Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling.

Wherefore, my dearly beloved, (as you have always obeyed, not as in my presence only, but much more now in my absence,) with fear and trembling work out your salvation.

So that, my beloved, even as ye have always obeyed, not as in my presence only, but now much rather in my absence, work out your own salvation with fear and trembling,

So that, my beloved, as ye always obey, not as in my presence only, but now much more in my absence, with fear and trembling your own salvation work out,

Why, my beloved, as you have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling.

Therefore, my dearly-loved friends, as I have always found you obedient, labour earnestly with fear and trembling - not merely as though I were present with you, but much more now since I am absent from you - labour earnestly, I say, to make sure of your own salvation.

So then, my loved ones, as you have at all times done what I say, not only when I am present, but now much more when I am not with you, give yourselves to working out your salvation with fear in your hearts;

And so, my most beloved, just as you have always obeyed, not only in my presence, but even more so now in my absence: work toward your salvation with fear and trembling.

Therefore, my dear friends, as you have always been obedient in the past, so now work out your own salvation with anxious care, not only when I am with you, but all the more now that I am absent.

Itaque amici mei, quemadmodum semper obedistis, ne quasi in praesentia mea solum, sed nunc multo magis in absentia mea, cum timore et tremore vestram salutem operamini:

Therefore, etc. He concludes the whole of the preceding exhortation with a general statement -- that they should humble themselves under the Lord's hand, for that will very readily secure, that, laying aside all arrogance, they will be gentle and indulgent to each other. This is the only befitting way in which the mind of man may learn gentleness, when one who, while viewing himself apart, pleased himself in his hiding-places, comes to examine himself as compared with God. As ye have always obeyed. He commends their previous obedience, that he may encourage them the more to persevere. As, however, it is the part of hypocrites to approve themselves before others, but so soon as they have withdrawn from public view, to indulge themselves more freely, as if every occasion of reverence and fear were removed, he admonishes them not to shew themselves obedient in his presence merely, but also, and even much more, in his absence. For if he were present, he could stimulate and urge them on by continued admonitions. Now, therefore, when their monitor is at a distance from them, [1] there is need that they should stir up themselves. With fear and trembling. In this way he would have the Philippians testify and approve their obedience -- by being submissive and humble. Now the source of humility is this -- acknowledging how miserable we are, and devoid of all good. To this he calls them in this statement. For whence comes pride, but from the assurance which blind confidence produces, when we please ourselves, and are more puffed up with confidence in our own virtue, than prepared to rest upon the grace of God. In contrast with this vice is that fear to which he exhorts. Now, although exhortation comes before doctrine, in the connection of the passage, it is in reality after it, in point of arrangement, inasmuch as it is derived from it. I shall begin, accordingly, with doctrine.

Footnotes

1 - "Maintenant donc qu'il est loin d'eux, et qu'il ne les pent plus admonester en presence;" -- "Now, therefore, when he is at a distance from them, and can no longer admonish them when present."

