church which rides higher than poetry can follow or than experience ever went.(5) But this world is but our outhouse of creation. When we have carried these suggestions from the realm of experience up to invisible heaven, we find that the name of Jesus is above all these. There are beings who rise not only higher than men in wisdom, power, goodness, etc., but there is a gradation among them: thrones, dominions, etc., in long succession; and we find Christ towering above them, "chief among ten thousand, and altogether lovely."

(H. W. Beecher.)

I. THE GREATNESS IT REPRESENTS. There is in it —

1. The greatness of nature. That which is not natively great cannot be truly and preeminently great. Can the native greatness of Christ be less than that of Deity if He is capable of receiving the glory, power, and dominion that are ascribed to Him? There are two extremes of error: the Unitarian, assimilating the Divine in Christ to the human; and the Roman Catholic, ascribing to the human Virgin what can only be Divine.

2. Greatness of character. Christ is the greatest of characters, because in Him meet all the attributes of Godhead and all the perfections of manhood.

3. The greatness of mission and work. In His mediation confessedly He stands alone; for a race that needs salvation cannot raise up one as a partaker of the Saviour in His work.

II. THE INFLUENCE WHICH IT EXERTS.

1. Through it alone salvation comes as a personal possession.

2. Every blessing that comes to the soul comes in connection with this name.

3. The results of experimental Christianity will not work where His name is denied or ignored. Physical. and even moral, truths may bless the world when their propounders are forgotten. Not so with the truth as it is in Jesus. In vain we are told that religion is not a matter of history. Take away what is Divine in Jesus, and you put out the sun and endeavour to produce light by a book on optics.

III. THE SPACE WHICH IT FILLS. Wherever there is intelligence it is understood; wherever there is loyalty it is adored. It is coincident with civilization, law, liberty, social ties, and charities; a name of welcome and cheer to all that is true, lovely, and of good report.

IV. THE PERIOD THROUGH WHICH IT ENDURES. There are names chronicled in history which we would willingly let die; but there is a fitness and reasonableness in the perpetuation of Christ's name. At the same time there is something surprising in it. Christ endures in an entirely different character from great conquerors and geniuses, as the founder of true religion, and She head of the Church. The name of Mohammed still endures, but is waning, whereas that of Jesus is going into new regions. This, too, in spite of opposition to His claims.

(Principal Cairns.)

I. AN EASY NAME.

1. Easily pronounced. There are names so long and difficult that they have to be repeated before we venture to speak them; but within the first two years a child clasps its hands and says Jesus.

2. Easily remembered. Sometimes we have to pause before we can recall the names of our best friends, but we cannot imagine the freak of intellect in which we could forget this.

3. Easily recognized. The dying have been known to be oblivious to everything else.

II. A BEAUTIFUL NAME. It is impossible to dissociate a name from the person who bears it. Names which are attractive to some are repulsive to others, because the same name is borne by different persons, and thus they convey pleasant or painful suggestions to different people. But this name is the same to all, and stands for love, patience, magnanimity, and every beautiful quality. To the penitent, afflicted, aged, it is alike beautiful.

III. A MIGHTY NAME. Rothschild is a potent name in the financial world, Cuvier in the scientific, Wellington in the military; but no name is so potent to awe, lift, thrill, and bless as that of Jesus. That one word unhorsed Saul, and flung Newton on his face. That name in England means more than the queen; in Germany more than the emperor. At its utterance sin, infidelity, sorrow, and death flee away. All the millions of the race are to know and honour it.

IV. AN ENDURING NAME. You pull aside the weeds and see the faded inscription on the tombstone. That was the name of a man who once ruled that town. The mightiest names in the world are perishing or have perished. Gregory VI, Richard I, Louis XIV, names that once made the world tremble, mean now to the mass absolutely nothing. But the name of Christ is to live forever. It will be perpetuated in art, in song, in architecture, in literature, and above all, will be embalmed in the memory of the good on earth and all the great ones in heaven. To destroy it would require a universal conflagration.

(T. De Witt Talmage, D. D.)

II. Its POWER.

1. It has power as an authority. It gave Peter and John authority to heal the cripple, Paul and Silas to dispossess the damsel of the devil, and all to proclaim salvation.

2. As a test (Colossians 3:17) of lawfulness and unlawfulness, etc. "Can I do this or that in this name?"

3. As a plea; in prayer for pardon and blessing. "Whatsoever ye ask the Father in My name," etc.

III. ITS MAJESTY. There have been great names in the world — Alexander, Caesar, Napoleon; but these have little majesty compared with those of Abraham, David, and Paul. But there are names higher than these — Michael, Gabriel. But all these are dim as fading stars compared with His, whose glory is as the rising sun, whose beams shall illumine a whole universe. At it all shall one day bend the knee.

IV. Its PRECIOUSNESS. What makes the name of home precious? Its hallowed associations. And round this name do cluster the sweetest memories, endearing it to pardoned sinners. Whisper that one word Jesus, and I think of Bethlehem and Calvary, and faces of the dear departed rise before me, and I hear once more the old songs, and see the light of former Sabbaths. All heaven is hidden in the name, and all hopes hang upon it.

(H. G. Guinness.)

(T. De Witt Talmage.)

(T. De Witt Talmage, D. D.)

(W. L. Ker, M. A.)

1. Not the present, which would not be the fact, and besides the text is a prophecy. Many objects are now worshipped: riches, pleasure, etc.

2. At the judgment, when every usurper will be dethroned, and every rebel crushed.

II. THE PERSONS ALLUDED TO.

1. His willing and devoted servants.

2. Others will bow unwillingly.

III. THE CONSEQUENCES OF THIS EVENT. Jesus will reign with undisputed sway.

1. Sin will be banished from His dominions.

2. There will be no more contention.

3. There will be no more weakness or sorrow.

4. There will be no more fear of death.

(W. H. Davison.)

1. In heaven and on earth.

2. In the control of providence and grace.

3. In the administration of mercy and judgment.

II. MUST BE UNIVERSALLY ACKNOWLEDGED.

1. By His enemies as by His friends.

2. To this end He is exalted at the right hand of God.

III. SECURES THE GLORY OF GOD.

1. In the accomplishment of His purpose.

2. The revelation of His character.

3. The completion of His kingdom.

(J. Lyth, D. D.)

II. HIS POWER TO ENFORCE THEM. He is exalted; as Lord of all.

III. THE CERTAINTY OF THEIR FINAL ACKNOWLEDGMENT. Every knee shall bow, etc.; to the glory of God the Father.

(J. Lyth, D. D.)

(C. H. Spurgeon.)

(R. Brewin.)

(W. H. Baxendale.)

(W. H. Baxendale.)

1. In relation to God. The absolute power of God's will, which is the law to every creature and the accepted law to the Christian, is regarded as expressing itself within the heart of man.(1) "Worketh in you" is used elsewhere of that internal energy of God which is the spring of all other energy (1 Corinthians 12:6; Ephesians 1:11). But here it is the spiritual volition alone that is meant, that special influence of God upon the will and act of man in the things which pertain to the Divine good pleasure.(2) "His good pleasure" imparts to "worketh in us" a character of love and perfect freedom that must never be lost sight of in our consideration of God's working on the human heart. His influences are not mechanical and unbending, working out a pre-determined law of election, but pre-spontaneous and springing from the heart. God can study and adapt Himself to His creature's freedom. In the profound mystery of our cooperation with Divine grace it is our own will and act while it is God's. The obedience of the Christian to the law within Him is perfect freedom.

2. In regard to the service it performs.(1) The object of this service is personal salvation. We are to imitate the obedience of Christ in the utmost possible care of our own souls, as if our salvation were the very service of our covenant with God. But lest this should be carried to a morbid excess the apostle adds the other lessons on self in this chapter and elsewhere.(2) Does the apostle mean by the peculiar stress He lays on "your own" that whatever God's inward working may mean, the accomplishment in result must be the working out on man's part of an actual salvation? Or does He refer to the Redeemer's intervention, and indirectly bid them remember that His obedience has not rendered theirs superfluous? Or "As ye obeyed in My presence when I could give you My aid, etc., so remember that neither My presence nor My absence was vital to your interests?" We may mingle all these meanings. Every Christian must make His own soul's salvation His personal care, and not so to rely upon Divine grace, atoning redemption, or human ministry as to neglect his own persevering sedulity.

