Exegetical and Hermeneutical Commentary of Philippians 1:15
Some indeed preach Christ even of envy and strife; and some also of good will:
15. Some indeed ] Here he refers to members of that Judaistic party, or school, within the Church, which followed him with persistent opposition, especially since the crisis (Acts 15) when a decisive victory over their main principle was obtained by St Paul in the Church-council at Jerusalem. Their distinctive idea was that while the Gospel was the goal of the Mosaic institutions, those institutions were to be permanently, and for each individual convert, the fence or hedge of the Gospel. Only through personal entrance into the covenant of circumcision could the man attain the blessings of the covenant of baptism. Such a tenet would not necessarily preclude, in its teacher, a true belief in and proclamation of the Person and the central Work of the true Christ, however much it might (as it did, in the course of history) tend to a lowered and distorted view even of His Person (see further, Appendix D.). St Paul was thus able to rejoice in the work of these preachers, so far as it was a true conveyance to Pagan hearers at Rome of the primary Fact of the Gospel Jesus Christ. The same Apostle who warns the Galatian and Philippian (Php 3:2) Christians against the distinctive teaching of this school, as a teaching pregnant with spiritual disaster, can here without inconsistency rejoice in the thought of their undistinctive teaching among non-Christians at Rome.
For allusions to the same class of opponents see Act 15:1-31; Act 20:30 (perhaps), Act 21:20-25; and particularly the Ep. to the Galatians at large. The passages in which St Paul asserts his authority with special emphasis, as against an implied opposition, or again asserts his truthfulness as against implied personal charges, very probably point in the same direction.
Not that the Judaizer of the Pharisaic type was his only adversary within the Church. He had also, very probably, to face an opposition of a “libertine” type, a distortion of his own doctrine of free grace (Rom 6:1, &c., and below, Php 3:18-19); and again an opposition of the mystic, or gnostic, type, in which Jewish elements of observance were blent with an alien theosophy and angelology (see the Ep. to the Colossians). But ch. Php 3:1-9 fixes the reference here to Christians of the type of Act 15:1.
even of envy ] A mournful paradox, but abundantly verifiable. Render (or paraphrase) here, some actually for envy and strife, while others as truly for goodwill.
good will ] The Greek word, eudokia, in N.T. usually means “good pleasure,” in the sense of choice of what is “good” in the chooser’s eyes. See Mat 11:26; Luk 10:21; Eph 1:5; Eph 1:9; below, Php 2:13. But in the few remaining passages the idea of benevolence appears; Luk 2:14; Rom 10:1; and perhaps 2Th 1:11. Both meanings appear in the use of the word in the LXX, and in Ecclesiasticus. There it often denotes the favour of God; Heb. rtsn. The idea here is strictly cognate; what in a lord is the goodwill of favour is in a servant the goodwill of loyalty.
D. EBIONITE CHRISTOLOGY. (Ch. Php 1:15)
The allusion in our note to “lowered and distorted views” of the Person of our Lord on the part of later Judaizers more or less Christian, has regard mainly to Ebionism, a heresy first named by Irenus (cent. 2) but which seems to have been the direct descendant of the school which specially opposed St Paul. It lingered on till cent. 5.
It appears to have had two phases; the Pharisaic and the Essene. As regards the doctrine of Christ’s Person, the Pharisaic Ebionites held that Jesus was born in the ordinary course of nature, but that at His Baptism He was “anointed by election, and became Christ” (Justin Martyr, Dial., c. xlix.); receiving power to fulfil His mission as Messiah, but still remaining man. He had neither pre-existence nor Divinity. The Essene Ebionites, who were in fact Gnostics, held (at least in many instances) that Christ was a super-angelic created Spirit, incarnate at many successive periods in various men (for instance, in Adam), and finally in Jesus. At what point in the existence of Jesus the Christ entered into union with Him was not defined.
See Smith’s Dict. of Christian Biography, &c., art. Ebionism.
Fuente: The Cambridge Bible for Schools and Colleges
Some indeed preach Christ even of envy and strife – What was the ground of this envy and strife the apostle does not mention. It would seem, however, that even in Rome there was a party which was jealous of the influence of Paul, and which supposed that this was a good opportunity to diminish his influence, and to strengthen their own cause. He was not now at large so as to be able: to meet and confute them. They had access to the mass of the people. It was easy, under plausible pretences, to insinuate hints about the ambitious aims, or improper influence of Paul, or to take strong ground against him and in favor of their own views, and they availed themselves of this opportunity. It would seem most probable, though this is not mentioned, that these persons were Judaizing teachers, professing Christianity, and who supposed that Pauls views were derogatory to the honor of Moses and the Law.
And some also of good will – From pure motives, having no party aims to accomplish, and not intending in any way to give me trouble.
Fuente: Albert Barnes’ Notes on the Bible
Php 1:15
Some indeed preach Christ even of envy and strife
Observe
I.
A good act may be prompted by a bad motive.
II. The good remains though the object fails. (J. Lyth, D. D.)
Motives
I. Vary widely.
II. Do not affect the nature but the moral quality of an action.
III. Determine not the result but the reward. (J. Lyth, D. D.)
The text suggests–
I. Diverse developement of human disposition.
II. The possibility of doing a good deed through a bad motive.
III. The impossibility of entirely concealing motives.
IV. The action of self-seekers turned into the good mans source of joy.
V. Man is never so diabolized as when making a good cause the means of grieving and tormenting the Church.
VI. The mere fact that a man preaches Christ is not a proof of his personal salvation: and if this can be affirmed of preaching, how much more may it be affirmed of learning. (J. Parker, D. D.)
Two voices on the same subject
I. The voice of selfishness.
II. The voice of love. (J. Parker, D. D.)
The real and counterfeit in the Christian ministry
I. Where they correspond.
1. Both adopt the Christian name.
2. Both utter the same shibboleth.
3. Both are active in preaching Christ.
II. Where they differ.
1. In heart. Contention moves the one; love reigns in the other.
2. In spirit. Envy and strife move the one; goodwill actuates the other.
3. In source of strength. Love of party animates the one; confidence in the Lord emboldens the other.
4. In aim. That of the one is to advance, it may be, a lifeless Church; that of the other to propel the gospel of Christ.
5. The depth and accuracy of conviction. The one supposing to rid, etc. (Php 1:16); the other knowing that, etc. (Php 1:17). (G. G. Ballard.)
A spurious ministry
I. The elements formative of it.
1. An imperfect apprehension of Christs mission.
2. A total absence of Christs Spirit.
3. Thought and sympathy, narrowed by early prejudice and preconceived ideas.
4. Christ made subservient to the doctrines, ritual, and history of a system.
II. The results inseparable from it.
1. The cross degraded into a rallying point for party strife.
2. The basest spirit indulged under the pretence of fulfilling a sacred office.
(1) Envy–displeasure at anothers good.
(2) Strife–selfish rivalry which seeks to gain the good belonging to another. Christ preached merely to advance a party.
4. Zeal for propagating a creed, greater than to save a lost world.
III. The germ of it.
1. May exist in those who zealously preach Christ.
2. Consists in a moral contradiction between the heart of the preacher and the theme of his discourse–contentiousness and Christ.
3. Produces impurity of motive in Christian work–not sincerely.
4. Biases the judgment to expect results which are never realized–supposing.
5. Inspires aims which are unchristian–to add affliction. (G. G. Ballard.)
The preaching of Christ
I. The theme. His person and work–His grace and power–His gifts and promises–His example and requirements.
II. The motive. Sometimes impure; as sectarian, mercenary, ambitious–sometimes sincere; from love to God and man.
III. The result. Some good every way–Christ is exalted–the faithful rejoice, (J. Lyth, D. D.)
I. The preaching of Christ. No preaching can bear this designation which does not constitute Him the grand object of it. From the first the holy men who spoke as they were moved by the Holy Spirit pointed to Him. All the Scriptures lead, remotely, perhaps, but certainly, to the Cross of Christ. He is to be preached as the only object of faith, and the sole source of salvation. Opposition must not hinder, nor heresy divert this.
II. The scale on which Christ is to be preached.
1. To all peoples–Philippians and Romans, Europeans and Africans.
2. By men of all views and denominations, Jewish and Gentile Christians; Roman Catholics and Protestants; Anglicans and Dissenters, etc.
III. The spirit in which this should be received. There are two classes interested.
1. Ministers should rejoice when they see the gospel spreading on all sides and among all denominations. Let it not be said of them, Ye know not what spirit ye are off. No jealous or envious feeling at others successes should be cherished by them.
2. Congregations while loyal to their own Church should put a generous construction on the work of others.
IV. The glorious results arising out of this.
1. In time.
2. In eternity. (W. B. Collyer, D. D.)
Toleration
I. We see here the true ground of Christian toleration.
1. Negatively.
(1) Toleration is not an enforced forbearance with men who teach error. Some keep their hands off errorists because they cannot touch them; like boys who will not pluck ripe fruit because there is a high wall in the way.
(2) Nor is it a recognition of the right of men to freedom of thought and experience, which is only part of it.
(3) Still less is it indifference to error. There are men who do not care whether you teach God or Jupiter, heathen mythology or Christian theology.
2. Positively. It is a generous confidence in the vitality of truth and its ultimate victory, born of hope, nursed by courage, adopted by love.
