SO THEN MY BELOVED JUST AS YOU HAVE ALWAYS OBEYED NOT IN MY PRESENCE ONLY BUT NOW MUCH MORE IN MY ABSENCE: hoste agapetoi mou kathos pantote hupkousate (2PAAI) mê hôs en têi parousiâi monon alla nun pollo mallon en te apousia mou: (Phil 4:1-note; 1Cor 4:14; 1Pet 2:11-note) (obeyed Php 1:5-note, Php 1:27-note, Php 1:29-note)

Having dealt with the voluntary humiliation of our Lord Jesus Christ, Paul went on to apply this truth in a practical way in the remainder of this chapter.

In Philippians 2:12-13 Paul presents two opposite and yet completely harmonious sides of the Christian life, one emphasizing man's responsibility on the basis of the truths just presented and the second emphasizing God's sovereign enablement to fulfill this solemn responsibility. Although God's part follows in Philippians 2:13, clearly man's part in Philippians 2:12 would be impossible without divine empowerment!

See Martyn Lloyd Jones exposition  (Philippians 2:12-13 Working Out Our Own Salvation)

"show the same obedience which you have always manifested" (Erdman)

So then (5620) (hoste) is used to draw a conclusion from a preceding statement. In the present case Paul draws our attention back to Philippians 2:5, 6, 7-note, Php 2:8-note to the Lord's example of humility, submission and obedience to guide us and His exaltation to encourage us.

Eadie...

The particle hoste introduces an inferential lesson (1Cor. 3:21, 4:5, 10:12; 1Th 4:18, etc.) (The Epistle to the Philippians)

Here is a summary of some of the previous statements that lead to the "so then"...

conduct yourselves in a manner worthy of the gospel of Christ...

make my joy complete by being of the same mind...

do nothing from selfishness...

let each of you regard one another as more important than himself

do not merely look out for your own personal interests...

Have this attitude in yourselves which was also in Christ Jesus...

If Christ has set the example for us to work out, shall we hesitate to follow it? As Eadie says

Will it not endear itself to your imitation as you look upon it. (The Epistle to the Philippians)

The essence of what Paul is saying is that in view of the fact that Christ exhibited a servant's heart and an obedient, selfless spirit, so should we.

Martyn Lloyd Jones emphasizes this close tie between the previous Christological doctrine and the believer's earnest duty asking...

is there anything that so thoroughly tests our whole profession of the Christian faith as our reaction to it when it calls upon us to live a certain kind of life? I put it like that for this good reason: do we not all know something in our experience about this unnatural and artificial dichotomy? We may like to hear the gospel with its grand good news and all that it has to offer, but we do not always feel quite so pleased when it goes on to call us to live in a particular way. There are people who say, 'But it is so narrow.' When it outlines a 'straight and narrow way', they say, 'Narrowness again!' Because of the 'wherefore', because of this indissoluble connection between doctrine and practice, because, too, of this inevitable logical sequence from doctrine to behaviour, our attitude towards the appeal tells us a great deal about our ultimate attitude to the doctrine. The New Testament says that these things are really inevitable, they are linked together, so if I object to doing them, it surely implies that there is at any rate something wrong with my view of the doctrine. There is, then, no better test of my whole position, than my reaction when I am confronted with this amazing call of the New Testament to deny myself and take up the cross and follow Christ, to mortify my 'flesh', 'the deeds of the body', and 'my members which are upon the earth' and all those other New Testament ways of putting it. (Philippians 2:12-13 Working Out Our Own Salvation)

MacArthur adds the important note that...

One of the greatest realities of the Incarnation was the fact that what Jesus did He did in the Spirit’s power (Luke 4:1, 14, 18; 5:17; Acts 10:38; cf. Mt 12:18, 28, 29, 30, 31, 32). The essence of living the Christian life is being obedient like Him: “The one who says he abides in [Christ] ought himself to walk in the same manner as He walked” (1John 2:6). (MacArthur, J. Philippians. Chicago: Moody Press)

Lightfoot captures the spirit of the apostle's thought of so then paraphrasing it

As you have the example of Christ's humiliation to guide you and His exaltation to encourage you, so continue.

Handley Moule places the command in this verse in proper perspective writing  that...

We have still in our ears the celestial music, infinitely sweet and full, of the great paragraph of the incarnation, the journey of our Lord of love from glory to glory by the way of the awful cross...the immediate sequel is—that we are to be holy. We are to act in the light and wonder of so vast an act of love, in the wealth and resource of ‘so great salvation.’ We are to set spiritually to work.

Beloved (27) (agapetos) refers to the saints at Philippi who Paul loved dearly with an agape quality of love which is that unconditional, sacrificial love which flows from the throne of grace and which is part of the very essence of God. His soul is bound up in these precious saints, who were the among the first Gentile converts in Europe (read about the Macedonian Vision, God opening Lydia's heart and the converted jailer at Philippi beginning in Acts 16:9, 10, 11, 12, 13, 14, 15-note)

 Wuest adds that agape

refers to the love that God is, to the love produced in the heart by the Holy Spirit, a love that impels one to sacrifice one’s self for the benefit of others. This is the heavenly love with which the great apostle loved the Philippians.

Beloved conveys a tenderness and affection which lend force to the injunctions which follow while providing a clear word of comfort and encouragement.  This tender, affectionate greeting would serve to temper any note of harshness in his exhortation/ Paul uses beloved twice in Phil 4:1 writing...

Therefore, my beloved brethren whom I long to see, my joy and crown, so stand firm in the Lord, my beloved. (see note Philippians 4:1).

Beloved parallels Paul's earlier declaration of his love for them when he wrote that...

God is my witness, how I long for you all with the affection of Christ Jesus. (see note Philippians 1:8)

How different the tone is here from books like Galatians, where Paul is dealing with heresy.

Just as you have always obeyed - The idea is "Recall the times when you were filled with the Spirit and walked in obedience, disciplining yourselves for godliness, etc." And so first Paul encourages then with a reminder of their past conduct... they had obeyed. He uses this encouragement to gently prod them onward to a lifestyle of further obedience. Memory is a good thing when it remembers good behavior!

You = The command is to the entire church at Philippi (and all believers) since the word you is plural.

Obeyed (5219) (hupakouo [word study] from hupó = agency or means, under + akoúo = physical hearing, gives us English word "acoustics") literally means to "hear under" and has the basic meaning of listening to or of placing oneself under what is heard and therefore submitting and obeying what is heard. Hupakouo implies the idea of voluntary submission.

Another meaning of hupakouo in Acts 12:13 presents an informative picture, Luke recording...

And when he knocked at the door of the gate, a servant-girl named Rhoda came to answer (hupakouo - of a doorkeeper who hearkens or answers a knock and opens the door). (Acts 12:13)

Hupakouo - 21 times in the NT - Mt. 8:27; Mk 1:27; 4:41; Lk 8:25; 17:6; Acts 6:7; Acts 12:13 ; Ro 6:12-note (believers no longer have to obey the strong desires of the old fallen sin nature! Don't say you can't stop that sin believer. Be honest and say "I won't"! You have a power outside of and inside of you - the Spirit, the transforming grace of God - which enables supernatural victory over sin.), Ro 6:16-note, Ro 6:17-note (notice where obedience comes from - not the head, but the heart - in the New Covenant God gives us a new heart [Ezek 36:26, 27, 11:19, 20, Ro 2:28, 29-note, Ga 6:15, 2Co 5:17, Je 31:31, 32, 33, 34, 32:39, 40] that now has a desire to obey Him - no, not perfectly but as the general rule of one's new life in Christ); Ro 10:16-note (Don't miss what Paul is explaining - only belief saves, but genuine belief obeys. If someone says they believe and continually disobey and have no evidence of a changed life and new power over sin, they could be deceived - Let us all apply the test given in Paul's solemn admonition 2Co 13:5); Ep 6:1-note, Ep 6:5-note; Phil. 2:12; Col 3:20-note, Col 3:22-note; 2Th 1:8 (Context 2Th 1:7 - Who will be punished? Note how this truth parallels Ro 10:16. Do not be deceived!); 2Th 3:14; He 5:9-note (What is the associated with eternal salvation? How important is this point in modern day evangelicalism where there are those claim salvation but have no demonstrable change in their lifestyle?); He 11:8-note (Again what is obedience connected with by this writer? See Romans 1:5  for discussion of the phrase "obedience of faith"); 1Pe 3:6-note

Acts 6:7 And the word of God kept on spreading; and the number of the disciples continued to increase greatly in Jerusalem, and a great many of the priests were becoming obedient to the faith (the faith here refer not to the act of believing but to the substance of what is believed, and in that sense is synonymous with the gospel - see the faith).

