For it is God that worketh in you - This is given as a reason for making an effort to be saved, or for working out our salvation. It is often thought to be the very reverse, and people often feel that if God works "in us to will and to do," there can be no need of our making an effort, and that there would be no use in it. If God does all the work, say they, why should we not patiently sit still, and wait until He puts forth His power and accomplishes in us what He wills? It is of importance, therefore, to understand what this declaration of the apostle means, in order to see whether this objection is valid, or whether the fact that God "works in us" is to be regarded as a reason why we should make no effort. The word rendered "worketh" - ἐνεργῶν energōn - working - is from a verb meaning to work, to be active to produce effect - and is that from which we have derived the word "energetic." The meaning is, that God "produces a certain effect in us;" he exerts such an influence over us as to lead to a certain result in our minds - to wit, "to will and to do." Nothing is said of the mode in which this is done, and probably this cannot be understood by us here; compare John 3:8. In regard to the divine agency here referred to, however, certain things, though of a negative character, are clear:

(1) It is not God who acts for us. He leads us to "will and to do." It is not said that he wills and does for us, and it cannot be. It is man that "wills and does" - though God so influences him that he does it.

(2) he does not compel or force us against our will. He leads us to will as well as to do. The will cannot be forced; and the meaning here must be that God exerts such an influence as to make us willing to obey Him; compare Psalm 110:3.

(3) it is not a physical force, but it must be a moral influence. A physical power cannot act on the will. You may chain a man, incarcerate him in the deepest dungeon, starve him, scourge him, apply red-hot pincers to his flesh, or place on him the thumb-screw, but the will is still free. You cannot bend that or control it, or make him believe otherwise than as he chooses to believe. The declaration here, therefore, cannot mean that God compels us, or that we are anything else but free agents still, though He "works in us to will and to do." It must mean merely that he exerts such an influence as to secure this result.

To will and to do of his good pleasure - Not to will and to do everything, but "His good pleasure." The extent of the divine agency here referred to, is limited to that, and no man should adduce this passage to prove that God "works" in him to lead him to commit sin. This passage teaches no such doctrine. It refers here to Christians, and means that he works in their hearts that which is agreeable to him, or leads them to "will and to do" that which is in accordance with his own will. The word rendered "good pleasure" - εὐδοκία eudokia - means "delight, good-will, favor;" then "good pleasure, purpose, will;" see Ephesians 1:5; 2 Thessalonians 1:11. Here it means that which would be agreeable to him; and the idea is, that he exerts such an influence as to lead people to will and to do that which is in accordance with his will. Paul regarded this fact as a reason why we should work out our salvation with fear and trembling. It is with that view that he urges it, and not with any idea that it will embarrass our efforts, or be a hindrance to us in seeking salvation. The question then is, how this fact can be a motive to us to make an effort? In regard to this we may observe:

(1) That the work of our salvation is such that we need help, and such help as God only can impart. We need it to enable us to overcome our sins; to give us such a view of them as to produce true penitence; to break away from our evil companions; to give up our plans of evil, and to resolve to lead different lives. We need help that our minds may be enlightened; that we may be led in the way of truth; that we may be saved from the danger of error, and that we may not be suffered to fall back into the ways of transgression. Such help we should welcome from any quarter; and any assistance furnished on these points will not interfere with our freedom.

(2) the influence which God exerts on the mind is in the way of help or aid. What He does will not embarrass or hinder us. It will prevent no effort which we make to be saved; it will throw no hindrance or obstacle in the way. When we speak of Gods working "in us to will and to do," people often seem to suppose that His agency will hinder us, or throw some obstacle in our way, or exert some evil influence on our minds, or make it more difficult for us to work out our salvation than it would be without His agency. But this cannot be. We may be sure that all the influence which God exerts over our minds, will be to aid us in the work of salvation, not to embarrass us; will be to enable us to overcome our spiritual enemies and our sins, and not to put additional weapons into their hands or to confer on them new power. Why should people ever dread the influence of God on their hearts, as if he would hinder their efforts for their own good?

(3) the fact that God works is an encouragement for us to work. When a man is about to set out a peach or an apple tree, it is an encouragement for him to reflect that the agency of God is around him, and that he can cause the tree to produce blossoms, and leaves, and fruit. When he is about to plow and sow his farm, it is an encouragement, not a hindrance, to reflect that God works, and that he can quicken the grain that is sown, and produce an abundant harvest. What encouragement of a higher order can man ask? And what farmer is afraid of the agency of God in the case, or supposes that the fact that God exerts an agency is a reason why he should not plow and plant his field, or set out his orchard? Poor encouragement would a man have in these things if God did not exert any agency in the world, and could not be expected to make the tree grow or to cause the grain to spring up; and equally poor would be all the encouragement in religion without his aid.