Wherefore, my beloved, as ye have always obeyed - The Philippians had from the beginning manifested a remarkable readiness to show respect to the apostle, and to listen to his teaching. This readiness he more than once refers to and commends. He still appeals to them, and urges them to follow his counsels, that they might secure their salvation.
Now much more in my absence - Though they had been obedient when he was with them, yet circumstances had occurred in his absence which made their obedience more remarkable, and more worthy of special commendation.
Work out your own salvation - This important command was first addressed to Christians, but there is no reason why the same command should not be regarded as addressed to all - for it is equally applicable to all. The duty of doing this is enjoined here; the reason for making the effort, or the encouragement for the effort, is stated in the next verse. In regard to the command here, it is natural to inquire why it is a duty; and what is necessary to be done in order to comply with it? On the first of these inquiries, it may be observed that it is a duty to make a personal effort to secure salvation, or to work out our salvation:
(1) Because God commands it. There is no command more frequently repeated in the Scriptures, than the command to make to ourselves a new heart; to strive to enter in at the strait gate; to break off from sin, and to repent.
(2) it is a duty because it is our own personal interest that is at stake. No one else has, or can have, as much interest in our salvation as we have. It is every person's duty to be as happy as possible here, and to be prepared for eternal happiness in the future world. No person has a right either to throw away his life or his soul. He has no more right to do the one than the other; and if it is a person's duty to endeavor to save his life when in danger of drowning, it is no less his duty to endeavor to save his soul when in danger of hell.
(3) our earthly friends cannot save us. No effort of theirs can deliver us from eternal death without our own exertion. Great as may be their solicitude for us, and much as they may do, there is a point where their efforts must stop - and that point is always short of our salvation, unless we are roused to seek salvation. They may pray, and weep, and plead, but they cannot save us. There is a work to be done on our own hearts which they cannot do.
(4) it is a duty, because the salvation of the soul will not take care of itself without an effort on our part. There is no more reason to suppose this than that health and life will take care of themselves without our own exertion. And yet many live as if they supposed that somehow all would yet be well; that the matter of salvation need not give them any concern, for that things will so arrange themselves that they will be saved. Why should they suppose this anymore in regard to religion than in regard to anything else?
(5) it is a duty, because there is no reason to expect the divine interposition without our own effort. No such interposition is promised to any man, and why should he expect it? In the case of all who have been saved, they have made an effort - and why should we expect that God will favor us more than he did them? "God helps them who help themselves;" and what reason has any man to suppose that he will interfere in his case and save him, if he will put forth no effort to "work out his own salvation?" In regard to the other inquiry - What does the command imply; or what is necessary to be done in order to comply with it? We may observe, that it does not mean:
(a) that we are to attempt to deserve salvation on the ground of merit. That is out of the question; for what can man do that shall be an equivalent for eternal happiness in heaven? Nor,
(b) does it mean that we are to endeavor to make atonement for past sins. That would be equally impossible, and it is, besides, unnecessary. That work has been done by the great Redeemer. But it means:
(i) that we are to make an honest effort to be saved in the way which God has appointed;
(ii) that we are to break off from our sins by true repentance;
(iii) that we are to believe in the Saviour, and honestly to put our trust in him;
(iv) that we are to give up all that we have to God;
(v) that we are to break away from all evil companions and evil plans of life; and,
(vi) that we are to resist all the allurements of the world, and all the temptations which may assail us that would lead us back from God, and are to persevere unto the end. The great difficulty in working out salvation is in forming a purpose to begin at once. When that purpose is formed, salvation is easy.
With fear and trembling - That is, with that kind of anxiety which one has who feels that he has an important interest at stake, and that he is in danger of losing it. The reason or the ground for "fear" in this case is in general this: there is danger of losing the soul.
(1) so many persons make shipwreck of all hope and perish, that there is danger that we may also.
(2) there are so many temptations and allurements in the world, and so many things that lead us to defer attention to religion, that there is danger that we may be lost.
(3) there is danger that if the present opportunity passes, another may not occur. Death may soon overtake us. No one has a moment to lose. No one can designate one single moment of his life, and say, "I may safely lose that moment. I may safely spend it in the neglect of my soul."
(4) it should be done with the most earnest concern, front the immensity of the interest at stake. If the soul is lost, all is lost. And who is there that can estimate the value of that soul which is thus in danger of being lost forever?

As ye have always obeyed - Continue to act on the same principles and from the same motives; having the same disposition which was in Christ; laboring so as to promote his glory.
Work out your own salvation - Go on, walking by the same rule, and minding the same thing, till your salvation be completed: till, filled with love to God and man, ye walk unblamably in all his testimonies, having your fruit unto holiness, and your end everlasting life.
With fear and trembling - Considering the difficulty of the work, and the danger of miscarriage. If you do not watch, pray and continually depend on God, your enemies will surprise you, and your light and life will become extinct; and then consider what an awful account you must give to Him whose Spirit ye have grieved, and of whose glory ye have come short.

(4) Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, (m) work out your own salvation with fear and trembling.
(4) The conclusion: we must go on to salvation with humility and submission by the way of our vocation.
(m) He is said to make an end of his salvation who runs in the race of righteousness.

