"So then, my beloved, even as ye 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 worketh in you both to will and to work, for His good pleasure. Do all things without murmurings and disputings; that ye may be blameless and harmless, children of God without blemish in the midst of a crooked and perverse generation, among whom ye 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, that I did not run in vain neither labour in vain. Yea, and if I am offered upon the sacrifice and service of your faith, I joy, and rejoice with you all: and in the same manner do ye also joy, and rejoice with me."--PHIL. ii. 12-18 (R.V.).
After his great appeal to the mind of Christ, the Apostle can pursue his practical object; and he can do so with a certain tranquillity, confident that the forces he has just set in motion will not fail to do their work. But yet that same appeal itself has tended to broaden and deepen the conception of what should be aimed at. He had deprecated the arrogant and the selfish mind, as these are opposed to lovingkindness and regard for others. But now, in presence of the great vision of the Incarnation and obedience of Christ, the deeper note of lowliness must be struck in fit accord with that of love; not only lowliness in the way of doing ready honour to others, but deep and adoring lowliness towards God, such as is due both from creatures and from sinners. For if Christ's love fulfilled itself in such a perfect humility, how deeply does it become us to bear towards God in Christ a mind of penitence and gratitude, of loving awe and wonder, such as shall at the same time for ever exclude from our bearing towards others both pride and self-seeking. In this way the one practical object suggested by the circumstances at Philippi--namely, loving unity--now allies itself naturally with ideas of complete and harmonious Christian life; and various views of that life begin to open. But each aspect of it still proves to be connected with the gracious and gentle mind of Christ, in the lowly form of that mind which is appropriate for a sinner who is also a believer.
So then they are to apply themselves to the "calling wherewith they are called," in a spirit of "fear and trembling." The phrase is a common one with the Apostle (1 Cor. ii. 3; 2 Cor. vii. 15; Eph. v. 6). He uses it where he would express a state of mind in which willing reverence is joined with a certain sensitive anxiety to escape dangerous mistakes and to perform duty well. And it is fitly called for here, for
1. If lowliness so became the Divine Saviour, who was full of grace, wisdom, and power, then what shall be the mind of those who in great guilt and need have found part in the salvation, and who are going forward to its fulness? What shall be the mind of those who, in this experience, are looking up to Christ--_looking up to_ lowliness? Surely not the spirit of strife and vainglory (ver. 3), but of fear and trembling--the mind that dreads to be presumptuous and arrogant, because it finds the danger to be still near.
2. The salvation has to be wrought out. It must come to pass in your case in the line of your own endeavour. Having its power and fulness in Christ, and bestowed by Him on you, yet this deliverance from distance, estrangement, darkness, unholiness, is given to believers to be wrought out: it comes as a right to be realised, and as a power to be exercised, and as a goal to be attained. Think of this,--you have in hand your own salvation--great, Divine, and wonderful--to be _wrought out_. Can you go about it without fear and trembling? Consider what you are--consider what you believe--consider what you seek--and what a spirit of lowly and contrite eagerness will pervade your life! This holds so much the more, because the salvation itself stands so much in likeness to Christ--that is to say, in a loving lowliness. Let a man think how much is in him that tends, contrariwise, to self-assertion and self-seeking, and he will have reason enough to fear and tremble as he lays fresh hold on the promises, and sets his face to the working out of this his own salvation.