Philippians 1:28

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.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

1:28 a sign to them that they are going to be destroyed, but that you are going to be saved: As translated, the persecutors would be convicted by the Philippians’ example. The same Greek phrase could also be translated a sign to them that you are going to be destroyed, but a sign to you that you are going to be saved. By that interpretation, the persecutors would remain blind to the truth (cp. 2 Cor 2:15-16).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Php 1:28. Μὴ πτυρόμενοι, not terrified) with a great and sudden terror; for πτύρω is properly said of horses.—ἥτις, which) the striving.—αὐτοῖς) to them.—ἔνδειξις, an evident token) 2Th 1:5.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Php_1:28. On πτύρεσθαι, 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 καταπτύρεσθαι.

ἐν μηδενί] in no point, nulla ratione, Php_1:20; 2Co_6:3; 2Co_7:9; Jam_1:4.

The ἀντικείμενοι (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 Php_1:30, since the whole position and ministry of the apostle was a conflict with such adversaries, comp. Php_1:7.

ἥτις ἐστὶν αὐτοῖς κ.τ.λ.] which is indeed, etc., refers to the preceding μὴ πτύρεσθαι ὑπὸ τῶν ἀντικειμ., to which Paul desires to encourage them. This undauntedness in the συναλθεῖν, and not the latter itself (Hofmann), is now the leading idea, with which what has further to be said connects itself; hence ἥτις 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 ἀπωλείας ὑμῶν, ὑμῖν δέ.

αὐτοῖς] τοῖς ἀντικειμένοις is to be taken simply as dative of reference: which is to them an indication of perdition. Ὅταν γὰρ ἴδωσιν, ὅτι μυρία τεχναζόμενοι οὐδὲ πτῦραι ὑμᾶς δύνανται, οὐ δεῖγμα τοῦτο σαφὲς ἕξουσιν, ὅτι τὰ μὲν αὐτῶν ἀπολοῦνται, τὰ δὲ ὑμέτερα ἰσχυρὰ καὶ ἀνάλωτα καὶ αὐτόθεν ἔχοντα τὴν σωτηρίαν; Theophylact. The ἥτις involving a reason is just as in Eph_3:13, See on that passage. This would be still more emphatically expressed by ἥτις γε (Klotz, ad Devar. p. 305). But the fact that the ἀντικείμενοι 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 (ὑμῶν δὲ σωτηρίας), does not alter the state of the case in itself, that the μὴ πτύρεσθαι is in reality objectively such an ἔνδειξις to them. It is, indeed, the σημεῖον 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.

καὶ τοῦτο ἀπὸ Θεοῦ] and that (see on Rom_13:11) of God, thus certain, therefore, and infallible. It adds force to the encouragement conveyed by ὑμῶν δὲ σωτηρίας; for the context shows by the ὑμῖν which is emphatically placed first in Php_1:29,without making the reading ὑμῖν necessary, however, in Php_1:28 (Hofmann); see the critical remarks,that τοῦτο refers only to this second and main part of ἥτις κ.τ.λ. (Calvin, Piscator, Calovius, Flatt, and others, also Ewald and Hofmann), and not to both halves of ἥτις (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 (ὅτι, that) (Clemens Alex., Chrysostom, Theodoret, Erasmus, and others, and recently Rilliet); in which case the (preparative) τοῦτο would receive an uncalled-for importance, and yet ἀπὸ Θεοῦ would be obviously intelligible through ἐχαρίσθη.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Phi 1:28 . πτυρόμ . is apparently used esp [77] of scared horses. So Diod. Sic., xvii., 34, 6, διὰ τὸ πλῆθος τῶν περὶ αὐτοὺς σωρευομένων νεκρῶν πτυρόμενοι . It is found in Plut., Reipub. Ger. Praec. , p. 800, of a multitude. See Kypke ad loc. τ . ἀντικειμ . 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 πίστις , not for the ἀλήθεια 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 Archéologique de Macédoine , pp. iii., 84 86. At the same time we cannot exclude the possibility that he had non-Christian Jews in his mind as well. ἥτις . “Inasmuch as this” ( sc. , the fact of their not being terrified). The relative is, as frequently, attracted to its predicate. So ἥτις , agreeing with ἐνδ ., for τοῦτο . In the following words the true reading is ἐστὶν αὐτοῖς . That of TR. has arisen for the sake of symmetry with the succeeding clause. ἔνδειξις . 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 . ἀπώλεια has its usual Pauline antithesis σωτηρία . Paul has never defined ἀπώλεια . All edd. read ὑμῶν δέ . 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 ὑμῖν . The emphasis in Paul’s mind changes from the persons to their destinies. It was quite natural to assimilate ὑμῖν to αὐτοῖς 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. τοῦτο seems to refer to ἔνδειξις . “If God be for us, who can be against us?”

[77] especially.

[78] Meyer.

[79] especially.