Hupakouo - 52 uses in the Septuagint - Ge 16:2; 22:18; 26:5; 27:13; 39:10; 41:40; Lev. 26:14, 18, 21, 27; Deut. 17:12; 20:12; 21:18, 20; 26:14, 17; 30:2; Jdg. 2:17; 1 Sam. 30:24; 2 Sam. 22:42; Est. 3:4; Job 5:1; 9:3, 14, 16; 13:22; 14:15; 19:16; 38:34; Ps. 18:44; Prov. 1:24; 2:2; 8:1; 15:23; 17:4; 22:21; 28:17; 29:12, 19; Cant. 3:1; 5:6; Isa. 11:14; 29:24; 50:2; 65:12; 66:4; Jer. 3:13, 25; 13:10; 16:12; Dan. 3:12; 7:27

The word "answer" is our word hupakouo and in context meant to hear and to answer as a result of hearing. In secular Greek hupakouo was used of the doorkeeper whose duty is was to listen for the signals of those who wish to enter and to admit them if they are entitled to do so. Is the word of God "knocking" on the door of your mind and heart in any area of your life? Are you "opening the door" and letting the truth in? Are you responding to the truth you've let in or have you sequestered it in a back room of your heart so it won't disturb you?

Hupakouo conveys the idea of subordinating one’s self to the person or thing heard and hence “to obey”. Paul had used the adjective form hupekoos (5255) in Philippians 2:8 (see note) describing Jesus Who "humbled Himself by becoming obedient (hupekoos) to the point of death, even death on a cross". Christ is their example of perfect obedience and the Philippian saints have a good record of obedience in his presence. They had "hearkened" or given respectful attention to and surrendered to the truth of God's word as shown by their subsequent behavior. Little wonder that Paul as the "spiritual father" of these "beloved" saints had such affection for them for as John writes

"I have no greater joy than this, to hear of my children walking in (in the sphere of or the "atmosphere" of, breathing in) the truth (the Word of God = John 17:17)" (1John 3:4)

Paul stresses not how much the saints at Philippi knew but how well they obeyed. He knew that when God measures the character of a man or woman, He puts the tape not around their head but around their heart!  Your conduct does matter! So Paul appeals to the example of Christ's perfect obedience and their past obedience to continue to exhibit consistent obedience. Paul knows that ongoing obedience is essential to sanctification, which cannot occur without it. Are you a hearer of the word on Sunday and a "forgetter" on Monday? Are you growing in Christ-likeness (sanctification) or are you just growing older because you hear but don't obey? Beloved brethren, do not be deceived.

Click for a discussion of the phrase "obedience of faith" which emphasizes the important relationship between believing and obeying.

The reward of this obedience is implied by the parallel with Jesus’ obedience in Phil. 2:8-9 (see note Philippians 2:8-9)

Edwards notes that...

The measure of our effectiveness in ministry is greatly determined by how people live in our absence. We have accomplished nothing if our disciples only live for God when we're around and then go back to disobedience or complacency when we leave. They must learn to feel responsible to God, not to us. (Philippians)

Bruce Goettsche writes that

"Integrity in the faith is something that is revealed in the hidden times more than in the public times. Bill Hybels had a great title for one of his books, "Who You are When No One is Looking". It is the reminder that who we are when no one is looking is who we really are. We can all maintain a certain image when we are in church. But the real test of faith is when we are outside of the church. The goal of the Christian is to live consistently. Will Rogers perhaps summed it up well, "Live in such a way that you would not be ashamed to sell your parrot to the town gossip." (Sermon on Philippians 2:12-13)

Eadie comments that Paul's...

absence did not make the obligation (to obey) less imperative, but it demanded more earnestness and vigilance from them in the discharge of the duty. His voice and person were a guide and stimulant, his addresses and conversations reproved their languor, and excited them to assiduous labour, so that His presence among them wrought like a charm. And now that he was not with them, and they were left to themselves, they were so much the more to double their diligence, and work out salvation.  (The Epistle to the Philippians - online - excellent)

Vine adds that...

Their fulfillment of his exhortation ("work out your salvation") was not to be dependent on his being with them. On the contrary, there was a stronger reason for their carrying it out when he was absent, as they would realize the more their dependence on Christ. The power of faith that depends upon the power of the unseen but personally present Christ is sufficient for the accomplishment of His will. (Vine, W. Collected writings of W. E. Vine. Nashville: Thomas Nelson )

It is interesting to see association of obedience linked as in the present verse with "fear and trembling" in Paul's letter to the Corinthians where he wrote that the affection of Titus...

"...abounds all the more toward you, as he remembers the obedience (hupakoe 5218) of you all, how you received him with fear and trembling." (2Corinthians 7:15)

Harry A. Ironside has an interesting introductory note on this next section applying the truth more to the entire body of believers rather than to individual believers writing that...

Philippians 2:12 has often perplexed those who thought they saw clearly from Scripture the simplicity of salvation by grace, apart from works. Here, in seeming contrast to that doctrine, the apostle told the saints to work out their own salvation with fear and trembling, as though there were a possibility that salvation might be forfeited because of failure to work it out properly. Notice first, however, that the apostle did not speak of working for salvation. He spoke of working it out, which is very different. I am reminded of a little girl who listened to a legalistic sermon preached on this text. The minister insisted that no one could be saved by grace alone; each person must work out his own salvation. At the close of the service she innocently asked,

"Mother, how can you work it out if you haven't got it in?"

If salvation of the individual were being contemplated here, it might be enough of an explanation to say,

"It is your own; therefore manifest it—work it out."

But more than individual salvation is being contemplated. Taken in context, verse 12 refers to assembly salvation. That is, Paul was giving direction to an assembly of Christians. They were exposed to difficulties from without and from within; they were passing through a world totally opposed to the testimony committed to them. Paul was showing them how to continue in fellowship together in spite of the fact that each individual had within him a corrupt nature that could surface—to the detriment of the whole church—if given the opportunity.

We have already noticed that there was some difficulty in the Philippian assembly between two sisters of prominence, Euodias and Syntyche. This disagreement could easily cause distressing quarrels and even division if not judged in the presence of the Lord. Similar misunderstandings could arise from time to time and would need to be carefully watched for. When the apostle himself was with the Philippians, they could refer all such matters to him and he would, so to speak, work out their salvation from these perplexities. He would advise and guide as needed. But at the time he was writing to them, he was far away. He was a prisoner for the gospel's sake and could not personally give the help he wanted to provide. Since he was absent, he directed them as obedient children to work out their own salvation in godly fear and with exercise of soul, so that they would not depart from the right path or stray out of the will of God.