3. In regard to its spirit. "Fear and trembling" is divested of the stern and depressing character it wears in the Old Testament. In the New it is always used in connection with obedience, and always to signify vehement eagerness to do well (2 Corinthians 7:1). There is here no idea of trembling apprehension of the future, nor anything but the humble alacrity that vibrates with eager desire to obey.

II. SALVATION MUST BE WROUGHT OUT IN THE MIDST OF AN EVIL WORLD. In "fear and trembling" before God, and "without murmurings," etc., and "before men." They are to yield obedience to three great laws.

1. The law of dignity.

(1)They are children of God;

(2)in the midst of a crooked and perverse generation;

(3)therefore they are to maintain their dignity.

2. The law of the preservation of purity. The force of the exhortation arises from the fact that as "lights" they are seen, and that "in the midst of the perverse nation they are to let their influences be felt."(1) As the children of God in their aspect towards the world are commanded to use their liberty of action so as to avoid sin in act, here they are commanded to abstain from receiving the principle of it again in their nature. This is the liberty of the children of God to keep themselves unspotted from the world.(2) But the word "harmless" seems rather to mean "become" than be pure. There is a process of purification that implies the admixture of something of the world's evil still remaining. Surely this is verified by the experience of every one of us. The provision, however, is ample for the entire cleansing of the soul.

3. The law of a pure exhibition of character for the world's teaching and example. God has placed His people in the world to be to it what the luminaries are in nature. And of this the reason is: because ye hold in yourselves the Word which is the light of life.

(W. B. Pope, D. D.)

(A. H. Moment, D. D.)

1. What will come of any work we undertake largely depends on the "spirit" in which we undertake it. We may enter upon it half-heartedly, or as something merely secondary. But our salvation is to be the principal thing to us; and working it out is to be thorough.

2. Wise cautiousness. "Fear and trembling." This is not nervous dread, nor timorous quaking, but a keen and ceaseless outlook considering foes and temptations; a self-distrust that sharpens vigilance; a recognition of danger and preparedness to meet it.

3. Cheerfulness — "without murmurings." The work we do cheerfully brings its own blessing. Do not, then, do it in a grudging, complaining spirit; and this, not only in doing but in bearing.

4. Hopefulness "without disputings," not with men but with God. Distrust of God will sap our sources of strength. Work out with unquestioning trust in God's wisdom, goodness, and power.

5. Becomingness, in view of their relationship. They are "the sons of God," they must live as God's sons — holy, loving, etc. Their lineage should show itself in their spirit.

II. THE INCENTIVES TO THIS COURSE OF CONDUCT.

1. Consistency. The work is begun and ought in consistency to be finished. Men plead consistency as an argument for a bad course, as Herod in the case of John the Baptist; much more should Christians for a good one.

2. God's help. In working out our salvation we are not left to our own unaided powers. Because we have effectual help let us be thorough, etc., in this.

3. Responsibility — "lights in the world." Be then as the lighthouse and the star.

4. Personal relations. They are the apostle's spiritual children.

(J. J. Goadby.)

1. Others may be solicitous about you.

2. You must bear the responsibility.

II. DEMANDS EFFORT.

1. It is not of works.

2. Yet it must be worked out.

III. MUST BE ANXIOUSLY PROSECUTED.

1. With peaceful confidence in God.

2. Yet with fear and trembling.

(J. Lyth, D. D.)

1. The blessing itself — Salvation. What is that? Deliverance from sin. Had there been no sin there would have needed no salvation. But having sinned man has lost likeness to God, love for God, life with God, and he wants these restored. But he cannot get them back of himself. Christ, however, has secured them for him; deliverance(1) from the curse of sin. Christ has taken this upon Himself (Romans 8:1).(2) From the dominion of sin. That is made the slave which all along has been the master.(3) From all the consequences of sin.

(a)Separation from God. Being saved from sin man has access to God.

(b)Eternal punishment.

2. Your interest in this salvation. You hear people say, "That is my own house, my own business," and lay great emphasis on the "own." And your own salvation has a peculiar emphasis connected with it. Christ's salvation is a common salvation, and you do well to publish it; but what if heathens should possess it, and you through the want of it be lost.

II. THE MEANS OF ITS ATTAINMENT. "Work out," etc.

1. Negatively: this does not mean —(1) To make an atonement for sin. Salvation in that respect is finished.(2) That you are saved through your work. There is no more merit in it than there is in receiving alms from a benefactor.

2. Positively; it is —(1) To labour to believe, and receive salvation — by reading, hearing, meditation, etc.(2) To labour to secure the enjoyment of salvation. Many have it, but not the joy of it. This is secured by prayer and Christian work.(3) Labour to exhibit and practise salvation. You cannot hold the world and sin in one hand, and salvation in the other.

III. THE ENCOURAGEMENT TO USE THE MEANS PRESCRIBED. Do not say, trembling soul, thou hast no strength, "I would work, but am so feeble." Thy helper is God.

1. He works "to will." He does not reform the natural faculty of the will; but sweetly and powerfully constrains that will by His Holy Spirit.

2. He works "to do." Sometimes you have the will but not the strength. But as God works in us principles of action — faith, love, and regard for His glory — so when these principles are quickened and brought into practice, what cannot a man do?

(J. Sherman.)

I. THE MATTER UNDER CONSIDERATION. Salvation; which contains within it deliverance —

1. Prom the guilt of our past sins. This is a matter of grave consideration.(1) God thinks so, or He would not have sent His Son and His Spirit.(2) The Church thinks so, or earnest men and women would not make such sacrifices to bring men to this salvation.(3) The angels think so, or there would not be joy in their presence at sinners repenting.(4) The devils and lost spirits think so, or the one would not endeavour to thwart salvation, nor the others (as Dives) long so ardently for the salvation of their living brethren.Nothing so much concerns any one as this.(1) What is it to have a healthy body if you have a perishing soul?(2) What is wealth if that which is more precious than the whole world be lost?(3) What are honour and reputation if we have to hear, "Depart from Me."

II. WHOSE MATTER IS IT? "Your own."

1. The sin you commit is your own and its condemnation. You may share in other men's sins and they in yours; but a burden lies on you which no one can touch. You must obtain it, for this a personal pardon, or you are undone forever. You must yourself repent, believe, etc.

2. You must personally die, and in that dying we shall have either personal comfort or personal dismay. When death is past, salvation is still "our own." There is a personal heaven for a personal believer. But if you have it not, it will be your own damnation. No one will be condemned for you. A substitute there is now, but not then.

3. You may be tempted to forget your own salvation by thoughts of other people. Reverse the process.

(1)Members of the Church.

(2)Official Christians.

(3)Unpractical doctrinists.

(4)Speculatists.

(5)Critics.

(6)Those who have espoused great public designs. Protestant controversialists, reformers, etc.

III. ANSWERS TO OBJECTIONS.

1. "Is it not all fixed? Don't you believe in predestination? What have we then to do with our own salvation?" Is it not fixed whether you shall be nourished with food today or shall go hungry? Why then will you go home and eat your dinner? You do not reason so wickedly and foolishly about any other subject but this.

2. Do you not believe in full assurance? Yes, but presumption is not assurance, and the most fully assured are those who are most careful about their own salvation.

3. "This is very selfish." Yes, but it is a selfishness that is needful before you can be unselfish. How can you be of any service to others if you are not saved yourself.

IV. RENDER SOME ASSISTANCE. Ask yourself, "Am I saved?"

1. Does God work in you? Have you a work of the Holy Spirit in your soul? If so, you are saved.

2. Does your salvation rest wholly on Christ? If you are hanging on anything but the Cross you are deceived.

3. Have you turned your back on sin?

4. If not, "believe on the Lord Jesus Christ," etc.

(C. H. Spurgeon)

I. IT MUST BE WROUGHT OUT IN YOURSELF. It must have all the distinctiveness which pertains to individuality of character.

1. Its sphere is in the man. Christianity is not an outward application, but an inward work; not rites, etc., but life.

2. It is marked by attributes so distinct as to isolate it and make it our own. Every man has his own infirmities, and hence the work of grace differs in individuals.