Wherefore, my beloved,.... This is an inference from the instance and example of Christ; that since he, who was God over all, blessed for ever, made himself so low in human nature, in which he is now so highly exalted, having done the work and business he came about with such condescension, humility, and meekness; therefore it becomes those who profess to be his followers, to do all their affairs as men and Christians, with, and among one another, in all lowliness of mind. The apostle calls the saints here, "my beloved", he having a strong affection for them, which he frequently expresses in this epistle; and he chooses to make use of such an endearing appellation, that it might be observed, that what he was about to say to them sprung from pure love to them, and a hearty desire for their welfare, and from no other end, and with no other view; and to encourage them to go on in a course of humble duty, he commends them for their former obedience,
as ye have always obeyed; not "me", as the Arabic and Ethiopic versions supply; but either God, acting according to his revealed will, they had knowledge of; or Christ, by receiving him as prophet, priest, and King, by submitting to his righteousness, and the sceptre of his grace; or the Gospel, by embracing the truths of it, professing them, and abiding in them, and by subjecting to the ordinances of it, and doing all things whatsoever Christ has commanded: and this they did "always"; they were always abounding in the works of the Lord, doing his will; they abode by Christ, and continued steadfastly in his doctrines, and kept the ordinances as they were delivered to them, and walked in all the commandments of the Lord blameless,
Not as in my presence only, but now much more in my absence; which clause may either be referred to the foregoing, which expresses their obedience; and so signifies that that was carefully and cheerfully performed, not only while the apostle was with them, but now when he was absent from them, and much more when absent than present:, which shows, that they were not eye servants, and menpleasers, but what they did they did sincerely and heartily, as to the Lord: or to the following exhortation, that they would attend to it; not only as they had done when he was among them, of which he was witness, but that they would much more do so now he was absent from them, namely,
work out your own salvation with fear and trembling; which is to be understood not in such a sense as though men could obtain and procure for themselves spiritual and eternal salvation by their own works and doings; for such a sense is contrary to the Scriptures, which deny any part of salvation, as election, justification, and calling, and the whole of it to be of works, but ascribe it to the free grace of God; and is also repugnant to the perfections of God, as his wisdom, grace, and righteousness; for where are the wisdom and love of God, in forming a scheme of salvation, and sending his Son to effect it, and after all it is left to men to work it out for themselves? and where is the justice of God in admitting of an imperfect righteousness in the room of a perfect one, which must be the case, if salvation is obtained by men's works? for these are imperfect, even the best of them; and is another reason against this sense of the passage; and were they perfect, they could not be meritorious of salvation, for the requisites of merits are wanting in them. Moreover, was salvation to be obtained by the works of men, these consequences would follow; the death of Christ would be in vain, boasting would be encouraged in men, they would have whereof to glory, and their obligations to obedience taken from the love of God, and redemption by Christ, would be weakened and destroyed: add to all this, that the Scriptures assure us, that salvation is alone by Christ; and that it is already finished by him, and not to be wrought out now by him, or any other; and that such is the weakness and impotence of men, even of believers, to whom this exhortation is directed, that it is impossible for them ever to affect it; therefore, whatever sense these words have, we may be sure that this can never possibly be the sense of them. The words may be rendered, "work about your salvation"; employ yourselves in things which accompany salvation, and to be performed by all those that expect it, though not to be expected for the performance of them; such as hearing of the word, submission to Gospel ordinances, and a discharge of every branch of moral, spiritual, and evangelical obedience for which the apostle before commends them, and now exhorts them to continue in; to go on in a course of cheerful obedience to the close of their days, believing in Christ, obeying his Gospel, attending constantly to his word and ordinances, and discharging every duty in faith and fear, until at last they should receive the end of their faith, the salvation of their souls: agreeably the Syriac version renders the words, , "do the work", or "business of your lives"; the work you are to do in your generation, which God has prescribed and directed you to, which the grace of God teaches, and the love of Christ constrains to. Do all that "with fear and trembling"; not with a slavish fear of hell and damnation, or lest they should fall away, or finally miscarry of heaven and happiness; since this would be a distrust of the power and faithfulness of God, and so criminal in them; nor is it reasonable to suppose, that the apostle would exhort to such a fear, when he himself was so confidently assured, that the good work begun in them would be performed; and besides, the exhortation would be very oddly formed, if this was the sense, "work out your salvation with fear" of damnation: but this fear and trembling spoken of, is such as is consistent with the highest acts of faith, trust, confidence, and joy, and is opposed to pride and vain glory; see Psalm 2:11; and intends modesty and humility, which is what the apostle is pressing for throughout the whole context; and here urges to a cheerful and constant obedience to Christ, with all humility of soul, without dependence on it, or vain glorying in it, but ascribing it wholly to the grace of God, for the following reason.