II. If Pauls spirit be right then we need to amend our view of social and moral responsibility. He saw bad men taking his place yet he let them go on, rejoiced in their work, though not in the motive of it. Had he lived in our day he would have been told, You cannot afford to sit in a Church where these men teach or you will be responsible for their teaching. He would have replied, Who made you a judge; to their own master they stand or fall. Every man is responsible for bin own conduct and belief to God. If I please to work with men who are heretical on some points of theology, but who are right in the point in which I work with them (Unitarian temperance reformers, e.g.), I am not responsible for their wrong beliefs, but only for that part which I take. Paul was grieved at the amount of error that was in these men, but the small amount of truth he saw pleased him more.
III. This Christian toleration founded in faith and love, leads to the real and only real union possible to the Christian church. External formulas are not unimportant, but there never will be Christian union in this world until men feel that the invisible, spiritual elements of truth, the interior experience of soul, are transcendently more important than the idea forms, or the government forms, or the worship forms of the Church. Humanity is our common bond outside; why should not Christianity be within? Let every man be fully persuaded in his own mind. (H. W. Beecher.)
Love of Christ and the brethren the essential qualification for preaching Christ
I. It gives impulse to all true motive power. From this sprung their goodwill.
II. It is keen in perceiving, even in chains, the will of God. Knowing that I am set.
III. It is quick in cooperating to accomplish the will of God when known.
IV. It binds the heart in sympathy to all who suffer in the defence of the gospel.
V. It is the mightiest force that men can wield for the gospels triumph. (G. G. Ballard.)
The preaching of Christ a reason for joy and holy exultation
I. Let us inquire what the apostle intended by the preaching of Christ.
1. The exhibition of Jesus as the Messiah sent to save a guilty world.
(1) Such a messenger had been set forth by prophecy and types from the beginning.
(2) He was exhibited as truly human, sinless, Divine.
2. The publication of His great work, and ultimate design in visiting this world.
(1) To atone for sin.
(2) To confer eternal life.
3. The assertion of His claims on all mankind.
(1) To their love.
(2) To their obedience.
II. Glorious as this theme is, yet many preach it from corrupt motives.
1. Some for gain–money, position, influence.
2. Some for victory in a controversial battle.
3. Yet if Christ is really preached, whatever may be the condemnation of the preacher, Christs end will he secured.
III. The reasons why the preaching of Christ, under any circumstances, is a just occasion for holy joy.
1. By this means the enemies of Christ are made to bear unequivocal testimony to His dignity and glory, and to promote the interests of truth without intending it: as the heathen writers quoted by Paul, and the devils confession of Christ.
2. As the world can only be renovated by the preaching of Christ, so even His enemies who preach Him contribute to this event. Think of the heathen world; the acceptance of Christ in any sense and from any hands cannot but better it.
3. We may be assured that God will certainly overrule the preaching of Christ, even by wicked men, to accomplish His purpose of mercy. In much inferior matters God controls the movements of bad men for His own glory. He did so in the case of Judas. Is it not then correct to argue that if God sub ordinates the malignity, ambition, and haughtiness of men to the accomplishment of His providential purposes, He will also overrule them to serve His designs of mercy? Witness the Reformation under Henry VIII.
Application:
1. Our cause for rejoicing is exceedingly great. Notwithstanding there are many parts where the gospel is imperfectly preached, yet there are thousands of holy men who preach Christ from the purest motives.
2. Let us manifest our gratitude to Him who is preached by a more lively zeal in His cause.
3. Let us who love Christ draw into closer union with one another. If we allow bickering and strife while Christs cause may prosper we shall be ruined.
4. Let the despondent be encouraged–anyhow Christ is preached. The gospel is advancing in spite of our fears. (Isaac Mann, M. A.)
Allowable contention
God grant that we may contend with other Churches as the vine with the olive–which of us shall bear the best fruit; but not as the briar with the thistle, which of us will be the most unprofitable. (Lord Bacon.)
An imprisoned preachers thoughts
Paul was imprisoned for preaching the gospel, and was persecuted by them who but for him would not have had a gospel to preach.
1. The apostle had, by nature, a temper that could not bear very much being abused. He was naturally sensitive and aggressive. In prison and helpless no doubt there were slight heavings of the old volcano at the conduct of his opponents. Moreover his conscience was an inspired one, and he must have felt, Who is a judge of orthodoxy if I am not? Did he then rouse the alarm and denounce these preachers of envy and strife? No, he rejoiced where few could have rejoiced, viz., in prison, and at what few could have rejoiced, viz., that his enemies were doing good.
2. Paul might have felt that his life was thrown away, that God had need of him. Many feel that everything must be done, and that there is none to do it hut themselves. Paul had a right to feel so if any man had. But the thought never seems to have occurred to him. No doubt he felt the cowardliness and the cruelty of these men, but the feeling was swallowed up in the reflection that they were doing his work when he could not do it himself.
3. Paul held that so precious is this truth of Jesus that no man can present even a particle of it that is not worth presenting. You cannot preach Christ so that it is not worth while to have preached Him thus. It is better that He should be preached by bad men for bad purposes than not preached at all.
4. It would have been enough in Paul to have said less than he did, such as I trust all will be for the best. I hope it will do some good, but I fear it will do much harm. Of course I cannot associate with them. On the contrary he exults over the certain good of the issue. The hounds of love are better than the hounds of theology to hunt heretics with. How painful not to know the difference between conscience and combativeness.
5. Consider in a few deductions the temptations to which men who are working for religious ends are liable.
I. The danger of substituting activity for the loving graces. The bee that goes buzzing about the flowers in the spring is very useful; but, after all, I think the flowers, that never stir or buzz, are full as interesting and far more important. The buzzing bee gets a good deal of honey, but he would not get a particle if it were not for the silent flowers which contain it all. There is a great peril of an external rattling activity leaving the heart cold, mechanical, and even malevolent.
II. The danger of arrogance.
1. There are a great many people who say that all Churches must be constituted, work, and believe as their own.
2. Many of us have got beyond that, but how many of us can rejoice in the Church whose services has swallowed up ours. But all that Paul wanted was that work should be done, whoever did it; and even rejoiced that others would have the credit for the work he did. Conclusion: From the beginning until today the power of preaching has been and henceforth mill be, not in ideas but in disposition. (H. W. Beecher.)
The motives of Pauls enemies
I. It may be that the enemies of the apostle hoped that their preaching would irritate Nero and his officers against Christianity, and that, offended at this new increase which this doctrine had received, they would quickly discharge their anger upon a prisoner, who was the principal support of this growing religion, either by putting him to death suddenly or by condemning him to some more grievous trouble than his present prison.
II. It may be that envy had inspired them with the thought, that by labouring in preaching the Gospel they should obtain a part of the apostles glory, and that by making good use of the time of his imprisonment, to establish themselves in the minds of the disciples, they should by degrees take away the credit and authority which he possessed; and judging of him by themselves, they imagined that it would be an immense increase to his affliction to see them thus enriched and decorated with his spoils. Such or such like were the thoughts of these wretched men. Judge by this what is the nature of vice, and how horrible its impudence in daring thus to profane the most sacred things, and to abuse them so vilely for, its own ungodly purpose. Thus Satan sometimes clothes himself as an angel of light to further the works of darkness. From which you see that it is not enough that Our actions be good and praiseworthy, if our intentions are not pure and upright. It is to profane the good to do it with a bad end in view.
2. See how the thoughts of vice are not only impudent, but even foolish and vain. These deceivers, judging of St. Paul by themselves, believed that their preaching would vex him. Poor creatures! how little you knew of this high-minded man, to imagine that so small a thing could trouble him! (J. Daille.)
Christ preached by love
I once asked a distinguished artist what place he gave to labour in art. Labour, he said, in effect, is the beginning, the middle, and the end of art. Turning then to another–And you, I inquired, what do you consider the great force in art: Love, he replied. In their two answers I found but one truth. (Boree.)
Evangelical congratulation
How Paul would have rejoiced had he been living now. The ministry at Rome must have been on a comparatively insignificant scale. But for every man who preached the gospel then thousands are preaching it now. Why should there have been such rejoicing in connection with the preaching of Christ crucified.
I. Because thereby the renovation of fallen man is intelligently proposed.
1. High time, by common consent, something was done in that direction, and many are the projects suggested for it.
(1) Give the people a sound secular education.
(2) Give them remunerative employment.
(3) Confer upon them honourable enfranchisement.
(4) Take care to raise them into better and more civilized habits by better dwellings, food, etc.
(5) Educate their tastes, open museums and art galleries.
2. Can you look at these laudable secondary considerations without marking their fatal defect? They deal with man externally and say not a word about his internal renovation. If you leave a mans heart untouched there is that there which will laugh all your culture to scorn. If his heart be right all will be right, but not otherwise.
3. The gospel aims at making the heart right, and succeeds wherever it is accepted.
II. Because thereby the renovation is graciously guaranteed.
1. With the preaching of Christ God has formally connected the exertion of His power. With God all things are possible. The preacher is a fellow worker with God.
2. With this preaching God has been pleased to associate the accomplishment of His purposes.
3. He has identified with preaching the manifestation of His sympathies. (W. Brock, D. D.)
Goodwill—
Goodwill the spirit common to the brotherhood of the Christian ministry
I. It is God-like.
1. The spirit characteristic of all Gods will towards men.
2. The spirit manifested by His Son.
3. The spirit of the gospel message.
II. It is yielded to an honoured brother.
1. To him as a man–his character, aims, and life.
2. To his labours in the cause of Christ.
3. To his future success. (G. G. Ballard.)
The defence of the gospel
I. Is necessary. It has many powerful, malignant enemies.
II. Is imperative upon its professors, whether ministers or people.
III. Must be maintained in love to the truth, its advocates, and even its opponents. (J. Lyth, D. D.)
Observe
I. The cause to be defended.
II. The opposition to which it is exposed.
III. The means of its defence.
IV. The persons who ought to defend it. (J. Lyth, D. D.)
The opponents of St. Paul
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 Corinthians that they either held or taught such mischievous errors as were propagated in Galatia. Minor matters of ceremonial seem rather to have occupied them (1Co 8:10). But there is no question that the apostles 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 to the Gentiles. To meet all the requirements of the case before us we have only to suppose that such a party was formed at Rome, and Rom 14:1-23. 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 towards St. Paul all those feelings of envy and ill will he ascribes to them. Chrysostom touches the truth when he says they were jealous of the apostle. Calvin writes feelingly, Paul 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. (Professor Eadie.)