[80] Sanday and Headlam ( Romans ).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

We ought not to be discouraged, but rather encouraged by the persecutions which the enemies of the Gospel imagine and practice against us: seeing that they are certain witnesses from God himself, both of our salvation, and of the destruction of the wicked.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

terrified--literally, said of horses or other animals startled or suddenly scared; so of sudden consternation in general.

which--your not being terrified.

evident token of perdition--if they would only perceive it (Th2 1:5). It attests this, that in contending hopelessly against you, they are only rushing on to their own perdition, not shaking your united faith and constancy.

to you of salvation--The oldest manuscripts read, "of your salvation"; not merely your temporal safety.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 28. In nothing terrified by your adversaries] So it appears that the Church at Philippi was then under persecution.

Which is to them] Ἡτις αυτοις εστιν. Some very judicious critics consider ητις as referring to πιστις, 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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

28 And in nothing terrified. The second thing which he recommends to the Philippians is fortitude of mind, 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, (2 Thessalonians 1:5,) and instead of ἔνδειξιν, which we have here, he in that passage makes use of the term ἔνδειγμα This, therefore, is a choice consolation, that when we are assailed and harassed by our enemies, we have an evidence of our salvation. 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. (Matthew 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 are to be reckoned among God’s benefits, what progress would be made in the doctrine of piety! 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. 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!

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(28) Terrified.—The original word is strong—starting, 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 God’s presence, it is “a cloud and darkness” to the one, but “light by night” to the other.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

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.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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 Phi 1:29, thus, "and this is given of God to you", &c.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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] πρυρομενοι. 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.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

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” - ἥτις hētis; - 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 (ἔνδειξις 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.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

The adversaries. Either by the persecutions of the Jews and Gentiles, or by the doctrine of false brethren.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

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 people’s 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.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

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.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And in nothing terrified by your adversaries; literally, snared, as a frightened horse. Which is to them an evident token of perdition, but to you of salvation; translate, seeing that it (your courage) is to them an evident token of perdition, but (with the best manuscripts) of your salvation. And that of God. These words are to be taken with "an evident token." The courage of God"s saints in the midst of dangers is a proof of his presence and favor, a token of final victory. (comp. 2Th_1:5)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Which - Namely, their being adversaries to the word of God, and to you the messengers of God. Is an evident token - That they are in the high road to perdition; and you, in the way of salvation.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

salvation

See note, (See Scofield "Rom 1:16").

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

28. And in nothing terrified by your adversaries. Probably there had been another outbreak of heathen violence at Philippi such as Paul and Silas endured (Acts 16:19–24). Which is to them. Your courage. When they see that they cannot terrify or overcome you, it will be a token to them of the ruin which will befall them, but an assurance to you of your salvation, through the help of God.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Do not be frightened in any respect

This is a command to the Philippian believers. If your language has a plural command form, use it here. (See: Forms of You)

This is a sign to them of their destruction, but of your salvation—and this from God

"Your courage will show them that God will destroy them. It will also show you that God will save you"

and this from God

"and this is from God." Possible meanings are the word "this" refers to 1) the believers' courage or 2) the sign or 3) destruction and salvation.

having the same conflict which you saw in me, and now you hear in me

"suffering in the same way that you saw me suffer, and that you hear I am still suffering"

translationWords

sign

save

Christ

believe

suffer

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

28. πτυρόμενοι. “Scared.” The verb (akin to πτοέω) appears to occur here only in the whole range of Biblical Greek. In (later) classical Greek it is used of the starting or “shying” of frightened animals, and thence of alarm in general, as in the Axiochus (attributed to Plato) 370 A, οὐκ ἄν ποτε πτυρείης τὸν θάνατον. The word would well suit the situation of the “little flock” in violent Philippi.

ἥτις. The feminine of the pronoun is “attracted” by ἔνδειξις. The ἔνδειξις would be given by the union and quiet courage of the saints in face of seemingly hopeless odds. No doubt the followers of a mistaken idea may be united and resolute. But the Apostle does not say that the Philippians’ conduct would logically prove the truth of the Gospel, to themselves or others. He says that it would be a practical “indication,” an omen, of the ruin of the foes and the triumph of the disciples of the Truth. The more the Church acted in the spirit of calm, united decision, the more the coming issue of the conflict would be realized on both sides.

ἐστὶν αὐτοῖς ἔνδειξις ἀπωλείας, ὑμῶν δὲ σωτηρίας. So probably read; see critical note. T. R., αὐτοῖς μέν ἐστιν ἔνδ. ἀπωλ., ὑμῖν δὲ κτλ., seems to be a transcriber’s re-writing of the less balanced original. Reading ὑμῶν, not ὑμῖν, the ἔνδειξις may be taken on both hands to affect “the adversaries”—“Which to them is an indication of destruction, but of your salvation.” But the following context (see notes just below) suggests that the Apostle’s thought is rather as the T. R. interprets it.

ἀπώλεια. 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 always in N. T., except only Mat 26:8; Mar 14:4, where the word means waste, spoiling (of the precious oil).

