Salvation is God's work. He alone saves. It is a work of the Trinity, as the Father plans, the Son accomplishes, and the Spirit applies salvation. We do nothing. We contribute nothing. We are passive. It is "by His doing that (we) are in Christ Jesus" (1 Cor. 1:30). "Salvation is of the Lord" (Jonah 2:9).

No, salvation is man's work. We are saved by faith. We must repent. We must believe. We must decide. We must choose. We must obey. It is up to us. "Save yourselves," the Apostle Peter preached at Pentecost (Acts 2:40, KJV).

This debate is an ancient one. What is the relation between God's activity and our activity in salvation? What does God contribute and what do we contribute, if anything, to our salvation? Nowhere in the Bible is the tension between human and divine confronted more directly than in our present passage. "In one and the same passage," says Silva forcefully, "we have what is perhaps the strongest biblical expression of each element."1 The Apostle, and the entire Bible, deals with the tension by refusing to resolve it. Instead, the Bible fully credits the role of each--man's part and God's part in salvation. Each is left in dynamic tension with the other.

As we proceed we are not to forget the Apostle Paul's overall point. He is urging the Philippians to manifest the selfless, humble, self-sacrificing "attitude" that was in Christ Jesus (2:5-8), that embraces the cross in this life and defers the crown until the next. The "salvation" that they are to "work out" and the salvation that God "work(s)" is precisely one that results in this Christ-like attitude. The character of this salvation is such that it transforms sinners into saints, preserves the unity of the church (his clear concern in 1:27-2:4) and avoids peace-shattering "grumbling and complaining" (his continuing concern in 2:14-16).

Our Work

So then, my beloved, just as you have always obeyed, not as in my presence only, but now much more in my absence, work out your salvation with fear and trembling (Phil 2:12)

"So then" provides what Silva calls a "strong link" with the proceeding example of Christ suffering now (vs 5-8) in anticipation of reward later (vs 9-11). If this is what Christ has done, here is what is required of us. Just as He was "obedient" (2:8), so we also must "always obey."

"My beloved" softens the exhortation. The Apostle is tender with his flock even as he exhorts the Philippians to get down to the serious business of solving the problems of their church. What they must do is "work out" their "salvation." This they must do whether in the Apostle Paul's "presence" or his "absence." They must not depend upon Paul's initiative or wait for him to come and solve all their problems for them. This is our perpetual obligation. We must take responsible action, or "work out" (katergazesthe), a word meaning "achieve, bring about,"2 or denoting "continuous, sustained, strenuous effort."3 We must "work out (our) salvation." What does he mean? The commentators debate as to the meaning of "salvation." The Greek word (sōteria) can mean anything from deliverance to a general sense of health and well-being, to eternal salvation. Some would understand the Apostle Paul to be referring to the Philippians' individual progress in the process of salvation, a process (normally called sanctification) which must be worked at. Others would understand him to be referring not to an individual but a corporate working, not in the process of salvation per se, but in solving the problems of pride and selfishness against which Paul is writing in 1:27-2:18. The "you" is plural. Thus Paul would be saying something to the effect of "work out your solution to the problems just discussed . . ."

Silva points out that the Apostle Paul uses the noun "salvation" twenty times and "not one instance requires the translation ‘well-being.'" Moreover, "the vast majority require-and all of them admit-the theological sense" of salvation.4 Surely this is its meaning here. He is speaking of our eternal salvation, not merely our current well being. If this is the case, there are two problems. First, I thought salvation was a current possession? I thought we could say we have been saved and are saved? In what sense can we speak of salvation as a thing not yet received, as still in the future, still to be worked out, still incomplete? Second, in what sense can we speak of salvation as a thing to be worked? I thought our work, our effort, had nothing to do with it? Isn't it the one who does not work but believes who is justified (Rom 4:4,5)?

Answer: it is all a matter of perspective. It is well known that in the New Testament "salvation" can sometimes be referred to as a past event, as in the case of justification (Rom 5:1, 8:1; Eph 2:5-8; Titus 3:5), and yet can also be seen as a future event, as a process yet to be completed. Justification is never a process, but salvation as a whole is. We are saved and yet we "shall be saved" (Romans 5:9-10; 1 Cor 3:15 5:5; 2 Tim 4:18). In this world, our salvation is partial and incomplete. We have not yet been sanctified and perfected. We are pilgrims in progress. We are immature and ignorant. Pride, selfishness, impatience, and lust still cling to our souls. We have a long way to go. How do we get there? We have to work at it. Calvin says that "salvation" here should be "taken to mean the entire course of our calling."5 When viewed in this way it includes sanctification, perseverance, and an eventual glorification.