Pauls joy in the preaching of his enemies
Pauls example is a rebuke to the excessive ecclesiastical spirit. He saw something good in the worst men who preached. Modern precisionists see the worst in the best men. Paul looked on the good side. Modern orthodoxy is disposed always to look on the bad side. If a vase was cracked, Paul turned it round and looked upon the side where it was not cracked. If a vase is cracked, we are disposed to turn it round and look on the side where the crack comes. Paul would certainly rather have men preach Christ that loved Christ; but rather than that Christ should not be preached he was willing that those who did not love Him should preach. (H. W. Beecher.)
Christ really though inadequately preached
The rising sun in the morning brings ten thousand noxious insects to life, brings miasma from the morass, and sets disease flying through the land; nevertheless, in spite of malaria, and in spite of all venemous insects that then begin to move, and in spite of all mischiefs which waking men begin to perform, it is infinitely better that the sun should rise, and that these evils should take place, than that it should be everlastingly dark. It was better to have Christ preached by bad men than not at all. It was better to have the gospel imperfectly delivered than not to have it made known in any way, or only to a limited extent. The truth preached with manifold and manifest error is a thousand times better than none at all. While the full and symmetrical truth as it is in Jesus will do far more good, and good of a far higher type, than any fragmentary views, yet such is the vitality and power of Christian truth, that its very fragments are potent for good. One may stand before an ample glass, long and broad, which reflects the whole figure, and the whole room, giving every part in proportion and in relation. Break that mirror into a thousand fragments, and each one of these pieces will give back to you your face; and though the amplitude of view and the relations of objects are gone, yet the smallest fragment, in its nature and uses, is a mirror still, and you can see your face withal. A full Christ reflects men, time, and immortality; but let error shatter the celestial glass, and its fragments, reduced in value, do in part some of that work which the whole did; and they are precious. (H. W. Beecher.)
The preaching of Christ by whatever lips a source of satisfaction to Christians
You (Scotch commissioners and Presbyterian clergy after Dunbar) say that you have just cause to regret that men of civil employments should usurp the calling of the ministry to the scandal of the Reformed Kirks. Are you troubled that Christ is preached? Is preaching so exclusively your function? I thought the covenant and those professors of it could have been willing that any should speak good of the name of Christ; if not it is no covenant of Gods approving. (Oliver Cromwell.)
Power of the Bible even in faulty versions
A railway man asked for a genuine Catholic Bible, as he was not allowed to read a heretical version like Luthers. Here is the book you want, said the colporteur, handing him a Van Ess copy. Yes; that is the book, said the man, after looking at it well. That happened a few weeks ago, and now Jesus is his All, and he finds the same grand truths about Him, whether he takes Luthers translation or Van Esss. Gods Word shall not return void to Him. (Anstera.)
Power of Christ preached
The surest way of turning a person from one pleasure is to give him a greater pleasure on the opposite side. A weeping willow planted by a pond in a pleasure garden turns all to one side in its growth, and that the side on which the water lies. No dealing with its roots or with its branches will avail to change its attitude; but place a larger expanse of water on the opposite side, and the tree will turn spontaneously and hang the other way. So must mans heart be won. (William Arnot.)
The influence of the gospel
This is the weapon that has won victories over hearts of every kind, in every quarter of the globe. Greenlanders, Africans, South Sea Islanders, Hindoos, and Chinese, have all alike felt its power. Just as that huge iron tube, which crosses the Menai Straits, is more affected and bent by half an hours sunshine than by all the dead weight that can be placed in it, so in like manner the hearts of savages have melted before the Cross when every other argument seemed to move them no more than if they had been stones. (Bp. Ryle.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 15. Some – preach Christ even of envy and strife] These must have been the Judaizing teachers, who insisted on the necessity of connecting the Mosaic rites with the Christian institutions; and, probably, denounced Paul to the Jews dwelling at Rome as not only an enemy to the law and the prophets, but also as a very imperfect Christian, because he declared strongly against the doctrine of circumcision, c. and no doubt endeavoured to prejudice him with the heathen Romans.
The word preach is not to be taken here as implying that the different persons mentioned were what we call preachers of the Gospel: all that we can understand from St. Paul’s use of the word is, that they proclaimed Christ as the promised Messiah, espoused the Christian cause, and contended, whether in public or private, that this Jesus was the Christ; but nothing of this kind appears to have been intended in reference to the conversion of sinners.
Some also of good will.] Some, through mere benevolence to the apostle, both espoused his doctrine and vindicated his cause.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
He doth here tacitly answer an exception which might be made; It were better some of them were silent, than preach so boldly as to procure him hatred, and lessen his reputation;
1. By granting there was somewhat in the allegation, yet it did not conclude against this, that his suffering was advantageous to promote the gospel.
2. By distinguishing of those who were hollow-hearted and false, from an envious principle, designing to disparage this excellent person, who having done much in the lesser Asia and Greece, did now, in the head city of the world, when in prison, also gain proselytes, courtiers and others, for the receiving of Christ; and those were sincere and true-hearted brethren, joining with him in the cause of Christ, and assisting him from true love to Christ, and him his apostle, to get the truth of Christianity entertained in the love of it. The former were evil works, both as to their principle and end, Phi 3:2; the latter acted sincerely in both respects, 2Co 2:17.
Fuente: English Annotations on the Holy Bible by Matthew Poole
15. “Some indeed arepreaching Christ even for envy, that is, to carry out theenvy which they felt towards Paul, on account of the successof the Gospel in the capital of the world, owing to his steadfastnessin his imprisonment; they wished through envy to transfer the creditof its progress from him to themselves. Probably Judaizing teachers(Rom 14:1-23; 1Co 3:10-15;1Co 9:1; 2Co 11:1-4).
some also ofrather,”for”
good willanswering to”the brethren” (Php1:14); some being well disposed to him.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Some, indeed, preach Christ,…. That is, some of them, as the Arabic version reads; some of the brethren, that were only so in profession; wherefore these could not be the unbelieving Jews, who preached the Messiah in general, but did not believe Jesus of Nazareth to be he, and opened the prophecies of the Old Testament relating to him, to the Gentiles; at which the apostle is by some thought to rejoice; inasmuch as this might be a means of giving light to them that were without any knowledge of the Messiah, and of leading them into an inquiry concerning him, whereby they might come to know the true Messiah, and believe in him: for these men were brethren, were members of the church, and whom the apostle owned as brethren in the ministry; neither of which could have been admitted had they been unbelievers to Jesus being the Messiah; nor would the apostle have rejoiced in their ministry; and besides, they preached the same Christ as other Gospel ministers, only on different principles and with different views; they preached the pure Gospel of Christ, they did not preach themselves, or any doctrines of their own, but Christ, nor the doctrines of other men; nor did they read lectures of mere morality, as the Gentiles did; nor were they legalists, as the Jews; they did not insist on the doctrine of works, or preach up justification and salvation by the works of the law, a doctrine the apostle always militated against, nor would he ever express any pleasure and satisfaction in it; nor did they preach a mixed Gospel, partly of grace and partly of works; they were not such as joined Moses and Christ, the law and Gospel, works and grace, together in men’s salvation; nor did they corrupt and adulterate the word of God, or blend it with their own, or other men’s inventions, but they preached Christ clearly and fully; he was the sum and substance of their ministry; they preached up his person as the true God, the Son of God equal with the Father, and possessed of all divine perfections; as truly man, having assumed a true body and a reasonable soul, and as God and man in one person; they preached him in all his offices, as prophet, priest, and King; justification by his righteousness alone, pardon through his blood, atonement and satisfaction by his sacrifice and salvation alone by him; they directed souls to him for all grace, and every supply of it; and assured them that though he died, he rose again from the dead, is ascended on high, is set down at the right hand of God, is an advocate with the Father, and ever lives to make intercession for his people; and when he has gathered them all in, he will come a second time to judge the world in righteousness, and take then, to himself, that they may be ever with him: and yet all this they did,
even of envy and strife; not of “envy” to Christ, whom they preached, but of envy to the apostle; they envied his gifts, his usefulness and success in the ministry; and he being now in bonds, they thought it a proper opportunity to exert themselves, and set up preaching Christ as he had done, in the clearest manner; hoping they should meet with the same success, and gain great honour and applause in the church, and even be able to transfer to themselves that glory which belonged to the apostle: as for their “strife” and “contention”, of which they also preached Christ; it was not with other faithful ministers of the word, about the doctrines of the Gospel; for in these they were agreed with them, at least, in appearance and profession, and in their ministry ever did they raise strifes and contentions about words, from which comes envying among the brethren; for this would not have answered their ends, which were vain glory and popular applause; but they strove and contended one with another, who should preach Christ best and clearest, or with the apostle to get his glory and honour from him; they strove to out vie one another, and particularly him in preaching Christ: but there were others of the brethren who were truly such, who preached Christ as well as they, and upon better principles, and with better views;
and some also of good will; or “willingly” and “freely”, as the Arabic version renders it; without any selfish end or sinister view of vain glory; not moved unto it by envy or ambition; not doing it in a contentious manner, and with an ill design; but of pure “good will” to the Gospel, having a real liking of it, an hearty love for it, a sincere desire to spread it, and promote the interest of a Redeemer, and the good of souls by it; having in a spiritual and experimental manner felt the power, and tasted the sweetness of it themselves: and so were inwardly affected and truly disposed to preach it, clear of all external motives and ambitious views; and as having a good will to the apostle himself, whose heart they knew was in the Gospel, though he was now hindered from the ministry of it; and therefore to the best of their abilities were desirous of supplying his place without the least injury to his character.
