Exegetical and Hermeneutical Commentary of Philippians 1:17
But the other of love, knowing that I am set for the defense of the gospel.
17. I am set ] Lit., “ I lie.” But the A.V. and R.V. are right. See the same verb clearly in the same sense, Luk 2:34 ; 1Th 3:3. The thought is as of a soldier posted, a line of defence laid down. Still, there may be also an allusion in the word, used in this context, to the fact of his literal fixture in one spot.
defence ] Lit., “ apology,” apologia; vindication. See on Php 1:7 above. Perhaps the point of the word here is that the loyal Christians recognized in their freedom a call to move about as active evangelists; in St Paul’s captivity, a call to him rather to clear up the difficulties and develope the intelligent faith of enquirers brought in by them. The “men of faction” might affect to see in St Paul’s chain a sign of Divine prohibition and displeasure; the “men of love” would recognize in it a sign of designation to a special and noble work.
Fuente: The Cambridge Bible for Schools and Colleges
But the other of love – From pure motives, and from sincere affection to me.
Knowing that I am set for the defense of the gospel – They believe that I am an ambassador from God. They regard me as unjustly imprisoned, and while I am disabled, they are willing to aid me in the great cause to which my life is devoted. To alleviate his sorrows, and to carry forward the great cause to defend which he was particularly appointed, they engaged in the work which he could not now do, and went forth to vindicate the gospel, and to make its claims better known. Coverdale renders this: for they know that I lie here for the defense of the gospel. So Piscator, Michaelis, and Endius render it: supposing that the meaning is, that he lay in prison for the defense of the gospel, or as a consequence of his efforts to defend it. But this is not in accordance with the usual meaning of the Greek word keimai. It means to lie, and, in the perfect passive, to be laid, set, placed. If the apostle had referred to his being in prison, he would have added that fact to the statement made. The sense is, that he was appointed to be a defender of the gospel, and that they being well convinced of this, went forth to promulgate and defend the truth. That fact was one of Pauls chief consolations while he was thus in confinement.
Fuente: Albert Barnes’ Notes on the Bible
Verse 17. The other of love] Through a sincere desire, not only to make known the way of salvation to the people, but also to vindicate and help the apostle, because they considered him as appointed by God to preach and defend the Gospel. The 16th and 17th verses are transposed by ABDEFG, and several others; the Syriac, Arabic of Erpen, Coptic, Sahidic, AEthiopic, Armenian, Vulgate, Itala, and several of the fathers. On this evidence Griesbach transposed them in his edition.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Then intimating the genuine principle and good end of the better sort, who were moved from a prevailing affection to God, the edification and salvation of souls; cordially joining with Paul in carrying on the same design that he did, who was appointed of God, Act 23:11; 1Th 3:3; both by doctrine and obedience, active and passive, to defend the gospel, unto which he was admirably called to be a minister, yea, and here a patron, Rom 1:1; Eph 3:7 with 1Co 1:1; and, as it were, to tread the devil under foot (as Tertullian speaks) in his own house. Intimating from all this, that however the former did with an ill mind, in mans judgment, as circumstances then were with Paul, (some of which we are ignorant of), the latter with a pious desire, preach the gospel; yet the event proved, by the good hand of God, beneficial to promote the gospel: and so it may happen still, when some false brethren, moved by blind ambition and intemperate zeal, may snatch a weapon out of the gospel to vex good and godly pastors in their promulgation of it.
Fuente: English Annotations on the Holy Bible by Matthew Poole
But the other of love,…. Those that were truly brethren in the Lord, who had received the grace of God in truth, to whom the Gospel was come in power, and who had a spiritual and experimental knowledge of Christ, and of the mysteries of his grace; these preached Christ of love, “out of the love of him”, as the Ethiopic version reads; that is, out of love to Christ, who to them was exceeding precious, altogether lovely, the chiefest among ten thousands, and their hearts being hot and burning with love to him, they therefore spoke of him with their tongues; and out of love to the Gospel of Christ, which with them was the pearl of great price, and every truth of it more valuable than gold, silver, and precious stones; and out of love to the church of Christ and the members of it, that their souls might be fed and nourished with the wholesome words of Christ, might be comforted with the doctrines of grace, and be established and built up in their most holy faith; and out of love to the souls of others, knowing their miserable estate by nature, and the danger they were in, and therefore preached Christ as the only way of salvation, whereby they could escape the wrath to come; and out of love to the apostle likewise, which the following clause shows;
knowing that I am set for the defence of the Gospel; meaning either that they knew he was a chosen vessel, to bear the name of Christ, and preach his Gospel in the world; that he was ordained and appointed a minister of it before the world was; separated to it from his mother’s womb, and was called unto, and sent to preach it by Christ, and was set apart for it by the church; and was in a very eminent manner qualified to defend it, by preaching, disputing, writing, and suffering: or that they knew that he was laid, or lay, as the words may rendered, in prison, for defending the Gospel of Christ; yea, they knew that his lying in prison was in defence of the Gospel; and therefore, out of love to him, they joined issue with him to defend the Gospel; as he by suffering for it, so they by preaching it, which they knew full well would be matter of great joy to him.
