Exegetical and Hermeneutical Commentary of Philippians 1:28
And in nothing terrified by your adversaries: which is to them an evident token of perdition, but to you of salvation, and that of God.
28. terrified ] More precisely, scared. The verb (found here only in N.T., and nowhere in LXX. and Apocrypha) is used in classical Greek of the starting, or “shying,” of frightened animals, and thence of alarm in general. The word would specially suit the experience of the “little flock” in violent Philippi.
which is to them &c.] He means that the whole phenomenon of this union, stedfastness, energy, and calm of the saints in face of seemingly hopeless odds, is in itself an omen of the issue. Of course the statement is made not in the abstract, but in the particular case of the Gospel. Many a false and finally losing cause may conceivably be maintained for a time courageously and calmly. But the Apostle assumes that the Gospel is the eternal truth, sure of ultimate victory, and then says here that the realization of this fact, in the convictions of both its foes and its friends, will be all the more impressive the more the Church acts in the spirit of calm, united, decisive resolution.
perdition ] in its deepest and most awful sense; the eternal loss and ruin of all persistent opponents of God and His truth. So below, Php 3:19; and so always in N.T., excepting only Mat 26:8; Mar 14:4; where the word means waste, spoiling, loss of a material thing.
salvation ] This word also bears its deepest sense here. The faithful believer, witness, and worker, is on the way to eternal glory; and the prospect brightens in anticipation and realization as the company of such disciples unites around, and in, the cause of Jesus Christ. On the word “ salvation ” see note above, on Php 1:19.
and that ] “ That ” in the Greek, refers not immediately to the word “salvation” but to the whole previous idea, of opposition met in a way to encourage faith. God Himself has ordained the circumstances, and given the union and courage. See next note but one.
of God ] Lit. “ from God ”; so R.V. But the older English of the A.V. (and all previous English versions) is scarcely mistakable.
Fuente: The Cambridge Bible for Schools and Colleges
And in nothing terrified by your adversaries – Adversaries, or opponents, they had, like most of the other early Christians. There were Jews there who would be likely to oppose them (compare Act 17:5), and they were exposed to persecution by the pagan. In that city, Paul had himself suffered much Acts 16; and it would not be strange if the same scenes should be repeated. It is evident from this passage, as well as from some other parts of the Epistle, that the Philippians were at this time experiencing some form of severe suffering. But in what way, or why, the opposition to them was excited, is nowhere stated. The meaning here is, do not be alarmed at anything which they can do. Maintain your Christian integrity, notwithstanding all the opposition which they can make. They will, in the end, certainly be destroyed, and you will be saved.
Which is to them an evident token of perdition – What, it may be asked, would be the token of their perdition? What is the evidence to which Paul refers that they will be destroyed? The relative which – hetis; – is probably used as referring to the persecution which had been commenced, and to the constancy which the apostle supposed the Philippians would evince. The sentence is elliptical; but it is manifest that the apostle refers either to the circumstance then occurring, that they were persecuted, and that they evinced constancy; or to the constancy which he wished them to evince in their persecutions. He says that this circumstance of persecution, if they evinced such a spirit as he wished, would be to them an evidence of two things:
(1) Of the destruction of those who were engaged in the persecution. This would be, because they knew that such persecutors could not ultimately prevail. Persecution of the church would be a certain indication that they who did it would be finally destroyed.
(2) It would be a proof of their own salvation, because it would show that they were the friends of the Redeemer; and they had the assurance that all those who were persecuted for his sake would be saved. The gender of the Greek relative here is determined by the following noun ( endeixis), in a manner that is not uncommon in Greek; see Wetstein, in loc., and Koppe.
And that of God – That is, their persecution is a proof that God will interpose in due time and save you. The hostility of the wicked to us is one evidence that we are the friends of God, and shall be saved.
Fuente: Albert Barnes’ Notes on the Bible
Php 1:28
In nothing terrified by your adversaries
Courage
I.
The need Of it.
II. The proofs of it.
III. The advantage of it; it is a sign of perdition to your foes–of salvation to you. (J. Lyth, D. D.)
I. Your adversaries are numerous, mighty, terrible, yet they will certainly perish.
II. Your salvation is near, sure, glorious, and that of God. (J. Lyth, D. D.)
An evident token of perdition.
Tokens of perdition
Perdition means hopeless ruin. A token is a premonition. The natural world is full of warnings. A change in the atmosphere or in the order of things, a coming disaster or great event, is heralded by certain phenomena, which long experience and observation know how to interpret. So also in the political, social, moral, and religious spheres. So evident are these tokens to the discerning that it is not difficult to forecast the future. On this principle Paul interprets the conduct of adversaries. And every preacher of the gospel is warranted in accepting certain traits of character and developments of depravity as evident tokens of perdition in those in whom they are found, and hold them forth as warnings, beacon lights in the world. Let me specify a few such tokens, not from the infidel, or openly immoral classes, but from the respectable and Church-going class of sinners.
I. A state of habitual moral insensibility on the momentous and infinitely interesting matter of salvation.
II. A quiet, sleeping conscience, under the sunlight of the Bible, and the faithful and searching appeals of Gods ambassadors.
III. Convictions of sin lost, and relapse into greater carelessness and insensibility than ever before, after a period of religious interest.
IV. Passed by and left undisturbed in their sins–left, it may be, to scoff and oppose–when Gods Holy Spirit has been sent down in mighty power to awaken and convert souls and gather in the harvest.
V. Where providential chastisements fail of their end, and, instead of humble, penitent submission and tearful recognition of Gods hand in them, there is a proud, unyielding spirit of bitterness. Now where such things appear, perdition is nigh; the final wrath is imminent; the last sands of hope are falling; the knell of despair is ready to sound! (Homiletic Monthly.)
Tokens of perdition
I. A false hope of piety. There are many who deceive themselves with a spurious religion, and while they have a name to live, are dead.