Fuente: John Gill’s Exposition of the Entire Bible
Even of envy and strife ( ). “Even because of” (accusative after ). Surely the lowest of motives for preaching Christ. Envy is an old word and an old sin and strife () is more rivalry than schism. It is petty and personal jealousy of Paul’s power and prowess by the Judaizers in Rome whom Paul has routed in the east, but who now exult at the opportunity of annoying their great antagonist by their interpretation of Christ. Jealousy is always against those of one’s own class or profession as preachers with preachers, doctors with doctors.
Of goodwill (‘ ). Because of goodwill toward Paul.
Fuente: Robertson’s Word Pictures in the New Testament
Even of envy. Strange as it may seem that envy should be associated with the preaching of Christ. They are jealous of Paul ‘s influence.
Strife [] . Factious partisanship.
Good will. Toward Paul.
Fuente: Vincent’s Word Studies in the New Testament
1) “Some indeed preach Christ” (tines men ton christon kerussousin) “Some indeed or even proclaim the Christ.” Men may do a good work even out of bad motives; 1) some for fear, 2) some for personal financial gain, 3) some for popularity, 4) some for jealousy, 5) some out of a sense of duty, and 6) some for love, the highest of life’s motives for service.
2) “Even of envy and strife” (kai dia phthonon kai erin) Even because of envy and strife;” for competitive purposes of rivalry, jealousy, or revenge, Gal 1:7. Such also corrupt or make a trade, commercial business, merchandise of the Word of God, 2Co 2:17; 2Pe 2:1-3.
3) “And some also of good will” (tines de kai di’ eudokian) “But some also through or because of good will;” preach Christ, the Redeemer, King of glory, Act 21:14; Rom 1:14-16; 1Ti 2:8.
Fuente: Garner-Howes Baptist Commentary
15 Some indeed. Here is another fruit of Paul’s bonds, that not only were the brethren stirred up to confidence by his example — some by maintaining their position, others by becoming more eager to teach — but even those who wished him evil were on another account stirred up to publish the gospel.
Fuente: Calvin’s Complete Commentary
(15) Of envy and strife.Explained below as of contention, or, more properly (as in Php. 2:3, and in Rom. 2:8; 2Co. 12:20; Gal. 5:20), of factiousness, or party spirit. It seems impossible to doubt that this refers to the Judaising party, St. Pauls old antagonists. The whole tenor of the Epistle to the Romans shows how strong a Judaic element there was in Roman Christianity. Even in approaching Rome, we may gather from Act. 28:15, that the Apostle had felt doubtful of his reception there by the Church. His formal renunciation of the obstinate Jews, and proclamation that the Gentiles would hear what they had rejected, might excite against him not only the unbelieving Jews, but the Jewish and still more the Judaising Christians. The party of Cephas and the party of Paul might be placed in strong antagonism more easily than even at Corinth.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
15. Some indeed preach The next three verses show a painful contrast between two classes of Christian preachers at Rome. Both preached Christ; but one class, different from those just mentioned, are moved by envy toward the apostle; the other by love for him. The latter, the brethren described in Php 1:14, work under the conviction that he is divinely set for the defence of the gospel; the former are animated by party spirit, here called contention, as against the apostle.
Not sincerely Their intentions were not pure, as the next words show. Respecting this anti-Pauline faction at Rome we are largely left to conjecture. They were not Jews, or Judaizers, for Paul held and denounced them as subverting the gospel, which he does not do here. On the other hand, he rejoices in the result of their work
Christ is preached while he complains of their self-seeking spirit and improper motives. On the whole, we think the key is supplied by the epistle to this same Roman Church, (Romans 14, where see notes,) written five years earlier, where we learn of the existence among them of an Oriental asceticism, enjoining abstinence from animal food and wine, and imposing its injunctions as laws of Christian piety. Still adhering to their petty heresy, and magnifying it to a test of what they think orthodoxy, notwithstanding its pointed condemnation by the apostle, its advocates now in their turn refuse to recognise him as God’s appointed defender of the gospel. They would propagate their mongrel system with personal detractions of the apostle, but still calling themselves Christians, and as such preaching Christ, though in pretence and insincerity.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Some indeed preach Christ even of envy and strife, and some also of good will. The one do it of love, knowing that I am set for the defence of the gospel, but the other proclaim Christ of faction, not sincerely, thinking to raise up affliction for me in my bonds.’
He then brings out two approaches being taken by different people according to their particular attitude towards him, for he does not want to deceive the Philippian church into thinking that all at Rome was necessarily harmonious. Some were preaching Christ out of ‘envy and strife’. In other words they were doing it as rivals of Paul with a view to outdoing him. Their message was right but their motive was wrong. Perhaps they were secretly gloating over the fact that Paul was in bonds, and may well have thought that it served him right because he was not as ‘sound’ in his teaching as he might be. And they seemingly hoped that, when he heard what they were doing and how successful they were being, he would be grieved at heart, in the same way as they were envious of him. But others were doing it out of goodwill, because of their love for Christ and for Paul. These last did it as co-operators with Paul, knowing that his whole life was set on the defence of the Gospel. But the former were doing it thinking that by their so doing Paul would be chagrined and upset. They did not understand the spirit of Paul.
Fuente: Commentary Series on the Bible by Peter Pett
Php 1:15. Some indeed preach Christ, &c. It is very proper here to inquire who these preachers were, the rightly stating of which may give some light to this Epistle. There can be no doubt that they must have been professed converts to the Christian religion; for no unconverted Jews or Gentiles would ever give themselves the trouble to preach Christ; and in all probability these preachers must have been converts from Judaism; for, first, by comparing what St. Paul says in his other Epistles, it appears, that the greatest opposition, disturbance, or hindrance that he met with from any who professed themselves Christians, was from them: nor could he, indeed, well be opposed, by any others but Jewish converts, or such as were seduced by, and fell in with them. Secondly, who besides these were likely to endeavour to add affliction to St. Paul’s bonds?He continually represents the cause of his bonds to be his preaching and asserting the liberty of the Gentiles. Now they who were most displeased with that conduct which brought his sufferings upon him, were likely enough to be most forward in endeavouring to aggravate his trouble under them;and who could they be but the Jewish converts?
Fuente: Commentary on the Holy Bible by Thomas Coke
Phi 1:15 . This is not indeed the case with all , that they . . . . . . No, some in Rome preach with an improper feeling and design; but some also with a good intention. (Both parties are described in further detail in Phi 1:16-17 .) In either case
Christ is preached, wherein I rejoice and will rejoice (Phi 1:18 ).
. ] These do not form a part of those described in Phi 1:14 (Ambrosiaster, Erasmus, Calvin, and others, also Weiss, Hofmann, and Hinsch), for these latter are characterized by . . quite otherwise, and indeed in a way which excludes the idea of envy and contention (comp. also Huther, l.c .), and appear as the majority to which these stand in contrast as exceptions; but they are the anti-Pauline party, Judaizing preachers, who must have pursued their practices in Rome, as in Asia and Greece, and exercised an immoral, hostile opposition to the apostle and his gospel. [65] We have no details on the subject, but from Rom 14 we see that there was a fruitful field on which this tendency might find a footing and extend its influence in Rome. The idea that it refers to certain members of the Pauline school , who nevertheless hated the apostle personally (Wiesinger, comp. Flatt), or were envious of his high reputation, and impugned his mode of action (Weiss), is at variance with the previous , assumes a state of things which is in itself improbable, and is not required by the utterance of Phi 1:18 (see the remark after Phi 1:18 ). See also Schneckenburger, p. 301 f.
] indicates that, whilst the majority were actuated by a good disposition (Phi 1:14 ), an evil motive also existed in several, expresses, therefore, the accession of something else in other subjects, but certainly not the accession of a subordinate co-operating motive in a portion of the same persons designated in Phi 1:14 (Hofmann).
. ] on account of envy and strife , that is, for the sake of satisfying the strivings of their jealousy in respect to my influence, and of their contentious disposition towards me. Comp. Phi 1:17 . On , comp. Mat 27:18 ; Mar 15:10 ; Plat. Rep . p. 586 D: .
] But some also; there also are not wanting such as , etc. Observe that the joins itself with , whereas in previously the is attached to the following . The here are they who in Phi 1:14 were described as , but are now brought forward as, in contrast to the , the other portion of the preachers, without any renewed reference to their preponderance in numbers, which had been already intimated. [66]
] on account of goodwill , that is, because they entertain a feeling of goodwill towards me. This interpretation is demanded by the context, both in the antithesis . , and also in Phi 1:16 : . As to the linguistic use of in this sense (Phi 2:13 ), see Fritzsche, ad Rom . II. p. 372. Comp. on Rom 10:1 . Others take it, contrary to the context, as: “ex benevolentia, qua desiderant hominum salutem ” (Estius, comp. already Pelagius); or, “ quod ipsi id probarent, ” from conviction (Grotius, Heinrichs, and others), from taking delight in the matter generally (Huther), or in the cause of the apostle (de Wette), or in his preaching (Weiss).
