And in nothing be ye terrified by the adversaries: which to them is a cause of perdition, but to you of salvation, and this from God:

“"And in nothing affrighted by the adversaries; which is for them an evident token of perdition, but to you of salvation." Well said he, "affrighted," this is what befalls us from our enemies, they only frighten. "In nothing" therefore, he says, whatever happens, whether dangers-whether plots. For this is the part of those who stand upright; the enemy can do nought but frighten only. Since it was likely that they should be greatly troubled, when Paul suffered such numberless ills, he says, I exhort you not only not to be shaken, but not to be affrighted, yea rather to despise them heartily; for if ye are thus affected, ye will straightway, by this means, make evident at once their destruction, and your salvation. For when they see, that with their innumerable plots they are unable to frighten you, they will take it as a proof of their own destruction. For when the persecutors prevail not over the persecuted, the plotters over the objects of their plots, the powerful over those subject to their power, will it not be self-evident, that their perdition is at hand, that their power is nought, that their part is false, that their part is weak? "And this," he says, "comes from God."”

“Having set forth the doubt and the arguments on both sides, here he resolves the doubt. And first, as though choosing one part, he foretells his future coming to them so far as it concerns himself; second, he shows what is required on their part, at the place *only worthily*, etc. Likewise the first is divided into three: first he sets forth his future coming; second he shows the fruit of it; third he explains that fruit. He says therefore: after it was said above that to remain in the flesh is necessary for your sake, and that my life is fruitful for you, *I know* — namely, for this reason, that I shall remain — but this as one trusting in God. Prov. 18: *the just man, trusting, is like a lion*, etc. *I shall stay and I shall remain*, that is, I shall live, and live long. But on the contrary, he was put to death shortly afterward by Nero. I respond: it must be said that the epistle was made, or written, in the first year of his imprisonment, which was the first year of Nero. Hence afterward he lived seven years. *To all of you*, that is, for the benefit of all of you. 1 Cor. 10:33: *not seeking what is useful to me, but what is useful to many, that they may be saved*. *And this for your progress*, that is, that through my exhortation you may progress in faith and rejoice over my life which you have heard of — but you would rejoice more if I were present. Rom. 1:11: *for I long to see you*, etc. Then he explains what he had said, saying *that your rejoicing*, etc., that is, if it be granted that I come to you again, the result is that I may be an abundant joy to you. Eph. 3:20: *but to him who is able to do all things more abundantly than we ask or understand*, etc. *And this in Christ Jesus*, because this very fact, that they rejoiced over him, was on account of Christ. Philem. 20: *may I enjoy you in the Lord*, etc. Then when he says *only worthily*, etc., he shows what is required on their part. And concerning this he does three things: first he states this requirement; second he makes clear the benefit that follows from it; third he explains it. He says therefore that only this is required on their part, that they conduct themselves worthily in the Gospel of Christ, namely, according to what befits such a teaching. 1 Thess. 2:12: *we testified, that you should walk worthily of God, who called you into his kingdom and glory*, etc. Col. 1:10: *that you walk worthily of God*, etc. *So that whether when I come and see you, or being absent, I may hear good things about you.* And this is a joy to me. 1 Jn. 3: *I have no greater grace than these, than to hear that my children walk in truth*, etc. And now in particular he asks of them, first unity, second constancy, at the place *and in nothing*, etc. Now for the saints a threefold unity is necessary: namely, of love; hence he says *I may hear about you*, namely, that you *stand in one spirit*, which is through love. Eph. 4:3: *solicitous to keep the unity of the spirit in the bond of peace*. And 1 Cor. 6:17: *but he who cleaves to the Lord is one spirit*. Likewise, of concord; hence he says *of one mind*, that is, having one will and one spirit. Acts 4:32: *of the multitude of believers there was one heart and one soul*. Ps. 67:7: *who makes those of one manner to dwell in a house*, etc. Likewise, of cooperation; hence he says *working together*, etc., namely, that one should help another. To this pertains what is said in 1 Kings 25:1: *all Israel was gathered together, and they mourned him*, namely Samuel. Prov. 18:19: *a brother who is helped by a brother is like a fortified city*. Second, he asks for constancy, at the place *and in nothing*, etc. And first he leads them to fortitude; second he gives the reason. He says therefore *and in nothing*, etc.; because they can do nothing except insofar as God permits. Lk. 21:18: *a hair of your head shall not perish*. Ps. 1:3: *his leaf shall not fall*, etc. Is. 51:12: *who are you, that you should fear a mortal man, and a son of man, who shall wither like grass?* Now the reason is threefold: the first is taken from the fruit of tribulation; the second from the twofold gift of God; the third from its author. He says therefore *be not terrified*, because there is *a fruit* for you — that is, the very persecution which, in them, that is, in those persecuting, is a cause of perdition, is for you a cause of salvation. Matt. 16:25: *whoever wishes to save his soul shall lose it*, etc. Jn. 12:25: *he who loves his soul shall lose it*. Hos. 12: *your destruction is from you, Israel; your help is only from me*, etc. *And this from God*, by whom it has been given to you as a gift, that you endure tribulations patiently. The second reason, *that you may believe in him*. Eph. 2:8: *for by grace you are saved through faith*, which is a great and first gift. And also that *you suffer for him*, which is a greater gift, namely, that you take up Christ's cause, as it were his athletes. Acts 5:41: *the apostles went rejoicing from the presence of the Council*, etc. If therefore it is useful and honorable, act therefore bravely. The third reason is taken from example, because he treats them in the same way as us, who are the firstfruits of the faithful. And therefore he says *having the same struggle, such as you also saw in me*, namely among you, when I was stripped and beaten at Philippi on account of the pythoness who was freed, Acts 16:16f.: *and now you have heard about me, who am in chains*.”

“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.”

“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 ἡτις 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.”

“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.”