The Apostle Paul's point then would be that sanctification is to be sought, pursued, nurtured, worked out so that it is manifested in humble and selfless service. This form of service will only be achieved through effort. "The out-workings of the believers personal salvation take the form of corporate obligations within the Christian community," says Silva, "the duty of seeking the good of others."6

Do you aspire to be Christ-like? Of course you do. Then realize you will have to work at it. Pursue it. There is no room for passivity in the Christian life. Sin must be mortified (Rom 8:13; Gal 5:24); self must be denied (Mt 16:24). The means of grace--the Word, sacraments, and prayer, publicly and privately, must be diligently used. "Let go and let God" is not an adequate summation of the Christian life. Paul buffets his body lest he should somehow be disqualified (1 Cor 9:27). Jesus said, "the one who endures to the end, he shall be saved" (Mt 24:13; cf. Mt 10:22; Rev 21:7). Salvation is a process, a certain and irreversible process, a guaranteed process, but nevertheless a process. One travels through the entry gate of justification, down the road of sanctification, to the goal of glorification (see Rom 8:30,31). Those who are justified will be sanctified, they will persevere, and they will be glorified. So certain is the sanctification of the justified that it can be said that without sanctification one cannot be saved (Heb 12:14). And sanctification means hard work.

This we are to do with "fear and trembling." This phrase is a "set formula" meaning not "craven fear" or "terror," says Warfield, but rather "the attitude of dependence, reverence and obedience befitting an inferior."7 It is used in Ephesians 6:5 of a servant's obedience to his master, in 2 Corinthians 7:15 of the Corinthians' reception of Titus (meaning not with "a vivid dread," but "the respect and obedience due to his official position . . ."), and 1 Corinthians 2:3. 8 Its meaning therefore, says Warfield, is "especially related to the ideas of submissiveness and subjection."9

Remember the Apostle Paul's point: this will solve our church problems. Work at being Christ-like with fear and trembling, and the problems will solve themselves. Members won't feel the need to justify and vindicate themselves. Members won't demand honor or recognition. Members will instead defer to others and serve their needs. Members will consider others more important than themselves (2:3). But we're all going to have to work at it. Christ-likeness will not be achieved easily. Sanctification is a struggle. The flesh must be mortified. Self must be denied. Means of grace must be diligently utilized. One cannot toy with the Christian life or fiddle with it and expect to progress.

God's Work

Feeling discouraged? Overwhelmed? Defeated? Does this talk of work sound too hard? Are you saying to yourself, "I've tried to grow spiritually, but I just can't get there"? Listen to the Apostle Paul:

For it is God who is at work in you, both to will and to work for His good pleasure (Phil 2:13).

We are not working on our own. "God...is at work in you." We are not obeying in our own strength. We do not develop the attitude which characterized the life of Christ by the force of our own wills. No, as the Apostle Paul immediately clarifies, we are able to work because God is at work. That little word "for" at the beginning of verse 13 is important. It stands in causal relationship to our work. "Our activity is possible," says Silva, "only because of divine grace."10 Lightfoot gives it the sense of "work, for God works with you."11 Silva interprets its literal sense as, "the one who works the working is God," and cites John Murray's great book, Redemption Accomplished and Applied, in which he interprets the Apostle Paul's meaning as "because God works, we work."12 God's working makes our working both possible and meaningful. If God were not at work, our labor would be futile, but because He is at work our efforts are productive.

How does God's work affect our work? He enables both our willing and our working. He works so that we are able "to will."

He makes us willing. Why is it that I desire to do good? Why is it that I desire to obey God and trust Christ? It is because God has given me that desire. He has made me willing. The Westminster Confession of Faith speaks of being drawn to Christ by the sovereign grace of God in such a way that our coming is predetermined and certain, and yet we come "most freely, being made willing by His grace" (X.I.). Our faith is a gift (Eph 2:8,9). God prompts "the will, the first impulse," says Lightfoot,13 even, says Martin, "the desire."14 "The divine influence is said to extend not only to our activity, but to our very wills," says Silva.15 One day we wake up and we are sick and tired of sin. It repels us. We long to be holy, we long to be rid of our corruption. We yearn to be Christ-like and pure. Where does this new outlook come from? From God at work in us, working by His Holy Spirit. We know of people who have shown up at church on Sunday morning hung-over, not sure exactly why they were here, but quite sure that they could not continue in a pattern of life that they now despised. From where does this impulse for change arise? It is a work of God.