Fuente: John Gill’s Exposition of the Entire Bible
Of faction ( ). Out of partisanship. From , to spin wool, and that from , a hireling. The papyri examples suit the idea of selfish ambition (Moulton and Milligan’s Vocabulary). See 2Cor 12:20; Gal 5:20.
Not sincerely ( ). “Not purely,” that is with mixed and impure motives.
To raise up affliction for my bonds ( ). Now that Paul is down they jump on him in mean and nagging ways. Dative case in . “To make my chains gall me” (Lightfoot).
Fuente: Robertson’s Word Pictures in the New Testament
I am set [] . Or appointed. See on Luk 2:34. Compare 1Th 3:3. Some, instead of rendering the one (or some) preach Christ of contention – but the other of love, join oiJ men some, oiJ de others, in each instance with the succeeding word, making one phrase, thus : ” they who are of love do so knowing that I am set, etc. : they who are of faction proclaim Christ not sincerely, etc. The phrase those who are of faction occurs Rom 2:8; and a similar phrase, him who is of faith, Rom 3:26. There seems no sufficient reason for altering A. V. and Rev.
Fuente: Vincent’s Word Studies in the New Testament
1) “But the other of love” (hoi men eks agapes) “But the others out of love.” Those shall prosper, Psa 122:6; Rom 13:8. The love of Christ constrains to true gospel witnessing, 2Co 5:14.
2) “Knowing that I am set for the defense of the gospel (eidotes hoti eis apologian tou evangelliou keimai) “Perceiving that I am set, fixed, or placed for the defense of the gospel.” True, believers, mature church members, and even sincere church laymen feel secure and assured when they have a pastor, teacher, or leader in whom they can fully confide for the defense of the Word of truth. How much better it is to have a pilot, a captain, a guide who knows what he is doing, where he is going, and how to get there than to have or try to follow one who has fear, wavers, and is uncertain, unprepared for the defense of the gospel, uncertain about how to meet every doctrinal dart of the enemy! Paul was “set” for it; Peter commanded that each should prepare for the same, 1Pe 3:15; Psa 119:46.
Fuente: Garner-Howes Baptist Commentary
17 That for the defense. Those who truly loved Christ reckoned that it would be a disgrace to them if they did not associate themselves with Paul as his companions, when maintaining the cause of the gospel; and we must act in such a manner, as to give a helping hand, as far as possible, to the servants of Christ when in difficulty. (74) Observe, again, this expression — for the defense of the gospel For since Christ confers upon us so great an honor, what excuse shall we have, if we shall be traitors to his cause, (75) or what may we expect, if we betray it by our silence, but that he shall in return desert our cause, who is our sole Advocate, or Patron, with the Father? (76) (1Jo 2:1.)
(74) “ Estans en quelque necessite;” — “When they are in any emergency.”
(75) “ Praevaricatores ” The term is employed by classical writers in the sense of betraying the cause of one’s client, and by neglect or collusion assisting his opponent. See Quinct. 9:2. — Ed.
(76) “ Si nous nous entendons auec la partie aduerse d’iceluy;” — “If we should connect ourselves with the party opposed to him.”
Fuente: Calvin’s Complete Commentary
Php 1:17. I am set, &c. Some would render the word , I lie, that is to say, in bonds for the gospel, in order to make an apology for it before Nero; and this they think a more moving consideration, and one which would sooner excite love and tenderness, than what is expressed in our translation;that he was set, called, raised up, for the defence of the gospel. Heylin renders it, Knowing that I am reduced to this state, for the defence of the gospel.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 2137
DECISION OF CHARACTER RECOMMENDED
Php 1:17. I am set for the defence of the Gospel.
THE Gospel is a revelation of mercy to sinful man, and the most stupendous display of Gods wisdom and grace that ever was given to his intelligent creation It might naturally have been expected that such tidings should have been invariably welcomed with unbounded joy: but, in every age, and every place under heaven, has it excited the fiercest opposition On the other hand, it has been maintained with firmness by Gods faithful servants, and has triumphed over all the opposition that either men or devils could raise against it In truth, it has been assailed no less by subtilty than by force; and its very doctrines have been propagated with a view to undermine its influence. St. Paul tells us, that, on his imprisonment, many rose to the occasion, and proclaimed the Gospel with augmented fortitude; but that some had preached it for no other end than that of drawing away his disciples, and thereby adding affliction to his bonds. He, however, whether under prosperous or adverse circumstances, was set for the defence of the Gospel, and was determined to maintain it, even unto death.