How beneficial Paul's words have been for generations of Christians! Sooner or later, all assemblies of saints on earth will probably have internal differences, and the advice or command the apostle gave to the Philippians will apply in all such cases. It is God's way that churches should be put right from within, by self-judgment in His presence and submission to His Word. (H. A. Ironside. Philippian Commentary)

WORK OUT YOUR SALVATION: ten heauton soterian katergazesthe (2PPMM): (See Torrey's excellent topic "Salvation")  (Phil 3:13-note, Php 3:14-note; Pr 10:16; 13:4; Mt 11:12,29; Lk 13:23,24; Jn 6:27, 28, 29; Ro 2:7-note; 1Co 9:24, 25, 26, 27; 15:58; Gal 6:7, 8, 9; 1Th 1:3-note; Heb 4:11-note; He 6:10-note, He 6:11-note; He 12:1-note; 2Pe 1:5, 6, 7, 8, 9, 10-note; 2Pe 3:18-note)(Php 2:19-note; Ro 13:11-note, Ro 13:12-note, Ro 13:13-note Ro 13:14-note; 1Co 9:20, 21, 22, 23; 2Ti 2:10-note)

Jonathan Edwards by most measures the greatest theologian in American history attests to the importance of a proper understanding of Philippians 2:12-13 writing that...

From St. Paul a sentence hit me when I was about twenty-two that has shaped my theology ever since, "Work out your salvation with fear and trembling for it is God who works in you to will and to do his good pleasure" (Phil. 2:12-13).  (Bolding added)

Criswell emphasizes that Philippians 2:12-13...

must be read together for a proper understanding. “Work out your own salvation” means to “work out,” not “work for.” A “works salvation” is not being taught. The idea is to progress to the finish or completion in spiritual growth and maturity. This process is what the Bible calls “sanctification.” It should be noted that Phil 2:12 makes it clear we are to be active, not passive, in this process. However, though we are active, we are not alone. Phil 2:13 reminds us again that the entire salvation process is the work of a sovereign God and the result of His grace. (Criswell, W A. Believer's Study Bible: New King James Version. 1991. Thomas Nelson)

Eadie...

The compound verb katergazomai expresses the idea of carrying out, or making perfect...The verb describes not the spirit in which the work is done, but the aim and issue—“carry through” (Ibid)

Work out (2716)  (katergazomai from katá = intensifies meaning of verb + ergazomai =  labor, work or engage in an activity involving considerable expenditure of effort) means to work out fully and thoroughly, to accomplish or achieve an end (implying thoroughness), to finish or carry something to its conclusion. To work so as to bring something to fulfillment or successful completion and implies doing something with thoroughness. It means to do that from which something results. This verb always means to complete the effort and the work begun.

Katergazomai is used 22 times in the NT (Romans 11x; 1 Corinthians; 2 Corinthians 6x; Ephesians; Philippians; James;1 Peter) (See uses below)

The NAS is translates katergazomai as: accomplished, 1; brings about, 2; carried, 1; committed, 1; committing, 1; does, 1; doing, 4; done, 1; effecting, 1; performed, 1; prepared, 1; produced, 2; produces, 2; producing, 2; work, 1.

As Wil Pounds renders it...

Work out what God has worked in when you were born again. Bring the whole purpose of your salvation to completion. Don’t stop short of seeing the fulfillment of your very existence.

Paul uses the present imperative indicating that this is a command to make this their lifestyle. This is not an optional exercise. Paul is commanding a continuous, sustained effort. It could be rendered more literally as...

"You yourself keep on bringing your salvation fully to its intended goal".

The point is: do not go half-way in salvation. Do not take bits and pieces when there is a whole parcel. Do not be satisfied with a little when you can have much. Go on, grow until salvation is completed, confident that He Who began that good work will complete it in the day of Christ Jesus (see note Philippians 1:6)

Notice that this verse implies that the believer has both freedom and responsibility. The responsibility of man in this verse is balanced by the divine sovereignty explained in the next verse (Phil 2:13).

Paul says we are to be perfecting, bringing to pass, leading to a full result, or finishing something which has already been commenced.

Martyn Lloyd Jones writes that working out what God has worked in...

is the practical exhortation of the New Testament gospel to us today. I must now perfect this thing which has been given to me. The seed has been planted; I have been given it in embryo. My business is to allow and to encourage this gift to grow and develop, until it comes to its final perfection and full maturity. I have got the gift: I need not be worried lest God is not present and not with me. God is working in me and I must develop it all I can. (Philippians 2:12-13 Working Out Our Own Salvation)

The KJV Bible Commentary notes that...

Our salvation is worked in by the Holy Spirit in answer to faith in God’s promises and it is worked out by the Holy Spirit by our obedience to God’s precepts. It is always a matter of trust and obey...No one can live the Christian life until he has Christ. It is not a matter of the imitation of Christ but the manifestation of Christ, the Holy Spirit reproducing the life of Christ in and through the believer.  (Dobson, E G, Charles Feinberg, E Hindson, Woodrow Kroll, H L. Wilmington: KJV Bible Commentary: Nelson)

William Barclay says that katergazomai 

"always has the idea of bringing to completion. It is as if Paul says: “Don’t stop halfway; go on until the work of salvation is fully wrought out in you.” No Christian should be satisfied with anything less than the total benefits of the gospel." And so he translates this as "carry to its perfect conclusion". (Barclay, W: The Daily Study Bible Series, Rev. ed. Philadelphia: The Westminster Press)

TDNT writes that katergazomai is...

"found from the time of Sophocles, means a. “to bear down to the ground,” “to overcome,” maintaining the older local sense of kata; b. “to work at,” “make.” Refined by constant use, it gradually takes on the sense of the simple, so that the verb signifies working at, and finally accomplishing a task." (Kittel, G., Friedrich, G., & Bromiley, G. W. Theological Dictionary of the New Testament.  Eerdmans)

The idea is to "work out” as one does when referring to the working out of a problem in mathematics, that is, carrying it to its ultimate goal or conclusion. The Greek word katergazomai here means just this.

Katergazomai describes not the spirit in which the work is done, but the aim and issue—"carry through" and so it represents the full and final bringing of an enterprise to a successful conclusion.

Katergazomai was used by the Romans to describe "working a mine" or "working a field" and in each case there were benefits that followed such diligence. The mine would yield precious metals...and the field would yield fruit and crops. 

Paul's point is that by working out our salvation, believers bring the whole purpose of salvation to completion. In a sense then we are to  daily "mine out" of our lives all the richness of the great a salvation which God has so graciously "deposited" within each believer.

Remember that in chapter 1 (Php 1:11-note) Paul said believers had been "filled with the fruit of righteousness" (perfect tense which describes a completed, permanent state) and here using katergazomai  Paul is saying "work the field" and bear the fruit of righteousness in your daily Christian walk.

If depraved men go to such great lengths to work out their indecent acts (same Gk verb translated "committing" in Ro 1:27-note), how much more should we who are children (Jn 1:12, Ro 8:14-note) of the Most High God burn in our desire to be pleasing unto Him and by the enabling grace He supplies and the empowering of His Spirit, work out our salvation...day by day...decision by decision!

Note that this verse is not teaching that an unsaved person can do good works to earn salvation. Why not? For one thing, those he addressed were already saved and secondly because the Bible is clear in its teaching that God “saved us, not on the basis of deeds which we have done in righteousness, but according to His mercy by the washing of regeneration and renewing by the Holy Spirit, Whom He poured out upon us richly through Jesus Christ our Savior,” (see note Titus 3:5).

Muller wrote that

“The believer must finish, must carry to conclusion, must apply to its fullest consequences what is already given by God in principle...He must work out what God in His grace has worked in.

Wiersbe writes that...