II. Premature depravity. Though the principle of sin is inherent in every human bosom, it attains a more early and rank luxuriance in some cases than in others.
III. Inveteracy in transgression. The almost invincible force of habit is a subject of universal remark.
IV. Confirmed belief of destructive error. The confidence which the votaries of error repose in its delusions is widely different in different persons. With some it is little more than a cherished wish that their system were true.
V. Unsanctified worldly prosperity.
VI. Apathy of mind under divine chastisement.
VII. Return to insensibility after serious impressions.
VIII. An impenitent old age. (Christian Age.)
Men not terrified
John Noyes, kissing the stake, said, Blessed be the time that ever I was born for this day. To his fellow martyrs he said, We shall not lose our lives in this fire, but change them for a better, and for coals have pearls. Hugh Laverocke, comforting John-a-Price, his fellow martyr, said unto him, Be of good comfort, my brother, for my Lord of London is our good physician. He will cure thee of all thy blindness, and me of my lameness this day. Joyce Lewis–When I behold the uglisome face of death, I am afraid; but when I consider Christs amiable countenance, I take heart again. John Huss said to a countryman who threw a faggot at his head, Oh, holy simplicity, God send thee better light! You roast the goose now, but a swan shall come after me, and he shall escape your fire. Huss, a goose in the Bohemian language; and Luther, a swan. Castilia Rupea–Though you throw my body down off this steep hill, yet will my soul mount upwards again. Your blasphemies more offend my mind than your torments do my body. Doctor Taylor, as he was going to martyrdom: I shall this day deceive the worms in Hadley churchyard, and fetching a leap or two when he came within two miles of Hadley, Now, saith he, lack I but two stiles, and I am even at my Fathers house.
In nothing affrighted
The rendering of the Revised Version is very happily chosen. The word is used of horses shying in view of any unusual or unexpected object. Believers are apt to be so scared; but then it is implied in the word used that a sudden fright or panic may after all arise from trifling cause. It is that which need not disturb. Whatever it is that causes the alarm it is seen to be powerless, even to vanish whenever it is boldly approached. All such trials to Gods people are like the lions in the narrow path leading to the Palace Beautiful of Bunyans allegory. They were chained as the Pilgrim espied them, but he knew it not. They have therefore only to be courageously approached, and then the voice of Watchful is heard, Fear not the lions, for they are chained, and are placed there for trial of faith where it is, and for discovery of those that have none. Keep in the midst of the path, and no hurt shall come unto thee. (J. Hutchison, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 28. In nothing terrified by your adversaries] So it appears that the Church at Philippi was then under persecution.
Which is to them] . Some very judicious critics consider as referring to , the faith of the Gospel, which they, the heathen, considered to be a token of perdition to all them who embraced it; but, as the apostle says, it was to them the Philippians, on the contrary, the most evident token of salvation; for, having embraced the faith of our Lord Jesus Christ, they were incontestably in the way to eternal blessedness.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
And in nothing terrified by your adversaries: the original word which the apostle useth, imports, they should not be appalled or affrighted, as men and horses are apt to be when furiously charged by their deadly enemies, but stoutly receive them, keeping their ground, Mat 10:28; Luk 12:32.
Which is to them an evident token of perdition; considering, on the one hand, their most pertinacious rage, it is no other than an evident and convincing argmnent, or certain forerunner, of the adversaries utter ruin, Exo 22:22-24; Rom 2:8,9; 2Th 1:5-9.
But to you of salvation; but, on the other hand, to sound believers, who behave themselves as becomes the gospel, a manifest demonstration of their everlasting welfare and glory, Mat 5:10; Mat 10:32,39; Ro 2:7,10; Eph 3:13; 2Th 1:6,7.
And that of God; by the disposal of the all-wise and righteous Governor, who may for a time permit his or his peoples adversaries to domineer, Job 1:12 Pro 16:4; but being a rewarder of them that diligently seek him, Heb 11:6, will of his grace lenify the sharpness of the cross, enable believers to hold out against all the opposition of their enemies, make them partakers of his holiness, and bring them to glory, Heb 12:10,11; 2Ti 2:11,12; which might abundantly comfort the Philippians, as others, Gal 6:17.
Fuente: English Annotations on the Holy Bible by Matthew Poole
28. terrifiedliterally, saidof horses or other animals startled or suddenly scared; so of suddenconsternation in general.
whichyour not beingterrified.
evident token of perditionifthey would only perceive it (2Th1:5). It attests this, that in contending hopelessly against you,they are only rushing on to their own perdition, not shaking yourunited faith and constancy.
to you of salvationTheoldest manuscripts read, “of your salvation”; notmerely your temporal safety.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And in nothing terrified by your adversaries,…. Not by Satan, though a roaring lion, for Christ is greater than he; nor by the world which Christ has overcome; nor by false teachers, though men of art and cunning; nor by violent persecutors, who can do no more than kill, the body; let not the power, the rage, the cunning, or the violence of one or the other, move, discourage, or affright from a close attachment to the Gospel and the truths of it:
which is to them an evident token of perdition; when men wilfully oppose themselves to the truth, and show a malicious hatred to it, and hold it in unrighteousness, and either turn the grace of God into lasciviousness, or persecute it with rage and fury, it looks as if they were given up to reprobate minds, to say and do things not convenient; as if they were foreordained to condemnation; and were consigned over to destruction and perdition; and very rare it is, that such persons are ever called by grace:
but to you of salvation; when men are reproached and ridiculed, are threatened and persecuted for the sake of the Gospel, and are enabled to take all patiently, and persevere in the truth with constancy, it is a manifest token that such are counted worthy of the kingdom of God; that God has a design of salvation for them, and that they shall be saved with an everlasting one: so that the different effects of the opposition of the one, and the constancy of the other, are made use of as so many reasons why the saints should not be terrified by their enemies: it is added,
and that of God; meaning either that the whole of this is of God, as that there are adversaries, heretics, and persecutors; this is by divine permission, and in order to answer some ends and purpose of God, and the perdition or everlasting punishment of such persons will be righteously inflicted upon them by him; and that the constancy, faith, patience, and perseverance of the saints and their salvation, are all of God: or it particularly respects the latter, the salvation of those who persevere to the end; this is not of themselves, or merited by their constancy, patience, and perseverance, but is God’s free gift. The Syriac, Arabic, and Ethiopic versions, join this clause to the beginning of Php 1:29, thus, “and this is given of God to you”, &c.