For it is God which worketh in you - Every holy purpose, pious resolution, good word, and good work, must come from him; ye must be workers together with him, that ye receive not his grace in vain; because he worketh in you, therefore work with him, and work out your own salvation.

To will and to do - Το θελειν και το ενεργειν. The power to will and the power to act must necessarily come from God, who is the author both of the soul and body, and of all their powers and energies, but the act of volition and the act of working come from the man. God gives power to will, man wills through that power; God gives power to act, and man acts through that power. Without the power to will, man can will nothing; without the power to work, man can do nothing. God neither wills for man, nor works in man's stead, but he furnishes him with power to do both; he is therefore accountable to God for these powers.

Because God works in them the power to will and the power to do, therefore the apostle exhorts them to work out their own salvation; most manifestly showing that the use of the powers of volition and action belongs to themselves. They cannot do God's work, they cannot produce in themselves a power to will and to do; and God will not do their work, he will not work out their salvation with fear and trembling.

Though men have grievously puzzled themselves with questions relative to the will and power of the human being; yet no case can be plainer than that which the apostle lays down here: the power to will and do comes from God; the use of that power belongs to man. He that has not got this power can neither will nor work; he that has this power can do both. But it does not necessarily follow that he who has these powers will use them; the possession of the powers does not necessarily imply the use of those powers, because a man might have them, and not use or abuse them; therefore the apostle exhorts: Work out your own salvation.

This is a general exhortation; it may be applied to all men, for to all it is applicable, there not being a rational being on the face of the earth, who has not from God both power to will and act in the things which concern his salvation. Hence the accountableness of man.

Of his good pleasure - Every good is freely given of God; no man deserves any thing from him; and as it pleaseth him, so he deals out to men those measures of mental and corporeal energy which he sees to be necessary; giving to some more, to others less, but to all what is sufficient for their salvation.

For it is God which worketh in you,.... Which is both an encouragement to persons conscious of their own weakness to work, as before exhorted to; see Haggai 2:4; and a reason and argument for humility and meekness, and against pride and vain glory, since all we have, and do, is from God; and also points out the spring, principle, and foundation of all good works; namely, the grace of God wrought in the heart, which is an internal work, and purely the work of God: by this men become the workmanship of God, created unto good works, Ephesians 2:10, and are new men, and fitted for the performance of acts of righteousness, and true holiness; and this grace, which God works in them, is wrought in a powerful and efficacious manner, so as not to be frustrated and made void. The word here used signifies an inward, powerful, and efficacious operation; and the "king's manuscript", mentioned by Grotius and Hammond, adds another word to it, which makes the sense still stronger, reading it thus, "which worketh in you", "by power"; not by moral persuasion, but by his own power, the power of his efficacious grace. The Alexandrian copy reads, "powers", or "mighty works": God works in his people

both to will and to do of his good pleasure; God works in converted men a will to that which is spiritually good; which is to be understood, not of the formation of the natural faculty of the will; or of the preservation of it, and its natural liberty; or of the general motion of it to natural objects; nor of his influence on it in a providential way; but of the making of it good, and causing a willingness in it to that which is spiritually good. Men have no will naturally to come to Christ, or to have him to reign over them; they have no desire, nor hungerings and thirstings after his righteousness and salvation; wherever there are any such inclinations and desires, they are wrought in men by God; who works upon the stubborn and inflexible will, and, without any force to it, makes the soul willing to be saved by Christ, and submit to his righteousness, and do his will; he sweetly and powerfully draws it with the cords of love to himself, and to his Son, and so influences it by his grace and spirit, and which he continues, that it freely wills everything spiritually good, and for the glory of God: and he works in them also to "do"; for there is sometimes in believers a will, when there wants a power of doing. God therefore both implants in them principles of action to work from, as faith and love, and a regard for his glory, and gives them grace and strength to work with, without which they can do nothing, but having these, can do all things: and all this is "of his good pleasure"; the word "his" not being in the original text, some have taken the liberty to ascribe this to the will of man; and so the Syriac version renders it, "both to will and to do that", , "which ye will", or according to your good will; but such a sense is both bad and senseless; for if they have a good will of themselves, what occasion is there for God to work one in them? no; these internal operations of divine power and grace are not owing to the will of men, nor to any merits of theirs, or are what God is obliged to do, but what flow from his sovereign will and pleasure; who works when, where, and as he pleases, and that for his own glory; and who continues to do so in the hearts of his people; otherwise, notwithstanding the work of grace in them, they would find very little inclination to, and few and faint desires after spiritual things; and less strength to do what is spiritually good; but God of his good pleasure goes on working what is well pleasing in his sight.