As you yield to the Lord, He works in and you work out; in this way, you fulfill His plan for your life (Eph. 2:10-note). God cannot shine through you until He works in you, so let Him have His way. You are a light in a dark world (Php 2:15-note), a runner holding forth the living Word to a dead world. (Wiersbe, W. W. With the Word : The Chapter-by-Chapter Bible Handbook  Nashville: Thomas Nelson)

James Boice reminds us this is not a “self-help” salvation. God has a standard of 100 percent righteousness and He will not settle for anything less. This verse teaches

“because you are already saved, because God has already entered your life in the person of the Holy Spirit, because you, therefore, have His power at work within you—because of these things you are now to strive to express this salvation in your conduct.....“The verse does not say, ‘work for your salvation’ or ‘work toward your salvation’ or ‘work at your salvation.’ It says ‘work out your salvation.’ And no one can work out his salvation out unless God has already worked it in”

Let me give you another illustration to help understand what Paul is calling believers to carry out ---

"When a musician has a fine composition placed before her, that music is not the musician's masterpiece; it is the composer's gift to the musician. But it then becomes the task of the musician to work it out, to give it sound and expression and beauty as she applies his skills to the composition. When she does, the composition reaches its completed purpose and thrills the hearts of her listeners." (Charles R. Swindoll, Laugh Again, p97)

Dwight Pentecost explains that working out 

"...has in it the idea to “translate.” Translate what you know into action. This is not working to attain something. Rather, because you have attained the riches of God in Christ, you are to let those riches work themselves out in your life. The life that pleases God is the life through which the salvation of God works itself out. It is a life that conforms to the salvation God gave us, and the salvation God gave us depended on the humiliation of Christ. The life that honors God is a life that is patterned after the humiliation of Christ, that seeks not its own good but the good of others....There is a great disparity between our knowledge and our practice. Most people do not face a problem of knowledge for they have been taught the Word of God. The problem is translating what is known into daily conduct. While we might score high on what we know, we may not score very high on how we translate what we know into action. Work out the salvation that God has given you in a life that is in perfect harmony with that salvation. (Pentecost, J. D. The Joy of Living: A study of Philippians. Kregel Publications) (Bolding added)

F. B. Meyer once said...

"I used to think that God’s gifts were on shelves one above the other, and that the taller we grew in Christian character the more easily we could reach them. I now find that God’s gifts are on shelves one beneath the other and that it is not a question of growing taller but of stooping lower."

Your (1438) (ten heautoun) is a reflexive pronoun  which means in this verse not to work out someone else's salvation but your own. Each Christian should make their own business to work out their salvation. Salvation can be compared to a gift that needs to be unwrapped for one’s thorough enjoyment.

In his introduction to his sermon entitled "Your Own Salvation" Spurgeon says...

"I ask you all, as reasonable men who would not injure or neglect yourselves, to lend me your most serious attention. Chase away the swarming vanities which buzz around you, and let each man think for himself upon his "own salvation." O may the Spirit of God set each one of you apart in a mental solitude, and constrain you each one, singly, to face the truth concerning his own state! Each man apart, each woman apart; the father apart, and the child apart: may you now come before the Lord in solemn thought, and may nothing occupy your attention but this: "your own salvation."

Kenneth Wuest writes in regard to "your own salvation" that...

When Paul was with them, his teaching instructed them, his example inspired them, his encouragement urged them on in their growth in grace. Now in his absence they were thrown upon their own initiative. They must learn to paddle their own canoe. Thus Paul sets before them their human responsibility in their growth in grace, for sanctification is in the apostle’s mind. They have their justification. Their glorification will be theirs in eternity (Ed note: see Three Tenses of Salvation). Their growth in Christ-likeness is the salvation concerning which Paul is speaking. Thus, the saints are exhorted to carry their growth in grace to its ultimate goal, Christ-likeness. 1John 3:2 speaks of the saint’s future conformation to the image of Christ, and (1John 3:3) says, “And every man that hath this hope set on him purifieth himself even as he is pure." The salvation spoken of in verse twelve is defined for us in verse thirteen, namely, the definite act of willing to do God’s good pleasure and the doing of it. That is the saint’s responsibility from the human standpoint. But the saint is not left without resources with which to do both, for God the Holy Spirit indwelling him produces in him both the willingness and the power to do His will. The saint avails himself of both of these by fulfilling the requirements laid down by our Lord in John 7:37, 38 , namely, a THIRST or desire for the fullness of the Spirit, and a TRUST in the Lord Jesus for that fullness. The literal translation is as follows: “Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, carry to its ultimate goal your own salvation with fear and trembling, for God is the One who is constantly supplying you the impulse, giving you both the power to resolve and the strength to perform his good pleasure.” In verse twelve we have human responsibility, and in verse thirteen, divine enablement." (Wuest, K. S. Wuest's Word Studies from the Greek New Testament: Studies in the Vocabulary of the Greek New Testament: Grand Rapids: Eerdmans)  (bolding and capitalization added)

Salvation (soteria from sozo = save) (click in depth study of soteria) describes the rescue or deliverance from danger, destruction and peril. For believers we have been delivered from slavery to sin and from the penalty (eternal death ~ separation from God) of sin. The ideas inherent in soteria include rescue, healing, wholeness, restoration, preservation and protection.

Salvation in this verse does not refer to the beginning point in our salvation experience, that time in the past, in which we were justified (declared righteous) by faith. Justification refers to a one time event, often referred to as past tense salvation (Three Tenses of Salvation).  In the present context Paul is referring to present tense salvation (we are "being saved" 1Cor 1:18) or sanctification, which is the process God begins the day we are justified (See the Puritan writer Thomas Watson on "Sanctification").

Soteria - 45 uses in NT - Lk. 1:69, 71, 77; 19:9; Jn. 4:22; Acts 4:12; 7:25; 13:26, 47; 16:17; 27:34; Rom. 1:16; 10:1, 10; 11:11; 13:11; 2 Co. 1:6; 6:2; 7:10; Eph. 1:13; Phil. 1:19, 28; 2:12; 1 Thess. 5:8f; 2 Thess. 2:13; 2 Tim. 2:10; 3:15; Heb. 1:14; 2:3, 10; 5:9; 6:9; 9:28; 11:7; 1 Pet. 1:5, 9f; 2:2; 2 Pet. 3:15; Jude 1:3; Rev. 7:10; 12:10; 19:1

It is interesting to note that salvation (soteria) is used with a different meaning in  in the first chapter where Paul writes that...

I know that this shall turn out for my deliverance (soteria) through your prayers and the provision of the Spirit of Jesus Christ (See note Philippians 1:19) (Comment: Here soteria refers to deliverance from prison which could have been accomplished either by release or by death, in either way resulting in freedom)

In sum, the meaning of salvation as determined by context (which is always vital when one is doing word studies, lest one arrive at the wrong "definition" for that specific verse)  is not salvation of the soul (justification) but deliverance from the snares of the world, the flesh, and the devil which would hinder the believer from doing the will of God. Present tense salvation or sanctification is a life long event in which grow in Christ-likeness as we are delivered from evil.

The last words of the Buddha, as he was dying, are said to be...

"And now, O priests, I take my leave of you; all the constituents of being are transitory; work out your salvation with diligence."

As John Noss, the noted religion scholar explains,

"Like Mahavira (founder of Jainism), the Buddha showed each disciple how to rely for salvation upon himself, on his own powers, focused upon redemption by spiritual self-discipline. Here was the strictest sort of humanism in religion." 

Unfortunately for Buddha, his way of salvation missed the truth that it is God at work in us to will and work for His good pleasure. Buddha had it half right but salvation is not a game of horseshoes. And so Buddha was eternally wrong.