II. IT MUST BE WROUGHT OUT BY YOURSELF. The necessity of Divine influence is assumed — "It is God that worketh in you." We cannot be too deeply conscious of our entire dependence; but we cannot be too much alive to our personal obligations. The latter will be the basis of the judgment. The ministry of the Word, etc., are highly important; but they must not be substitutes for personal Christianity.

III. IT MUST BE WROUGHT OUT FOR YOURSELF. Every Christian is now shaping the character of his salvation in the world to come where "everyone will receive," etc.

(J. E. M. A.)

II. THE MANNER IN WHICH IT IS TO BE WROUGHT OUT.

1. "Work" denotes a vigorous application of the mind to —

(1)Serious thoughts.

(2)Prayerful exercises of faith.

(3)The government of the heart.

(4)The resistance of temptation.

(5)The means of grace.

(6)Practical religion.

2. Salvation is to be worked out. By repentance and faith till justification and sanctification are secured. Our daily contests and attainments must be prosecuted till the conqueror be crowned.

3. With fear and trembling. Beware of the treachery of the heart. The number who have fallen; the immense stake at issue; the frown of God.

III. THE ENCOURAGEMENT.

1. This settles the disputed point of Divine help and human agency; not philosophically but practically. God does not so work in man as to render him a mechanical instrument; nor does man so work as that the work is attributed to his own powers.

1. A great part of the controversy respecting free will arises from not distinguishing between a power to will and the act of willing. That such a distinction is just, appears most clearly from God's working in us "to do." Now, it were absurd to say, God "does," that is, prays, watches, and believes, for us; but He gives the power. It were equally absurd to say, God "wills" for us; but He gives the power to will; for He restores free agency. Again: If God necessitated our doing, He would not "work in us to do," but by us to do; so, if He necessitated our will, he would work, not" in us to will," but by us to will. The sense is, that He works in us that we may ourselves will and do.

2. God works in us to will. Several operations are necessary here. He enlightens the mind; impresses upon us the things that belong to our peace; and sets before us the motives which persuade the will. This, however, is not power to do. "To will is present with me; but how to perform that which is good I find not." God strengthens us by the rich effusions of His blessed Spirit. He does not convey all power at once. Some degree of it is given, independently of ourselves. Afterwards, the power is increased according to our diligence, and faith, and improvement. What, then, is there that you cannot attain? "God worketh in you."

3. Do you doubt of(1) Your attaining to saving faith? "God worketh in you;" and His grace is sufficient.(2) Your attaining power over sin? "God worketh in you;" and is anything too hard for Him?(3) Your gaining complete salvation? "God worketh in you;" and His almighty Spirit can sanctify the most corrupt and depraved nature.(4) Your victory over trouble and conflict? Fear not: "God worketh in you;" and His strength shall be so made perfect in your weakness, that you shall be even "more than conquerors."Conclusion:

1. If you neglect your proper work, think not to blame God. He has both given and offered power.

2. If you have it not, you have not asked, or have not employed it.

3. In proportion as you are strengthened, you act. Live, then, near to God.

4. The glory of salvation is the Lord's. You do nothing but in His power.

(R. Watson.)

I. IMPLIES —

1. That something has been already done. The very phrase "work out" implies this. Salvation has been begun, and is in one sense, a complete thing. We have not to work for salvation, but to accept it.

2. That something more has to be done. The new life has been created, but it must grow or it will die. What is more beautiful than the fervour and rapture of the first love, when young hearts turn to the Saviour as flowers to the light and find in Him their rest and their joy? But this first love may be forsaken. Character having greatly improved may deteriorate, and spiritual health may suffer a relapse. So we are reminded that we must not be merely passive in religion, receiving impressions, drinking in comfort, stimulated from without, but also to be active, cultivating our own powers.

II. THIS SALVATION IS OUR OWN. Something essentially individual between each man and his God. In a sense it is the same in all, and yet it is different. God does not mean your nature to be a copy of any other. One man is impulsive, another is calm; one is bright, another gloomy; one is brave, another like a sensitive plant shrinking from even the breath of opposition. The experience of the gaoler was different from that of Lydia. So it is your own salvation and no one can work it out for you. The battlefield is your own soul, you have to pass through the great crisis of life alone, and you have to die alone.

III. HOW ARE WE TO WORK IT OUT?

1. By the acquisition of spiritual truth. It is possible to have our Father's phrases on our lips when we have not the power which lay behind them in our hearts. We are thankful for the wisdom and piety of the past, but a traditional faith will not save us; and while it is unwise to break away from the past, it is unequally unwise to reject the new truth that may be revealed to us. There will then be progress in character. The spiritual truth thus acquired will be the food of the soul.

2. By resolute effort. A man can never become wise or good without trouble. Jesus bids us "strive," and Paul to "fight the good fight," etc. It is not an easy thing to live the Christian life. The religion of sentimentalism, emotion, ritual, may be easy, but the religion of principle means cross bearing and earnest conflict with sin.

3. Even in the absence of means which are important. The presence of the apostle was a help. There is something in the presence of a friend which cannot be written with ink. The Philippians had done well in the apostle's presence; they were to do much more in his absence. Why? To comfort him. As children when their father is from home are taking more care than usual that the windows and doors are properly fastened, so the Christians of Philippi were to be doubly vigilant when Paul was away. External aids are precious, but we must learn to be independent of them when necessary.

IV. THE SPIRIT IN WHICH WE ARE TO DO THE WORK — "with fear and trembling." This Epistle is full of joy; but it is the joy of a reverent and earnest soul. There is abundant reason for caution, self-distrust, modesty, and humility, since so many have fallen, so many Peters denied their Lord, so many Demases forsaken Him. "Be not high minded, but fear."

(James Owen.)

1. The persons to whom these words are addressed. Through applying them to non-Christians they have been perverted to mean: "You cooperate with Christ in the great work of salvation, and you will get grace and pardon." But none save Christians have anything to do with them. They are addressed to those who are already resting on the finished salvation of Jesus Christ. If you have not done so, and are applying them to yourselves, remember that when the Jews came to Christ in a similar spirit, asking Him, "What shall we do?" etc. He said, "This is the work of God that ye believe on Him whom He hath sent." The first lesson is not work but faith, and unless there be faith no work.

2. But if salvation be this, How can we work it out? Salvation has four aspects. It means —(1) The whole process by which we are delivered from sin, and set safe on the right hand of God.(2) Deliverance from the guilt, punishment, and condemnation of sin, in which it is a thing past.(3) The gradual process of deliverance from its power in our own hearts, in which it is a thing present.(4) The final and perfect deliverance, in which it is a thing future. These all come equally from Christ, and depend upon His work and power, and are all given in the first act of faith. But the attitude in which the Christian stands to the accomplished salvation, and that in which He stands to the progressive salvation are different. He has to take the finished blessing. Yet the salvation which means our being delivered from the evil in our hearts is ours on the condition of continuous faithful reception and daily effort.

3. The two things, then, are not inconsistent. Work as well as believe, and in the daily subjugation of your spirits to His Divine power; in the daily crucifixion of your flesh; in the daily straining after loftier heights of godliness and purer atmospheres of devotion and love, make more thoroughly your own what you possess, work into the substance of your souls what you have.

II. GOD WORKS ALL IN US, AND YET WE HAVE TO WORK. Command implies power; command and power imply duty.

1. Is there any cautious guarding of the words that they may not seem to clash with the other side of truth? No. Paul does not say, "Yet" God worketh in you, or "although," or "remember as a caution." He blends the two together in an altogether different connection, and sees no contradiction or puzzle, but a ground of encouragement — "for" God worketh in you. That expresses more than bringing outward means to bear. It speaks of an inward, real, and efficacious operation. God puts in you the first faint motions of a better will. It is not that God gives men the power and leaves them to use it; that the desire and purpose come from Him, and are left with us as faithful or unfaithful stewards. The whole process, from the first sowing of the seed until its last fruiting in action, is God's altogether.

2. And none the less strongly does He teach by His earnest injunction that human control over the human will and that reality of human agency, which are often thought to be annihilated by the view of God as originating all good. The apostle thought this doctrine did not absorb all our individuality in one great cause, which made men mere tools and puppets. His conclusion is God does all, therefore you work.