In him we see,
I.
What place the Gospel should hold in our estimation
Nothing is of importance in comparison of it
[Nothing can vie with it in certainty as a record, in richness as a system, or in value as a remedy.
Whatever can be conceived as necessary to establish its authority as a divine record, is found in it in such abundance, that no record under heaven can be received, if this be not. Its evidences, both external and internal, are so clear and numerous, that it is not possible for a candid mind to withstand their force
And what wonders of love and mercy does it bring to our view! the substitution of Gods co-equal, co-eternal Son, in the place of his rebellious creatures, to bear the wrath which they had merited, and fulfil the law which they had broken, and thereby to work out a righteousness wherein they might find acceptance! the sending also of the Holy Spirit, the Third Person in the ever-adorable Trinity, to impart to men the knowledge of this salvation, and to prepare them for the enjoyment of it! Such a mode of restoring man to his offended God infinitely surpasses all finite conception: nor will eternity suffice to explore the wonders of love and mercy contained in it
To the weary and heavy-laden soul nothing else is wanting. It provides for sinful man all that his necessities requirepardon, and peace, and holiness, and glory: pardon of all his sins, how great or numerous soever they may have been; peace with God, and in his own conscience; strength for the performance of every duty; and everlasting happiness at the right hand of God. Never was there a case which this did not reach; never a want for which it was not an adequate supply ]
Nothing, therefore, should equal it in our esteem
[How vain and empty does the world appear, when viewed by the eye of faith! St. Paul, speaking of the cross of Christ, says, that, by it the world was crucified unto him, and he unto the world. This expression of his will set this matter in its true light. Suppose a person suspended on the cross, and in the very article of death: what are the worlds feelings in relation to him, and his in reference to the world? His dearest friends and relatives feel their connexion with him altogether dissolved; and he, even if he has possessed crowns and kingdoms, feels no further interest in them; but bids them, without regret, an everlasting farewell. Precisely thus are the bonds which once subsisted between the believer and the world burst asunder; they no longer regarding him as theirs, and he no longer regarding them as his. The concerns of eternity have taken possession of his mind; and he has no longer any taste for the things of time and sense. This, I hesitate not to say, should, in the main, be the experience of all who embrace the Gospel: they should count all things but dung, that they may win Christ.
Nor should personal ease be deemed of any importance in comparison of fidelity to Christ. The fiery furnace should not intimidate: the den of lions should not deter us from the path of duty. Whatever we may have suffered, or may be threatened with, for the Gospels sake, we should be ready to say, with the Apostle, None of these things move me: neither count I my life dear unto me, so that I may but fulfil my duty to my Lord and Saviour
It is scarcely needful to say, that we must be ready to relinquish for it our own righteousness: for though self-righteousness cleaves closer to us than to any thing else, a just view of the Gospel will dispel it all, as a morning cloud; and we shall be ready to seek our all in Christ; making him, and him alone, our wisdom, and righteousness, and sanctification, and redemption.]
From hence, then, we may easily see,
II.
What firmness it should produce in our conduct
The Apostle was set for the defence of the Gospel, in the midst of greater difficulties and trials than ever were encountered by mortal man [Note: 2Co 11:23-28.]. And a similar firmness should we manifest,
1.
In our adherence to it
[It is, indeed, our very life [Note: Deu 32:47.]; and should occupy our whole souls. It should be to our souls what our souls are to our bodies: it should live, and move, and act in every part. Our every act, and word, and thought, should be directed by it; and we should be as tenacious of it as of life itself. It is justly said, Skin for skin; yea, all that a man hath will he give for his life [Note: Job 2:4.]: and in this light we should view the Gospel: in comparison of it, every thing in the whole universe should be considered as of no account: and, if all the world endeavour to wrest it from us, we should be ready to lay down our life in its defence; well knowing, that whoso will save his life, shall lose it; but that whosoever will lose it for the Gospels sake, the same shall save it [Note: Mat 16:25.].]
2.
In our profession of it
[There were, in the Apostles days, some who preached Christ of envy and strife; and who affected an union in sentiment with him, only with a view to subvert his power. And such preachers exist at this day; adopting and proclaiming the Gospel itself, for the purpose of diminishing the influence of those whose principles are more pure, whose aims are more exalted, whose lives are more heavenly. Indeed, there is scarcely any thing more common, than for the people of the world to point out to their friends men as patterns of sound doctrine and of correct conduct, with no better view than to draw away from more zealous ministers their followers and adherents. But we should be alike on our guard against pretended friends and avowed enemies. I mean not to say that we should not listen to counsel of any kind: for certainly we ought to suspect our own judgment, and to lend a willing ear to good advice; but we should guard against seduction, from whatever quarter it may come; and should prove all things, and hold fast that only which is good. As to concealing our love to the Gospel, we should not attempt it, or even endure the thought of it for a moment. We should not be afraid of having it known whose we are, and whom we serve. We should shine as lights in the world; holding forth, in our lives, as well as with our lips, the word of life: and should so make our light to shine before men, that all who behold it may glorify our Father who is in heaven. It was a matter of public notoriety that the Apostle was set for the defence of the Gospel: nor should our devotion to it be unknown by those around us, who have an opportunity of observing our life and conversation.]
