Homilies on Philippians

Philippians 2:12-16

“So then, my beloved, even as you have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling; for it is God which works in you both to will and to work for His good pleasure. Do all things without murmurings and disputings: that you may be blameless and harmless, children of God without blemish in the midst of a crooked and perverse generation, among whom you are seen as lights in the world, holding forth the word of life; that I may have whereof to glory in the day of Christ.”

The admonitions which we give ought to be accompanied with commendations; for thus they become even welcome, when we refer those whom we admonish to that measure of zeal which they have themselves exhibited; as Paul, for instance, did here; and observe with what singular discretion; “So then, my beloved,” he says; he did not say simply “be obedient,” not until he had first commended them in these words, “even as you have always obeyed”; i.e. “it is not other men, but your own selves, whom I bid you take example by.” “Not as in my presence only, but much more in my absence.” And why, “much more in my absence”? “You seemed perhaps at that time to be doing everything out of respect to me, and from a principle of shame, but that is no longer so; if then ye make it evident that you now strive more earnestly, it is also made evident that neither then was it done out of consideration to me, but for God's sake.” Tell me, what would you? “not that you give heed to me, but that you 'work out your own salvation with fear and trembling'”; for it is impossible for one, who lives devoid of fear, to set forth any high or commanding example; and he said not merely “with fear,” but “and with trembling,” which is an excessive degree of fear. Such fear had Paul: and therefore he said, I fear “lest having preached to others, I myself should be rejected.” For if without the aid of fear temporal things can never be achieved, how much less spiritual matters; for I desire to know, who ever learned his letters without fear? Who has become a proficient in any art, without fear? But if, when the devil does not lie in the way, where indolence is the only obstacle, so much of fear is necessary merely in order that we may master that indolence which is natural to us; where there is so fierce a war, so great hindrances, how can we by any possibility be saved without fear?

And how may this fear be produced? If we but consider that God is everywhere present, hears all things, sees all things, not only whatsoever is done and said, but also all that is in the heart, and in the depth of the soul, for He is “quick to discern the thoughts and intents of the heart”, if we so dispose ourselves, we shall not do or say or imagine anything that is evil. Tell me, if you had to stand constantly near the person of a ruler, wouldest not thou stand there with fear? And how standing in God's presence, do you laugh and throw yourself back, and not conceive fear and dread? Let it never be that you despise His patient endurance, for it is to bring you to repentance that He is longsuffering. Whenever you eat, consider that God is present, for He is present; whenever you are preparing to sleep, or giving way to passion, if you are robbing another, or indulging in luxury, or whatever you are about, you will never fall into laughter, never be inflamed with rage. If this be your thought continually, you will continually be in “fear and trembling,” forasmuch as you are standing beside the King. The architect, though he be experienced, though he be perfectly master of his art, yet stands with “fear and trembling,” lest he fall down from the building. Thou too hast believed, you have performed many good deeds, you have mounted high: secure yourself, be in fear as you stand, and keep a wary eye, lest you fall thence. For manifold are the spiritual sorts of wickedness which aim to cast you down. “Serve the Lord with fear,” he says, “and rejoice unto Him with trembling.” And how is rejoicing compatible with “trembling”? Yet this, be assured, is the only rejoicing; for when we perform some good work, and such as beseems those who do anything “with trembling,” then only do we rejoice. “Work out your own salvation with fear and trembling”: he says not “work,” but “work out,” i.e. with much earnestness, with much diligence; but as he had said, “with fear and trembling,” see how he relieves their anxiety: for what does he say? “It is God that works in you.” Fear not because I said, “with fear and trembling.” I said it not with this view, that you should give up in despair, that you should suppose virtue to be somewhat difficult to be attained, but that you might be led to follow after it, and not spend yourself in vain pursuits; if this be the case, God will work all things. Do thou be bold; “for it is God that works in you.” If then He works, it is our part to bring a mind ever resolute, clenched and unrelaxed. “For it is God that works in you both to will and to work.” “If He does Himself work in us to will, how do you exhort us? For if He works Himself even the will, the words, which you speak to us, have no meaning, 'that you have obeyed'; for we have not 'obeyed'; it is without meaning that you say, 'with fear and trembling'; for the whole is of God.” It was not for this that I said to you, “for it is He that works in you both to will and to work,” but my object was to relieve your anxiety. If you will, in that case He will “work in you to will.” Be not affrighted, you are not worsted; both the hearty desire and the accomplishment are a gift from Him: for where we have the will, thenceforward He will increase our will. For instance, I desire to do some good work: He has wrought the good work itself, and by means of it He has wrought also the will. Or he says this in the excess of his piety, as when he declares that our well-doings are gifts of grace.

As then, when he calls these gifts, he does not put us out of the pale of free will, but accords to us free will, so when he says, “to work in us to will,” he does not deprive us of free will, but he shows that by actually doing right we greatly increase our heartiness in willing. For as doing comes of doing, so of not doing comes not doing. Have you given an alms? You are the more incited to give. Have you refused to give? You have become so much the more disinclined. Have you practiced temperance for one day? You have an incitement for the next likewise. Have you indulged to excess? You have increased the inclination to self-indulgence. “When a wicked man comes into the depth of vice, then he despises.” As, then, when a man comes into the depth of iniquity, he turns a despiser; so when he comes into the depth of goodness, he quickens his exertions. For as the one runs riot in despair, so the second, under a sense of the multitude of good things, exerts himself the more, fearing lest he should lose the whole. “For His good pleasure,” he says, that is, “for love's sake,” for the sake of pleasing Him; to the end that what is acceptable to Him may take place; that things may take place according to His will. Here he shows, and makes it a ground of confidence, that He is sure to work in us, for it is His will that we live as He desires we should, and if He desires it, He Himself both works in us to this end, and will certainly accomplish it; for it is His will that we live aright. Do you see, how he does not deprive us of free will?