In summary, does this sound like the Christian life is going to be real work? Without a doubt! As Kistemaker says  the Christian life is one of "continuous, sustained, strenuous effort" (Hendriksen, W., & Kistemaker, S. J. New Testament Commentary Set, 12 Volumes. Grand Rapids: Baker Book House)

At times you will walk through a valley that casts a "shadow of death", but as the next verse teaches, you will never walk through it alone. Is the strenuous effort to work out our salvation worth the reward? Without a doubt! For one day we will each cross the "finish line" into glory where at least one reward will be to hear "Well done, my good and faithful servant." So beloved, make every effort to work out your salvation one day at a time... one decision at a time... one choice at a time... and do it all for the glory of the Lord.

Paul conveys a similar idea to Timothy warning him to...

have nothing to do with worldly fables fit only for old women. On the other hand, discipline yourself for the purpose of godliness for bodily discipline is only of little profit, but godliness is profitable for all things, since it holds promise for the present life and also for the life to come. (1Timothy 4:7-8)

WITH FEAR AND TREMBLING: meta phobou kai tromou: (Ezra 10:3; Ps 2:11-note; Ps 119:120-note; Isa 66:2,5; Acts 9:6; 16:29; 1Co 2:3; 2Co 7:15; Eph 6:5-note; Heb 4:1-note; He 12:28,29-note)

Why "fear and trembling"? What is the immediate context? Paul had just declared that one day in the future...

at the name of Jesus EVERY KNEE SHOULD BOW, of those who are in heaven, and on earth, and under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father." (See note  Philippians 2:10-11)

The first words in the Greek sentence are phobos and tromos (fear and trembling) which calls for this attitude in the believer who is working out his or her salvation. It's as if Paul is saying first have a proper heart and mind attitude and then carry out the the action of working out your salvation thoroughly and to completion. How we think about God will always influence how we act before Him.

Fear and trembling describe the anxiety of one who distrusts his ability completely to meet all requirements, but religiously does his utmost to fulfill his duty. Both fear and trembling are proper reactions to the awareness of one’s own spiritual weakness and the power of temptation. Together these words speak of a healthy fear of offending God and a proper anxiety to do what is right in His eyes. It is not a fear of eternal doom but a reverential awe that motivates a person to righteousness.

John MacArthur explains that

This kind of fear is fear of sinning, distrust of one’s own strength in the face of temptation, horror at the thought of dishonoring God. It is a sense of foreboding that comes with understanding "the deceitfulness of sin" (see Heb 3:13-note) and the unreliability of one’s own heart (see Jer 17:9). It is terror at the thought of a moral breakdown; a loathing of the disqualification such sin might cause and the kind of circumspection Paul enjoined when he reminded the early church of the failures of the Israelites (see 1Cor 10:6, 11). It is a moral revulsion at anything that would grieve or cause affront to a thrice-holy God. Isaiah 66:2 speaks of righteous fear:

“To this one I will look, To him who is humble and contrite of spirit, and who trembles at My word.”

Isaiah 66:5 says,

“Hear the word of the Lord, you who tremble at His word.”

When the Lord speaks in this context of a trembler at His Word, He is, in effect, using that expression as a title for the true believer. Every believer should live in such awe of God’s majesty and holiness that he shuns sin lest it grieve his Lord, violate his testimony to an unbelieving world, or negate his usefulness for ministry in the body of Christ and bring divine chastening. Working out our salvation is not easy. It takes hard, consistent effort and discipline. It involves a lifelong pursuit of holiness that requires following the example of Christ, understanding the love of God, cultivating obedience to the Word of God, appropriating your spiritual resources, and appreciating the serious consequences of sin. Paul said it called for beating our bodies into submission (1Co 9:27) and cleansing ourselves from all filthiness of the flesh, perfecting holiness in the fear of God (2Cor. 7:1-note). A high calling like that will mean all will fail at times. But a healthy fear of God will restrain such failure, because it motivates us to pursue godliness above all else. (MacArthur, J., F., Jr. Our Sufficiency in Christ Crossway. 1998)

Fear (5401) (phobos from the verb phébomai = to flee from or to be startled) refers first to flight, to alarm, to fright or to terror (of the shaking type) (cf. Matt. 14:26; Luke 21:26; 1Cor. 2:3). This type of fear is connected with fear of the unknown, fear of the future, and fear of authorities. It speaks of the terror which seizes one when danger appears.

On the other hand phobos in some contexts refers to reverence, respect and honor,  describing the attitude we should have toward a holy God (cf. Acts 2:43; 9:31; 2Cor. 5:11; 7:1).  In some uses phobos includes the idea of astonishment and/or amazement  (eg, Mt 28:8; Mk 4:41; Lk 1:65; 5:26; 7:16).

A third meaning of phobos pictures due respect for people and their position. Paul urged the Roman saints in regard to government authorities to...

Render to all what is due them: tax to whom tax is due; custom to whom custom; fear to whom fear; honor to whom honor. (Ro 13:7-note)

A Biblical fear of God  includes elements of (1) awe of His greatness and glory and elements of (2) dread of the results of violating His holy nature causing Him displeasure. The OT points out that those who fear God show their awareness of Who He is by their moral choices as well as by their worship. It is the reverential aspect of fear which marked the Old Testament. Israel was commanded to reverence Jehovah. Those who came face to face with an angelic being fell on their faces. Moses was instructed to take off his sandals, when he was in the presence of God on Mount Horeb (Ex. 3:5). Thus the fear of the Lord is reverence (Ps. 111:10-note).

Fear of God - 10 occurrences of this phrase in ESV - Ge 20:11; 2Sa 23:3; 2Chr 20:29; 26:5; Ne 5:15; Job 4:6; 15:4; Ps 36:1; Ro 3:18; 2Co. 7:1.

Listen to five part Mp3 series by Jerry Bridges on the "Fear of God"

In sum, phobos includes both a negative emotion and a positive attitude. Christians are not to fear people or persecution or even Satan. They are, however, to show proper fear or reverence toward God and respect to other people.

Phobos is found 47 times in the NAS (Matt. 14:26; 28:4, 8; Mk. 4:41; Lk. 1:12, 65; 2:9; 5:26; 7:16; 8:37; 21:26; Jn. 7:13; 19:38; 20:19; Acts 2:43; 5:5, 11; 9:31; 19:17; Rom. 3:18; 8:15; 13:3, 7; 1 Co. 2:3; 2 Co. 5:11; 7:1, 5, 11, 15; Eph. 5:21; 6:5; Phil. 2:12; 1 Tim. 5:20; Heb. 2:15; 1 Pet. 1:17; 2:18; 3:2, 14, 16; 1 Jn. 4:18; Jude 1:23; Rev. 11:11; 18:10, 15) and is translated as: cause of fear, 1; fear, 37; fearful, 1; fears, 1; intimidation, 1; respect, 1; respectful, 1; reverence, 1; sense of awe, 1.

In classical Greek phobos meant panic or flight ('Panic-stricken flight' = Homer)  It conveyed the idea of running away, of fleeing panic-stricken from battle. (2) More generally phobos means fear in the widest sense means 'awe' or 'reverence' for some exalted ruler and especially for some divinity or some god. It is the feeling which a man experiences in the presence of someone who is infinitely his superior.