3.
In our propagation of it to the world
[This is the duty both of ministers and people; each of whom, in their respective places and stations, should advance the knowledge of it to the utmost of their power. The whole mass of converts, when driven from Jerusalem by the persecution which had consigned Stephen to martyrdom, went every whore preaching the word [Note: Act 8:4.]. And, in like manner, all, of every description, though not called to the ministerial office, are, in a less ostensible manner indeed, though scarcely less effectual, to bear testimony to the truth, and to commend the Saviour to all around them [Note: If this be preached in support of a Bible Society, here would be the place for shewing the importance of such societies, and mens duty to support them.] To put our light under a bushel would be the greatest injustice both to God and man: to God, who has imparted it to us for the good of others; and to man, who can by no other means be guided into the way of peace. To the pious zeal of others we are indebted for all that we know; and, having freely received, we should freely give.]
Address
1.
Those who have no regard for the Gospel
[In what a pitiable state are you! and how awfully has the god of this world blinded your eyes! Perhaps you think that the opposition which it meets with is a just ground for questioning its real worth. But I should rather say, that that very opposition is a presumptive evidence in its favour; because it has been so opposed from the days of Cain and Abel until now; and because it declares what reception it shall ever meet with from an ungodly world. And may I not add, that the firmness of holy men in its support is a further testimony in its behalf? I know, indeed, that many have died in the defence of error: but where, in the annals of the world, will be found such a frame of mind as that of Stephen, except under the influence of the Holy Spirit, and in attestation to the truth of God? Let not then that Gospel, which has been so esteemed by others, be any longer slighted by you. Be careful, indeed, that you receive the true Gospel: guard against all perversions of the doctrine of Christ: see to it, that, in your view of it, the sinner is laid low, even in the dust, and that the Lord Jesus Christ alone is exalted: and, having once embraced that, let it be all your salvation, and all your desire.]
2.
Those who, knowing the Gospel, are yet afraid to confess it
[No sin is more severely reprobated in the Gospel, than the being ashamed of Christ [Note: Mar 8:38.] And as none is more fatal, so none is more foolish: for the very persons who hate us for the sake of Christ will honour us more, in their minds, for adhering to our principles, than for renouncing them, or acting unworthy of them. But, supposing it wore not so, what is mans displeasure, in comparison of Gods; or his favour, when compared with Gods? To all, then, I say, Fear not man, who, when he has killed the body, hath no more that he can do: but fear Him who can destroy both body and soul in hell; yea, I say unto you, Fear Him.]
3.
The sincere followers of our Lord
[If you suffer even unto bonds, care not for it: let your only fear be, lest by any means you should dishonour the Gospel of Christ. Instead of being intimidated by opposition, let it be to you rather an occasion for manifesting your fidelity to Him, whose servant you are: and in proportion as persecution rages, let your courage rise, and your efforts be increased; and, if called to lay down life itself for him, rejoice that you are counted worthy so to do; and have no concern whatever, but that Christ may be magnified in your body, whether by life or death.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
17 But the other of love, knowing that I am set for the defence of the gospel.
Ver. 17. Knowing that I am set ] , or, laid by the heels. They of love help out at a deadlift, and do my office abroad; as Marulla, a maid of Lemnos, seeing her father slain in the gate, took up his weapons, and not only revenged his death, but helped to keep out the Turks, who hoped to have surprised the city suddenly.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
17 .] but the former out of self-seeking (or ‘intrigue’ (Conyb.): not ‘ contention ,’ as E. V., which has arisen from a mistake as to the derivation of the word, see note, Rom 2:8 ) proclaim Christ insincerely (so Cic. pro leg. Manil. 1, ‘in privatorum periculis caste integreque versatus,’ , Pind. Ol. iii. 37), thinking (explains ; ‘in that they think.’ In the is involved, ‘they do not succeed in their purpose,’ cf. ref. 1 Macc.) to raise up tribulation for (me in) my bonds (i.e. endeavouring to take opportunity, by my being laid aside, to depreciate me and my preaching, and so to cause me trouble of spirit. The meaning given by Chrys., al., ‘to excite the hatred of his persecutors and so render his condition worse, whether by the complaints of the Jews or otherwise,’ seems to me quite beside the purpose. It surely could not, from any circumstances to us unknown (Calvin’s excuse, adopted by Ellic., for the objective view of ), make his imprisonment more severe, that some were preaching Christ from wrong motives).