Fuente: John Gill’s Exposition of the Entire Bible
Affrighted (). Present passive participle of , old verb, to frighten. The metaphor is of a timid or scared horse and from (, terror). “Not startled in anything.”
By the adversaries ( ). These men who were lined up against (present middle participle of ) may have been Jews or Gentiles or both. See 2Th 2:4 for this late verb. Any preacher who attacks evil will have opposition.
Evident token (). Old word for proof. See 2Cor 8:24; Rom 3:25. “An Attic law term” (Kennedy) and only in Paul in N.T.
Perdition (). “Loss” in contrast with “salvation” ().
And that ( ). Idiomatic adverbial accusative. “It is a direct indication from God. The Christian gladiator does not anxiously await the signal of life or death from the fickle crowd” (Lightfoot).
Fuente: Robertson’s Word Pictures in the New Testament
Terrified [] . Only here in the New Testament. Properly of the terror of a startled horse. Thus Diodorus Siculus, speaking of the chariot – horses of Darius at the battle of Issus : “Frightened [] by reason of the multitude of the dead heaped round them, they shook off their reins” (xvii. 34). Plutarch says : “The multitude is not easy to handle so that it is safe for any one to take the reins; but it should be held sufficient, if, not being scared by sight or sound, like a shy and fickle animal, it accept mastery.”
Which is [ ] . Seeing that it is.
An evident token [] . Only here, Rom 3:25, 26; 2Co 8:24. Lit., a pointing out. Used in Attic law of a writ of indictment. A demonstration or proof.
To you of salvation [] . Read uJmwn of you. Rev., of your salvation. And that of God. Rev., from God [] . Lightfoot finds here an allusion, in accord with striving together, to the sign of life or death given by the populace in the amphitheater when a gladiator was vanquished, by turning the thumbs up or down. “The christian gladiator does not anxiously await the signal of life or death from the fickle crowd. The great Director of the contest Himself has given him a sure token of deliverance.”
Fuente: Vincent’s Word Studies in the New Testament
1) “And in nothing terrified by your adversaries” (kai me pturomenoi en medeni hupo ton antikeimenon) “And in not one thing being terrified by the opposing ones.” Not like scared horses stampeding because of adversaries, turning away from the right road for fear of men, Mat 10:28. For the “fear of man” brings a snare or trap for a child of God, Pro 29:25.
2) “Which is to them an evident token of perdition” (hetis estin autois endeiksis apoleias) “Which is to them a proof of destruction.” Fear is but a token, to the wicked, of what their impenitent state in hell shall be when they are tormented in the torments that await them if they only consider it, Luk 16:24-25; Luk 16:28; 2Th 1:8-9.
3) “But to you of salvation” (humon de soterias) “But of you all, of salvation it is a proof;” of deliverance from hell forever because you have eternal life, “shall not come into condemnation,” Joh 5:24; Heb 13:5-6. So God’s children are not to fear, let fear of what man may do, control their lives, Rom 8:15.
4) “And that of God” (kai touto apo theou) “And this (not being terrified at your opposition) is from God,” this salvation or deliverance is from God’s palace guard, Psa 34:7; Heb 1:14.
“MEN NOT TERRIFIED”
John Noyes, kissing the stake, said, “Blessed be the time that ever I was born for this day.” To his fellow-martyrs he said, “We shall not lose our lives in this fire, but change them for a better, and for coals have pearls.” John Huss said to a countryman who threw a fagot at his head, “Oh, holy simplicity, God send thee better light! You roast the goose now, but a swan shall come after me, and he shall escape your fire.” Huss, a goose in the Bohemian language; and Luther, a swan. Castilla Rupea:– “Though you throw my body down off this steep hill, yet will my soul mount upwards again. Your blasphemies more offend my mind than your torments do my body.” Doctor Taylor, as he was going to martyrdom: “I shall this day deceive the worms in. Hadley churchyard,” and fetching a leap or two when he came within two miles of Hadley, “Now,” saith he, “lack I but two stiles, and I am even at my Father’s house.”
–Bib. Ill.
Fuente: Garner-Howes Baptist Commentary
28 And in nothing terrified. The second thing which he recommends to the Philippians is fortitude of mind, (84) that they may not be thrown into confusion by the rage of their adversaries. At that time the most cruel persecutions raged almost everywhere, because Satan strove with all his might to impede the commencement of the gospel, and was the more enraged in proportion as Christ put forth powerfully the grace of his Spirit. He exhorts, therefore, the Philippians to stand forward undaunted, and not be thrown into alarm.
Which is to them a manifest proof. This is the proper meaning of the Greek word, and there was no consideration that made it necessary for others to render it cause. For the wicked, when they wage war against the Lord, do already by a trial-fight, as it were, give a token of their ruin, and the more fiercely they insult over the pious, the more do they prepare themselves for ruin. The Scripture, assuredly, nowhere teaches, that the afflictions which the saints endure from the wicked are the cause of their salvation, but Paul in another instance, too, speaks of them as a manifest token or proof, (2Th 1:5,) and instead of ἔνδειξιν, which we have here, he in that passage makes use of the term ἔνδειγμα (85) This, therefore, is a choice consolation, that when we are assailed and harassed by our enemies, we have an evidence of our salvation. (86) For persecutions are in a manner seals of adoption to the children of God, if they endure them with fortitude and patience: the wicked give a token of their condemnation, because they stumble against a stone by which they shall be bruised to pieces. (Mat 21:44.)