In the Gospels phobos is used of the reaction when the disciples saw Jesus walking on the water (Mt 14.26), when they saw Him stilled the storm (Mk 4.41), of the people after the healing of the paralyzed man (Lk 5.26), after the raising of the widow's son at Nain (Lk 7.16), after the healing of the Gadarenes demoniac (Lk 8.37), of the feeling of Zacharias when he saw the angel of the Lord beside the altar (Lk 1.12), of the spectators when Zacharias recovered his speech (Lk 1.65), of the shepherds when they heard the song of the angels (Lk 2.9), of the guards at the tomb when the angel rolled the stone away (Mt 28.4), of the women as they went home after seeing the empty tomb (Mt 28.8) and of the feelings of men in the midst of the devastating events of the last days (Lk 21.26), of multitudes of Jews not speaking openly of Jesus because of fear of the Jews (Jewish authorities)  (= fear of man) (Jn 7:13), of Joseph of Arimathea a secret disciple of Jesus because of fear of the Jews (Jewish authorities)  (Jn 19:38), of the disciples hiding after Jesus' resurrection because of the fear of the Jews (Jewish authorities) (Jn 20:19)

In Acts Luke records that...

everyone kept feeling a sense of awe (phobos); and many wonders and signs were taking place through the apostles. (Comment: Phobos here refers to fear or holy terror related to the sense of divine presence, to the attitude of reverence. Phobos is this sense describes the feeling produced when one realizes God is at hand.) (Acts 2:43)

So the church throughout all Judea and Galilee and Samaria enjoyed peace, being built up; and, going on in the fear of the Lord and in the comfort of the Holy Spirit, it continued to increase. (Acts 9:31)

Elsewhere in Acts Luke uses phobos to describe the reaction to the deaths of Ananias and Sapphira (Acts 5:5, 11) and the reaction of the citizens of Ephesus to the attack on some Jewish exorcists by a demon possessed man. (Acts 19:17)

In second Corinthians Paul writes...

Therefore (in view of the truth that every believer must stand before the judgment seat of Christ and have their whole life exposed and evaluated - this very thought excites a "holy" fear in Paul) knowing the fear of the Lord, we persuade men, but we are made manifest to God; and I hope that we are made manifest also in your consciences. (2Cor 5:11) (Comment: the "fear" about which Paul speaks could also be the awesomeness of God's judgment for unbelievers, but whether believers or unbelievers, the message is the same. The "fear of the Lord" is one of the strongest motivations for disciples to become involved in evangelism.)

Therefore (based on the holiness of God, His call to be separate and His promise to dwell in our midst), having these promises, beloved, let us cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God. (2Cor 7:1-note) (Comment: The truth of this passage is similar to that here in Phil 2:12, both calling the saint to pursue sanctification.)

In Ephesians Paul exhorts believers (and specifically those filled with the Spirit in Eph 5:18-note) to ...

be subject to one another in the fear of Christ. (Eph 5:21-note) (Comment: Mutual submission based upon shared reverence for Christ as Lord is one evidence of the Spirit-filled life).

Slaves (believing slaves), be obedient to those who are your masters according to the flesh, with fear (phobos) and trembling (tromos), in the sincerity of your heart, as to Christ. (Eph 6:5, cf similar use of phobos - see note 1 Peter 2:18-20)

Peter shows that a proper fear of God is a strong motivator for godly conduct writing...

"if you address as Father the One who impartially judges according to each man's work, conduct (aorist imperative) yourselves in fear during the time of your stay upon earth" (see note 1 Peter 1:17)

The NET Bible translation note comments that...

"The translation awe and reverence was chosen to portray the attitude the believer should have toward God as they consider their behavior in light of God working through Jesus Christ (Phil 2:6, 7-note, Php 2:8, 9-note, Php 2:10, 11-note) and in the believer’s life (Phil 2:13-note) to accomplish their salvation." (Biblical Studies Press. The NET Bible; Bible. English. NET Bible. Biblical Studies Press) (Bolding added)

William Barclay notes that...

"this is not the fear and trembling of the slave cringing before his master; nor fear and trembling at the prospect of punishment. It comes from two things. It comes, first, from a sense of our own creatureliness and our own powerlessness to deal with life triumphantly. That is to say, it is not the fear and trembling which drives us to hide from God, but rather the fear and trembling which drives us to seek God, in the certainty that without His help we cannot effectively face life. It comes, second, from a horror of grieving God. When we really love a person, we are not afraid of what he may do to us; we are afraid of what we may do to him." (Barclay, W: The Daily study Bible series, Rev. ed. Philadelphia: The Westminster Press)

Fear of God therefore is a healthy attitude as we on one side have an awe of God's greatness and glory and on the other side have a deep and reverential sense of accountability to God or Christ and also a dread of the results of violating His holy nature. Such fear involves self-distrust, a sensitive conscience, and being on guard against temptation. Believers should have a serious dread of sin and yearning for what is right before God. Aware of their weakness and the power of temptation, they should fear falling into sin and thereby grieving the Lord.  This solemn, reverential fear springs from deep adoration and love. It acknowledges that every sin is an offense against holy God and produces a sincere desire not to offend and grieve Him, but to obey, honor, please, and glorify Him in all things.

Paul summed up rebellious mankind's attitude toward God's revelation of His holy character as

"THERE IS NO FEAR OF GOD BEFORE THEIR EYES" (Ro 3:18-note)

Unfortunately believers are not immune to a gradual drift away from reverential fear of the Lord. There seems to be a trend in modern day evangelicalism (as manifest in many of the choruses and even the new Bible translations) away from a sense of God's holiness, a trend I personally believe derives in part from a general lack of familiarity with the character of God as taught especially in the Old Testament. For example, have you heard any sermon series recently on Leviticus which emphasizes the holiness of God and those who are to be His holy ambassadors? In short, there is a definite drift from a proper fear of God. In one of my classes, a saint who is quite knowledgeable in the Scriptures ask why were we studying the "fear of God" because it was an Old Testament concept not found in the New Testament since we are under grace? Yes we are under grace (but so were the Old Testament saints, eg Noah found grace with God, see Genesis 6:8) and clearly Philippians 2:12 teaches us about the importance of the fear of the Lord.

Vincent has an excellent note reminding us that phobos, fear, is

“Not slavish terror, but wholesome, serious caution. This fear is self-distrust; it is tenderness of conscience; it is vigilance against temptation; it is the fear which inspiration opposes to high-mindedness in the admonition, ‘be not high-minded but fear.’ It is taking heed lest we fall; it is a constant apprehension of the deceitfulness of the heart, and of the insidiousness and power of inward corruption. It is the caution and circumspection which timidly shrinks from whatever would offend and dishonor God and the Saviour” And these the child of God will feel and exercise the more he rises above the enfeebling, disheartening, distressing influence of the fear which hath torment. Well might Solomon say of such fear

How blessed is the man who fears always, but he who hardens his heart will fall into calamity.  (Proverbs 28:14).

In summary, "fear" is the attitude with which Christians are to pursue sanctification.

As much as fear of people and events is to be disdained, so reverential fear of God is to be cultivated C. Neil Strait writing of this reverential fear

"Not all fears are bad. Many of them are wholesome, indeed, very necessary for life. The fear of God, the fear of fire, the fear of electricity, are lifesaving fears that, if heeded, bring a new knowledge to life."

Puritan John Flavel said that...

"By the fear of the Lord men depart from evil; but by the fear of man they run themselves into evil."

Puritan William Gurnall wrote that God is the Conqueror of all fear explaining that...

"Our help is in the name of the Lord, but our fears are in the name of man."

F. B. Meyer wrote that

"God incarnate is the end of fear, and the heart that realizes that He is in the midst, that takes heed to the assurance of His loving presence, will be quiet in the midst of alarm."

Many people have faced frightening experiences, and sometimes nations have passed through times of terror. One such nightmare of human history was the frequent bombing of London and other English cities by Germany during World War H. Many Christians testified that those nighttime attacks were times of great peace because the Lord was with them. In this vein,

During WWII in the midst of frightening nighttime air raids one London church posted the following sign

"If your knees knock, kneel on them."

Trembling (5156) (trómos from trémo = tremble, gives us our English word "tremor") quaking with fear or quivering often with the implication of fear and/or consternation.