Fuente: Henry Alford’s Greek Testament
Phi 1:17 . . Here virtually = “selfishness” (rather than “factiousness”). Originally, the character of a worker for pay. Now that which degraded the hired worker, in the estimation of antiquity, was his labouring wholly for his own interests, while it was a sign of the noble to devote himself to the common weal. This sense suits all N.T. passages (Rom 2:8 , 2Co 12:20 , Gal 5:20 , Jas 3:14 ; Jas 3:16 ). See Hpt [37] ’s valuable note from which the above is condensed. . It is hard to say whether ought to be retained. It would easily be accounted for as an assimilation to . in Phi 1:15 . . A distinction has been drawn between . as confined to those sent by Christ and . as applying to all preachers, including our Lord Himself. Probably they are quite synonymous here. Cf. an excellent note in Westcott (on 1Jn 1:5 ) on the special signification of . among compounds of = “proclaim with authority, as commissioned to spread the tidings throughout those who hear them”. . “With mixed motives.” Cf. Pind., Ol. , iii., 37, (quoted by Alf [38] ). . “Purposing.” So frequently in later Greek. Schmid ( Atticismus , i., 128) quotes from Dio Chrys., Aristides and Philostratus. Cf. Phryn. (ed. Lobeck), 190, . There is a sharp contrast between in Phi 1:16 and here. . . . The balance of authority is in favour of . is probably an ancient gloss, which may have crept into some text from the margin. The phrase apparently means “to stir up vexation for me in my imprisonment”. They attributed their own jealous feelings to the Apostle, and could not conceive a greater worry to him than that he should hear of their success in preaching.
[37] Haupt.
[38] Alford’s Greek Testament .
Fuente: The Expositors Greek Testament by Robertson
knowing. App-132.
for. App-104.
Fuente: Companion Bible Notes, Appendices and Graphics
17.] but the former out of self-seeking (or intrigue (Conyb.): not contention, as E. V., which has arisen from a mistake as to the derivation of the word, see note, Rom 2:8) proclaim Christ insincerely (so Cic. pro leg. Manil. 1, in privatorum periculis caste integreque versatus,- , Pind. Ol. iii. 37), thinking (explains ;-in that they think. In the is involved, they do not succeed in their purpose, cf. ref. 1 Macc.) to raise up tribulation for (me in) my bonds (i.e. endeavouring to take opportunity, by my being laid aside, to depreciate me and my preaching, and so to cause me trouble of spirit. The meaning given by Chrys., al., to excite the hatred of his persecutors and so render his condition worse, whether by the complaints of the Jews or otherwise,-seems to me quite beside the purpose. It surely could not, from any circumstances to us unknown (Calvins excuse, adopted by Ellic., for the objective view of ), make his imprisonment more severe, that some were preaching Christ from wrong motives).
Fuente: The Greek Testament
Php 1:17. , from love) towards Christ and me.-, knowing) An antithesis to thinking.- , for the defence) not on my own account.-, I am laid, set) in one place. Lying [laid aside in imprisonment], or running, Paul still made advancement, 2Ti 2:9. He abode at Rome, as an ambassador does in any place on account of a somewhat lengthened negotiation.
Fuente: Gnomon of the New Testament
Php 1:17
Php 1:17
but the other proclaim Christ of faction,-[This is an explanation of the envy and strife. Faction properly implies selfseeking, hence it came to be employed not only of the method of gaining followers, but also of the act. It is the ambition of rival leaders who create parties for egotistic purposes and to serve their own ends, and it is, therefore, of the leaders of the party that was hostile to Paul rather than the followers who are condemned here. From the earliest times the churches were troubled by those who sought adherents only that they might glory in their ability as leaders. Paul found much trouble from the Judaizers among the Galatian churches (Gal 1:6-10), and it was the same spirit that was at work in Rome.]
not sincerely,-Their motive was not a pure one, though they might call themselves ministers of Christ.
thinking to raise up affliction for me in my bonds.-[They could do this by preventing the access of inquirers to him, unable as he was to go to them. Loyal fellow workers would have made it a point to bring their hearers under the personal influence of Paul, and also into a personal connection of order with him. Every instance in which the opposite was done was fitted to try severely the spirit of Paul, to afflict him in and through his position of restraint]
Fuente: Old and New Testaments Restoration Commentary
that: Phi 1:7, Rom 1:13-17, 1Co 9:16, 1Co 9:17, Gal 2:7, Gal 2:8, 1Ti 2:7, 2Ti 1:11, 2Ti 1:12, 2Ti 4:6, 2Ti 4:7, Luk 21:14, Act 22:1, Act 26:1, Act 26:24, 2Ti 4:16,*Gr.
Reciprocal: 1Co 9:3 – answer Phi 1:15 – and
Fuente: The Treasury of Scripture Knowledge
WHAT IS THE GOSPEL?
