Exegetical and Hermeneutical Commentary of Philippians 1:16
The one preach Christ of contention, not sincerely, supposing to add affliction to my bonds:
16. The one preach Christ, &c.] There is good critical evidence for reading Php 1:16-17 in the opposite order to that of the A.V. Render, with R.V., The one do it of love, knowing that I am set for the defence of the Gospel; but the other proclaim Christ of faction, &c. It is possible to render, with Bp Ellicott, “ Those who are (men) of love, do it, &c. but those who are (men) of faction, &c.” But this puts a certain strain on the Greek, and is not required by the context.
preach ] Better, with R.V., proclaim; not the same verb as that rendered “preach” just above. It is a word of slightly greater force.
contention ] Better, faction, or rather factiousness, partizanship. The Greek word means first, “work for hire”; passes thence by usage into special political references, denoting hired canvassing, or other interested party-work; and lastly emerges into the present meaning. It is used similarly Rom 2:8; 2Co 12:20; Gal 5:20; below, Php 2:3 (where see note); Jas 3:14; Jas 3:16.
sincerely ] Lit. purely.
to add affliction to my bonds ] So the Received Text. But a better reading gives to raise up. The R.V. gives a good paraphrase; thinking to raise up affliction for me in my bonds. So Alford. Lightfoot suggests the paraphrase, “thinking to make my chains gall me,” the word rendered “affliction” meaning literally “ rubbing,” or “ pressure.” (The Vulgate here has pressura, a word which easily bears, however, a non-physical meaning.) But the suggestion seems to us not altogether probable.
How did the persons in question expect to “raise up trouble” for the imprisoned Apostle? By preventing the access of enquirers or converts to him, unable as he was to go after them. Loyal fellow-workers would have made it a point to bring their hearers under the personal influence of the great Messenger of Christ, and also into a connexion of order with him. Every instance in which the opposite was done was fitted to try severely the spirit of St Paul; to afflict him in and through his position of restraint.
Fuente: The Cambridge Bible for Schools and Colleges
The one preach Christ of contention – So as to form parties, and to produce strifes among his professed followers.
Not sincerely – Not purely – hagnos – not with pure motives or intentions. Their real aim is not to preach Christ, but to produce difficulty, and to stir up strife. They are ambitious people, and they have no real regard for the welfare of the church and the honor of religion.
Supposing to add affliction to my bonds – To make my trial the greater. How they did this is unknown. Perhaps they were those who were strongly imbued with Jewish notions, and who felt that his course tended to diminish respect for the law of Moses, and who now took this opportunity to promote their views, knowing that this would be particularly painful to him when he was not at liberty to meet them openly, and to defend his own opinions. It is possible also that they may have urged that Paul himself had met with a signal reproof for the course which he had taken, and, as a consequence, was now thrown into chains. Bloomfield suggests that it was the opinion of many of the ancient expositors that they endeavored to do this by so preaching as to excite the fury of the multitude or the rulers against Paul, and to produce increased severity in his punishment. But the way in which they did this is unknown, and conjecture is altogether useless.
Fuente: Albert Barnes’ Notes on the Bible
Verse 16. Preach Christ of contention] The Judaizing teachers, they also preach Christ; they acknowledge that Jesus is the Christ or promised Messiah, and preach him as such.
Not sincerely] . Not chastely, garbling the Gospel; not speaking the whole truth, but just what served their purpose; and at the same time they denounced the apostle as an enemy to the Divine institutions, because he spoke against circumcision.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
This distinction he did amplify and explain here, by particularly showing the ill motive, manners, and end of the worst sort of preachers, from an ill affection of hatred, emulation, and wrath, 2Co 12:20; Gal 5:20; with an intemperate zeal to render Paul suspected and despicable in the eyes of the church; and to occasion in the emperor a more severe persecution, and heighten the accusers rage against Paul, and to gain applause to themselves, and vex his soul under outward troubles.