3. Each of these truths rests on its own appropriate evidence. My own consciousness tells me that I am free, that I have power, that I am therefore responsible. I know what I mean by the will of God, because I am myself conscious of a will. The power of God is an object of intelligent thought to me because I am conscious of power. On the other hand, that belief in God, which is one of the deep and universal beliefs of men, contains in it the belief in Him as the source of all power, who worketh all things after the counsel of His own will. These two convictions are both given us in the primitive beliefs which belong to us all. These two mighty pillars, on which all morality and all religion repose, have their foundations deep down in our nature, and tower up beyond our sight. They seem to stand opposite each other, but it is only as the piers of some tall arch are opposed. Beneath they repose on one foundation, above they spring together in the completing keystone, and bear the whole steady structure. Wise and good men have toiled to harmonize them in vain. Perhaps the time may come when we shall be lifted high enough to see the binding arch, but here on earth we can only behold the shafts on either side. Any fancied reconciliation only consists in paring down one half of the full-orbed truth to nothing, or admitting it in words, while every principle of the reeonciler's system demands its denial. Each antagonist is strong in his assertions, and weak in his denials.

4. This apparent incompatibility is no reason for rejecting truths, each commended to our acceptance on their own proper grounds. The Bible admits and enforces both. God is all, but thou canst work. Take this belief that God worketh all in you as the ground of your confidence. Take this conviction that thou canst work for the spur and stimulus of your life.

III. THE CHRISTIAN HAS HIS SALVATION SECURED, AND YET HE IS TO FEAR AND TREMBLE. You may say, "Perfect love casteth out fear." So it does: the fear that hath torment. But there is another fear and trembling which is but another shape of confidence and calm hope. Scripture does tell us that the believing man's salvation is certain since he believes. And your faith can be worth nothing unless it have trembling distrust of your own power, which is the companion of all thankful and faithful reception of God's mercy. Let, then, all fear and trembling be yours as a man; let all confidence and calm trust be yours as a child of God. Turn your confidence and your fears alike into prayer.

(A. Maclaren, D. D.)

I. IN YOUR OWN HEART. To obey inwardly; to cherish and cultivate the good feelings which are now in you; to discipline your thoughts, rule your temper, keep your heart in order; to form right habits of daily life; to struggle against your besetting sin; to maintain a Christian spirit.

II. IN THE CLOSET. Every one knows how difficult it is to fulfil faithfully the duties of private prayer, self-examination, and meditation; and to maintain the habit regularly, and to do it spiritually. To get rid of wandering thoughts; not to slide into reverie. To use form without formality. To make his own room a sanctuary, which he never leaves without carrying from it a holier frame and a higher aim.

III. IN YOUR OWN SPHERE. In the family and in business.

IV. IN THE WORK OUTSIDE. No Christian should be without some definite form of Christian work. It may be among the poor, with the sick, or in the Sunday school, etc. In so doing you are working out the salvation you have received. Conclusion: Have you been saved? Then save! Are you loved? Then love! Are you happy? Then make others happy!

(J. Vaughan, M. A.)

I. THAT GREAT AND IMPORTANT TRUTH WHICH OUGHT NEVER TO BE OUT OF OUR REMEMBRANCE. "It is God that worketh in us," etc., i.e., "It is of His good pleasure," etc. This removes all imagination of merit from man, and gives God the whole glory of His work. The expression means either —

1. "To will," including the whole of inward; "to do," the whole of outward religion.

2. "To will," implying every good desire; "to do," whatever results therefrom, i.e., God worketh all inward and outward holiness, or God breathes every good desire and brings it to good effect. The original seems to favour the latter; but either is destructive of pride.

II. IF GOD WORKETH IN YOU THEN WORK OUT YOUR OWN SALVATION. "Work out" implies the doing of a thing thoroughly; "your own," you must do it or it will be left undone forever.

1. Salvation(1) begins with preventing grace, including the first wish to please God, the first dawn of light concerning His will.(2) Is carried on by convincing grace or repentance, which brings a larger amount of self-knowledge, etc.(3) Afterwards we experience the proper Christian salvation, whereby through grace we are saved by faith, consisting of two branches. (a) Justification, by which we are saved from the guilt of sin and restored to God's favour, which is instantaneous.(5) Sanctification, by which we are saved from the power and root of sin and restored to the Divine image, and which begins the moment we are justified, and gradually in creases till the heart is cleansed from all sin, and filled with pure love to God and man.

2. How are we to work out this salvation? This is explained by that other passage in which Paul exhorts servants to obey their masters according to the flesh, "with fear and trembling," a proverbial expression! which cannot be under stood literally. For what master could bear, much less require, his servant to stand quaking before him? And the words following utterly exclude this meaning (Ephesians 6:5, etc.). They imply —(1) That everything be done with the utmost earnestness of spirit, and with all care and diligence, perhaps in reference to the former word "fear."(2) With the utmost speed, punctuality, exactness, referring to "trembling." Transfer this to the working out of our salvation. With the same temper and manner that Christians serve their earthly masters, so let Christians serve their heavenly master.

3. What are the steps in this working?(1) Cease to do evil — fly from all sin, abstain from every appearance of evil.(2) Learn to do well — use family and private prayer, search the Scriptures, do good unto all men; and herein "be ye steadfast, unmoveable," etc., and so go on to perfection.

III. WHAT CONNECTION IS THERE BETWEEN THE FORMER AND LATTER PART OF THIS SENTENCE? Is there not a fiat opposition? If God worketh in us, is not our working impracticable and unnecessary? No.

1. God worketh in you, there fore you can work: otherwise it would be impossible. We know that the word is absolutely true, "Without Me ye can do nothing;" but it is equally true that "I can do all things through Christ that strengtheneth me."

2. God worketh in you, therefore you must work. You must be workers together in Him, or He will cease working. "Unto him that hath shall be given; but from him that hath not" — that doth not improve the grace already given — "shall be taken away what he assuredly hath." He will not save us unless we "save ourselves from this untoward generation," unless we labour to "make our calling and election sure."

(J. Wesley, M. A.)

1. Pardon.

2. Sanctification.

3. Eternal life: the whole benefits of redemption.

II. THIS END IS ONLY TO BE ATTUNED BY WORKING. This teaches —

1. Negatively(1) That it is not a matter of course that men are saved, because Christ has purchased redemption for them.(2) That salvation is not a benefit which others can confer upon us. Each one must work out his own. No priest can save us.(3) This is not an easy work. Κατεργάζεσθε is a strong word, and this working is to be with fear and trembling, i.e., with solicitude, lest after all we should fail. Our utmost exertion therefore is required. "Strive to enter," etc. "The kingdom of heaven suffereth violence." Israel, to gain possession of Canaan, had to fight long and hard. No cross, no crown.

2. Positively.(1) Our working must be directed to a right end, not to make atonement or merit salvation by our good works. These are the two errors of all false religions, and men who labour in this direction make no progress. The proper course is to obtain an interest in Christ, and to bring our hearts and lives into conformity with the will of God. If a man thinks it enough to believe in Christ and then live as he pleases, he turns the grace of God into licentiousness. We have to subdue the world, the flesh, and the devil.(2) We must work in accordance with the gospel. Therefore our work must recognize —

(a)The work of Christ as Prophet, Priest, and King.

(b)The work of the Holy Ghost.

(c)The efficacy of the means of grace, none of which are to be neglected.(3) It must be assiduous and laborious.

III. THE ENCOURAGEMENTS.

1. That God can, does, and will aid us.

2. That this aid is not merely outward, giving us the means and opportunity, but inward and efficacious, giving us strength and will.

3. There is, therefore, a divine consensus, a cooperation promised, analogous to the working of God in nature, and in those cases in which He gave strength to the palsied or the lame.

4. This Divine cooperation is congruous to the nature of the soul.

5. As it is absolutely necessary it should be sought and relied on.

(C. Hedge, D. D.)