Set for the defence of the Gospel.
Php 1:17
What is the Gospel for the defence of which the Apostle declared himself to be set? It cannot be comprehended in its fulness, but there are aspects of it to which we may call attention. The Gospel tells us
I. Of a manifested God, through the Incarnation, in the Person of Jesus of Nazareth, of the Eternal Word, Who was in the beginning with God and was God.
II. Of a completed atonement through the obedience unto death of that Incarnate Word in the room of sinful men.
III. Of a free salvation purchased by Christs merit, and offered to all repenting and believing sinners without money and without price.
IV. Of a vanquished grave by the resurrection of Christ from the dead, bringing life and immortality to light.
V. Of an opened heaven by the ascension of that risen Christ within the veil as the Forerunner of His people.
It is strange that the Gospel, as thus defined, should excite against itself the opposition and hatred of the very individuals it was intended to bless. Yet such has ever been its fortune, and never perhaps has there been an age when the Gospel was more virulently assailed than it is to-day, or more urgently demanded that those who know its power should stand forth in its defence.
(SECOND OUTLINE)
THE DEFENCE OF THE GOSPEL
Without attempting an exhaustive discussion of the popular objections commonly advanced against the Gospel, which would need a treatise rather than a sermon, we call attention to what the Gospel does for man.
I. It satisfies his heart.What the human heart needs to give it inward repose is a God to worship, love, and obey; not such a god as materialistic science speaks of. Christianity meets this demand by setting before the human heart, as the supreme object of its worship, love, and obedience, One Whom it declares to be the Image of the invisible God; One Who came forth from the Father; One Who said, and still says, of Himself, He that hath seen Me hath seen the Father; I and My Father are One.
II. It satisfies his conscience.A religion which shall satisfy human nature must be able to deal with and satisfy this part of it; at least, human nature itself appears to think so. If it does not, what, it may be asked, is the meaning of that strange phenomenon of altar-building and sacrifice-offering which makes itself visible whensoever and wheresoever man comes? Yet,
Not all the blood of beasts
On Jewish altars slain
Could give the guilty conscience peace.
What, however, man could not do for himself the Gospel proposes to do, can do, and does. It meets and answers the demand of mans conscience in a manner at once righteous and efficacious, pointing the guilt-burdened sinner to an altar erected and a sacrifice provided by God Himself; to the suffering Servant of Jehovah, upon Whom God laid the iniquity of us all; to the Lamb of God, that taketh away the sins of the world.
III. It satisfies his intellect.We know that one of the charges levelled against the Gospel is that it does not satisfy the intellect. But this is, too often, the fault of the intellect rather than the Gospel. One wonders if men like Saul of Tarsus, and Augustine of Hippo, Origen and Athanasius of Alexandria, and Tertullian of Carthage; like Luther and Calvin and Knox; like Owen and Howe and Boston and Rutherford; like Bacon and Milton; like Newton and Chalmers; like Brewster and Faraday, not to mention othersone wonders if these men must be set down as poor pigmies in mental stature beside the magnificent intellectual Goliaths of to-day. We need to remember that our Lord said, If any man will do His will, he shall know of the doctrine whether it be of God. An intellect in rebellion against God will never be satisfied.
Fuente: Church Pulpit Commentary
(Php 1:17.) -But the others preach Christ of faction, not purely. There is no specific difference between and , Act 17:3; Act 17:23; Col 1:28. The first verb is already applied to both parties. Hesychius defines the one term by the other; but the former verb is of most frequent occurrence; the latter being confined to the book of Acts and Paul’s epistles. The noun is not from , and signifying contention, as Theodoret has it- ; for the apostle formally distinguishes and in 2Co 12:20 and in Gal 5:20, in both which cases the two nouns occur in the same verse. It is from , a day-labourer, Hom. Il. 18.550; the resemblance to being perhaps accidental-Passow, sub voce; Benfey, 1:56-Fritzsche, in his Excursus appended to the second chapter of Romans. The idea of mercenary soon followed that of labour for hire, out of which sprang that of emulation and worthless self-seeking-malitiosa fraudum machinatio. The term , as Fritzsche remarks, includes both the and of the fifteenth verse. Liddell and Scott fall away from the true meaning of the word, and do not distinguish it from , when in their Lexicon they give contention as its meaning in the New Testament. The of Suidas and Theophylact comes nearer the true idea. This party, therefore, in proclaiming Christ, did not do it -preach with pure intent. , Hesiod, Opera et Dies, 339. Thus the adjective is used, 2Co 7:11. The adverb characterizes not the contents, but the motive or spirit of their preaching. Bengel’s idea is baseless, when he says they preached-non sine fermento Judaico; or, as Am Ende says in the same spirit, that in their preaching-multa igitur addunt, multa silent. And the motive of their preaching is truly nefarious-