Fuente: English Annotations on the Holy Bible by Matthew Poole
16, 17. The oldest manuscriptstranspose these verses, and read, “These (last) indeedout of love (to Christ and me), knowing (the opposite of’thinking’ below) that I am set (that is, appointed by God, 1Th3:3) for the defense of the Gospel (Php1:7, not on my own account). But the others out ofcontention (or rather, ‘a factious spirit’; ‘cabal’; a spirit ofintrigue, using unscrupulous means to compass their end;’self-seeking’ [ALFORD])proclaim (the Greek is not the same as that for’preach,’ but, ‘announce‘) Christ, not sincerely (answering to’but of a spirit of intrigue,’ or ‘self-seeking’). Literally, ‘notpurely’; not with a pure intention; the Jewish leaven they tried tointroduce was in order to glorify themselves (Gal 6:12;Gal 6:13; however, see on Php1:18), thinking (but in vain) to raise up (so the oldestmanuscripts read) tribulation to my bonds.” Their thoughtwas, that taking the opportunity of my being laid aside, they wouldexalt themselves by their Judaizing preaching, and depreciate me andmy preaching, and so cause me trouble of spirit in my bonds; theythought that I, like themselves, sought my own glory, and so would bemortified at their success over mine. But they are utterly mistaken;”I rejoice” at it (Php1:18), so far am I from being troubled at it.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
The one preach Christ of contention,…. That is, those that preached of envy and strife, an not of good will to Christ, to the Gospel, to the souls of men, or to the apostle; and though they preached Christ, yet
not sincerely or “purely”; not but that they delivered the sincere milk of the word, and preached the pure Gospel of Christ, without any mixture and adulteration; but then they did not preach it with a sincere heart, and a pure intention; for this respects not the doctrine they preached, but their views in it, which were not honest and upright; they did not preach Christ from a principle of love to his person, and from an inward experience of the power of his Gospel, and a zealous affection for it, and firm attachment to it, and with a view to the glory of God, the honour of Christ, and the good of immortal souls; but were influenced by avarice, ambition, and envy: they had very evil designs upon the apostle,
supposing to add affliction to my bonds; imagining that by their free and bold way of preaching Christ openly in the city without control, and with impunity, it might be thought that the apostle did not lie in bonds for preaching Christ, but for some other crime; or otherwise why were not they laid hold on and put under confinement also? or thinking that by such numbers of them frequently preaching Christ about the city, it would either incense and stir up the Jews, Paul’s accusers, to prosecute him more vigorously; or excite Nero to take more cognizance of his case, and either more closely confine him, or hasten the bringing his cause to a hearing, and him to punishment, as the ringleader of this sect, to the terror of others; but this they could not do without exposing themselves to great danger, unless they were determined to recant, as soon as they should be taken up; wherefore it should rather seem that their view was in preaching Christ to carry away the glory of it from the apostle, and take it to themselves; and fancying that he was a man of the same cast with them, desirous of vain glory, they thought it would afflict and distress him, he being in bonds, and not at liberty to exert himself, and make use of his superior gifts and abilities; but in this they were mistaken, he was so far from being made uneasy hereby, that he rejoiced at the preaching of Christ, let their intentions be what they would; and therefore he does not say that they did add affliction to his bonds; but they “supposed”, or thought, that the method they took would do it.
Fuente: John Gill’s Exposition of the Entire Bible
Of love ( ). Out of love to Paul as well as to Christ. Put 1Co 13 here as a flash-light.
Fuente: Robertson’s Word Pictures in the New Testament
The one preach Christ of contention. The order of vers. 16, 17, is reversed in the best texts. Of contentions [ ] . See on strife, Jas 3:14. Rev., better, faction. Compare Chaucer :
“For mine entente is not but for to winne And nothing for correction of sinne” ” Pardouere’s Tale, ” 12337 – 8.
Sincerely [] . Purely, with unmixed motives. The adjective aJgnov means pure, in the sense of chaste, free from admixture of evil, and is once applied to God, 1Jo 3:3. See on Act 26:10, foot – note. Not sincerely is explained by in pretense, ver. 18.