1. Untiring diligence, improving every moment; making the best use of every opportunity.

2. Thoroughness, wholeness. Half work will not do (1 Thessalonians 5:23). Mind, heart, body.

3. Fortitude. We must work undaunted by difficulty (Acts 20:23-24).

4. With fear and trembling (Ephesians 6:5). The fear that is begotten by the anxiety to please.

II. GOD'S PART.

1. "God worketh," which supplies —(1) The motive. The good we do is not our own but God's. The light is not in the window; that is simply the medium through which light passes. The coal burns and throws off light and heat because the sun worked its light and warmth into it thousands of years ago.(2) The power. He who created the heavens, established the rocks, painted the landscape with beauty, works in us; let us, therefore, though Paul and the whole brotherhood of ministers be absent, fail not.(3) The reason. God works in, therefore we should work out.

2. How does God work?(1) In the tree by air, light, heat, rain, and dew, and the tree works out in wood, leaves, and fragrant blossoms.(2) In man by means of His truth, Spirit, and grace, and we work them out in love, joy, etc. (Galatians 5:22-23).

3. God works in us to will and to do of His good pleasure. He does this that He may accomplish His gracious purpose in the salvation of mankind — "for God willeth all men to be saved."

(D. R. Jenkins.)

1. That we, while in our natural state, are lost creatures, liable to perish forever. Our being bid to work out our salvation, supposing this to be our antecedent condition, may well keep us humble as long as we live.

2. That there is a way open by which we may be delivered from that condition, for we had never been enjoined thus had we been doomed to perish (vers. 6-8; John 3:16).

3. That God is very desirous of their salvation to whom this command is sent (2 Peter 3:9; Ezekiel 33:11).

II. WHAT IS INCLUDED IN THE SALVATION WE ARE TO WORK OUT. Considering ourselves —

1. As fallen creatures, our first work is to get our state changed, and not to rest satisfied till we are restored to the favour and image of God. Here our salvation in the application of it begins. And with what earnestness should it be laboured after by every one who loves his safety.

2. In a state of grace, but as yet imperfect in attainments. The work of our salvation includes the mortifying of the remains of our corruption in us, the resisting of temptations, the making additions to grace received, and our pressing on to glory. And how much has a Christian to do, as to all these? (2 Peter 1:10; Philippians 3:12-14).

3. As mortal and dying out of the world, the work of salvation includes our preparing for a removal from it, and laying up treasure in another.

III. WHAT IS IMPLIED IN BEING BID TO WORK THIS OUT, AND THE MANNER IN WHICH IT IS TO BE DONE. That it is a work —

1. In which the soul is to be engaged. Bodily service profiteth nothing alone.

2. In which we are to engage with the greatest intentness.

3. In which the utmost watchfulness is necessary, considering the deceitfulness of the heart, the temptations of Satan, the instances of many who have miscarried.

4. In which the appointed means are to be employed.

5. In which we are to persevere, as he only who endures to the end will be saved.

IV. GOD WORKS IN US.

1. It is God who works in us to will and to do.(1) Man is naturally averse to the business of his salvation. How plain is this command and how strongly urged, but how few can be prevailed upon to set about it!(2) When this aversion is overcome it is God that does it.(a) He touches and turns the will, and by His renewing grace brings His people to love and choose what they previously disliked, and thus He of unwilling makes them willing (Ezekiel 36:26).(b) He excites that grace which He implants, and thus both the disposition and the act is owing to influence from heaven (Song of Solomon 1:4). As to His method, usually God —(i) Opens their souls to their lost and miserable state (John 16:8).(ii) He holds their thoughts close to what is thus discovered as matter of the highest moment, not to be made light of as heretofore.(iii) By such discovery and view our impression is made upon the conscience, so that the sinner can no longer rest in his present state.(

iv) The awakened sinner is led to importunately inquire what he must do to be saved (Acts 2:30; Acts 16:36).

5. The inquirer is reasonably instructed in the gospel method of salvation (John 3:16).

6. Salvation being represented as attainable the sinner under Divine influence is led to desire, hope, choose, believe.

2. God works of His good pleasure.(1) 'Tis of His sovereign grace that He works in any; without any constraint or need on His part; without, nay contrary to any merit in ours.(2) In whomsoever God works they are to own it a gracious vouchsafement, one to be highly prized and improved.

V. THE FORCE OF THE REASON, FROM SUCH A REPRESENTATION OF THE DIVINE INFLUENCE, TO QUICKEN AND ENGAGE US TO SET ABOUT OUR PART WITH THE UTMOST DILIGENCE.

1. What reason have we from God's working in us to excite ourselves to work out our salvation. It makes it —(1) Reasonable. His hand is stretched out to pluck you as brands from the burning, let it not be overlooked; His presence is vouchsafed to help the soul to heaven, let it not be slighted.(2) Possible. However difficult the work, the Divine worker is working within.(3) Hopeful. What room is there for despondency when God undertakes the design, begins the work, and works on if you do not break off?(4) Delightful. When God draws the believer runs.

2. We are to work because of the manner of God's working, viz., His good pleasure.(1) It is certain that without God's working we can do nothing.(2) Perhaps we long neglected the work, and therefore how justly might the Divine favour have been withdrawn.(3) How much yet remains to be done, and the time allotted is uncertain and short.Application:

1. Behold the folly of sin.

2. See the mercy of God.

3. How unreasonable despair.

4. How inexcusable the finally lost.

(D. Wilcox.)

1. Freedom from our misery.

(1)Guilt of sin (Galatians 3:22; Matthew 1:20).

(2)Strength of corruption (Romans 7:24; Acts 3:26).

(3)Power of Satan (1 Peter 5:8).

(4)Wrath of God (Psalm 8:11).

(5)Eternal punishment (Matthew 25:46; 2 Thessalonians 1:9).

2. Advancement to happiness:(1) In this life, consisting in God's love to us (Psalm 30:5) and our love to Him.(2) In the life to come — consisting in the perfection of our souls (Hebrews 12:23) and in the enjoyment of God (John 17:5, 24).

II. WHAT BY WORKING OUT?

1. Our making use of all the means appointed by God for this end (Matthew 6:33).

2. Continuing the use of them until we have attained the end (Acts 13:43; Romans 12:12).

III. WHAT BY FEAR AND TREMBLING?

1. Not with pride (1 John 1:1-8).

2. Nor presumption (Psalm 19:13).

3. Nor carnal security (1 Peter 5:8).

4. But with a holy fear.(1) Lest we should go the wrong way, or make use of the wrong means (Romans 10:2).(2) Lest we should fail in the use of the right means (Hebrews 4:1).

(Bishop Beveridge.)

1. It is not to be done by the way, but with all our might (Ecclesiastes 9:10; 2 Peter 1:10).

2. All our other works are to be referred to this (1 Corinthians 10:31).

3. We cannot do it by our own strength (Jeremiah 10:23; 2 Corinthians 3:5). Why, then, doth God command us to do it?(1) God's commands show not our ability but duty.(2) God, by His commands, puts us upon doing what we can, depending on Him for the rest.(3) God by His commands enables us to do it (Genesis 1:3; John 5:6; John 11:43; Acts 3:6).(4) None can enable us to do it but; God (ver. 13; 2 Corinthians 3:5).(5) We have no ground to expect strength from God to do it, but through Christ (John 15:5).(6) We must not do in our own way but God's (Isaiah 8:20).(7) This is the one thing needful (Luke 10:42).(8) It is the most honourable work we can be employed in (Proverbs 12:26).(9) It is not to be begun only but finished (John 17:4).

II. HOW DOTH IT APPEAR THAT THIS IS THE WORK WE OUGHT TO DO?

1. This is the end of our continuance on the earth.

2. God calls on us to do it (Ezekiel 33:11), and commands (Acts 17:30).

3. He hath shown us how to do it (Micah 6:8).

4. He hath offered us the means (Jeremiah 7:25).

5. He hath promised to enable us in the use of those means to do it (Matthew 18:20).

6. All His providences tend to it (Job 36:8-10).

7. And so do His ordinances.

III. HOW MUST WE DO THIS WORK?

1. Begin it(1) with knowledge (1 Chronicles 28:9; Isaiah 1:7).

2. Repentance; consisting in(1) a sense of sin (John 16:8).

(a)Original (Psalm 51:5);

(b)actual (Psalm 51:3-4); in our thoughts (Genesis 6:5); affections (2 Timothy 3:3-4); words (Matthew 12:36); actions.