And that from God. This is restricted to the last clause, that a taste of the grace of God may allay the bitterness of the cross. No one will naturally perceive the cross a token or evidence of salvation, for they are things that are contrary in appearance. Hence Paul calls the attention of the Philippians to another consideration — that God by his blessing turns into an occasion of welfare things that might otherwise seem to render us miserable. He proves it from this, that the endurance of the cross is the gift of God. Now it is certain, that all the gifts of God are salutary to us. To you, says he, it is given, not only to believe in Christ, but also to suffer for him. Hence even the sufferings themselves are evidences of the grace of God; and, since it is so, you have from this source a token of salvation. Oh, if this persuasion were effectually inwrought in our minds — that persecutions (87) are to be reckoned among God’s benefits, what progress would be made in the doctrine of piety! (88) And yet, what is more certain, than that it is the highest honor that is conferred upon us by Divine grace, that we suffer for his name either reproach, or imprisonment, or miseries, or tortures, or even death, for in that case he adorns us with his marks of distinction. (89) But more will be found that will rather bid God retire with gifts of that nature, than embrace with alacrity the cross when it is presented to them. Alas, then, for our stupidity! (90)
(84) “ La force et constance de courage;” —”Strength and constancy of courage.”
(85) “ Là où il vse d’vn mot qui descend d’vn mesme verbe que celuy dont il vse yci;” —”Where he makes use of a word which comes from the same verb as that which he employs here.”
(86) “ Cela nous est vne demonstrance et tesmoignage de nostre salut;” —”This is to us a clear proof and token of our salvation.”
(87) “ Les afflictions et persecutions;” — “Afflictions and persecutions.”
(88) “ Combien aurions — nous proufité en la doctrine de vraye religion;” —”How much progress we would make in the doctrine of true religion.”
(89) “ Il nous vest de sa liuree;” — “He arrays us in his livery.”
(90) “ Maudite donc soit nostre stupidite;” — “Accursed, then, be our stupidity.”
Fuente: Calvin’s Complete Commentary
(28) Terrified.The original word is strongstarting, or flinching, like a scared animal.
Which (that is, your fearlessness) is . . .This fearlessness, in the absence of all earthly means of protection or victory, is a sign of a divine strength made perfect in weakness (2Co. 13:9)not a complete and infallible sign (for it has often accompanied mere fanatic delusion), but a sign real as far as it goes, having its right force in harmony with others. The effect which it had on the heathen themselves is shown even by the affected contempt with which the Stoics spoke of it, as a kind of madness, a morbid habit, a sheer obstinacy. (See Epictetus, iv. 7; Marc. Aurelius, Med. xi. 3.)
And that of God.These words apply to the word token, and so derivatively both to perdition and salvation. The sign is of God, because the gift of spiritual strength is of God, but it may be read by both sides. Like the pillar of Gods presence, it is a cloud and darkness to the one, but light by night to the other.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
28. Adversaries Persecuting enemies of the gospel. The calm courage of the Christian martyr has more than once opened the eyes of persecutors to the reality of their own sin. They may not always see it, but it is the divinely appointed token of coming destruction to themselves and salvation to the faithful.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And in nothing affrighted by the adversaries, which is for them an evident token of perdition, but of your salvation, and that from God.’
Nor, because of their confidence in their salvation, were they to be at all afraid of their adversaries (or, as the word can signify, ‘they were not to shy away from their adversaries’), for their fearlessness and steadfastness in the face of persecution would serve to underline and emphasise both the destruction coming on their adversaries, and their own salvation, in that it was a fearlessness that was from God. The main emphasis in mentioning ‘salvation’ (as is evidenced by the fact that ‘salvation’ is used in parallel with ‘perdition’ on their adversaries) is on the future aspect of their salvation when all will finally have been accomplished and they will be presented before God, holy, unblameable and unreproveable in His sight. But, as Php 2:12 brings out, salvation is also to be for them a continuing process going on at the present time. God’s salvation is in fact a total process which commences at the moment of first ‘believing’. It is initially permanent, complete and certain from the moment of believing because of the nature of the One Who saves (it is guaranteed), it then results in a continual life process as the Saviour continually carries out His saving work, and it comes to its final completion on that Day (compare Tit 3:4-7) when we are presented perfect before Him.
The word for ‘adversaries’ is a strong one, indicating violent opposition. These would be pagans, although no doubt including some Jews (who although present, were a comparative rarity in Philippi, for there was apparently no synagogue or Lydia and the others would not have met for prayer by the river). The pagans had been stirred into virulence, partly because of their pride in the worship of the god Roma and of the emperor, and partly because of the impact of the Gospel and its message of purity, which both brought their own lives into disrepute, and resulted in the destruction of the reputation of their gods. They were necessarily affected by the ‘fire kindled’ by the presence of Christ (Luk 12:49), which differentiated true righteousness from unrighteousness. The violence in mind here is probably mob violence, rather than of official persecution by the state. It was to be expected, for, as Paul stressed elsewhere, ‘all who would live godly in Christ Jesus, will suffer persecution’ (2Ti 3:12; compare Act 14:22), and we know that he suffered more than his fair share of it.
Note on ‘Perdition (apoleia).’