To add affliction [ ] . Lit., to bring affliction to bear. But the correct reading is ejgeirein to raise up, as Rev. : to waken or stir up affliction. The phrase is striking in the light of the original meaning of qliyiv, namely, pressure. They would make his bonds press more heavily and gall him. See on Mt 13:21.
Fuente: Vincent’s Word Studies in the New Testament
1) “The one preach Christ of contention” (hoi de eks eritheias ton christon katangellousin) “The ones out of rivalry preach Christ,” presenting another gospel, a gospel of perversion, Gal 1:6-9; 2Pe 2:12-19.
2) “Not sincerely” (ouch agnos) “Not of holy motive;” with ulterior, devious, selfish purpose, with impure design, Jud 1:4; Jud 1:10; Jud 1:16-19.
3) “Supposing to add affliction to my bonds” (oiomenoi thlipsin egerein tois desmois mou) “Thinking or intending to add affliction or tribulation to my bonds.” Perhaps among these were Alexander, Hymanaeus, and Phyletus, 2Ti 2:16-18; 1Ti 1:20; 1Ti 6:20-21.
Fuente: Garner-Howes Baptist Commentary
16 Some, I say, from contention. Here we have a lengthened detail, in which he explains more fully the foregoing statement; for he repeats that there are two classes of men that are stirred up by his bonds to preach Christ — the one influenced by contention, that is, by depraved affection — the other by pious zeal, as being desirous to maintain along with him the defense of the gospel. The former, he says, do not preach Christ purely, because it was not a right zeal. (68) For the term does not apply to doctrine, because it is possible that the man who teaches most purely, may, nevertheless, not be of a sincere mind. (69) Now, that this impurity was in the mind, and did not shew itself in doctrine, may be inferred from the context. Paul assuredly would have felt no pleasure in seeing the gospel corrupted; yet he declares that he rejoices in the preaching of those persons, while it was not simple or sincere.
It is asked, however, how such preaching could be injurious to him? I answer, that many occasions are unknown to us, inasmuch as we are not acquainted with the circumstances of the times. It is asked farther, “Since the gospel cannot be preached but by those that understand it, what motive induced those persons to persecute the doctrine of which they approved?” I answer, that ambition is blind, nay, it is a furious beast. Hence it is not to be wondered if false brethren snatch a weapon from the gospel for harassing good and pious pastors. (70) Paul, assuredly, says nothing here (71) of which I have not myself had experience. For there are living at this very day those who have preached the gospel with no other design, than that they might gratify the rage of the wicked by persecuting pious pastors. As to Paul’s enemies, it is of importance to observe, if they were Jews, how mad their hatred was, so as even to forget on what account they hated him. For while they made it their aim to destroy him, they exerted themselves to promote the gospel, on account of which they were hostile to him; but they imagined, no doubt, that the cause of Christ would stand or fall (72) in the person of one individual. If, however, there were envious persons, (73) who were thus hurried away by ambition, we ought to acknowledge the wonderful goodness of God, who, notwithstanding, gave such a prosperous issue to their depraved affections.
(68) “ Pource que leur zele n’estoit pas pur;” — “Because their zeal was not pure.”
(69) “ Il se pent bien faire, que celuy qui enseignera vne doctrine pure et saine, aura toutesfois vne mauvaise affection;” — “It may quite well happen, that the man who teaches pure and sound doctrine, will have, nevertheless, an evil disposition.”
(70) “ Certes le sainct Apostre ne dit rien yci;” — “Certainly the holy Apostle says nothing here.”
(71) “ Il ne se faut esbahir si les faux-freres prenent occasion de l’evangile, et s’ils s’en forgent des bastons pour tormenter les bons et fideles pasteurs;” — “It ought not to appear surprising, if false brethren take occasion from the gospel, and contrive weapons for themselves for torturing good and faithful pastors.”
(72) “ Mais voyla: il leur sembloit que la doctrine consistoit ou tomboit bas;” — “But mark! it seemed to them that doctrine stood or fell.”
