Paul was a `saved' man, and those who were exhorted to withstand the onslaught of their adversaries were

`saved' men. We can sometimes help ourselves toward a conclusion by observing the opposite or the alternative to

any word under discussion. In Philippians 1:28 the alternative to `salvation' is `perdition' and this word is the same

that is translated `destruction' in Philippians 3:19 and `perdition' in Hebrews 10:39. Now in Hebrews the two key

passages are :

`On unto PERFECTION' (Heb. 6:1) or `back unto PERDITION' (Heb. 10:39),

even as the two key words of Philippians 3 are `perfect' and `perdition' (Phil. 3:12 and 19). It seems obvious

therefore that by `salvation' in Philippians, Paul is thinking of the full and complete attainment of the changed body,

the out-resurrection and the prize of the high calling. It is `the salvation (or that salvation soterias ... tes), which is in

Christ Jesus with age-abiding glory ... if we endure, we shall also reign with Him' (2 Tim. 2:10,12).

Salvation is by grace, and not of works (Eph. 2:8,9), here the words used indicate origin. Salvation does not

arise OUT OF works of any kind. Salvation however should lead to works, good works (Eph. 2:10), and whether we

look back to the origin of our salvation or on to the goal we find that `we are His workmanship' and that He has

prepared beforehand these good works, in order that we should walk in them. Here we see the perfect blending of

Divine grace and human response. So in Philippians, where another aspect of salvation is before the mind, the same

gracious co-operation is manifest. There, not only `the working' but `the willing' are provided for.

Some have taught from this passage that inasmuch as `the willing' as well as `the working' is all of God (Phil.

2:13), that predestination in its most rigid sense must be believed, that the believer has no freedom either of will or

of choice, that all is of God to the exclusion either of human responsibility or desire. Bloomfield writes `It is worthy

of observation that even Calvin in his annotation on this present portion, admits that this is no place in which to seek

the doctrine of gratia proeveniens, nor, on the other hand, is it any suitable instrument by which to "beat down the

doctrine of free will"'.

We may gain some light upon this passage by observing the usage of energeo in Ephesians 2:2; where the

subject is the influence exerted on the minds of unregenerate men by the prince of the power of the air. Those who

are thus energized are called `children of disobedience', but this implies some measure of responsibility, any person

or anything that has no option regarding its actions, can neither be rewarded nor punished, yet these `children of

disobedience' are also called `children of wrath' (Eph. 2:2,3). Yet further, when the apostle enlarges upon this

Satanic inworking, he links it up with `the course of this world', and instead of saying that those thus energized were

being forced by a mighty spirit to do things contrary to their own desires he actually says that they were `fulfilling

the desires of the flesh and of the mind', so that instead of the teaching of Ephesians 2:2,3 being that Satan forced

men to sin against their will, he is seen using and co-operating with their own desires. Indeed, the word translated

`desires' here is thelemata `wills', which brings this passage into line with Philippians 2:13, where the word `to will'

is thelein.

If the truth of Philippians 2:13 be that God irresistibly inworks in the believer both to will and to do, how is it

that the apostle prefaces this statement with an exhortation `work out'? These words are as unnecessary as they are

illogical if the believer has no share in this outworking.

The outworking is an answer to the inworking of God, and this inworking is related to such gracious

inducements and helps as the enlightenment of the eyes of the understanding, the verdict by the conscience, the

attraction of the grace and beauty of truth and of salvation and the exposure of the hideousness of sin. All these the

Lord uses to influence the believer `to will and to work of His good pleasure'.

What does the apostle mean by the words `of His good pleasure'? Huper is found seven times in Philippians

(1:4,7,29; 2:9,13, and 4:10) and is translated `for', `of', `in the behalf of', `for ... make' and with the accusative case

`above'. Something of the apostle's meaning in the words `of His good pleasure' can be seen in the words `for the

truth of God' (Rom. 15:8) and `for the glory of God' (John 11:4), where something is worked out. `Good pleasure'

eudokia, is found in Philippians 1:15 where it refers to `the good will' of those who preached Christ. In Ephesians

the word is more definitely related to the great purpose of grace where, in chapter 1:5 and 9, we read of `the good

pleasure of His will' in relation to the predestination of the believer to adoption, and to inheritance (both high and

wondrous favours), and so in Philippians 2, God is seen encouraging and helping the believer to the practical

realization of His gracious calling.