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; 1Cor 4:14; 1Pet 2:11) (obeyed 1:5,27,29)

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 2:5-8 to the Lord's example of humility, submission and obedience to guide us and His exaltation to encourage us.

"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 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, 28-32). 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” (1 John 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.

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

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 16:9ff)

 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.

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.

Obeyed (5219) (hupakouo 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 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. (Acts 12:13)

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)" (1 John 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." (Eadie, John: Epistle of St Paul to the Philippians)

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 3:13,14; Pr 10:16; 13:4; Mt 11:12,29; Lu 13:23,24; Jn 6:27-29; Ro 2:7; 1Co 9:24-27; 15:58; Gal 6:7-9; 1Th 1:3; Heb 4:11; 6:10,11; 12:1; 2Pe 1:5-10; 3:18)(19; Ro 13:11-14; 1Co 9:20-23; 2Ti 2:10)

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)

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 (see note Philippians 1:11) 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 Romans 1:27), how much more should we who are children (Jn 1:12, Ro 8:14) 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