Tremor in the present context expresses profound reverence and  respect.

Tromos is used 5 times in the NAS (Mk. 16:8; 1Co. 2:3; 2 Co. 7:15; Eph. 6:5; Phil. 2:12) always being translated as "trembling".

Tromos is used 20 times in the Septuagint (LXX) (Ge 9:2; Ex 15:15f; Deut 2:25; 11:25; Job 4:14; 38:34; Ps 2:11; 48:6; 55:5; Isa 19:16; 33:14; 54:14; 64:1, 3; Jer 15:8; 49:24; Da 4:1, 19; Hab 3:16) where it often translates the English words (in NAS) terror or dread.

Tromos and phobos are also found in the Septuagint (LXX) translation of Psalm 2 which calls for us to...

Worship (LXX translates it with douleuo = serve, Hebrew is more literally "serve")  Jehovah with reverence (phobos), and rejoice with trembling (tromos). (Psalm 2:11-note)

The Lord seeks such an attitude from those who would worship Him in spirit and in truth, the psalmist writing...

"Worship the LORD with reverence (phobos) and rejoice with trembling (tromos)." (Psalm 2:11)

F F Bruce writes that "fear and trembling" refers to

“an attitude of due reverence and awe in the presence of God, a sensitivity to His will, an awareness of responsibility in view of the account to be rendered before the tribunal of Christ (see bema seat of Christ).”

John Piper in his sermon (The Present Effects of Trembling at the Wrath of God) writes that...

"If you know God—really know God—for Who He is in the greatness of His holiness and justice and wrath and grace, you will tremble in His presence. And this is not something you will grow out of. In fact, the immature must grow into it." (Bolding added)

The very thought of one of the most monumental events in time and eternity should cause every individual, saved and unsaved, to carefully weigh their every thought, word and deed, and chose the way of obedience and sanctification for none of know when that day will come like a thief. And so with utmost resolve and dependence on God (verse 13), we should daily seek to as

"little children (to) abide (present imperative) in Him, so that when He appears, we may have confidence and not shrink away from Him in shame at His coming"  (1John 2:28) and "everyone who has this hope" (of His appearing and being like Him)  "purifies ("decontaminates", frees from all that defiles heart and mind = present tense) himself, just as He is pure (without moral defect or blemish)." (1John 3:2, 3)

Eadie comments that "fear and trembling"...

describes that state of mind which ought ever to characterize believers—distrust of themselves—earnest solicitude in every duty—humble reliance on divine aid, with the abiding consciousness that after all they do come far short of meeting obligation...

“Work out with fear and trembling, for God it is that worketh in you. Engage in the duty, for God prompts and enables you; engage in it with fear and trembling—emotions which the nature of the work and such a consciousness of the Divine presence and co-operation ought always to produce.” If the impulse sprang from themselves, and drew around it the ability to obey, there might be “strife and vainglory;” but surely if the motive and the strength came alike from God, then only in reliance on Him, and with special humility and self-subduing timidity, could they proceed, in reference to their own salvation, or in offering one another spiritual service (The Epistle to the Philippians - online - excellent)

Martin Lloyd-Jones writes that "fear and trembling" are manifest by...

"a holy vigilance and circumspection. It means that as I work out my salvation, I should realize the tremendous seriousness of what I am doing." (The Life of Joy and Peace, Lloyd-Jones p. 178)

He does not mean that we must do it in fear of losing our salvation. You will find that in the New Testament these words never carry that implication. When Paul wrote to the Corinthians 'I was with you ... in fear, and in much trembling' (1Cor 2:3), he did not mean that he was afraid that he would lose his soul. Neither is it a kind of craven fear, one of self torment. It means humility and a holy reverence, or, if you like, a holy vigilance and circumspection. It means that as I work out my salvation, I should realise the tremendous seriousness of what I am doing. (Working Out Our Own Salvation)

Dwight Pentecost explains that  the idea behind "fear and trembling"...

"...is of a passion to please. We might render the phrase this way: You work out your own salvation with a deep passion and trembling desire to do the right." (Pentecost, J. D. The Joy of Living: A study of Philippians. Kregel Publications)

As alluded to above, Phil 2:12, 13 must not be taken out of context which is critical for accurate Interpretation. "Work out" does not mean "work for" one's salvation as most of the cults teach. Paul is not teaching "works salvation". The idea as discussed more fully in the next section is to progress to the finish or completion in spiritual growth and maturity. Peter would phrase it a bit differently but gives essentially the same exhortation writing "applying all diligence, in your faith supply moral excellence..." (2Pe 1:5, 6, 7-note, 2Pe 1:8, 9-note, 2Pe 1:10, 11-note), concluding his epistle with the exhortation (command) to "grow (continually) in the grace and knowledge of our Lord and Savior Jesus Christ" (2Pe 3:18-note) This process is called "sanctification." Verse 12 makes it clear we are to be active, not passive, in this process. But praise God although we are active, we are not alone for the next verse reminds us again that the entire salvation process is a work of grace by our sovereign God. "For it is God Who is at work in you" is the firm and ultimate foundation for our past, present and future salvation.  Our salvation is "by grace...through faith; and that not of yourselves, it is the gift of God not as a result of works" (Eph 2:8-note, Ep 2:9-note). Works can no more retain salvation for us than they can achieve it in the first place, but works are the visible evidence of salvation and so we will do good works (see discussion Good Deeds)  if we are truly saved

"For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them." (Eph 2:10-note).

The next verse assures us that God is now working in us, through His indwelling Holy Spirit, to enable us to do these good works. This is good news.

John MacArthur explains that

there are two equal and opposite errors into which Christians may fall concerning the doctrine of sanctification. On the one hand, quietists stress God’s role in sanctification, to the virtual exclusion of any human effort. Pietists, in contrast, emphasize self-effort at the expense of reliance on God’s power. In Philippians 2:12, 13, the apostle Paul avoids both of those unbiblical extremes, and presents the true balanced view of sanctification. (MacArthur, J. Philippians. Chicago: Moody Press)

Martyn Lloyd Jones in his pithy, pragmatic style explain how salvation is to be worked out writing that...

 Well, first of all I must submit myself entirely to God. The Apostle puts it here in terms of the amazing account that he gives us of the earthly life of our Lord in Phil 2:5-11 (note). Now that, says Paul, is the very thing that God is demanding of you. He wants you to manifest that same obedience which was to be seen in our Lord and Saviour Jesus Christ an utter and absolute submission to the will of God. Though he came as a man, our Lord went even further, even to the death of the cross. Whatever God asked Him to do, He did it; and that is the first part of the working out of our own salvation. It is to see that in view of this amazing gift that God has given us, He has the right to demand of us this utter submission of our wills. Before I begin to do anything, I must say to myself, 'In view of what God has done for me, in this world I must desire to please him in all things. I must make my will, His. My one concern must be to live to His honour and His glory.' I do not think that that needs any proof. If I believe that God has done this astounding thing for me, is it not inevitable?

Clearly the next step is that I must avoid everything that is opposed to God, what the New Testament calls 'the world': 'Love not the world, neither the things that are in the world' (1John 2:15). The New Testament tells us that man cannot love God and the world at the same time. It puts this to our common sense and reason. It is perfectly evident that the outlook of life and organization in this world is opposed to God. We have only to read our newspapers. The world is godless, ready to make fun of God and religion. It is not interested in God; it panders to the flesh, and ridicules everything that is connected with God. But the New Testament says that working out my salvation means avoidance of everything that is opposed to God.