-thinking to stir up affliction to my bonds, meaning it, but not effecting it. , on the conclusive authority of A, B, D1, F, G, is preferred to the of the Received Text, which was probably in its origin an explanatory term, like the of Theophylact. The participle is parallel to , and with the same causal force, though it is at the same time explanatory of . Their purpose was to aggravate the apostle’s imprisonment. They did God’s work in the devil’s spirit. No wonder Chrysostom exclaims- , -O, the cruelty! O, the devilish energy! In what way they thought to accomplish their object, it is difficult now to tell. Chrysostom simply calls them unbelievers. We cannot agree with Grotius, Le Clerc, Balduin, and those who imagine that this party were Jews, who went about calumniating the gospel and its preachers, with the view of bringing more hardships upon the apostle; the result being that they only excited curiosity, and led many to inquire about the real nature of the new sect. Nor do we think that they were Judaizers of the ordinary class, who represented the apostle as an enemy to the law, and excited the Jews against him. That they belonged to this class, has been held by many, and, among others, by Neander, Meyer, De Wette, and Ellicott. It is difficult to suppose that these preachers were Judaizers. For-
1. The apostle usually condemns the Judaizers-calls them by many bitter epithets, and represents them as subverting the gospel to such an extent, that upon their theory Christ had died in vain, Gal 2:21. And the apostle, as Wiesinger says, would in this case have appeared double-tongued to the Philippians; for in this very epistle, referring to such errorists, he inveighs with special antipathy against them-Beware of dogs; beware of evil workers; beware of the concision. In this passage, however, the apostle says nothing of erroneous teaching, but only of a bad spirit. He does not reject their doctrines as mutilated or adulterated: he only reprobates their motives.
2. They are represented as preaching Christ. It is true the article is used, , which some suppose to have a special reference to the Messiahship and their proclamation of it in a Jewish or secular sense. But then the well-affected party are said also to preach the Christ- . The preaching in its substance was the same with both. Nor can any difference be inferred from the employment of two verbs – and ; the one denoting the work of a herald, and the other that of a messenger; for the first verb in Php 1:15 characterizes the preaching of both parties; and in the preaching described by the second verb in Php 1:18, the apostle expresses his hearty concurrence. Can it be supposed for a moment that the apostle could call any form of Judaistic teaching the preaching of Christ; or use the same emphatic phrase as descriptive both of sound and of pernicious instruction? His friends preach Christ, and no one doubts that by this language he approved of their doctrine; those disaffected toward him preach Christ too, the difference being in their respective spirit and motives.
3. The apostle virtually sanctions such preaching. For, no matter in what spirit Christ is preached, whether in pretence or in truth-provided He is preached at all, the prisoner is contented and happy. Surely he could never have employed such language, if false views of Christ had been propounded, such views as the Judaizers were in the habit of insisting upon-the necessity of circumcision, and the perpetual obligation of the Mosaic law. Was it possible for Paul to rejoice in a style of preaching at Rome, which he so strongly denounced in Galatia? Or could he regard the promulgation of such views as in any sense the furtherance of the gospel? The conclusion then is, that a form of preaching called, without reserve or modification, the preaching of Christ, and one in which the apostle rejoices, in spite of the malicious and perverse motives of those who engaged in it, cannot be the common and carnal Judaistic error which plagued and injured so many of the early churches. Neander is obliged to make the supposition, that Paul thinks of the Judaizing gospel in its effects upon the heathen, when he thus speaks of it. But there is no ground for such an assumption, and such a preaching would profit them nothing. Had the Judaizers given the mere facts of Christ’s life, it might have been well; but such a simple narrative would not have suited their purpose, for they could not detail those facts without connecting with them certain dogmas on the obligation and character of the Mosaic ritual. Nor can Meyer be listened to, when he says that Judaizing preaching was less displeasing to the apostle in Rome, than in Greece or Asia, as the church there had not been founded by him, and was not specially under his apostolical jurisdiction. What this preaching was not, one may thus safely decide.
