Man’s Holiness, God’s Workmanship.
xxvi. 12. Thou also hast wrought all our works in us.
It is not all men who could speak these words to God; the wicked and the worldly-minded could not use such language without blasphemy. It is the godly, and they only, who can dare to use the language of our text, and even they must do so with a certain limitation. Nothing that is evil in any of God’s people is in any way His work. It is only their good works of which it can be truly said, “God wrought them;” and of these it may be said, God wrought not some only, but all of them.
I. The doctrine which our text contains. Man is by nature a creature so depraved that he is “unto every good work reprobate.” God looks into his heart, and seeing evil motives even in his best performances pronounces “all his righteousnesses ‘filthy rags.’ ” Where things are not done to please God, He is displeased. No matter what show the unregenerate make before their fellow-sinners, God turns away His face from them, and counts them even “dead in trespasses and sins,” whilst men, perhaps, are holding them in admiration (Article xiii.; Luke xvi. 15; Rom. viii. 7, 8). When, therefore, a man does begin to please God, it is because God hath “wrought him for this self-same thing” by the mighty working of His power (Eph. ii. 4, 5; Phil. ii. 13). In these passages the earliest beginning of any good work in us is ascribed wholly to the Lord (Article x.) The Holy Spirit is the author of all good in man from first to last. “From Him all holy desires, all good counsels, and all just works do proceed.” Repentance is His Work. “Godly sorrow” is no natural emotion (Acts v. 31; xi. 18; 2 Tim. ii. 25). So also is faith (1 Cor. xii. 3). So, again, is all holiness of heart and life (Eph. ii. 10; Prov. xvi. 1; Gal. v. 22, 23). All excellences in man are “fruits of the Spirit.” Such is the doctrine of our text. Consider,—
II. The feelings which God’s people ought to entertain when they reflect upon it. Is it true that God hath wrought all our works in us? What a ground there is here, then,—1. For humility. Surely “boasting is excluded.” Pride is an absurdity (1 Cor. iv. 7; xv. 10.) 2. For thankfulness. Solomon was full of wonder and amazement that God should condescend to come and dwell within his costly temple. Should not the Lord’s people be still more gratefully amazed that He should make a temple of their hearts? 3. For encouragement (Phil. i. 6). Let the believer look at the very construction of our text, let him read it in connection with the words which go before, and he will see what a comfortable argument is drawn from it: “Lord, Thou wilt ordain peace for us, for Thou also hast wrought all our works in us.” The presence of His grace within our bosoms is a token of the favour which He means to show us. He who put oil into our lamp and set it burning, and then said, “Let your light shine before men, that they may see your good works, and glorify your Father which is in heaven,” will never omit to feed the celestial flame.—A. Roberts, M.A.: Plain Sermons, Second Series, vol. i., 21–30.