There is no limit to that. I must in no way be concerned with those things, or be interested in them, or allow them to appeal to me or to attract me. I must avoid everything that is opposed to my own best interests. If I believe that this world is a very dangerous place to me, that temptation and sin are all round and about me, and that the whole world is doing its utmost to drag me down, if I see that it leads me to hell and destruction, but that God has delivered me from it, am I not being contradictory if I go on doing worldly things and enjoy doing them? It is an appeal to commonsense. It is surely ridiculous to say, 'I want to go to God and I thank God I have been delivered', and yet to work in the opposite direction. 'Work out your own salvation'; perfect it. God has delivered you by this amazing act of self sacrifice; you have been given a new start and nature, salvation is set before you. Turn your back upon the other once and for ever. If we really believe that, there is no need to argue; it is inevitable.

We can summarise it like this. The best way is to consult the textbook on this subject. Here it is perfectly clear: the more I read the Bible and see the picture of the Christian man, the more I understand the nature of sin and life in this world, and what God has done for me in Christ, then the more I shall desire the things of God and hate the other. So I suggest that the best practical step is to read God's word, and to be thoroughly soaked in it. There is a very simple, practical test that one can apply at this point. I wonder what the result would be if we all kept a chart for one week and put down on paper the amount of time which we spent in reading God's word and things which help us to understand it, and the time we spent reading newspapers and novels or watching films? Now I am just asking the question. We say we believe in salvation. We believe God has given us this gift, so then, I ask, what are the relative amounts of time that we give to these things? Working out our own salvation means that we do everything we can to feed this life, to stimulate it, to enable it to extend and develop and grow.

And the other thing, clearly, is prayer: prayer for an increasing knowledge of God, for a greater measure of the Holy Spirit and for a greater understanding of this word; prayer for guidance, for leading and for understanding. If I believe in God and that he has done this for me, why do I spend so little time with Him? Why do I not long for Him more and more? That is how we work it out and I must follow and obey every prompting and leading that I am conscious of in this direction. The fathers used to regard the Christian life as a whole time occupation. They used to spend their time with it and, I feel, it is one of the greatest condemnations of us today that we are guilty of not working out this amazing salvation that God has given to us.

But, then, what is the manner in which we do this? The Apostle says that we are to do it 'with fear and trembling'. Here again we must define our terms. He does not mean that we must do it in fear of losing our salvation. You will find that in the New Testament these words never carry that implication. When Paul wrote to the Corinthians 'I was with you ... in fear, and in much trembling' (1 Cor 2:3), he did not mean that he was afraid that he would lose his soul. Neither is it a kind of craven fear, one of self torment. It means humility and a holy reverence, or, if you like, a holy vigilance and circumspection. It means that as I work out my salvation, I should realise the tremendous seriousness of what I am doing.

I wonder whether this is not the thing which needs to be emphasised most at the present time, not least in the ranks of evangelical people? I wonder why it is that the whole idea of the godly man has somehow or other got lost amongst us? Why is it that Christian people are not described as 'God fearing' people? Why is it that there is such a difference between us and the Christian of a hundred or two hundred years ago, or the Puritan of the seventeenth century? They were truly Christian. 'Methodist', too, was a kind of nickname given to people because of their methodical life. I wonder why it is that somehow or other we have lost this particular sense of the Christian life? I have no doubt but that the explanation is that it is an overreaction on our part from the pure legalism that was so common at the turn of the century when many people had lost the true spirit of the New Testament. They imposed a certain kind of life upon themselves and upon their children; they laid down rules and regulations; and people then reacted and said, 'That is pure legalism, not Christianity.' But now we are so much like everybody else because we have forgotten this about 'fear and trembling', vigilance and circumspection. Sometimes I am afraid we have been so anxious not to give the impression that to be Christian means being miserable, that we have imagined that we must be smiling and laughing all the time and we have believed in this so called 'muscular' Christianity.

Now I suggest that that is somewhat of a denial of what is taught here. The Christian must of necessity be a serious and sober man. 'With fear and trembling' means a holy reverence and awe of God. I must realize that the God with whom I am concerned is 'the Father of lights, with whom is no variableness, neither shadow of turning' (Jas 1:17-note), that 'God is light, and in him is no darkness at all' (1John 1:5). If he is in the light, I must walk in the light (1John 1:7). Also, I should have a fear of the world in the sense that I realize that the world is opposed to me, that it is there to drag me down and away from God. I should have a healthy respect for it.

I should also fear myself. A man who knows his own heart is a man who cannot be light and carefree and flippant. He knows that in his flesh there 'dwelleth no good thing' (Ro 7:18-note). The Christian is one who works out his own salvation with fear and trembling; fear lest he should fail or falter, lest he should not discern the subtlety of the world, the power of sin and his own weakness, and the holiness of God. So he walks with gravity lest he should be unworthy of this great salvation.

So, then, we have seen what it means to work out our own salvation, and how we are to do it, and now, lastly, why should we do it?

First of all, as we saw earlier, we should do this because it is exactly and precisely what our Lord and Saviour Jesus Christ did. He submitted himself to God; he said, 'For I came down from heaven, not to do mine own will, but the will of him that sent me' (John 6:38). Is there anything higher for us than to imitate and emulate his example?

The second reason is because of what He has done for us; we believe that Christ shed His blood and allowed His body to be broken that we might be delivered. As Paul wrote to Titus,

'Who gave Himself for us, that He might redeem us from all iniquity, and purify unto Himself a peculiar [a special] people, zealous of good works' (see note Titus 2:14)

 It was the reason why he came and went to the death of the cross. It was in order that we might do this.

Then I must work out my own salvation because of his honour and his glory. The world judges Him by His people. In that sense His glory and His honour are in my hands. I am dishonouring Christ if I fail.

Another reason is that there are others who are watching me. Even the world itself is doing so, and I must so live that I attract them to Christ, warning them of their sinful and terrible condition and trying my utmost to bring them to know him.

And then there is another, powerful reason: if I really believe that I am going to heaven, that I am a citizen of the kingdom of God and that when I come to die I enter this amazing inheritance, then,

'Every man that hath this hope in him purifieth himself, even as he is pure' (1 John 3:3).

God is absolutely pure and perfect, and if I say I am going on to him, have I then a moment to waste? I must prepare myself, there is not a second to lose.

And, lastly, I must work out my salvation with fear and trembling, for this good reason: the New Testament teaches me that if I fail to do so myself, then I must not be surprised if God begins to do certain things to me. Do you remember the teaching of Hebrews 12:6-note?

'Whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth.' (cp He 12:5-note)

It is put still more strikingly in 1 Corinthians 11, where Paul says that there were many in the church at Corinth who were sick, and there were even some, he said, who were dead, and he tells us that the reason for that was that they had not examined themselves before partaking of the Lord's Supper, and were partaking unworthily. Such a man, Paul said,

'eateth and drinketh damnation to himself, not discerning the Lord's body' (1Co 11:29).

The doctrine of the New Testament can be put into this form: if God has called you and given you his salvation, he destines you for salvation and he is going to perfect you. His method is to put promptings within us. He energizes our mind and whole outlook, but if we fail to practise these things, then God, in His very love to us, is going to chasten us a sickness, an illness, a disappointment, a loss, a sorrow. These are ways which God uses because of our failure and our recalcitrance.

'It is a fearful thing to fall into the hands of the living God' (Heb 10:31-note).

The love of God is as great as that. The Christian man who is not doing his utmost to live the Christian life is a fool, and he must not be surprised if certain things begin to happen to him. If you are a child of God, He is going to bring about your perfection and if you do not do it yourself to please Him in this way, then, I say, you may well find that God will do it to you in one of these other ways. That is a very wonderful thing. I am not saying that every Christian who suffers is being chastised, but I do say that God does do that, and if we fail to respond to His appeal, then we must not be surprised if we experience His chastening.

Therefore, my beloved, 'work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure.' (Philippians 2:12-13 Working Out Our Own Salvation)