Philippians Chapter 2 verse 13 Holy Bible

Philippians 2 : 13 Bible Verse Songs

• Something inside So Strong by Kenny Rogers
• Sweet Jesus by Hlengiwe Mhlaba
• Just Want You - So Take Everything by Travis Greene
• God You Are So Good by Passion + Kristian Stanfill + Melodie Malone
• From The Inside Out - Everlasting Your Love Will Shine by Hillsong Worship
• Let Your Power Fall by James Fortune
• Purpose Over Pleasure by Jonathan Traylor
• Always Good by Aaron Moses + DOE

Pulpit Commentary

Pulpit CommentaryVerse 13. - For it is God which worketh in you. "Prmsens vobis," says Bengel, "etiam absente me." Worketh (ἐνεργῶν); not the same word as "work out" (κατεργάζεσθε) in Ver. 12; acts powerfully, with energy. In you; not lnerely among you, but in the heart of each individual believer. Both to will and to do; translate, with R.V., to work; the same word as before, ἐνεργεῖν. "Nos ergo volumus, sed Deus in nobis operatur et velle: nos ergo operamur, sed Deus in nobis operatur ct operari" (Augustine, quoted by Meyer). The grace of God is alleged as a motive for earnest Christian work. The doctrines of grace and free-will are not contradictory: they may seem so to our limited understanding; but in truth they complete and snpplement one another. St. Paul does not attempt to solve the problem in theory; he bids us solve it in the life of faith (comp. 1 Corinthians 9:24. he "So run that ye may obtain;" and Romans 9:16, "It is not of him that willeth, nor of him that runneth, but of God that showeth mercy"). Of his good pleasure (εὐδοκίας). As the glory of God is the ultimate end (Ver. 11), so the good will of God is the first cause of our salwttiou: "God will have all men to be saved" (1 Timothy 2:4.).

Ellicott's Commentary

Ellicott's Commentary for English Readers(13) For it is God which worketh in you both to will and to do.--In this famous paradox St. Paul calls on men to work by their own will, just because only God can grant them power both to will and to do. The origination of all in God, and the free action (which is in some sense origination) of man, are both truths recognised by our deepest consciousness, but to our logic irreconcilable. In one passage only (Romans 9:14-24) does St. Paul touch, and that slightly and suggestively, on their reconcilement: generally Holy Scripture--in this confirming human reason--brings out each vividly and profoundly in turn, and leaves the problem of their reconcilement untouched. Here the paradoxical form of the sentence forces on the mind the recognition of the co-existence of both. If that recognition be accepted, the force of the reasoning is clear. The only encouragement to work, in a being weak and finite like man, is the conviction that the Almighty power is working in him, both as to will and deed.The word "worketh in you" is constantly applied to the divine operation in the soul (see 1Corinthians 12:6; 1Corinthians 12:11; Galatians 2:8; Ephesians 1:11; Ephesians 1:20; Ephesians 2:2); rarely, as here (in the word rendered "to do") to the action of men. It must necessarily extend to the will as well as the action; otherwise God would not be sovereign in the inner realm of mind (as, indeed, Stoic philosophy denied that He was). We are familiar with the influence of one created will over another--an influence real, though limited, yet in no sense compulsive. From this experience we may catch a faint glimpse of the inner working of the Spirit of God on the spirit of man. Hence, while we cannot even conceive the existence of freedom under an unbending impersonal law or force, the harmony of our will with a Supreme Personal Will is mysterious, indeed, but not inconceivable. . . .