In Php 3:19; Mat 7:13; Rom 9:22 the word signifies ‘destruction’, and in the last case has in mind the idea of vessels which are destroyed. In Act 25:16 it refers to ‘execution’ by the Roman judiciary. Both Judas and the man of sin are described as ‘sons of perdition’ (Joh 17:12; 2Th 2:3), that is, ‘those fitted for destruction’. In Heb 10:39 those who are apostates are described as ‘drawing back to perdition’. They are failing to grasp salvation. In 1Ti 6:9 Paul speaks of ‘hurtful desires that drown men in destruction (olethros) and perdition (apoleia)’ because they have caused them to truly respond to Christ. There may thus appear to be an emphasis on the fact that, once having been suitably punished (with many stripes or with few stripes – Luk 12:47-48), they would face final destruction. In Rev 17:8, however, the beast who comes up from the Abyss will (along with the Devil) ‘go into perdition’, being thrown alive into ‘the lake of fire which burns with brimstone’ where he will be ‘tormented day and night for ever and ever’ (Rev 19:20; Rev 20:10). The question then must be as to whether, like Satan himself, the beast, along with the false prophet, must be seen as special cases, for they alone are said to be thrown into the lake of fire ‘alive’.
The fact that these descriptions are not to be taken too literally is apparent both:
From the fact that Death and Hades will also be destroyed in the lake of fire, thereby ceasing to exist. Such a destruction in the lake of fire could hardly literally occur as ‘death’ is not a literal entity. The idea, vividly put, is that it has simply ceased to exist.
From the fact that a spirit being like Satan would not be affected by physical fire.
The lake of fire is rather, therefore, to be seen as descriptive of the awfulness of God’s judgments, and the certainty of the defeat of all God’s enemies, put in the worst terms that the human mind could think of, but not to be taken too literally.
End of note.
Fuente: Commentary Series on the Bible by Peter Pett
Php 1:28. In nothing terrified, &c. It evidently appears hence, and from several other passages in this Epistle, that the Philippians were now in a sufferingstate: which is a circumstance to be borne in mind as we go on, as it illustrates several masterly strokes in the Apostle’s address to them. “I suppose,” says Dr. Heylin, “that the word
, which, in this verse, refers to , the faith of the gospel, in the verse above; and that the sense is the same as in Rom 1:18 where it is said, that inthe gospel the wrath of God is revealed against all impiety and injustice of men, &c. Wherever the gospel is preached, it is no indifferent thing, even to those who do not receive it; because it is a warning to them from God, of the danger they incur by disobedience.” See on Eph 1:15.
Fuente: Commentary on the Holy Bible by Thomas Coke
Phi 1:28 . On , to become frightened (of horses, Diod. ii. 19, xvii. 34; Plut. Fab . 3; Marc . 6), to be thrown into consternation (Diod. xvii. 37 f.; Plat. Ax . p. 370 A; Plut. Mor . p. 800 C), see Kypke, II. p. 312. In Gen 41:8 Aquila has .
] in no point, nulla ratione , Php 1:20 ; 2Co 6:3 ; 2Co 7:9 ; Jas 1:4 .
The (comp. 1Co 16:9 ) are the non-Christian opponents of the gospel among Jews and Gentiles, and not the Judaizers and their adherents (Flatt), or the malevolent false teachers (Matthies). This follows from Phi 1:30 , since the whole position and ministry of the apostle was a conflict with such adversaries, comp. Phi 1:7 .
. . .] which is indeed , etc., refers to the preceding ., to which Paul desires to encourage them. This undauntedness in the , and not the latter itself (Hofmann), is now the leading idea, with which what has further to be said connects itself; hence is not to be taken as referring to the sufferings , as it is by Ewald (comp. 2Th 1:5 ), who subsequently, although without critical proof, would read , .
] is to be taken simply as dative of reference: which is to them an indication of perdition . , , , , ; Theophylact. The involving a reason is just as in Eph 3:13 , See on that passage. This would be still more emphatically expressed by (Klotz, ad Devar . p. 305). But the fact that the do not recognise in the undauntedness of those persecuted a proof (not: causa , as in the Vulgate; but comp. Rom 3:25 f.; 2Co 8:24 ; Plat. Ep . vii. p. 341 E; Legg . xii. p. 966 C) of their own perdition, and on the other hand of the salvation of the persecuted ( ), does not alter the state of the case in itself, that the is in reality objectively such an to them. It is, indeed, the of the righteous divine cause, and of its necessary final victory. Perdition and salvation: both without more precise definition; but the reader knew what reference to assign to each, viz. the Messianic perdition and salvation. Comp. on the matter, 2Th 1:5 ff.; Rom 8:17 ; 2Ti 2:12 ; Luk 12:32 , et al.
] and that (see on Rom 13:11 ) of God , thus certain, therefore, and infallible. It adds force to the encouragement conveyed by ; for the context shows by the which is emphatically placed first in Phi 1:29 , without making the reading necessary, however, in Phi 1:28 (Hofmann); see the critical remarks, that refers only to this second and main part of . . . (Calvin, Piscator, Calovius, Flatt, and others, also Ewald and Hofmann), and not to both halves of (Beza, Grotius, and many others, also Wiesinger, Weiss, and Ellicott). Entirely foreign to the connection is any purpose of humiliation (Hoelemann and older expositors, following the Greek Fathers). Nor are the words to be attached to what follows ( , that ) (Clemens Alex., Chrysostom, Theodoret, Erasmus, and others, and recently Rilliet); in which case the (preparative) would receive an uncalled-for importance, and yet would be obviously intelligible through .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
28 And in nothing terrified by your adversaries: which is to them an evident token of perdition, but to you of salvation, and that of God.
Ver. 28. And in nothing terrified ] . A metaphor from horses, when they tremble and are sorely frightened. He that feareth God need fear none else, Psa 3:6-7 . But with the horse in Job 39:22 , he mocketh at fear, and is not frightened; neither turneth he back from the sword.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
28 .] , akin to , , , to frighten , especially said of animals (ref.), but often also used figuratively, e.g. by Plato, Axioch. p. 370 A, : Ps-Clem. Hom. ii. 39, p. 71, .
