Phili 1:28-30 | Barnes | STEP | Verse 28. 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, and they were exposed to persecution by the heathen. In that city, Paul had himself suffered much ; 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" ητις-- 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 ενδειξις 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. (b) "your adversaries" (c) "which is to them" (d) "but to you"

Philippians 1:28-30

Verse 28. 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, Acts 17:5 and they were exposed to persecution by the heathen. 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" ητις-- 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 ενδειξις 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.

(b) "your adversaries" Isa 51:7,12, Mt 10:28 (c) "which is to them" 2Thes 1:5 (d) "but to you" Rom 8:17 Verse 29. For unto you. Unto you as Christians. This favour is granted unto you in your present circumstances.

It is given. God concedes to you this privilege or advantage.

In the behalf of Christ. In the cause of Christ, or with a view to honour Christ. Or, these things are brought on you in consequence of your being Christians.

Not only to believe on him. It is represented here as a privilege to be permitted to believe on Christ. It is so.

(1.) It is an honour to a man to believe one who ought to be believed, to trust one who ought to be trusted, to love one who ought to be loved.

(2.) It is a privilege to believe on Christ, because it is by such faith that our sins are forgiven; that we become reconciled to God, and have the hope of heaven.

(3.) It is a privilege, because it saves the mind from the tortures and the deadly influence of unbelief --the agitation, and restlessness, and darkness, and gloom of a sceptic.

(4.) It is a privilege, because we have then a Friend to whom we may go in trial, and on whom me may roll all our burdens. If there is anything for which a Christian ought to give unfeigned thanks, it is that he has been permitted to believe on the Redeemer. Let a sincere Christian compare his peace, and joy, and hope of heaven, and support in trials, with the restlessness, uneasiness, and dread of death, in the mind of an unbeliever, and he will see abundant occasion for gratitude.

But also to suffer for his sake. Here it is represented as a privilege to suffer in the cause of the Redeemer--a declaration which may sound strange to the world. Yet this sentiment frequently occurs in the New Testament. Thus it is said of the apostles, Acts 5:41, that "they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for his name." Col 1:24: "Who now rejoice in my sufferings for you." 1Pet 4:13: "But rejoice, inasmuch as ye are partakers of Christ's sufferings." Comp. Jas 1:2, Mk 10:30. Acts 5:41. It is a privilege thus to suffer in the cause of Christ, because

(1.) we then resemble the Lord Jesus, and are united with him in trials;

(2.) because we have evidence that we are his, if trials come upon us in his cause;

(3.) because we are engaged in a good cause, and the privilege of maintaining such a cause is worth much of suffering; and

(4.) because it will be connected with a brighter crown and more exalted honour in heaven.

(e) "given in the behalf" Acts 5:41 (*) "of" "in respect to" Verse 30. Having the same conflict. The same agony αγωνα-- the same strife with bitter foes, and the same struggle in the warfare.

Which ye saw in me. When I was in Philippi, opposed by the multitude, and thrown into prison, Acts 16.

And now hear to be in me. In Rome. He was a prisoner there, was surrounded by enemies, and was about to be tried for his life. He says that they ought to rejoice if they were called to pass through the same trials.

In this chapter we have a beautiful illustration of the true spirit of a Christian, in circumstances exceedingly trying. The apostle was in a situation where religion would show itself, if there were any in the heart; and where, if there was none, the bad passions of our nature would be developed. He was a prisoner. He had been unjustly accused. He was about to be put on trial for his life, and it was wholly uncertain what the result would be. He was surrounded with enemies, and there were not a few false friends and rivals who took advantage of his imprisonment to diminish his influence, and to extend their own. He was, perhaps, about to die; and, at any rate, was in such circumstances as to be under a necessity of looking death in the face.

In this situation he exhibited some of the tenderest and purest feelings that ever exist in the heart of man--the genuine fruit of pure religion. He remembered them with affectionate and constant interest in his prayers. He gave thanks for all that God had done for them. Looking upon his own condition, he said that the trials which had happened to him, great as they were, had been overruled to the furtherance of the gospel. The gospel had become known even in the imperial palace. And though it had been preached by some with no good will towards him, and with much error, yet he cherished no hard feeling; he sought for no revenge; he rejoiced that in any way, and from any motives, the great truth had been made known that a Saviour died. Looking forward to the possibility that his trial before the emperor might terminate in his death, he calmly anticipated such a result, and looked at it with composure. He says that, in reference to the great purpose of his life, it would make no difference whether he lived or died, for he was assured that Christ would be honoured whatever was the result. To him personally it would be gain to die; and, as an individual, he longed for the hour when he might be with Christ. This feeling is religion, and this is produced only by the hope of eternal life through the Redeemer. An impenitent sinner never expressed such feelings as these; nor does any other form of religion but Christianity enable a man to look upon death in this manner. It is not often that a man is even willing to demand then this state of mind is produced not by the hope of heaven, but by disgust at the world; by disappointed ambition; by painful sickness, when the sufferer feels that any change would be for the better. But Paul had none of these feelings. His desire to depart was not produced by a hatred of life; nor by the greatness of his sufferings; nor by disgust at the world. It was the noble, elevated, and pure wish to be with Christ--to see him whom he supremely loved, whom he had so long and so faithfully served, and with whom he was to dwell for ever. To that world where Christ dwelt he would gladly rise; and the only reason why he could be content to remain here was, that he might be a little longer useful to his fellow-men. Such is the elevated nature of Christian feeling. But alas! how few attain to it; and even among Christians how few are they that can habitually feel and realize that it would be gain for them to die! How few can say with sincerity that they desire to depart, and to be with Christ? How rarely does even the Christian reach that state of mind, and gain that view of heaven, that, standing amidst his comforts here, and looking on his family, and friends, and property, he can say, from the depths of his soul, that he feels it would be gain for him to go to heaven? Yet such deadness to the world may be produced--as it was in the case of Paul; such deadness to the world should exist in the heart of every sincere Christian. Where it does exist, death loses its terror, and the heir of life can look calmly on the bed where he will lie down to die; can think calmly of the moment when he will give the parting hand to wife and child, and press them to his bosom for the last time, and imprint on them the last kiss; can look peacefully on the spot where he will moulder back to dust, and in view of all can triumphantly say, "Come, Lord Jesus, come quickly."

(f) "ye saw in me" Acts 16:19, 1Thes 2:2