[65] For the person to whom individually their and (as likewise the subsequent ) had reference was self-evident to the readers, and Paul, moreover, announces it to them in ver. 16 f. Without due reason Hinsch finds in this the mark of a later period , when the guarding of the apostle’s personal position alone was concerned. See against this, Hilgenfeld in his Zeitschr . 1873, p. 180 f.
[66] Van Hengel has not taken this into account, when he assumes that in Paul had in view only a portion of those designated in ver. 14. It is an objection to this idea, that what is said subsequently in ver. 16 of the completely harmonizes with that , whereby the generally , and not merely a portion of them, were characterized in ver. 14 ( . . . .). This applies also in opposition to Hofmann, according to whom the two , ver. 15 f., belong to the of ver. 14, whom they divide into two classes. Hofmann’s objection to our view, viz. that the apostle does not say that the one party preach solely out of envy and strife, and the other solely out of goodwill, is irrelevant. He could not, indeed, have desired to say this, and does not say it; but he could describe in general, as he has done, the ethical antitheses which characterized the two parties. Moreover, means everywhere in the N. T., and especially here in its conjunction with (comp. Rom 1:29 ; 1Ti 6:4 ), not rivalry the weaker sense assigned to it here, without a shadow of justification from the context, by Hofmann (“they wish to outdo him”) but strife, contention . Just as little is to be reduced to the general notion of egotism , as is done by Hofmann; see on ver. 17.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
(15) Some indeed preach Christ even of envy and strife; and some also of good will: (16) The one preach Christ of contention, not sincerely, supposing to add affliction to my bonds: (17) But the other of love, knowing that I am set for the defence of the gospel. (18) What then? notwithstanding, every way, whether in pretence, or in truth, Christ is preached; and I therein do rejoice, yea, and will rejoice. (19) For I know that this shall turn to my salvation through your prayer, and the supply of the Spirit of Jesus Christ, (20) According to my earnest expectation and my hope, that in nothing I shall be ashamed, but that with all boldness, as always, so now also Christ shall be magnified in my body, whether it be by life, or by death. (21) For to me to live is Christ, and to die is gain. (22) But if I live in the flesh, this is the fruit of my labour: yet what I shall choose I wot not. (23) For I am in a strait betwixt two, having a desire to depart, and to be with Christ; which is far better: (24) Nevertheless to abide in the flesh is more needful for you. (25) And having this confidence, I know that I shall abide and continue with you all for your furtherance and joy of faith; (26) That your rejoicing may be more abundant in Jesus Christ for me by my coming to you again.
There is somewhat very striking in the Apostles account of these different preachers. Who could they be that preached Christ, even of envy and strife? Not, surely, regenerated men! And yet, is it not possible, even for God’s own children, in preaching, to do so? May not as well as in all the other circumstances of life, men feel the breakings out of corruption; so as to mingle in holy seasons, as well as upon other occasions? Is it not possible for jealousy to appear in the ministry, as well as in other parts of life? Alas! where, or in what part, of his time-state upon earth, is a child of God exempt from corruption, in all that pertains to the flesh? As to those who preached Christ out of good will; there is somewhat very blessed in this relation, however weakly and imperfect it was done. But what we have most to admire on this occasion is, that the great soul of the Apostle rejoiced at everything, and in everything, provided Christ was the one glorious subject of all preaching. Let the interest of my Lord and Master be forwarded, (said Paul,) and I care not about the instrument, or the motive by which he is guided. Oh! the triumphs of grace through Christ.
I very earnestly entreat the Reader particularly to remark what Paul saith of himself, and, of consequence, all the Lord’s people like himself, who are conscious of being in a justified state before God in Christ. He had no choice whether to live or die. And, if the Lord had referred it to the Apostle to have made his own choice, very sure I am that Paul would have referred it back again. And what I observe of this great Apostle, may be said of much humbler saints. When Paul looked forward, and beheld that eternal weight of glory which awaited him, his holy soul could not but long for the body to be dissolved, that in spirit he might be with the Lord. But when he looked around and beheld Christ’s Church comforted and refreshed by his personal ministry, Paul felt a willingness to postpone his own everlasting happiness, for the promotion of the everlasting happiness of the Lord’s people. Hence, the Apostle was suspended in his desires. He paused over the prospect; and, therefore, left it with the Lord. And so, I am fully convinced, is it with many of the faithful of the Lord, in every age of the Church. They long for Christ. They long to be with Christ. And nothing here below, as it concerns themselves, could make them for a moment wish to remain in the prison of a sinful body, no, not an hour. But, if Jesus employs them in his service, and condescends to make them useful to his Church and people, willingly will they delay their own personal felicity, in the presence of God and the Lamb, to forward the everlasting happiness of their brethren upon earth.
Reader! what saith your personal apprehension of these things? It would sound somewhat strange, to say to a child of God, and especially to a minister of Christ, I do not wish your departure for a long time from the Church upon earth, though very sure I am, whenever the Lord shall call you out of life, it will be but to exchange the Church below for the Church above. But out of love to the Lord’s little ones, in this sorrowful world, I earnestly hope your personal enjoyment of Christ in heaven will be many years postponed. This would be an extraordinary thing to say. But yet, such are the motives to wish, that Jesus will not take home his chosen ones, in compassion to his Church in the wilderness, that godly souls cannot but mourn and cry out, Help, Lord! when the faithful are diminished from among the children of men.
Zealous, faithful servants of the Lord are but few here below. And, while they shine as lights in the world, in the midst of a crooked and perverse generation, we cannot but regret when any of them cease to lighten around, for we too sensibly feel the darkness their absence makes. It is a sad sign of approaching night, when the Lord extinguishes his brightest luminaries! And, in relation to themselves, though the change in every sense makes for their good, yet they need not depart to enjoy Christ. For they do enjoy by faith, a real personal communion and fellowship with the Father, and with his Son Jesus Christ, by God the Spirit. And, moreover, in one way they can and do, promote the Lord’s glory upon earth, which they cannot in heaven. There are no sinners there ignorant of Christ’s Person, and of his Godhead and salvation. But there are thousands here of the Lord’s own redeemed ones, while in the unrecovered state of our Adam-nature, to whom the Lord can make them useful, in speaking of his princely royalties, and his loving kindness and mercy.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
15 Some indeed preach Christ even of envy and strife; and some also of good will:
Ver. 15. Some indeed preach Christ ] Such self-seekers there are today not a few. Two things make a good Christian, good actions and good aims. Though a good aim doth not make a bad action good, as we see in Uzzah, yet a bad aim makes a good action bad, as in these preachers. They preached Christ, so did the devil, who yet was silenced by Christ, Mar 1:24-25 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
15 .] The two classes mentioned here are not subdivisions of the above, who would more naturally be and , but the first ( ) are a new class, over and beyond those , and the second (in which clause the refers to the first ) are identical with the above. The first were the anti-pauline Christians, of whom we hear so often in the Epistles (see Rom 14 .; 1Co 3:10 ff; 1Co 4:15 ; 1Co 9:1 ff.; 2Co 10:1 ff; 2Co 11:1 ff. &c.).
, besides those mentioned Phi 1:14 . But this does not imply that the is to be referred to , as Ellic. represents me; it introduces a new motive , . . ., and consequently, in my view, a new class of persons.
, not strictly ‘ for the sake of ,’ so that they set envy (of me) and strife before them as their object but ‘ in pursuance of ,’ so on account of , to forward and carry out: see reff.
(2nd) besides the hostile ones: introducing (see above) another motive again, differing from that last mentioned.
on account of , in pursuance of, good will (towards me).
Fuente: Henry Alford’s Greek Testament
Phi 1:15-18 . THE RESULT OF HIS MORE FAVOURABLE CIRCUMSTANCES: CHRIST PREACHED, WHETHER OF SPITE OR GOODWILL.
Fuente: The Expositors Greek Testament by Robertson
Phi 1:15 . . Are these included in the of Phi 1:14 or not? We prefer to believe (so also Weizs., Jahrb. f. deutsche Theol. , 1876, p. 294 ff.) that the Apostle has changed his point of view. For is it conceivable that those who “had confidence” in his bonds should, on the other hand, “raise affliction” (Phi 1:17 ) for those bonds? He thinks now not so much of the emboldening of his Christian brethren as of the fact that the Gospel is being preached with great vigour over a wide area. Accordingly may be taken by itself. Probably goes with . “Some preach actually from envy and rivalry.” = “rivalry” (not “strife”), as often. Cf. Thuc., vi., 31, 4; sch., Eumen . (ed. Paley), 933 (where used in a good sense). To whom does Paul refer? It has usually been taken for granted that it must be to his un-wearying opponents, the Judaisers. So Myr [29] , Alf [30] , Lft [31] , Franke (esp [32] SK [33] , 1895, p. 772), Duchesne and others. But, as Hpt [34] clearly shows, we have no grounds for assuming the existence of a definitely anti-Pauline Jewish-Christian party at Rome (so also Hort, Judaistic Christianity , pp. 112 113). At the same time this jealousy of the Apostle, a matter of personal feeling, may well have arisen in the Jewish wing of the Roman Church. They would naturally be roused to some bitterness by Paul’s emphasis on the universality of the Gospel and his neglect of its specially Jewish setting. But it is unreasonable to divide all the Christians of the Apostolic Age into Gentile-Christians and Judaisers. There would be many Jewish-Christians who never favoured the extreme methods or even doctrines of the latter. ( Cf. M‘Giffert’s instructive discussion, Apost. Age , pp. 393 395, and Pfl [35] , Urchrist. , pp. 147, 151.) It is indeed quite possible that those referred to here are Pauline Christians who for some reason have a personal pique at the Apostle. ( Cf. Ws [36] , Amer. J. of Theol. , i., 2, pp. 388 389, who throws out the interesting suggestion that they may have been old teachers of the Church who had become jealous of Paul’s high position, and so wished to outstrip him and destroy his popularity.) “Paul says nothing here which I have not experienced” (Calv.). . Although not explicitly, these, of course, belong to the of Phi 1:14 . marks the contrast with the preceding clause. . The word can mean nothing else here than “goodwill”. For it is placed in antithesis to and , and resumed by below. Cf. Sir 9:12 , .