σωτηρία. See on Php 1:19 above. The prospect of final glory is “indicated” the more vividly as the disciples unite more firmly and lovingly around, and in, the cause of their Lord.

καὶ τοῦτο ἀπὸ θεοῦ. Τοῦτο of course does not refer properly to σωτηρία, which would require αὕτη (cp. διὰ πίστεως, καὶ τοῦτο οὐκ ἐξ ὑμῶν, Eph 2:8), but to the fact connected with it—the “indication” of its approach through the disciples’ conduct in the Christian conflict. That they were enabled to meet the enemy thus, and that their heavenly hope was thus reinforced—all this was a gift, a token, “from God.”

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

28.] πτύρω, akin to πτοέω, πτώσσω, πτήσσω, to frighten, especially said of animals (ref.), but often also used figuratively, e.g. by Plato, Axioch. p. 370 a, οὐκ ἄν ποτε πτυρείης τὸν θάνατον: Ps-Clem. Hom. ii. 39, p. 71, πτύραντες τοὺς ἀμαθεῖς ὄχλους.

ἐν μηδενί] in nothing, see on ver. 20.

The ἀντικείμενοι, from the comparison which follows with his own conflict, and the ὑπὲρ αὐτοῦ πάσχειν, must be the adversaries of the faith, whether Jews or Gentiles, cf. 1Co 16:9.

ἥτις, viz. τὸ ὑμᾶς μὴ πτύρεσθαι, fem., on account of ἔνδειξις, following: see a similar ἥτις, Eph 3:13.

ἔνδ. ἀπωλ., 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.

ὑμῶν δὲ σω.] 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 σωτηρίας, nor merely to ὑμῶν δὲ σωτ. (Calv., al.), nor to both ἀπωλ. and σωτ., nor to the following sentence (Clem. Alex. (Strom. iv. 13, vol. i. p. 604 P.), Chrys., Thdrt., al.), but simply to ἔνδειξις: 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—‘gratiæ 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 πάσχειν, but, the οὐ μόνον κ.τ.λ. coming between, he drops τὸ ὑπὲρ χριστοῦ for the present, and takes it up again by and by with ὑπὲρ αὐτοῦ. The rendering of τὸ ὑπ. χ., 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,

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

28. πτυρόμενοι: ‘startled,’ ‘affrighted.’ Used of a frightened horse.

ἐν μηδενὶ: As 2Co 6:3, 2Co 6:7:9; Jas 1:4.

τῶν ἀντικειμένων: ‘your adversaries.’ (See Luk 13:17, Luk 13:21:15; 1Co 16:9; 2Th 2:4.) Of all kinds, Jewish and Pagan. Paul’s sufferings at Philippi had been caused by Gentiles.

ἥτις: ‘seeing it is.’ ‘It,’ i.e. your unterrified attitude. The relative, with an explanatory force (as Eph 3:13; Col 3:5; Heb 10:35), takes its gender from the predicate ἔνδειξις (Win. xxiv. 3), but agrees logically with μὴ πτυρόμενοι, etc.

αὐτοῖς: whether they recognise the token or not.

ἔνδειξις: ‘an evidence,’ ‘a proof.’ R.V., ‘evident token.’ The word is not common in N.T. (See Rom 3:25, Rom 3:26; 2Co 8:24.)

Comp. ἔνδειγμα: 2Th 1:5. The verb ἐνδείκνυσθαι almost entirely confined to Paul. Lit., ‘a pointing out.’ Used in Attic law of a writ of indictment.

ἀπωλείας: ‘destruction’ or ‘waste’ in general (as Mar 14:4; Act 8:20); but specially and principally as here, the destruction which consists in the loss of eternal life. The meaning is determined by the contrary σωτηρίας. The undaunted bearing of the Philippians in the face of opposition and persecution will be a token of destruction to their adversaries. It will show that their persecutors are powerless to thwart God’s work; that their resistance is working out their own spiritual ruin; that they are fighting against God, which can mean only destruction.

ὑμῶν δε σωτηρίας: ‘but of your salvation.’

υμων, as א ABC2 P 17, 31, 47, Arm., Syr.P.

υμιν in DKL Vulg., Cop., Basm., Goth., Æth.

Future and eternal salvation as contrasted with ἀπωλείας.

καὶ τοῦτο ἀπὸ θεοῦ: ‘and that from God.’

Καὶ has an ascensive force; not only a token, but a token from God.

Τοῦτο refers to the whole preceding statement; viz. that an evidence of their enemies’ destruction and of their own salvation is furnished in their brave bearing. Not merely to ἀπωλείας and σωτηρίας, nor merely to ἔνδειξις (as Weiss). “It is not the token alone that is from God, but the token and what it points to” (Ead.).

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Terrified [πτυρομενοι] . 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 [πτυρομενοι] 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 [ητις εστιν] . Seeing that it is.

An evident token [ενδειξις] . 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 [υμιν] . Read uJmwn of you. Rev., of your salvation. And that of God. Rev., from God [απο] . 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."

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.