For it is God which worketh in you

Completing and guarding the previous statement. In you, not among you. Worketh (ἐνεργῶν). See on Mark 6:14; see on James 5:16. The verb means effectual working. In the active voice, to be at work. In the middle voice, as here (used only by James and Paul, and only of things), to display one's activity; show one's self-operative. Compare Ephesians 3:20.

To will and to do (τὸ θέλειν καὶ τὸ ἐνεργεῖν)

Lit., the willing and the doing. Both are from God, and are of one piece, so that he who wills inevitably does. The willing which is wrought by God, by its own nature and pressure, works out into action. "We will, but God works the will in us. We work, therefore, but God works the working in us" (Augustine). For to do, Rev. substitutes to work, thus preserving the harmony in the Greek between "God which worketh" and "to work."

Of His good pleasure (ὑπὲρ τῆς εὐδοκίας)

Rev., better, for His, etc. Lit., for the sake of; in order to subserve. See 1 Timothy 2:4.

{5} For it is God which worketh in you both {n} to will and to do of his good pleasure.

(5) A most sure and grounded argument against pride, because we have nothing in us praiseworthy, but it comes from the free gift of God, and is outside of us, for we do not have ability or power, so much as to will well (much less to do well), except only by the free mercy of God.

(n) The reason why we are not statues; and yet we do not will well by nature, but only because God has made of our wicked will a good will.

2:13 For it is God which worketh in you. God works in the converted person by his word and Spirit. His Spirit is a helper. It does not destroy our free will, for we may resist it (1Th 5:19).

Both to will and to do. God shows his will by his word and spirit and work in us. We ought to heed it. We can work in harmony with the divine will, or we may reject to our damnation.

For his good pleasure. As seemeth best to him.

2:13 For it is God - God alone, who is with you, though I am not. That worketh in you according to his good pleasure - Not for any merit of yours. Yet his influences are not to supersede, but to encourage, our own efforts. Work out your own salvation - Here is our duty. For it is God that worketh in you - Here is our encouragement. And O, what a glorious encouragement, to have the arm of Omnipotence stretched out for our support and our succour!

13. For-encouragement to work: "For it is God who worketh in you," always present with you, though I be absent. It is not said, "Work out your own salvation, though it is God," &c., but, "because it is God who," &c. The will, and the power to work, being first instalments of His grace, encourage us to make full proof of, and carry out to the end, the "salvation" which He has first "worked," and is still "working in" us, enabling us to "work it out." "Our will does nothing thereunto without grace; but grace is inactive without our will" [St. Bernard]. Man is, in different senses, entirely active, and entirely passive: God producing all, and we acting all. What He produced is our own acts. It is not that God does some, and we the rest. God does all, and we do all. God is the only proper author, we the only proper actors. Thus the same things in Scripture are represented as from God, and from us. God makes a new heart, and we are commanded to make us a new heart; not merely because we must use the means in order to the effect, but the effect itself is our act and our duty (Eze 11:19; 18:31; 36:26) [Edwards].

worketh-rather as Greek, "worketh effectually." We cannot of ourselves embrace the Gospel of grace: "the will" (Ps 110:3; 2Co 3:5) comes solely of God's gift to whom He will (Joh 6:44, 65); so also the power "to do" (rather, "to work effectually," as the Greek is the same as that for "worketh in"), that is, effectual perseverance to the end, is wholly of God's gift (Php 1:6; Heb 13:21).

of his good pleasure-rather as Greek, "FOR His good pleasure"; in order to carry out His sovereign gracious purpose towards you (Eph 1:5, 9).

2:12-18 We must be diligent in the use of all the means which lead to our salvation, persevering therein to the end. With great care, lest, with all our advantages, we should come short. Work out your salvation, for it is God who worketh in you. This encourages us to do our utmost, because our labour shall not be in vain: we must still depend on the grace of God. The working of God's grace in us, is to quicken and engage our endeavours. God's good-will to us, is the cause of his good work in us. Do your duty without murmurings. Do it, and do not find fault with it. Mind your work, and do not quarrel with it. By peaceableness; give no just occasion of offence. The children of God should differ from the sons of men. The more perverse others are, the more careful we should be to keep ourselves blameless and harmless. The doctrine and example of consistent believers will enlighten others, and direct their way to Christ and holiness, even as the light-house warns mariners to avoid rocks, and directs their course into the harbour. Let us try thus to shine. The gospel is the word of life, it makes known to us eternal life through Jesus Christ. Running, denotes earnestness and vigour, continual pressing forward; labouring, denotes constancy, and close application. It is the will of God that believers should be much in rejoicing; and those who are so happy as to have good ministers, have great reason to rejoice with them.