[29] Meyer.
[30] Alford’s Greek Testament .
[31] Lightfoot.
[32] especially.
[33] Studien und Kritiken .
[34] Haupt.
[35] Pfleiderer.
[36] Weiss.
Fuente: The Expositors Greek Testament by Robertson
Some. App-124.
preach. App-121.
of = through, App-104. Php 1:2.
also, &c. of good will also,
good will. Greek. eritheia, See Rom 2:8.
Fuente: Companion Bible Notes, Appendices and Graphics
15.] The two classes mentioned here are not subdivisions of the above, who would more naturally be and , but the first () are a new class, over and beyond those , and the second (in which clause the refers to the first) are identical with the above. The first were the anti-pauline Christians, of whom we hear so often in the Epistles (see Romans 14.; 1Co 3:10 ff; 1Co 4:15; 1Co 9:1 ff.; 2Co 10:1 ff; 2Co 11:1 ff. &c.).
, besides those mentioned Php 1:14. But this does not imply that the is to be referred to , as Ellic. represents me;-it introduces a new motive, …, and consequently, in my view, a new class of persons.
, not strictly for the sake of, so that they set envy (of me) and strife before them as their object-but in pursuance of,-so on account of,-to forward and carry out: see reff.
(2nd)-besides the hostile ones: introducing (see above) another motive again, differing from that last mentioned.
-on account of, in pursuance of, good will (towards me).
Fuente: The Greek Testament
Php 1:15. [8] – , some indeed-and some) A separation [Sejugatio; see Append.]: for two clauses are laid down, which are afterwards more fully treated.- ) of good-will: often corresponds to the Hebrew word .
[8] , the word) which, he says, I preach.-V. g.
Fuente: Gnomon of the New Testament
Php 1:15
Php 1:15
Some indeed preach Christ even of envy and strife;-Under these circumstances it is difficult to see how any one could be led to preach Christ of envy and strife to add opposition to Paul. While his preaching made a favorable impression, it was not sufficiently popular to lead those not faithful to the Lord to engage in it. It is strange that true believers would do it out of envy.
[Were they persons without the love of the gospel, and without personal convictions of its truth? This is impossible. Paul would have regarded such as enemies of the Lord; and such would more likely oppose Christ as well as Paul. Were they then Judaizers? Most assuredly not the mere legalists, such as Paul exposed in the epistle to the Galatians. He certainly could not have rejoiced in the gospel and the Christ they preached. (Php 3:2; Gal 4:6-7; Gal 5:3; Gal 5:10-12; 2Co 11:4). It seems more probable; therefore, that they were those who opposed Paul on various grounds and questioned his authority. It is very likely also that the Christians at Rome were without a strong leadership before Pauls coming, and that some of their leaders, jealous of his influence, became personal enemies.]
The preaching of these factious adversaries is so insincere that the very contrast between their state of mind and their action carried their condemnation with it. They thought to take advantage of the fact of his bonds, and of whatever these occasioned in the unlimited freedom of his preaching to promote the interest and increase of their own party to make his bonds more grievous. Paul says nothing here that many faithful gospel preachers have not experienced.
and some also of good will:-[These are the same as those mentioned in the preceding verse, but introduced here again under a different point of view, and in contrast with those just described. These preach from good will. Their motive was a personal one also, but how noble and pure. Good will toward Paul who was the appointed proclaimer of the gospel, whose work they regarded as holy, which it was their duty and privilege to help forward, especially now that by his imprisonment he himself was hindered to a great extent from carrying out his mission.]
Fuente: Old and New Testaments Restoration Commentary
preach: Phi 1:16, Phi 1:18, Act 5:42, Act 8:5, Act 8:35, Act 9:20, Act 10:36, Act 11:20, 1Co 1:23, 2Co 1:19, 2Co 4:5, 1Ti 3:16
even: Phi 2:3, Mat 23:5, Rom 16:17, Rom 16:18, 1Co 3:3, 1Co 3:4, 1Co 13:3, 2Co 12:20, Gal 2:4, Jam 4:5, Jam 4:6
and: Phi 1:17, 1Pe 5:2-4
Reciprocal: Num 11:29 – would Pro 18:2 – but Isa 1:13 – it is Isa 58:4 – and to smite Luk 9:50 – Forbid 1Co 13:4 – envieth 2Co 11:12 – them 2Co 11:13 – false Gal 6:12 – as desire Phi 3:18 – enemies Col 1:28 – Whom 1Ti 6:4 – words 2Ti 2:5 – strive Jam 3:14 – if
Fuente: The Treasury of Scripture Knowledge
(Php 1:15.) But while the apostle in this statement includes the majority, there were some exceptions. There was a party actuated by a very different spirit-
– . Some indeed, also, for envy and contention, preach Christ. By , the apostle does not refer to a section of the previous . The indicates that another and distinct party is noticed; not, as Rilliet writes, parmi les Chrtiens qui ont repris courage, and as Rheinwald and Hoelemann suppose. Had he merely meant to characterize the into two parties, there was no occasion to say . There is, as Ellicott says, an implied contrast in , while it points out an additional party. Hartung, 1, 136, etc. The preposition refers to the motive, not the purpose of preaching-envy and contention. Winer, 49, c; Mat 27:18; Mar 15:10. This class of men were jealous of the apostle’s influence, and strove to defy him, to undermine his reputation and authority, and gall and gainsay him by their modes of speech and action. What this party was, will be immediately discussed. It was an Anti-Pauline faction, but we cannot regard it as simply a Judaizing one. The apostle adds-
-but some also preach Christ for goodwill. The persons indicated by are probably those contained in , and so named, or spoken of as a party here, from being placed in contrast with the first . The preposition points out, again, the motive, and that motive is goodwill to the apostle himself, and not, as many suppose, either goodwill to the cause, or to men’s salvation. The and on the one hand, and this on the other hand, are purely personal to the apostle, as indeed he proceeds at once to explain.
The 16th and 17th verses are transposed in the Received Text. The idea of preserving conformity to the division of parties in the preceding verse, seems to have suggested the change, as if, when the apostle had referred to the envious and contentious preachers first, he must, in the same order, give his explanation of them. Heinrichs, without any authority, reckons both explanatory verses as spurious. Mller vindicates the arrangement of the Textus Receptus for very frivolous reasons. The best MSS. place them in the reverse order of the Received Text, and by putting the verse last which describes the factious preachers, the force of , in the 18th verse, is more vividly brought out.
Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians
Preaching Christ
Php 1:15-30
INTRODUCTORY WORDS
1. Some preach Christ of envy and strife. Of one thing we are sure: we are commanded to contend earnestly for the faith once delivered. Of another thing we may be equally sure: we are not to preach Christ with contention.
The word in II Timothy says, “The servant of the Lord must not strive.” To the contrary we are told to “be gentle unto all men, apt to teach, patient.” In meekness we are to instruct “those that oppose themselves.”
Whenever we permit ourselves to use the pulpit, dedicated to the Gospel of Jesus Christ, as a place to inflict our indignation and contempt against personalities, we are contrary to the Spirit of the Master.
Even in opposing sin and its ravages, we must do so in a spirit of grief and compassion, and not in the spirit of strife.
2. Some preach Christ to add affliction to others, Paul, in Php 1:16, said: “The one preach Christ of contention, not sincerely, supposing to add affliction to my bonds.”
This is even worse than the other. How was it possible that men who professed to know God and His Gospel, should become so opposed to the Apostle Paul? One would think that Paul’s scars and bonds would have sufficed. But their desire to add affliction upon affliction is almost unbelievable.
For our part, we think that we should be very careful in condemning others. It is to their own Lord they stand or they fall.
3. Others preach Christ of good will and of love. Remember both of these parties were preaching Christ, and perhaps preaching Christ in sincerity, even though some were contentious and given over to strife and envy.
These who preached through good will and through love were far more acceptable to God. They realized that Paul was set for the defense of the Gospel, and not for its destruction. Wherever there is love and good will, there the spirit of Christ is being made manifest.
4. Paul’s conclusion. Php 1:18 is one of the Scriptures which opens up the very throbbings of Paul’s heart. It reads thus: “What then? notwithstanding, every way, whether in pretence, or in truth, Christ is preached; and I therein do rejoice, yea, and will rejoice.”
These words should teach each of us a great lesson. Suppose some people do preach Christ in a way which is altogether contrary to our own method. So long as the message is true, the Gospel is preached, and Christ is glorified, let us rejoice.
The disciples wanted to bring down fire against some who walked not with them. The Lord immediately rebuked them. It is still true that the dear saints who are not against Christ are for Him. They may make many mistakes and they may err in their spirit, and even in some of their minor doctrinal positions. Let us, however, rejoice if Christ is preached.
We need, today, in the churches, among those who love the Lord Jesus in sincerity and in truth, and who preach Him faithfully, a deeper spirit of comradeship.