(c)Habitual (Jeremiah 13:23).(2) A sorrow for sin.

(a)Cordial (Joel 2:13).

(b)Universal (Ezekiel 9:4).

(c)Exceeding all other sorrow (Zechariah 12:10-11).(3) A hating of sin (Psalm 139:21-22.(4) A firm resolution against sin (Psalm 17:3; Psalm 119:106).(5) A constant endeavour to perform those resolutions with faith (Acts 16:31).(a) Assenting to the Scripture in general (Acts 24:14; 2 Timothy 3:26), viz., that the assertions are all truths (Hebrews 6:18); that the history is certain; the commands Divine (Romans 7:12-14); the promises performed; the threatenings executed.(b) Assenting to the gospel in particular, viz., that Christ is the Son of God; truly man; the promised Messiah; the only Saviour; our meritorious substitute; our prevailing intercessor.(c) Applying these truths to ourselves (James 2:29); that He is our Lord and God (John 20:28); our Saviour and Redeemer; our Advocate (Hebrews 7:25; 1 John 2:1).

2. We must carry on this work —

(1)By increasing in knowledge (2 Peter 3:18).

(2)By renewing our repentance (Psalm 25:7; 1 Corinthians 15:9).

(3)Renewing acts of faith.

(4)Watchfulness over our hearts (Proverbs 4:23).

(5)Frequent exercise of our graces.

3. We must finish this work (John 17:4).

(1)By mortifying all our sins (2 Timothy 4:7; Revelation 4:12, 21).

(2)Continuing in the performance of all duties (1 Corinthians 15:58; Revelation 3:11).

(3)Persevering in all places (2 Timothy 4:7).

IV. SET UPON THIS WORK. Consider —

1. This is the work you came about.

2. You have comfort of no other works (Romans 6:21).

3. All other works are sin till this be set about (Proverbs 15:8; Proverbs 21:4, 27; Isaiah 66:3).

4. Till this be done, ye are incapable of any mercy (Matthew 2:2).

5. Subject to all misery —

(1)The curse of the law (Galatians 3:10; Deuteronomy 28:15-16).

(2)The wrath of God (Psalm 6:11).

6. Even in this life this is the best work —(1) Most pleasant (Proverbs 3:17).

(a)Here we exercise our best parts (Matthew 9:29).

(b)Set them on their proper objects.

(c)Employ them to their proper end.(2) Most honourable (Proverbs 12:26).

(a)As the persons we converse with.

(b)As to the employment itself.(3) Most profitable. Hereby we attain

(a)the most real riches (Proverbs 23:5; Luke 8:18).

(b)Most satisfying (Isaiah 55:1-2).

(c)Most lasting (1 Timothy 6:17).

7. All the power we have of doing anything was given us to do this.

8. Unless this work is done we are undone forever (Luke 13:3).

9. If this be done, we shall be happy.

(1)In our freedom from evil (Revelation 14:13).

(2)In our enjoyment of all good.

V. OBJECTIONS.

1. I have no time.

(1)What hast thou any time for but for this?

(2)Thou hast time for other things (Ecclesiastes 3:1, 2).

2. We know not how to do this work. I have told you.

3. It is hard work.

(1)It is feasible.

(2)It is not hard in itself, but our sins make it so (Matthew 11:30).

(3)Do what you can, and God will enable you to do the rest.

(4)Be but willing, and the work is easy (1 John 5:3).

(5)Whatsoever pains you take will not be in vain (1 Corinthians 15:58).

(6)Heaven will make amends for all.

4. I have done it already.(1) You may be mistaken (Matthew 7:23; Matthew 25:11).(2) Howsoever, you cannot do it too well.(3) None have done so much but there is more to do.

(a)Hast thou no sin to be repented of (Ecclesiastes 7:20);

(b)no lust to subdue (Romans 7:24);

(c)no grace to get quickened (Philippians 3:11, 12).(4) No ones work is finished till they die; were it otherwise, God would give you your reward (John 17:4).

5. Time enough hereafter. No, the best time is now (John 9:4).

(Bishop Beveridge.)

1. Your own salvation. Charity must begin at home. You ought to spread the truth, but you must first understand it. Ploughing another man's field, don't neglect your own; indicating to another the mote in his eye, do not permit a beam to blind your own.

2. What is to be worked out must first be worked in. An unconverted man can work nothing out, for there is nothing in. You have faith; work it out then; act like a believer; trust God in daily life. Be you Christlike, inasmuch as the Spirit of Christ dwells in you.

3. Salvation is to be worked out. Holiness is salvation. We are not to work out our salvation from the guilt of sin; Christ has done that, but from the power of sin. God has in effect worked that in; He has broken the yoke of sin; it lives and struggles, but it is dethroned, and our life is to keep it down. A man may be saved from the guilt of sin, and yet not saved from the power of pride or bad temper. Your salvation is not complete till you are saved from these. You must fight them till you conquer.

II. THE MODEL TO BE WORKED TO.

1. Every artist requires some idea in his mind to which he is to work. The apostle's model is exhibited in the context.

(1)Unanimity (ver. 2);

(2)humiliation (ver. 3);

(3)mutual love;

(4)in a word, the mind of Christ (ver. 5).

III. THE SPIRIT IN WHICH THIS IS TO BE WORKED OUT.

1. An energetic spirit. From the Greek word "work" we get our word energy. The bringing out of the new nature requires this, inasmuch as it is a mark of superlative difficulty. God works in, therefore we must work out. The assistance of Divine grace is not given to put aside our own efforts, but to assist them.

2. With fear to offend so good a God of which we read, Blessed is the man who feareth always.

3. With trembling. Before the Lord we do not tremble with affright, but with holy awe, lest we should sin and grieve the Spirit.

IV. THE SWEET ENCOURAGEMENT THE TEXT AFFORDS. Here is —

1. Help

(1)in an exercise beyond your power.

(2)All sufficient for every emergency.

(3)Which enables you to receive Divine help.

(4)Which shall be more than equal to the power of Satan and all your corruptions.

2. God works in us to will — gives us the desire for holiness, the resolution to put down sin, the stern resolve not to fall into sin again, and He who gave the desire will surely finish it.

3. God does not leave you then; He gives you the power to do, to achieve the victory; therefore fear not.

4. That which He works in you is pleasing in His sight.

(C. H. Spurgeon.)

1. We must be personally active. Salvation cannot be wrought otherwise.

2. This activity must amount to vigorous, sustained working. No excellence anywhere without it.

3. This activity is to be centred on our own salvation.

II. GOD WORKETH IN US both to will and to do of His good pleasure.

1. As the first clause seems to throw the work wholly on man, this seems to throw it entirely on God

2. He regulates inclination and action — the motive and the deed.

3. This He does benevolently.

III. THE CONSISTENCY OF THESE PROPOSITIONS. Salvation is of God as respects supreme agency, while our part in it is merely instrumental and subordinate. The atonement is the whole ground of our acceptance. God the Holy Spirit works in us, enabling us to believe the gospel, and purifying our heart by faith. He, however, does not work separately from us, nor control and compel. We, too, are occupied. He works by us as well as in us.

IV. THE OBLIGATION RESULTING FROM A COLLECTIVE VIEW OF THE CASE TO PROSECUTE THE UNDERTAKING WITH FEAR AND TREMBLING. The propriety of doing so appears —

1. From the importance of the work. In small matters men are at ease. There is not enough to engage fully the mind. But no work in its character and issues can compare with this.

2. From the character of the Agent working in us. In conclusion: this subject is

(1)encouraging to the timid,

(2)stimulating to the torpid.

(D. King, LL. D.)

1. Sovereign and free. God's self-existence and independence render it impossible that He should be subject to foreign control, or to any considerations but those that are suggested by His own mind. But His proceedings are not arbitrary or capricious. His reasons are always the wisest, best, and most benevolent.

2. Secret, imperceptible, and only to be discovered by its effect. With what rapidity does He wheel the earth round its axis, and carry it in its annual revolution; and these movements could never have been discovered but by careful observation. When at the approach of spring the fields are arrayed in their beautiful vesture, you cannot see God raising the sap through root and fibre, along stem and branch, and unfolding each bud and blossom. So in salvation. No shout of angelic hosts announces that God has commenced operations; and though we know there is joy in their presence, we can only see the ground of their joy in individual repentance. While the world is stunning us with its noise, and the Christian labourer may be complaining, "Who hath believed our report?" God may be quietly inspiring multitudes to ask, "What must I do?" etc.