] in nothing , see on Phi 1:20 .
The , from the comparison which follows with his own conflict, and the , must be the adversaries of the faith , whether Jews or Gentiles, cf. 1Co 16:9 .
, viz. , fem., on account of , following: see a similar , Eph 3:13 .
. . , because it will shew that all their arts are of no avail against your union and firmness and hopefulness: and thus their own ruin ( spiritual , as the whole matter is spiritual), in hopelessly contending against you, is pointed out, not perhaps to themselves as perceiving it , but to themselves if they choose to perceive it.
. ] but (is a sign) of your (see var. readd.) salvation ( spiritual again: not merely, rescue and safety from them ), and this (viz. the sign , to them of perdition, to you of your salvation: not to be referred to , nor merely to . (Calv., al.), nor to both . and ., nor to the following sentence (Clem. Alex. (Strom. iv. 13, vol. i. p. 604 P.), Chrys., Thdrt., al.), but simply to : the sign is one from God) from God, because (proof that the sign is from God, in that He has granted to you the double proof of His favour, not only, &c.) to you (first emphasis) it was granted (second emphasis ‘grati munus, signum salutis (?) est.’ Beng. The aorist refers to the fact in the dealings of God regarded as a historical whole), on behalf of Christ (the Apostle seems to have intended immediately to add , but, the . . . coming between, he drops for the present, and takes it up again by and by with . The rendering of . ., absolute, ‘to you it is given in the behalf of Christ ’ (E. V.), ‘quod attinet ad Christi causam,’ is manifestly wrong), not only to believe on Him, but also on his behalf to suffer ,
Fuente: Henry Alford’s Greek Testament
Phi 1:28 . . is apparently used esp [77] of scared horses. So Diod. Sic., xvii., 34, 6, . It is found in Plut., Reipub. Ger. Praec. , p. 800, of a multitude. See Kypke ad loc. . . Who are their adversaries? In Phi 1:30 he speaks of them as having the same conflict as he had when at Philippi and now has at Rome. In both these instances, most probably, his opponents were heathen. Further, when warning his readers against Jewish malice, what he usually fears is not that they will be terrified into compliance, but that they will be seduced from the right path. And, as Franke (Myr [78] 5 ad loc. ) points out, the conflict here is for the , not for the of the Gospel. It is no argument against this that some of his reasoning would only have force for Jews, e.g. , suffering as a gift of God (so Holst., Jahrb. f. prot. Th. , 1875, p. 444). For he is speaking of the impression made upon them (the Philippians), and he uses Christian modes of expression. Probably therefore he thinks chiefly of their heathen antagonists, as, in any case, Jews seem to have formed a very small minority of the population. The pagans of Philippi, on the other hand, would struggle hard against a faith which condemned all idol-worship, for the extant remains at Philippi and in its neighbourhood show that they were an extraordinarily devout community. See esp [79] Heuzey et Daumet, Mission Archologique de Macdoine , pp. iii., 84 86. At the same time we cannot exclude the possibility that he had non-Christian Jews in his mind as well. . “Inasmuch as this” ( sc. , the fact of their not being terrified). The relative is, as frequently, attracted to its predicate. So , agreeing with ., for . In the following words the true reading is . That of TR. has arisen for the sake of symmetry with the succeeding clause. . An Attic law-term. In N.T. only in Paul. Not found in LXX. It denotes proof obtained by an appeal to facts. See SH [80] on Rom 2:15 . has its usual Pauline antithesis . Paul has never defined . All edd. read . Not only is it better attested (see crit. note), but it also deserves preference as being the harder reading and sufficient to explain the other. It really includes . The emphasis in Paul’s mind changes from the persons to their destinies. It was quite natural to assimilate to preceding. But there is also the thought that they (the adversaries) will be affected not only by the proof of their own destruction, but also by that of the Philippians’ salvation. seems to refer to . “If God be for us, who can be against us?”
[77] especially.
[78] Meyer.
[79] especially.
[80] Sanday and Headlam ( Romans ).
Fuente: The Expositors Greek Testament by Robertson
nothing. Adouble negative. Greek. me medeis. App-105.
terrified. Greek. pturoinai. Only here.
by. App-104.
evident token. Greek. endeixis. See Rom 3:25.
perdition = destruction. See Joh 17:12,
salvation. See Php 1:19. Compare Heb 11:7.
of. App-104.
Fuente: Companion Bible Notes, Appendices and Graphics
28.] , akin to , , , to frighten, especially said of animals (ref.), but often also used figuratively, e.g. by Plato, Axioch. p. 370 A, : Ps-Clem. Hom. ii. 39, p. 71, .
] in nothing, see on Php 1:20.
The , from the comparison which follows with his own conflict, and the , must be the adversaries of the faith, whether Jews or Gentiles, cf. 1Co 16:9.
, viz. , fem., on account of , following: see a similar , Eph 3:13.
. ., because it will shew that all their arts are of no avail against your union and firmness and hopefulness: and thus their own ruin (spiritual, as the whole matter is spiritual), in hopelessly contending against you, is pointed out, not perhaps to themselves as perceiving it, but to themselves if they choose to perceive it.
.] but (is a sign) of your (see var. readd.) salvation (spiritual again: not merely, rescue and safety from them), and this (viz. the sign, to them of perdition, to you of your salvation: not to be referred to , nor merely to . (Calv., al.), nor to both . and ., nor to the following sentence (Clem. Alex. (Strom. iv. 13, vol. i. p. 604 P.), Chrys., Thdrt., al.), but simply to : the sign is one from God) from God,-because (proof that the sign is from God, in that He has granted to you the double proof of His favour, not only, &c.) to you (first emphasis) it was granted (second emphasis-grati munus, signum salutis (?) est. Beng. The aorist refers to the fact in the dealings of God regarded as a historical whole), on behalf of Christ (the Apostle seems to have intended immediately to add , but, the … coming between, he drops for the present, and takes it up again by and by with . The rendering of . ., absolute, to you it is given in the behalf of Christ (E. V.), quod attinet ad Christi causam, is manifestly wrong), not only to believe on Him, but also on his behalf to suffer,
Fuente: The Greek Testament
Php 1:28. , not terrified) with a great and sudden terror; for is properly said of horses.-, which) the striving.-) to them.-, an evident token) 2Th 1:5.
