Michael Gowens on Philippians 1:6

Michael Gowens is a gifted writer and minister of the Primitive Baptists.  I would like to consider his comments on Phil. 1:6, which can be found in his article, "The Place of the Gospel".

Elder Gowens wrote:

"Philippians 1:6 is frequently employed to teach that every regenerate person will be automatically and progressively sanctified: “Being confident of this very thing, that He which hath begun a good work in you will perform it unto the day of Jesus Christ.” But the verb epiteleo translated “will perform” does not mean “will continue to work”, but literally “will bring to completion”. The same root verb (telos) is translated “finished” in John 19:30: “It is finished”. Did the Lord Jesus intend to suggest by that statement that the work of redemption would continue, or that it was completed? Obviously, he intended the latter. Similarly, “will perform” does not mean “will continue” but “will complete”. Philippians 1:6, then, is an eternal security text, not a text to argue for the Reformed idea that every truly regenerate person will persevere in faith and holiness. Paul is simply affirming that the God who quickened them into Divine life will finish the work by giving them glorified bodies to match their regenerate souls when Jesus Christ comes again."

I agree with Elder Gowens that Phil. 1:6 obviously does not establish that children of God are preserved from temporal disobedience, as the London and Fulton Confession allow from Ephes. 4:30.

The Calvinistic view of perseverance is in error when it conditions perseverance, contrary to the London Confession (chapter 17, section 2), on the free will of men rather than God's decree of election.  However, the London Confession clearly states in chapter 3, section 1, that the liberty of the creature is established by God's decree, so that, while perseverance is not predicated on the liberty of man's will, the will of the effectually called is established in grace and holiness by God's decree and effectual call.

So, it is not an issue of either preservation by God's decree or perseverance by man's will, but that the elect are preserved by God's decree of election to persevere in the faith and holiness of the seed of God remaining in them (1 John 3:9), which is the "work" begun in them according to Gill in his commentary on Phil. 1:6.

The "faith" and "holiness" persevered is not necessarily every full measure of discipleship, though, surely, in such individuals who persevere in discipleship it is God that worketh in them both to will and to do of His good pleasure.

The inner man, the principle of grace of 1 John 3:9, is the good work of God begun that will continue until the day of Jesus Christ, and it is the essential faith in the person of Christ of this principle of grace that is kept by the power of God unto salvation ready to be revealed at the last time.  This principle of grace manifests the children of God from the children of the devil (1 John 3:10).

Now, it is incorrect to argue that 'epitelesei' refers only to glorification, as if it does not refer to sanctification in time.  The sense of the prepositional phrase 'unto the day of Jesus Christ' clearly implies that the good work begun by God is performed in the interim between the beginning of the work at the effectual call and up to the day of Jesus Christ.

Beside this, there is a significant difference between teleo and when the prefix epi is placed before the stem.  Epi amplifies the significance of the stem, as it does with 'episkopos'.  As Strong's indicates, it means to complete further or perfect, not simply "complete", which is why the text of Phil 1:6 is rendered "will perform it" as an ongoing work.  The good work begun is not performed AT the day of Christ's final appearance, but is performed UNTO that day, which plainly implies sanctification in time to any reasonable mind.

This method of attack on this text is unnecessary to uphold the criticism of some Reformed formulations of perseverance.  As Gill argues, it is the principle of grace of the inner man that is secured unto eternal life, not a standard of perfect discipleship:

"...it is but a begun work; it is not yet finished and perfect: this appears from the several parts of this work, which are imperfect, as faith, hope, love, knowledge, &c. from the indwelling of sin, and corruption in the best of saints; from their various continual wants and necessities; from their disclaiming perfection in this life, and their desires after it. But the apostle was confident, and so may every good man be confident, both for himself and others, that God who has, and wherever he has begun the good work of grace, will "perform", finish it, or bring it to an end, as the word here used signifies: and this the saints may assure themselves of, from many considerations; as from the nature of the work itself, which is called living water, because it always continues, a well of it, because of its abundance, and is said to spring up to eternal life; because it is inseparably connected with it, where there is grace, there will be glory; grace is the beginning of glory, and glory the perfection of grace; this work of grace is an incorruptible seed, and which remains in the saints, and can never be lost; it is a principle of life, the root of which is hid in Christ, and that itself is maintained by him, and can never be destroyed by men or devils: and also from the concern God has in it, who is unchangeable in his nature, purposes, promises, gifts, and calling; who is a rock, and his work is perfect sooner or later; who is faithful, and will never forsake the work of his hands, and has power to accomplish it; and who has promised his people, that they shall grow stronger and stronger, that they shall not depart from him, and he will never leave them."

What a beautiful passage from Dr. Gill!  The tenor of perseverance by preservation is obvious here, and in the London Confession.  "He that glorieth, let him glory in the Lord."