I. A CAUSE FOR REJOICING (Php 1:18)
1. Rejoicing when Christ is preached. We remember the story of how Dr. F. B. Meyer sat on the platform listening to George H. C. MacGreggor preaching one of his (Meyer’s) Sermons. He said his friend seemed unaware that he was doing this; and Dr. Meyer would not have cared so much, only that Mr. MacGreggor was preaching it better than he could do it. Thus Dr. Meyer became jealous and even cross about it.
Suddenly Dr. Meyer woke up to the fact that his spirit was affecting his good friend MacGreggor, and that MacGreggor was losing power in his message. Then Meyer prayed, “O God, fill me with Thy love for MacGreggor.” As he prayed, his very soul began to well up with even more than the old love, and MacGreggor began to preach better and better.
Paul said something real when he said concerning those who preached Christ, hoping to add affliction to him in his bonds, “Notwithstanding, every way, whether in pretence, or in truth, Christ is preached; and I therein do rejoice, yea, and will rejoice.”
2. Rejoicing at the results which follow the preaching of Christ. There is joy over one sinner that repenteth-joy in the presence of the angels. There is also joy among saints. How happy are we when we see the Word working to the salvation of the lost.
There is joy also to the sinner who receives the message of truth and crowns Christ as Saviour. At Pentecost they who gladly received His Word were baptized. Have we not heard, “With joy shall ye draw water out of the wells of salvation”?
There is joy to the saved in the time of Christ’s Coming. Paul wrote: “For what is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ at His Coming?” So there is joy here, and there is joy over there.
Christ Himself shall rejoice. Indeed, the preaching of the Gospel means to Christ the outgathering and upgathering of those for whom He died. “He shall see of the travail of His soul, and shall be satisfied.”
Surely He will joy over us all with great joy and with rejoicing.
II. IN NOTHING ASHAMED (Php 1:20)
1. Paul’s first great expectation-“That in nothing I shall be ashamed.” Methinks that the Apostle had the judgment seat of Christ in view. So far as this earth was concerned, he was willing to be considered as the offscouring of the earth. That, however, was chiefly among the enemies of the Cross. Among the saved, he wanted to stand acquitted of all blame. His chiefest desire, however, was to be found acceptable before Christ, at the Bema judgment seat (2Co 5:1-21).
We wonder if all Christians have this in mind as their chief ambition-“in nothing * * ashamed”? Let us remind ourselves, then, that we must sustain down here a conscience void of offense toward God and toward men. We must live in so godly a way, that we know nothing against ourselves. For if our own hearts condemn us, God is greater than our hearts.
“In nothing * * ashamed”-nothing in the doing of evil; nothing in the failing to do the good. “In nothing * * ashamed”-nothing that makes us blush, nothing that would cause us to draw back from Him at His Coming. Nothing now; nothing then.
2. Paul’s second great expectation: That “Christ shall be magnified in my body.” This is the acme of Christian living-doing all to the glory of God. It is ours to adorn the Gospel of grace now, and to adorn the brow of our blessed Lord in Heaven; whether in life, or in death, to magnify Christ-to magnify Him now, in the body, and then, forevermore.
Let us not make excuses about the weakness of our flesh, and the evils of our hearts-God is able to deliver us. Paul once spoke of dragging about a body of “death.” Now he speaks of a body magnifying Christ. He had passed out of Rom 7:1-25, with its groanings, and its despair, into the eighth chapter, where the paeans of the life of victory in the Spirit are sounding out the victory in Christ.
Have you this great desire-to magnify Christ in your body? Think of the possibilities which were Paul’s, and are yours. “Ye are * * that ye should.” Ye are what? A chosen generation-born-again ones-that, ye may show forth the praises of Him who hath called you out of darkness into His marvelous light.
III. TO LIVE IS CHRIST (Php 1:21)
Years ago-at least forty years-we heard Dr. G. Campbell Morgan preach on this text. Unto this day we remember his outline. We will use it now. The headings only are his, and these may vary, somewhat, from lapse of memory.
1. Paul meant to say, For to me to BEGIN to live is Christ; that is, Christ is the beginning of my life. Apart from Him, we had never known life. He is the Author as well as the Finisher of our faith.
It was when we met Him at His Cross and believed on Him that the new life began to surge through our being. “At the cross, at the cross, where I first saw the light,” is true of us all.
2. Paul meant to say, For to me to continue to live is Christ; that is, Christ is the Sustainer of our life. If we began in Him, we also continue through Him. He is the Sustainer of our life, inasmuch as our lives and His are linked together in an indissoluble glory. It is the story of the vine and the branch. The two are linked and interlinked; woven and interwoven. One cannot tell just where the life of the branch begins, and where the life of the vine ends. The very life of the branch is the continual interflow of the life of the vine.
3. Paul meant to say, Christ is the power of my life; all I do, I do because of His enabling. Even now He is saying, “All power is Mine, go, and, lo, I am with you.” He is the great power which enables me to serve Him, and to live for Him. I am living out, what He lives into me; I am working out, what He is working in me.
4. Paul meant to say, Christ is the climax of my life. Everything I do is for Him. I seek not my own, but His. I do all things to please Him, and to give Him glory. My great concern is to be found in Him, accepted and approved.
Whether I eat, or drink, I do it all for Him. If I give a cup of cold water, I give it in His Name.
5. Paul meant to say, for to me to live is to produce Christ. Christ was the product of his life. This was true because Christ in him was all he was, and all he did. When he lived, Christ lived again.
6. Paul meant to say that Christ was the great conclusion of his life. He lived that he might be forever with the Lord.
IV. IN A STRAIT BETWIXT TWO THINGS (Php 1:22-24)
1. “To abide in the flesh is more needful for you.” The Apostle Paul had known a very strenuous, self-sacrificing, and suffering life. He had wrought as few men had wrought; He had given up what few others had given up; he had suffered for Christ as few have ever suffered. He was now, therefore, willing to go or willing to stay.
As he faced the two possibilities, that of remaining with the saints, and that of going on to be with the Lord, he said: “I am in a strait betwixt two, having a desire to depart, and to be with Christ; which is far better: nevertheless to abide in the flesh is more needful for you.”
Thus it was that Paul said: “What I shall choose I wot not.” If he lived, it was for Christ; or if he died, it was gain, for to die was to be with Christ.
We have time to consider only the statement, “To abide in the flesh is more needful for you. The Apostle still longed to do for others. A friend who was with Billy Sunday when he was in the hospital, near to death, heard Billy Sunday pray, “Lord, if You will give me back my strength, I would like to strike a few more licks for Thee.” Why else should we desire life, as Christians, if it is not to make that life count for others? If it were not that we might save some, and lead others to walk the closer with God, we had better go to be with Him.
2. “To be with Christ; which is far better.” A little later, Paul wrote to the Philippians and said: “Ye are my joy and crown.”
In Php 1:22 Paul said, evidently referring to the saints whom he should meet beyond, “This is the fruit of my labour.”
There was no fear with Paul as he looked into the beyond. He went so far as to say it was far better. He knew that to die was gain because to die was to be with Christ. That also was the fruit of his labor.
We, too, should live in the glorious anticipation of being forever with the Lord.
V. PAUL’S IDEAL OF LIFE (Php 1:22-23)
1. The furtherance of your joy and faith. The words above express Paul’s conception of continuing to live among the brethren. He said that he had confidence that he would abide and continue with the saints. He had not thought, however, of taking a rest; and he felt no desire to quit serving. As long as a drop of blood was in his body, he wanted to spend and be spent in behalf of the saints.
A man who had labored so long, knew not how to rest. Mrs. Neighbour and I were escorted in Bethlehem to the dungeon in which Jerome translated the Bible. We marveled that in a place underground, with a mere flickering torch, one could have had the courage of faith, and the energy of the Spirit, to undertake so great a task. There is, however, in all true saints, something within them that will not let them go. Jeremiah said: “I will not * * speak any more in His Name.” His persecutions were so severe, and the people were so hardened against him, that he seemed to say, “What’s the use?” Then he added: “But His Word was in mine heart as a burning fire * * and I could not stay.”
There is something in the true believer’s heart that presses him on and on in behalf of others-for the furtherance of their joy and of their faith!
2. The life more abundant. Paul was not satisfied to get people saved. He wanted to see Christ formed in them. He wanted them to grow into the measure of the stature of Jesus Christ. He wanted their rejoicing to be more abundant in Jesus Christ.
We need to remember that there are always higher reaches, holier vision, and an enlarged fullness of the Lord for all saints. Let us do our part in bringing this about.
VI. GOSSIPING THE GOSPEL (Php 1:27)
1. “Let your conversation be as it becometh the Gospel of Christ.” Our Scripture verse is so wonderful. This is the way it reads: “Only let your conversation be as it becometh the Gospel of Christ.”
There is a little verse in Titus where we read of adorning the Gospel or, the doctrine of God. Here we read of our living adorning the Gospel. The word “becometh” to us suggests a similar thought with the word “adorning.” A dress becomes its wearer when it adorns her, and makes her the more beautiful.
The Gospel of Christ is so marvelous that it would seem impossible for us by our conversation to make it more beautiful, and yet that is just what we can do. We can put the Gospel into our way of living, and into our way of talking; we can gossip the Gospel with words chosen and selected, and thus glorify and magnify it.
It seems to us that the whole thought of Paul is that saints should continually be speaking of the Lord. It is not a mere negative statement, that we should not allow our conversation to harm the Gospel. That would have to be stated with a “Thou shalt not.” The Holy Spirit is rather seeking a positive magnifying and glorifying of the Gospel.