3. Mighty. God's system of operations is no languid series of efforts. The same expression is used with reference to the Divine power which raised Christ from the dead, and which binds all things in the universe to work according to the purpose of His own will. This same power is exerted in our recovery.(1) The obstacles to be surmounted demonstrate this: the mountain of pride and self-righteousness to be laid low; the prejudices to be swept away; the enmity and resistance to be overcome.(2) So do the changes to be effected; the careless are to be made careful; slaves of sin are to be transformed into children of God. Who, then, can hesitate to apply for this succour, and who can despond who has it?

4. In conformity with the principles of our nature. God always adapts His procedure to the nature of the objects on which He works. You may produce considerable alteration by culture, soil, and climate, but you can never change the distinctive properties of one animal or plant for those of another. So in salvation our faculties remain as they were; but we have new aims, inclinations, purposes, and pursuits.(1) God does not alter our absolute dependence upon Him as the creatures of His hand. He may increase our obligations; but from the first step in the narrow way to the last it is, "Not I, but the grace of God."(2) God does not interfere with the freedom He has bestowed, and the consequent responsibility under which we are placed. We find that men exercise great influence over our minds not only by mighty considerations and powerful arguments, but by enlisting our sympathies, and enkindling within us their own ardour. Our minds thereby are strengthened, mot enfeebled by the impulse thus given to us. And so God operates with like results.(3) God does not supersede the use of the powers and faculties He has conferred. He does not take our places or work in our stead. There is no promise that He will pray, repent, etc., for us. He worketh in us, affords His gracious protection and omnipotent aid, not to lull our powers into lethargy, but to stir them up to persevering efforts.

5. The tendency and aim of the Divine influence.(1) To will refers to those determinations to which the mind cordially comes after a full consideration of its state in the sight of God and of the overtures of mercy made to it. It is implied that these are full and unwavering; for to will is more than to wish. Many good wishes never proceed further; the will contradicts them all.(2) To do which enables us to reduce determinations to practice. They may be strong and firm, and yet delayed and laid aside and forgotten. It is not enough to be convinced of sin; we must make application for pardon, and trust in Christ's merits. We must not satisfy our minds that Christ's precepts are good; we must run in the path of His commandments.

II. THE DUTY IMPOSED BY THIS DOCTRINE. "Work out your," etc. We have here a summons.

1. To begin in the work. Men say, "Why trouble ourselves; until God stretch forth His hand and break the chain of our sins, it would be useless for us to make the attempt." This is to pervert the grace of God to our sure destruction, and to turn into an argument for indolent indifference the most powerful incentive to exertion. The Bible brings Christ's message to men. It beseeches universal acceptance. With the external message the dispensations of providence have concurred to warn off the folly and peril of delay, and to urge instant acceptance.

2. To carry on the work. It is not enough to begin the course; we must persevere. And there is much to be worked out: love of sin, evil habits have to be extirpated, the love of God to be intensified, closer conformity to our great Pattern to be attained. The consideration that God worketh in you leaves you without excuse for negligence and without ground for despondency.

3. The work is to be carried out with fear and trembling; with the reverence and godly fear which love inspires — "With that man will I dwell who is of a humble and contrite spirit," etc.

(R. Redpath, M. A.)

II. DIVINE AGENCY.

1. Its reality.(1) Christian character begins by Divine agency; for it begins in regeneration, which is unquestionably the work of God.(2) It is maintained by the same, for God works in His people to will and to do.

2. Its necessity.(1) From the corruption of human nature. Were man naturally inclined to what is good, a counteracting influence would be superfluous.(2) From the temptations to evil, which necessitate Divine protection.

3. Its source — the Divine will. God works because "of His good pleasure." He chooses to work.(1) Not arbitrarily in the sense of capriciously. We are assured from a consideration of the wisdom, rectitude, love, and unchangeableness of God that for all His doings there are adequate reasons.(2) Not arbitrary in the sense of having no law. His own perfection supplies laws, which, like their sources, are perfect, and in conformity with them He uniformly acts.

4. Its effect. God works in His people.(1) To will, under which term we understand desires, intentions, resolutions, and affections. This Divine energy does not impair our will. We are conscious of acting at all times as we will, and never more so than when we seek the things of God. "I have chosen the way of truth, incline my heart," etc.(2) To do. The effect should never be disjoined from the cause, nor the cause from the effect. It is not God works in us, therefore we need not work; but therefore we work.

III. THE CONNECTION BETWEEN THE TWO. Both are matter of fact, and must be believed as facts whatever may be our opinion of their relation.(1) A theory which should harmonize them would supply no additional reason for believing the facts.(2) The absence of such theory affords no warrant for disbelieving them.

2. A knowledge of the point is unattainable, since it is none other than the manner in which the Infinite mind acts on created minds. We have three sources of knowledge.(1) Consciousness; the knowledge of what passes in our own minds affords no assistance.(2) Observation; the cognizance of what comes before the senses avails us nothing.(3) No testimony but what is Divine could make us acquainted with the subject, and none has been given.

3. But while we know nothing of the internal working of the Infinite mind, we know something of the methods. God's gracious influence on the soul very much consists in His causing clear and realizing apprehensions of things as they are to abide in the mind. For this purpose He removes hindrances which prevent Divine truth from being known and considered, and consequently from yielding its appropriate fruit.(1) Inattention. The person whose heart the Lord opens attends to the things that are spoken.(2) Pride. God shows man things as they are, himself abominable, God excellent.(3) Love of the world. "Things which are seen," being "temporal," appear, as they actually are, next to nothing in comparison with the "things which are not seen and eternal." Thus trust in God, love to God, hope of heaven, etc., are called into habitual exercise, the will directed to God and goodness, and the conduct proportionably changed for the better. Conclusion: The subject affords materials for —

1. Examination. We may learn from it whether our creed and our practice in relation to the topics discussed are scriptural or erroneous.(1) Are you rendered careless respecting your affections and conduct by the consideration that God worketh in you?(2) Are you disposed on the other hand to think lightly of the Divine influence?

2. Encouragement to those who hunger and thirst after righteousness, but are conscious of their moral weakness. The very desire is a proof that God has done much for you, and a pledge that He will do more.

(G. Burder, M. A.)

II. Paul's putting of the matter is in perfect agreement with the scientific law THAT GROWTH AND DEVELOPMENT ARE DEPENDENT ON THE DUE INTERACTION BETWEEN THE THING THAT HAS TO GROW AND A FITTING ENVIRONMENT. To this biological law all living things are subject. Take, e.g., a corn of wheat: until it is acted on by a fitting environment it can neither grow nor produce fruit. The grains of wheat found in Egyptian mummies might have been thought dead. Yet no sooner were they sown in appropriate soil than they began to grow, simply because they were duly acted on by a fitting environment. Some of them, while the same in appearance with the rest, were dead; they rotted and disappeared because they were incapable of reacting in response to their environment. The first movement proceeds from the surroundings; then follows the response of the germ. Or take our body. Unless we are blessed with sunshine, breathe pure air, eat nourishing food, etc., we can neither develope, nor retain our health. The same principle holds good in disease. A cure depends on proper action from without by medicine or diet. If there is nothing in them to affect our condition, we go from bad to worse, and if our condition is so bad that the medicine works no responsive action, our case is equally hopeless.

III. WHAT IS THE REAL SIGNIFICANCE OF THIS INTERACTION? Is the organism pushed like a ball set in motion? No. Our environment acts on us by becoming food to us, and light, air, heat, as well as bread and water, are food. And food feeds us by becoming one with us, and energizing in us. "They work in you to will and to do." But the power in the food cannot become ours without our effort. We must at least be able to digest. If we cannot do that the most nutritious food will not save us from death. Here again we may say, "Work physically, for it is food that worketh," etc. The same with medicine. Our phrase is, "Has it begun to work?" But the entire man is subject to this great law, man not only as a physical but as a spiritual being.