Fuente: Gnomon of the New Testament
Php 1:28
Php 1:28
and in nothing affrighted-The Philippian church was then suffering of their enemies. [The original of this word affrighted has in it the suggestions of the action of a horse in a race, which becomes scared and springs aside and runs off wildly. It is getting alarmed and disheartened in the face of some opposing demonstration, or under some fierce assault. It is the timidity and misgiving which says at the outset of the struggle: It is no use; the enemy is too strong or too cunning; and the surrender might just as well be made now as later on.]
by the adversaries:-[Who were their adversaries? In verse thirty he speaks of them as having the same conflict as he had when at Philippi and then had at Rome. In both instances, most probably, his opponents were heathen. Further, when warning his readers against Jewish malice, what he usually feared was not that they would be frightened into compliance, but that they would be seduced from the right way of the Lord. The pagans at Philippi would struggle hard against a faith which condemned idol worship, for the extant remains at Philippi and in its neighborhood show that they were a very devout heathen community.]
which is for them an evident token of perdition,-The undaunted bearing of the Philippian Christians in the face of opposition and persecution was a token of destruction to their adversaries. It showed that their persecutors were powerless to thwart Gods work; that their resistance was working their own spiritual ruin; that they were fighting against God, which could mean only their destruction.
but of your salvation, and that from God;-Their fidelity in maintaining their faith was a token and sign of their deliverance, and that deliverance would come from God. [These words apply to the word token, and so derivatively both to perdition and salvation. The sign is of God, but it may be read by both sides. Like the pillar of Gods presence, it was the cloud and the darkness to the one, but light by night to the other. (Exo 14:20).]
Fuente: Old and New Testaments Restoration Commentary
salvation
See note, (See Scofield “Rom 1:16”).
Fuente: Scofield Reference Bible Notes
in: Isa 51:7, Isa 51:12, Mat 10:28, Luk 12:4-7, Luk 21:12-19, Act 4:19-31, Act 5:40-42, 1Th 2:2, 2Ti 1:7, 2Ti 1:8, Heb 13:6, Rev 2:10
an: 2Th 1:5, 2Th 1:6, 1Pe 4:12-14
but: Mat 5:10-12, Rom 8:17, 2Ti 2:11, 2Ti 2:12
and that: Gen 49:18, Psa 50:23, Psa 68:19, Psa 68:20, Isa 12:2, Luk 3:6, Act 28:28
Reciprocal: 2Sa 10:11 – General 2Ki 6:16 – Fear not 1Ch 19:12 – If the Syrians Ezr 5:5 – But the eye Neh 4:17 – with one Psa 27:3 – host Psa 49:5 – Wherefore Isa 40:9 – be not Jer 9:3 – valiant Eze 2:6 – be not Mar 3:3 – he saith Mar 14:44 – a token Luk 6:8 – Rise Luk 6:22 – when men Luk 21:13 – General Joh 19:9 – But 1Th 3:3 – moved 2Pe 3:7 – and perdition
Fuente: The Treasury of Scripture Knowledge
(Php 1:28.) -And in nothing terrified by the adversaries. Luk 13:17; Luk 21:15; 1Co 16:9. The participle , a word originally applied to a sacred animal, is parallel to the previous . They were to feel a panic in no respect, or in nothing were they to manifest trepidation or alarm. As those adversaries were known to themselves, the apostle does not specify them, and whatever their number, stratagem, or ferocity, the Philippian athletes were not to waver for a moment, far less to retreat. Their enemies were either the malignant Jewish or Pagan population which surrounded them, and made them suffer, and before whose machinations some might be tempted to a compromise, or even to a relapse. The awful explanation is subjoined-
– which is to them a token of perdition, but to you of your salvation. The reading is disputed. The words have weighty authority. Some MSS., such as A, B, C2, have , but some, not of equal value, have , and others . Meyer, Lachmann, and Alford prefer , as if had been corrected and adapted to . The relative is feminine by attraction with , and has for its antecedent the preceding clause. Winer, 24, 3; Khner, 786, 3. The peculiar form of this pronoun is also explicative, or expresses an opinion. Eph 3:13. And in nothing intimidated by your adversaries: inasmuch as this non-alarm on your part is a token to them of perdition, but to you of salvation. The noun is evidence marked and manifest. Rom 3:25; 2Co 8:24. The Vetus Itala renders it by ostensio, and the Vulgate by causa, a rendering which Erasmus and a-Lapide attempted to shield, and which, though Beelen does not receive it, seems to have suggested to him the following strange statement-Obiter nota, perspicue hic doceri dogma de merito bonorum operum. , in contrast with , is spiritual ruin, and is governed by . The courage of the sufferer is proof to the persecutor of his sin, whether he will take it or not, and is also a witness to himself of his final bliss and safety. Very strange is the turn which Pierce gives to the clause-which conduct of yours they will esteem a certain evidence of your destruction. This is against the plain meaning. Pierce wrongly supposes the adversaries to be Judaizers, and with such men it is no new thing to make those things conditions of salvation which God has not, and then unmercifully to damn those who do not submit to them. The token to the adversary of his perdition must be, that in the unshaken stedfastness of the Christian sufferer, he may infer the truth of the belief which sustains him so to do and dare, and learn what must be his own doom, if he continue to oppose it, and persecute its adherents. On the other hand, were the adversary to terrify the convert, or induce him to hesitate or recant, then such cowardice or vacillation would naturally lead him to despise a religion which could be so easily renounced, or was valued less than life, and he would be confirmed in his blindness and cruelty:-
-and this from God. The reference in is to the sentiment of the whole verse, and not, as Matthies and Hoelemann hold, to the perdition and salvation; nor simply to the salvation, as Calvin, Piscator, and Flatt argue; nor yet, as Wolf and Alford take it, merely to . Neither can refer to the following verse, as Clement of Alexandria and Theodoret understand it, followed by Am Ende and Rilliet. In Eph 2:8, 1Co 6:6, the reference in a similar is to a previous sentiment, and in the verse before us the construction, on any other hypothesis, would be awkward and tautological. It is not the token itself which is from God, but the token with what it points to, and what gives it significancy. The courageous constancy of the sufferer is a sign to the adversary of his perdition, and to its own possessor of salvation, and the whole is of God. Not simply salvation, but the token of salvation; not simply perdition, but the token of it-this unique and singular phenomenon is of God. Rom 8:17; 2Ti 2:12; 2Th 1:5. The apostle, in the next place, proves and illustrates the statement.
Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians
Php 1:28. A glance at the next verse will help in arriving at the meaning of this one. The verse starts with for, which indicates that a reason is about to be given for the statements of the preceding passage. Since the servants of Christ are the ones who are given the honor of suffering for Him, the very fact that they are having such an experience, and are holding firm under it, is proof that they are the accepted of the Lord. That is why it means so much to these Judaizing enemies of the Philippians, to observe that they are in nothing terrified by the persecutions. It means that they (the Philippians) are the Lord’s faithful servants and hence are heirs of salvation. By the same token it means that they (the adversaries) are threatened with perdition for their enmity against the true disciples of Christ.
Fuente: Combined Bible Commentary
Php 1:28. and in nothing terrified by your adversaries. We are not definitely told who these adversaries were, but as in Php 3:2 the apostle gives strong warnings against the Judaizers, and these are the only persons against whom he does speak, we seem justified in concluding that they are the persons here meant. We can see from what took place at Antioch (Acts 15) the kind of terror or scare which such teachers would produce; and that the teaching of the Judaizers was a trouble to the Gentile converts, we can learn also from the words of St. James when giving the decision of the council.
which is for them. The freedom from all alarm on the part of the brethren would be a token or omen of the result for both parties.
an evident token of perdition. When they behold no effects from their assaults, they feel that they have lost all power over you, and this shall be a proof that their cause and themselves with it are to be destroyed. And as the Christians rest is to be looked for (1Th 1:7) when the Lord Jesus shall be revealed from heaven, so in perdition is meant that destruction which shall consist in being banished from the presence of the Lord at the day of judgment.
but of your salvation. The spirit of confidence within the heart shows that the trust is known to be rightly placed. So to the Thessalonians (1Th 1:5) St. Paul speaks of their persecutions as a manifest token of the righteous judgment of God, that they may be counted worthy of the kingdom of God for which they are suffering.
and that from God. For from Him only can come the boldness which can render you nothing affrighted. So take your sense of courage as Gods witness within you that you shall be saved.
Fuente: A Popular Commentary on the New Testament
Stand Fast Without Terror
In contrast to a terrified existence, the firm stand Paul wanted them to take would cause their enemies to realize they were on the trail to destruction. Paul commended those at Thessalonica because their faith remained strong in the face of persecution and assured them their tormentors would be punished by God ( 2Th 1:3-6 ). Christians can face times of persecution without great fear because of the Lord’s promise in the sermon on the mount ( Mat 5:10-12 ). That is why the apostles rejoiced when they were counted worthy to suffer ( Act 5:41 ). Confident living, in place of living in terror, would also show that the Philippians had been delivered from sin ( Php 1:28 ).
Fuente: Gary Hampton Commentary on Selected Books
Verse 28
Which is to them; that is, their hostility is to them, &c.
Fuente: Abbott’s Illustrated New Testament
1:28 {9} And in nothing terrified by your adversaries: which is to them an evident token of perdition, but to you of salvation, and that of God.
(9) We ought not to be discouraged but rather encouraged by the persecutions which the enemies of the Gospel imagine and practise against us: seeing that the persecutions are certain witnesses from God himself both of our salvation, and of the destruction of the wicked.
Fuente: Geneva Bible Notes
The Christians in Philippi should not let the opposition of unbelievers frighten or detract them from their mission.
"The verb here translated ’to be intimidated’ (ptyresthai) is extremely rare, found nowhere else in the entire Greek Bible. But it is used on occasion in Classical Greek of timid horses that shy upon being startled at some unexpected object (LSJ). Perhaps by the choice of this unusual word Paul shows himself anxious that his friends should not ’break loose in disarray’ (Martin, 1976) or lose control of themselves as a result of the attacks of their adversaries." [Note: Hawthorne, p. 58. LSJ refers to the Liddell-Scott-Jones Greek-English Lexicon.]
The adversaries in this case (cf. Php 1:15; Php 1:17) seem to have been outside the church, but exactly who they were is unknown. [Note: See Herbert W. Bateman IV, "Were the Opponents at Philippi Necessarily Jewish?" Bibliotheca Sacra 155:617 (January-March 1998):39-61.] Probably all external opponents to the work of God are in view.
The failure of the believers’ enemies to intimidate them would be a sign of the final victory of the church. The opponents of the Christians, and even the believers themselves, might not perceive this, but this was true. "Salvation" has the connotation of vindication here (cf. Php 1:19).
The antecedent of "that" in the phrase "and that from (or by) God" cannot be "sign" or "salvation (or saved)" both of which are feminine in the Greek text. "That" is neuter and probably refers to the fact that God gives believers courage to stand firm when opposed. This is the main thought in the preceding verse.