We must be diligent in the use of all the means which lead to our salvation, persevering therein to the end. With great care, lest, with all our advantages, we should come short. Work out your salvation, for it is God who worketh in you. This encourages us to do our utmost, because our labour shall not be in vain: we must still depend on the grace of God. The working of God's grace in us, is to quicken and engage our endeavours. God's good-will to us, is the cause of his good work in us. Do your duty without murmurings. Do it, and do not find fault with it. Mind your work, and do not quarrel with it. By peaceableness; give no just occasion of offence. The children of God should differ from the sons of men. The more perverse others are, the more careful we should be to keep ourselves blameless and harmless. The doctrine and example of consistent believers will enlighten others, and direct their way to Christ and holiness, even as the light-house warns mariners to avoid rocks, and directs their course into the harbour. Let us try thus to shine. The gospel is the word of life, it makes known to us eternal life through Jesus Christ. Running, denotes earnestness and vigour, continual pressing forward; labouring, denotes constancy, and close application. It is the will of God that believers should be much in rejoicing; and those who are so happy as to have good ministers, have great reason to rejoice with them.

Wherefore--Seeing that we have in Christ such a specimen of glory resulting from "obedience" (Philippians 2:8) and humiliation, see that ye also be "obedient," and so "your salvation" shall follow your obedience.
as ye have . . . obeyed--"even as ye have been obedient," namely, to God, as Jesus was "obedient" unto God (see on Philippians 2:8).
not as, &c.--"not as if" it were a matter to be done "in my presence only, but now (as things are) much more (with more earnestness) in my absence (because my help is withdrawn from you)" [ALFORD].
work out--carry out to its full perfection. "Salvation" is "worked in" (Philippians 2:13; Ephesians 1:11) believers by the Spirit, who enables them through faith to be justified once for all; but it needs, as a progressive work, to be "worked out" by obedience, through the help of the same Spirit, unto perfection (2-Peter 1:5-8). The sound Christian neither, like the formalist, rests in the means, without looking to the end, and to the Holy Spirit who alone can make the means effectual; nor, like the fanatic, hopes to attain the end without the means.
your own--The emphasis is on this. Now that I am not present to further the work of your salvation, "work out your own salvation" yourselves the more carefully. Do not think this work cannot go on because I am absent; "for (Philippians 2:13) it is God that worketh in you," &c. In this case adopt a rule different from the former (Philippians 2:4), but resting on the same principle of "lowliness of mind" (Philippians 2:3), namely, "look each on his own things," instead of "disputings" with others (Philippians 2:14).
salvation--which is in "Jesus" (Philippians 2:10), as His name (meaning God-Saviour) implies.
with fear and trembling--the very feeling enjoined on "servants," as to what ought to accompany their "obedience" (Ephesians 6:5). So here: See that, as "servants" to God, after the example of Christ, ye be so "with the fear and trembling" which becomes servants; not slavish fear, but trembling anxiety not to fall short of the goal (1-Corinthians 9:26-27; Hebrews 4:1, "Let us fear, lest a promise being left us of entering into His rest, any should come short of it"), resulting from a sense of our human insufficiency, and from the consciousness that all depends on the power of God, "who worketh both to will and to do" (Romans 11:20). "Paul, though joyous, writes seriously" [J. J. WOLF].

Wherefore, my beloved. From the contemplation of Christ's glory, the apostle turns to the lessons needed by the Philippian church.
Work out your own salvation. While Christ is our Savior, and the author of our salvation, we must accept him and work together with him. Hence the Holy Spirit says, "Save yourselves" (Acts 2:40), and "work out your own salvation." Unless we do our part Christ cannot save us.
With fear and trembling. With constant anxiety not to fail.
For it is God which worketh in you. God works in the converted person by his word and Spirit. His Spirit is a helper. It does not destroy our free will, for we may resist it (1-Thessalonians 5:19).
Both to will and to work. God shows his will by his word and spirit and work in us. We ought to heed it. We can work in harmony with the divine will, or we may reject to our damnation.
His good pleasure. As seemeth best to him.

Wherefore - Having proposed Christ's example, he exhorts them to secure the salvation which Christ has purchased. As ye have always - Hitherto. Obeyed - Both God, and me his minister. Now in my absence - When ye have not me to instruct, assist, and direct you. Work out your own salvation - Herein let every man aim at his own things. With fear and trembling - With the utmost care and diligence.