(73) “ Que si c’estoit d’autres que Juifs, ascauoir quelques enuieux de Sainct Paul;” — “But if there were other than Jews — some that were envious of St. Paul.”
Fuente: Calvin’s Complete Commentary
(16) Not sincerely.This version conveys an incorrect impression. The original is not purely, i.e., not with unmixed and single-minded enthusiasm for Christ. St. Paul does not impute to them hypocrisy, but an admixture of partisanship, and therefore of a narrow-minded hostility to him.
To add affliction.The true reading, to stir up affliction, or oppressive severity (properly, pressure, or galling), perhaps suggests as most probable the meaning (adopted by Chrysostom here) of stirring the minds of St. Pauls jailors to an increased severity, which might prevent his preaching to all without hindrance. The uneasiness of the Government in relation to the Jewish population at Rome is well known. The growth of a secret society (for such Christianity was held to be) among them might easily induce greater severity towards a leader of the sect. (Compare Php. 1:19-20, in which St. Paul states his confidence that this malignant policy would be disappointed.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Php 1:16. Not sincerely, This may refer to the matter of their preaching: it was not sincere, pure, and uncorrupted gospel; but they adulterated it, by mixing Judaism with it; and so they perverted the gospel of Christ. Gal 1:7. Or it may refer to the intentions of the preachers: they acted not sincerely in what they did; but while they pretended their great end was to preach Christ, instead of that they made it their chief business to preach down the Apostle, and to lessen his reputation. The next words seem to support the latter sense, as does what he says in Php 1:18. See the Introduction to this chapter.
Fuente: Commentary on the Holy Bible by Thomas Coke
Phi 1:16-17 . We have here a more detailed description of both parties in respect to the motives which actuated them in relation to the of the apostle.
] corresponds to the two parties of Phi 1:15 , but and that indeed without any particular purpose in an inverted order (see the critical remarks), as in 2Co 2:16 , and frequently in classical authors (Thuc. i. 68. 4.; Xen. Anab . i. 10. 4). In Phi 1:18 the order adopted in Phi 1:15 is again reverted to.
] sc . , a genetic description of the ethical condition of these people: those who are of love , i.e. of loving nature and action; comp. Rom 2:8 ; Gal 3:7 ; Joh 18:37 , et al . We must supply what immediately precedes: , of which . . . then contains the particular moving cause (Rom 5:3 ; Rom 5:6 ; Rom 5:9 ; Gal 2:16 ; Eph 6:8 f., et al .). We might also take (and then ) absolutely: the one , and then bring up immediately, for , the subsequent . (so Hofmann and others). But this would be less appropriate, because the progress of the discourse does not turn on the saying that the one preach out of love, and the other out of contention (for this has been said in substance previously), but on the internal determining motives which are expressed by . . . and . . .; besides, would then follow as merely a weak and disturbing auxiliary clause to .
. . ] that I am destined , am ordained of God for (nothing else than) the defence of the gospel a destination which they on their parts, in consequence of their love to me, feel themselves impelled to subserve. They labour sympathetically hand in hand with me.
] as in Luk 2:34 ; 1Th 3:3 ; comp. Plat. Legg . x. p. 909; Thuc. iii. 45, 2, 47, 2; Sir 38:29 , and other passages in which “ tanquam passivum verbi vel videtur,” Ellendt, Lex. Soph . I. p. 943. Others render: I lie in prison (Luther, Piscator, Estius, Wolf, am Ende, Huther, and others); but the idea of lying under fetters, which would thus convey (comp. Eur. Phoen . 1633; Aesch. Ag . 1492), does not harmonize with the position of the apostle any more than the reference of its meaning thereby introduced: they know that I am hindered in my preaching , and therefore they “ supplent hoc meum impedimentum sua praedicatione ,” Estius. See, on the contrary, Act 28:30-31 ; Phi 1:7 . Van Hengel also imports (comp. Weiss): “me ad causam rei Christianae, ubi urgeat necessitas, coram judice defendendam hic in miseria jacere .” Comp. Hom. Od . i. 46; Soph. Aj . 316 (323); Pflugk, ad Eur. Hec . 496.