But it is not so easy to determine what this preaching of Christ was, or how it could be intended to add affliction to the apostle’s bonds. Chrysostom and his followers hold that the intention of such preaching was to stir up the hostility of Nero, and other enemies of the gospel, so that the apostle’s situation might be embittered; the preaching of Jesus as the Christ being most offensive to the Romans, and the unbelieving Jews making use of it to enrage the heathen rulers. But the apostle does not say that the Jews charged the Christians with preaching the Messiahship; the Christians did it themselves. And if they preached the Messiahship in any such form as made it a rival to the imperial sovereignty, would not such a course have equally endangered themselves, and led to their own apprehension and trial? Nor can we suppose the meaning to be, that by their busy publication of Judaizing doctrine, his antagonists thought to annoy the apostle by preaching what they knew he had so resolutely condemned, and to endanger him by holding him up as an enemy to the Mosaic institute, and the venerated customs of his country. For we have endeavoured to show in the preceding paragraphs that such preaching could not be called, as the apostle calls it-preaching Christ; nor could he have tolerated it, far less have given it his seeming approval and countenance. Others, again, as Storr, van Hengel, and Rilliet, suppose that by affliction the apostle means mental suffering, produced by such factious disposition and conduct. It is possible that this view may be the most correct. The noun will bear such a meaning, and it is the intended result of that -unprincipled emulation and intrigue. The apostle speaks of affliction in addition to his bonds-not a closer imprisonment, or a heavier chain, or an attempt to infuriate the emperor and prejudge his appeal, but something over and above his bonds-perhaps chagrin and sorrow at the misrepresentation of his position and character. May we not therefore regard the phrase-I rejoice, and will rejoice, as the opposite of those emotions which they strove to produce within him? They laboured to surround him with circumstances which should cause him affliction, but they failed. He could not but blame their motives, while he rejoiced in the result. They must have set themselves in rivalry with him, must have hoped to ruin his reputation, and damage his apostolical commission, in the way in which they did his work. By their detraction of his character in and through an imitation of his labours, they trusted to chafe and vex him. But as they deserved, they were egregiously disappointed. They thought that he would be afflicted, but he was rejoiced.
If this hypothesis be correct, as we think it is, then we may come to a more satisfactory conclusion as to the nature of the faction referred to. That it consisted of Jews is almost certain. But these Jews might not be Judaizers. In the Corinthian church there was a party that said, I am of Cephas- followers of the apostle of the circumcision, and hostile to those who named themselves from Paul. It is very probable that this Petrine party held high views about the law; but there is no hint in the epistle to the Corinthian church that they either held or taught such mischievous errors as were propagated in Galatia. Minor matters of ceremonial seem rather to have occupied them. Chap. 8 and 10. But there is no question that the apostle’s authority was impugned in Corinth, and in all likelihood by the Petrine party, because he had not been personally called by Jesus, as Simon had been; and by the same party, his right to pecuniary support from the churches seems to have been denied or disputed. While, therefore, there was comparative purity in the section that took Peter for its head and watchword, there was also keen and resolute opposition to the person and prerogative of the apostle of the Gentiles. To meet all the requirements of the case before us, we have only to suppose that such a party was found at Rome, and the fourteenth chapter of the epistle to that church seems to indicate their existence. If there was a company of believing Jews, who held the essential doctrines of the gospel, but was combative on points of inferior value, and in connection with the social institutions of their people, and who, at the same time, were bitter and unscrupulous antagonists of the apostle from such an impression of his opinions as is indicated by James in Act 21:20-21 -then such a party might preach Christ, and yet cherish toward Paul all those feelings of envy and ill-will which he ascribes to them. Chrysostom touches the truth when he represents them as being jealous of the apostle- . Calvin writes feelingly-Paul assuredly says nothing here, which I myself have not experienced. For there are men living now who have preached the gospel with no other design, than to gratify the rage of the wicked by persecuting pious pastors.
Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians
Php 1:17. The other means the ones in verse 15 who preached Christ of good will. Seing that Paul was set (determined) to proclaim and defend the Gospel, these brethren were encouraged to join in the good work.
Fuente: Combined Bible Commentary
Php 1:17. But the other proclaim Christ of faction. Here is an explanation of the envy and strife. The word rendered faction (Authorised Version, contention) properly implies self-seeking. And we know that from the earliest times the Christian communities were troubled by those who sought adherents only that they might glory in their number. St. Paul found much trouble of this kind from the Judaizers in the Galatian congregations, and it was the same spirit which was at work here in Rome.
not sincerely. Their motive was not a pure one, though they might call themselves preachers of Christ.
thinking to raise up affliction for me in my bonds. This is the rendering of the oldest Greek text. The received text gives to add affliction to my bonds. The affliction which is here meant must perhaps be judged of from the character of those who intended to rouse it up. They were men actuated by a spirit of self-seeking, and could perhaps only understand St. Pauls work in the light of their own. They would have found it a sore trouble had others attempted to take on them to do that which they regarded as their special work. So it may be they judged of St. Paul, and imagined that their work would be looked on with jealousy by him, and thus affliction be roused up for him because while he lay in prison, others were making themselves heard and known. This certainly is an appropriate sense with the verb to raise up, for the idea in it is often of waking up something that is asleep, as the feeling of jealousy might be supposed to be.
Fuente: A Popular Commentary on the New Testament
Paul’s arrival in Rome may have caused some of the self-seeking opportunists in the Roman church some distress. Attention would have shifted from them to him. Nevertheless with him in confinement they had an opportunity to regain the spotlight by becoming more active and outspoken. Evidently some of them thought that their prominence would distress Paul, as his prominence distressed them, but Paul was much less selfish than they were.