We have seen some men and women who seldom speak without telling the story of God’s love. It seems as natural for them to talk about the Lord Jesus as it is for them to breathe. You expect nothing else from them.
Other Christians whom we have met, never appear to have anything to say about Christ in the general run of their conversation. They talk much, every way, about everything; but in no way do they converse concerning the Gospel.
2. “Stand fast in one spirit, with one mind.” It was not merely for the isolated individual that Paul prayed; it was rather for the whole Church-all of the saints. He wanted them to gossip the Gospel with a unity of spirit and of mind. He wanted them to strive together for the faith of the Gospel. This was the power of the Early Church. They were together, with one heart and one mind in Christ. Schisms and divisions had not yet been known. Carnalities had not yet arisen.
God grant that once again we may have a united church, all spiritual, all conversing Christ, and all contending for the faith.
VII. IN BEHALF OF CHRIST (Php 1:28-30)
1. “In nothing terrified by your adversaries.” When saints are persecuted there is an evident double token. First, it is a token that the adversaries are sons of perdition, that they are lost. Secondly, it is an evident token that the saved are sons of salvation, and of God.
Why then should we be terrified? The enemy can do no more than destroy our bodies; and they can only do this in the will of God. All the enemies which Satan can gather cannot touch our eternal joys, nor can they do more than hasten the day when we shall see our Lord.
2. It is given to saints to suffer. Php 1:29 says: “For unto you it is given in the behalf of Christ, not only to believe on Him, but also to suffer for His sake.”
I wonder if all of us like the word “also,” and the words, “not only.” “Not only to believe * * but also to suffer.”
To believe is to receive. It is to obtain eternal life. Belief is the hand that takes. We all like this very much. We rightly rejoice in eternal life, but God tells us it is not only to believe. Faith must be followed by confession, by separation from the world, by dedication unto Christ. Faith must be followed by a holy affiance to our Lord. Faith, therefore, entails suffering for His sake. If He suffered, shall not they who align themselves with Him also suffer?
If He is outside the camp; and if we are going to Him, we, too, must go outside the camp.
The Lord Jesus never made it easy to get a disciple. He plainly said: “In the world ye shall have tribulation.” He also said: “If the world hate you, ye know that it hated Me before it hated you.”
Thus Paul took a like position. How can any of us expect to live a holy life, without suffering the sneers of those who think it strange that we run not with them to the same excess of riot?
AN ILLUSTRATION
The art of photography is now so perfect that the whole side of a great newspaper can be taken in miniature so small as to be carried in a little pin or button, and yet every letter and point be perfect. So the whole life of Christ is photographed in one little phrase-“Not to be ministered unto, but to minister.” He came not to be served. * * He came to serve. He went about doing good. He altogether forgot Himself. He served all He met who would receive His service. At last He gave His life in uttermost service-giving it a ransom for others. He came not to be ministered unto, but to minister. You say you want to be like Christ. You pray Him to print His own image on your heart. Here, then, is the image. It is no vague dream of perfection that we are to think of when we ask to be made like Christ. The old monks thought that they were in the way to become like Christ when they went into the wilderness, away from men, to live in cold cells or on tall columns. But that is not the thought which this picture suggests. “To minister”-that is the Christlike thing. Instead of fleeing away from the world, we are to live among men, to serve them, to seek to bless them, to do them good, to give our life for them.-J. R. Miller.
Fuente: Neighbour’s Wells of Living Water
Php 1:15. Some is general, but cannot apply to the persons mentioned in the preceding verse, for Paul speaks of them in a favorable way. Doubtless they were the Jews who had professed Christianity but who were inclined to Judaism. Such characters would naturally envy Paul’s great work among the people who had heard him. Preach Christ. This is indefinite as to how much of the Gospel they preached. We are sure, however, that what was preached was correct, or else Paul would not have rejoiced in it as he does in verse 18. But these Juda- izers spread the word that this Christ whom Paul was preaching was the Messiah of the Old Testament. This would be objectionable to the Romans since the predicted one was coming into the world as a king. With the mistaken idea that it was to be a temporal kingdom, the Romans would resent having such a king advocated among their people.
Fuente: Combined Bible Commentary
Php 1:15. Some indeed preach Christ even of envy and strife. In St. Pauls time, as well as in other days, work professing to be good has not always been done from a pure motive. There would no doubt be many professing Christians in Rome long before the arrival of St. Paul, for strangers of Rome were among the crowd in Jerusalem at Pentecost. When, however, St. Paul arrived, the fame of his work and sufferings could hardly fail to draw the attention largely to him, and it would seem as if some of the Roman Christians, aggrieved at this, had taken up the position of partisans, and though still preaching Christ, held themselves apart from the apostle.
and some also of good will. Really seeking the salvation of their hearers. This is the good will of the Gospel.
Fuente: A Popular Commentary on the New Testament
Our apostle had declared in the foregoing verses, that several of his brethren in the work of the ministry, through his constancy in suffering, were emboldened to preach Jesus Christ with more resolution than before. But here he discovers, that there was a vast difference between those preachers: all did not preach Christ alike, with the same mind, from the same motives, for the same sincere ends.
Some, alas! preach Christ out of envy and strife; that is, envying the success of the apostle’s ministry, and endeavouring to draw people off from approving him, to applaud them, hoping to grieve and gall him thereby: but others preached the gospel of Christ of good-will, with a purity of intention, and sincerity of affection, both towards Christ and towards himself, who, for the defence of the gospel, now lay in prison. However, seeing Christ was preached and made known by both, by some in pretence, by others in truth, the apostle rejoiced at it, and took comfort in it.
Learn hence, 1. That such ministers of the gospel are gladly and joyfully to be heard, who preach Christ and his pure word soundly and truly, with what mind soever, from what motive soever, and for what end soever, they preach Christ and his holy gospel. The word is his which they bring, how vicious soever the person, and how bad soever the intention be of him that brings it; and, if the message be his, it is our duty to receive it without prejudice, be the principle what it will in him that delivers it. Many preach in Christ’s name, who perish in his wrath; for Christ takes notice of the inward intention, as well as of the outward action, and observes not only the matter which ministers preach, but the end for which, and the motives from which, they preach, whether from love and good will, or from envy and strife.
Learn, 2. That such Christians who find their hearts inflamed with zeal for the glory of Christ, and the salvation of souls, do and will rejoice exceedingly that Christ is preached, whoever the person is, or whatever the principle may be in him that preaches: If Christ be preached, says St. Paul, I therein rejoice, yea, and will rejoice.
Fuente: Expository Notes with Practical Observations on the New Testament
Motives for Preaching
Others preached Christ with good will for Paul and a love for the truth. They apparently saw Paul’s determination to defend the gospel and were provoked to a greater love of the truth ( Php 1:17 ). We need to have the right message and the right motive. Rather than being like children who believe whatever message they last heard, we need to speak “the truth in love,” so that we might “grow up in all things into Him who is the head–Christ” ( Eph 4:15 ). Paul’s words in 1Co 13:1-3 remind us that great works are made worthless when love is missing.
Fuente: Gary Hampton Commentary on Selected Books
Php 1:15-17. Some indeed preach Christ even of envy Envying my success, or envying me that esteem and reputation which I have in the church, and seeking to gain it to themselves; and strife Striving to draw people off from approving me to applaud themselves, and being desirous to maintain in the church a party that shall oppose me, and willing to add as many abetters to it as they possibly can. It is probable, as Whitby and many others have observed, that these were the Judaizing Christians, who, with the gospel, taught the necessity of circumcision, and of the observation of the ceremonial law; for from these arose , strife and dissensions, 1Co 1:11; and 1Co 3:2; zeal, animosities, and contentions, 2Co 12:20; and that on the account of this apostle, whom they would scarce own as an apostle of Christ, 2Co 7:2, but rather looked upon as one that walked according to the flesh, chap. 2Co 10:2, and would have excluded him from the churches, Gal 4:16-17. And yet, at their preaching Christ, though not sincerely, the apostle may be supposed to have rejoiced, because he knew the time was near when the hay and stubble which they built on the foundation should be revealed, and the destruction of the temple and city of Jerusalem, would sufficiently confute their vain additions to the faith. Some also out of good-will Faithfully intending to promote the glory of God, the success of the true gospel, and the salvation of mankind, and thereby to give me comfort. The one preach Christ of contention Or, they who are of contention, as may be rendered, preach Christ not sincerely With a holy design of advancing his cause, and of glorifying God; but supposing (though they were disappointed) thereby to add affliction to my bonds To increase the calamity of my imprisonment, by grieving my mind through their adulterations of, or additions to, the gospel, or their exciting my persecutors to greater virulence against me. But the other of love To Christ, his gospel, and me; knowing, not barely supposing, that I am set Placed here at Rome, the metropolis of the empire, a place of the greatest resort, and from whence intelligence of whatever is transacted of importance is soon communicated to the most distant provinces: or, , I lie, namely in bonds, for the defence of the gospel For the confirmation of it by my sufferings. They who preached Christ with a pure intention, knew certainly that the apostle was sent to Rome to defend the gospel by suffering for it. For by voluntarily persisting to preach the gospel, although he was, and knew he still should be, exposed to various and great sufferings for preaching it, he gave full proof of his knowledge of its truth and great importance to the salvation of mankind.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Of these local Roman Christians who were now witnessing and preaching more boldly there were two types, distinguished by their motivation. Some were hoping to advance their own reputations by their activities. They were envious of Paul’s prominence and were striving with their fellow believers for selfish reasons. This view seems more probable than that they were the Judaizers Paul spoke of later in Php 3:1-16. Others had a sincere desire to reach the lost and to meet the needs that Paul’s confinement had created.