He also makes us able. Our good intentions which come to fruition are not a cause for boasting. Our works are not our own. God works in us "to will and to act" (NIV), "to will and to work (energein)" for His good pleasure" (ESV). Martin understands this to imply God's "effectual action in bringing human aspirations to good effect."16 Lightfoot explains the Apostle Paul to mean, "the good is not your own doing, but God's."17 God enables both the willing and the "actual performance," in Lightfoots words18, both "the wish and the performance" in Warfield's.19

To what end is our willing and working directed? To do that which pleases Him. The aim of the willing and working which God prompts is "His good pleasure," that is, that which pleases Him (eudokia), or as others understand it, that which "fulfills His gracious will with respect to you."20

The Apostle doesn't leave much room for spiritual pride. Christians are able to please God only by the gracious working of God. Paul tells the Corinthians that it is "by His doing you are in Christ Jesus (1 Cor 1:30). It was not our faith, not our will, not our love, not our decision, not anything we did. Our salvation is entirely a work of God, and that's why there is no room for boasting. "Let Him who boasts, boast in the Lord" (1 Cor 1:31). Whatever we have in Christ we owe to the sovereign grace of God. Experiencing a living faith? Seeing a lot of fruit? Jesus is the True Vine. We are but branches. We have no life in ourselves and are incapable of bearing fruit. Indeed, Jesus taught that "Apart from me, you can do nothing" (Jn 15:5). No one seeks God (Rom 3:10), no one says Jesus is Lord (1 Cor 12:3), except by the prior work of the Holy Spirit. Though the Holy Spirit is not named per se, it is He who is at work in us.

The Apostle also doesn't leave much room for discouragement. Spiritual growth is not, after all, up to me alone. God makes me willing. God makes me able. God is at work and no one can thwart His purposes. His purpose, in our case, is to so work in us that our lives promote what pleases Him and fulfills His gracious and just plan. I can think of no higher ambition than that: to please God and fulfill His purposes; and no greater provision than that: His power which enables our willing and doing.

Yet, a question still gnaws at you.

If God is at work making all these things happen, then how can there be any significance in what I do? Why should I try? Why should I even get out of bed in the morning? If He has determined it all and is working all, down even to human desires, then what is the use?

This verse and all of Scripture leaves us with the tension of an antinomy - an apparent contradiction. God is at work prompting our "first impulses," and yet we must "work out" our salvation. Somehow God is sovereign and yet we are responsible. God hardens Pharaoh's heart and yet Pharaoh is judged for his hard-heartedness (Rom 9). Why does He still find fault with Pharaoh (after all, who can resist God?)? The Apostle's answer is no answer, but an affirmation of the seeming antinomy and God's right to do as He pleases. "Who are you, O man, who answers back to God . . .?" (Rom 9:19,20). The potter has rights over the clay.

We are to live with the tension. We know that God is infinite and incomprehensible and so there always will be much that we don't understand. We are to avoid the trouble into which many fall when they try to reconcile what the Scriptures do not reconcile and the human mind cannot reconcile. Spurgeon said we ought not to reconcile friends. Embrace both human responsibility and divine sovereignty.

It helps if one keeps in mind the doctrine of means. God determines all things, yet He does so through means. God causes there to be light on earth, but He does not do so directly, He does so through the sun, a means, a second cause. Likewise God saves. He does not shout out of heaven, but uses preachers. He does not then raise His saved ones immediately into heaven, but raises them there gradually through a process called sanctification. Our passage preserves the biblical balance which spares despair in the one case (as though it were all up to us), and fatalism on the other (as though it were all up to God).

Do we want peace, harmony and unity in the Church? Do we want to see personal growth in spiritual maturity and virtue? We achieve both by the same means. We must work for them while praying for divine enablement. Do we want to develop Christ-like humility, selflessness, and servitude? Then will need to pursue these qualities, seeking the grace that will enable us so to do. Our encouragement is that when we are faithful, when we get to work, we do so knowing that God is at work. When God is at work, the work cannot but succeed.