IV. GOD IS THE ULTIMATE ENVIRONMENT OF OUR SPIRITUAL NATURE, as light and air and food to our body. Therefore, unless He act upon us it is impossible that we should act, nor can His action have any result unless we respond and cooperate. And He does not merely influence us from without, give us commands or present motives; He enters and His energy becomes ours, in virtue whereof we cart will or do. But we must lay hold of Him and assimilate His energy. God can no more become our spiritual light, life, and strength without receptive action than undigested bread can be the staff of life.

V. THAT WHICH IS TRUE OF THE SPIRITUAL LIFE IN GENERAL IS EMPHATICALLY TRUE OF IT AS ENFEEBLED AND DARKENED BY SIN. Unless God come to our help the weakness and darkness cannot be overcome; but equally hopeless is our case unless we receive His help. If we are so far gone in moral corruption that no function of our spiritual being can come into action, anything that God does will no mere avail us than light and water a plant that has withered. God must interfere, and we must open our nature to His influences. He moves first, but there must be a corresponding movement on our side. What is this but what Paul says in the text.

VI. WE ARE SO CONSTITUTED BY GOD THAT WE CANNOT BE SPIRITUALLY HEALTHY WITHOUT HIM. This always was, is, and will be the case. Man's moral weakness and corruption are rooted in the refusal to let God work in him, in the resolve to be self-sufficient. Man without God is like an organism without nourishment. What a starving man is such is the spiritual man without God. Now suppose you went to relieve such a starving man, and he were to say, "I cannot accept your food till I am stronger," you would exclaim, "How can you expect to be strong without food? Can you feed on yourself?" No less absurd is our behaviour in regard to salvation. God is waiting to do His part. You, also, in secret, want to do yours, but you cannot without Him. VII. THOSE WHO HAVE BEGUN TO WORK OUT THEIR SALVATION FIND THAT THEIR ONLY SALVATION IS IN GOD. It is not merely that He must help you now and then. Continuous trust and fellowship are the only safety.

(Principal Simon.)

1. Works of preparation are those that prepare men to believe, as hearing, reading, meditating.

2. From these a Christian ought to proceed to —

(1)Works of piety, faith, hope, prayer, and —

(2)works of charity.

3. The use of all this is to give us a right conceit of religion. Many are good talkers, and yet never come one step towards salvation.

II. THE RIGHT MANNER OF PERFORMING THE DUTY.

1. Obediently. "As ye have obeyed." Whatever we do it must be in obedience to God. Then(1) We must know what God's will is (Romans 12:2; Ephesians 5:10).(2) This must be to all God's laws. Partial obedience is no obedience (Psalm 119:10).

2. Sincerely. "Whether I am present or not." God sees you. The Pharisees obeyed to be seen of men (Matthew 6:2, 6). Joash was a good king as long as Jehoida lived; but a good Christian is ever good, in all places, occasions, companies.

3. Laboriously. "Work out." No perfunctory thing can please God.

4. Constantly — not like morning dew, or Lot's wife who turned back (Luke 1:75; John 17:4; 2 Timothy 4:7-8). To this end —(1) We must come with a resolution not to be scared from the performance of duties, and therefore to be furnished with patience (Hebrews 10:36; Galatians 6:9).(2) We must consider the promises (Revelation 3:21; Matthew 10:22).

5. It must tend to salvation. We must go on in a constant course of goodness that we may come to the end of our faith. For salvation is begun here, and the state of grace here is called salvation, even as well as the state hereafter. All conclusions are to be reduced to their principles, and so all is to be reduced to salvation as the mare principle. Do we sanctify all things by prayer (Colossians 3:24).

III. THE MOTIVES TO THIS DUTY.

1. The example of Christ. "Wherefore." Christ did all in obedience to God, etc.

2. The apostle's love. Christians should take good courses, that they may comfort those that are good.

3. The possibility of it. You have gone so far; keep on.

4. The end. Salvation. Considering we are not yet perfect, we are encouraged to go on to perfection (Titus 2:11; Hebrews 11:26).

IV. THE SPIRIT IN WHICH IT IS TO BE DONE.

1. Fear is an affection planted by God in our natures, whereby we, foreseeing dangers which may hinder our being or well being, are afraid of them. This is a spiritual fear.

(1)A fear of reverence, which is a fear mixed with love, wherein we stand in awe of God's greatness but love Him for His goodness.

(2)A fear of watchfulness.

(3)Of jealousy, lest we should offend God.

2. God loves not the careless Christian.

3. All things must be done in this fear, or we shall come short of our salvation.

II. THIS POWER WE HAVE NOT FROM OURSELVES BUT FROM GOD. Some things are done for us which were neither wrought by us nor in us, e.g., Christ's death. Some things are wrought in us not by us, as our first work of conversion. Other things are wrought in us, and by us, such as all good works after conversion. The will is wrought in us by God as we be His temples, and the deed is wrought by us as instruments of God's inward working.

III. THIS WORK OF GOD IN US IS A POWERFUL WORK. He gives to us to will that which He wills.

IV. THIS WORK IS INWARD, NOT WITHOUT. He uses exhortations, etc., but He puts power to these to prevail.

V. THE PERFECTION OF THIS WORK (Hebrews 12:2; Philippians 1:6).

(R. Sibbes, D. D.)

II. THE EMOTIONAL ELEMENT — "With fear and trembling."

1. This is not slavish, but reverential fear.

2. We should have "fear and trembling."(1) Because of our accountability. Soon we may hear it said, "Give an account of thy stewardship."(2) Because of the danger of losing souls.(3) Because of our fallibility, we may teach error, and thus be "blind guides."

III. THE SUPERNATURAL ELEMENT" — "It is God that worketh," etc.

(A. J. Furman.)

I. THAT SALVATION IS AN ACHIEVEMENT. What is here meant by salvation.

1. Negatively.(1) Not anything done by Christ in the way of expiation.(2) Not getting to heaven. A man does not enter heaven to find salvation, but because he has it.(3) Not an immediate work wrought in some hour of deep feeling. What is then done is an important but small part of salvation.

2. Positively. It is a moral process in which time and effort are chief factors.(1) If a man has any sinful habits, he must overcome them; or lacks and weaknesses, he must supply the deficiency.(2) And then there is the great reality of character — a needed group of qualities that only comes about by elaboration.

II. THIS ACHIEVEMENT IS THE RESULT OF SHARP AND DEFINITE STRIFE.

1. Every man is bound by every consideration to undertake this work. He is here to do this very thing.

2. When he comes upon the stage he finds evil, and his work is to east it out and bring in good. No evil goes out of itself. No nation and no man ever grew into virtue or dropped evil as a tree drops dead leaves.

3. Look at the world and its history — tell me if a single gain has been made that did not turn on the overthrow of some positive evil with pain and effort.

4. Let every man ask himself, Am I saving myself? I am ignorant, etc. I find in myself hereditary evil. I have contracted evil habits. I am passing on from day to day without communion with God, doing nothing for humanity. Am I striving to escape from that broad road to destruction?

III. THE TWO-FOLD PROCESS. Work it out, for God works it in.

1. No other influence can touch a man like God's. When I give you my hand it is in part my strength that upholds you. When you cheer me I am leaning on your inspiration. But when God works in a man to will and to work, the union of wills is so close, that separate threads of influence cannot be detected. It often hurts a man to be helped by others; it never hurts him to be helped by God.

2. The importance of this two-fold process.(1) Suppose God were left out and man saved himself, overcame his weakness and faults, and so trained his faculties as to become a wise and good man. What sort of a man would you have? assuredly a conceited one who will at last become a selfish one. A man cannot isolate himself in sharp individuality from God and live.(2) Suppose that God saved a man without any effort of his own: that He shut up the path of evil, and by some Divine alchemy whitened the passive soul, the result would be worse than in the previous case.

3. Now suppose again the reunion of God and man in the work of salvation. When a man recognizes that God is at the bottom of all his work, he is led straight up to the exercise of every element of His character. Then he becomes reverent, and reverence is one half of character. Along with this comes humility — the soil of all the virtues. And as the man comes more and more to feel that God is in him he is swept into the current of God's own thought and feelings, and so he loves as God loves; and all the patience, tenderness, truth, and majesty of God work in him, subduing him into their quality.

(T. T. Manger.)