.] sc . , the factious , the cabal-makers . See on Rom 2:8 ; 2Co 12:20 ; Gal 5:20 . So also Ignatius, ad Philadelph . 8. It corresponds with the . , Phi 1:15 .
. . ] belong together. . is, in substance, the same as , but more precisely defining it as the announcement of the Messiah (Act 17:3 ; Act 17:23 ; Col 1:28 , et al. ). The words . might have been left out, following the analogy of Phi 1:16 , but are inserted to bring out the tragic contrast which is implied in preaching Christ, and yet doing so , non caste , not in purity of feeling and purpose. is synonymous (Hom. H. in Apoll . 121), also with a mental reference (Hesiod. , 339). Comp. Plat. Legg . viii. p. 840 D; 2Co 7:11 ; 2Co 11:2 ; Phi 4:8 , et al.; 2Co 6:6 .
. . .] thinking to stir up affliction for my bonds , to make my captivity full of sorrow. This they intend to do, and that is the immoral moving spring of their unworthy conduct; but (observe the distinction between and in Phi 1:16 ) Paul hints by this purposely-chosen word (which is nowhere else used by him), that what they imagine fails to happen . On with the present infinitive, see Pflugk, ad Eur. Hec . 283. The future infinitive would not convey that what is meant is even now occurring. See generally Stallbaum, ad Plat. Crit . p. 52 C; comp. Phaed . p. 116 E. How far they thought that they could effect that injurious result by their preaching, follows from Phi 1:15 and from ; in so far, namely, that they doubtless, rendered the more unscrupulous through the captivity of the apostle, sought by their preaching to prejudice his authority, and to stir up controversial and partisan interests of a Judaistic character against him, and thus thought thoroughly to embitter the prisoner’s lot by exciting opponents to vex and wrong him. This was the cabal in the background of their dishonest preaching. That by the spread of the gospel they desired to provoke the hostility of the heathen, especially of Nero, against Paul, and thus to render his captivity more severe, is a groundless conjecture imported (Erasmus, Cornelius a Lapide, Grotius, and others; comp. already Chrysostom, Oecumenius, Theophylact, Pelagius).
On (see the critical remarks) comp. . , Plat. Theaet . p. 149 C, and similar passages.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
16 The one preach Christ of contention, not sincerely, supposing to add affliction to my bonds:
Ver. 16. Preach Christ of contention ] Striving to bear away the bell from me, as the better preachers. And with such ambitionists the Church of Christ hath ever been pestered. This made Luther pray, A doctore glorioso, et a pastore contentioso, liberet ecclesiam suam Dominus, From vain glorious and contentious preachers, the good Lord deliver his Church. This made Strigelius when he was on his death bed bless God that now he should be freed ab immanibus et implacabilibus odiis theologorum, from the cruel and implacable hatreds of dissenting divines. (Melch. Ad. in Vit. Strig.) This drew that counsel from Luther to preachers, that they should see that those three dogs did not follow them into the pulpit, -Pride, covetousness, and envy.
Supposing to add affliction to my bonds ] As immane cruelty, such as Job and David often complain of, Job 6:14 ; Psa 69:26 . Queen Elizabeth hated no less than did Mithridates, such as maliciously persecuted virtue forsaken of fortune, saith Camden.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
16, 17 .] The two classes of , , answering to hi and illi , take up again those of the preceding verse, the last being treated first. These last indeed (preach Christ: omitted, as having just occurred: see below) out of (induced by, reff.) love (this arrangement is better than with Mey., De W., and Ellic. to take and . as generic descriptions, as in Rom 2:8 , of the two classes: for in that case the words . would hardly be expressed in Phi 1:17 , whereas in our rendering they come in naturally, being emphatically prefixed), knowing (motive of their conduct) that I am set (not ‘ lie in prison :’ see reff.: ‘am appointed by God’) for the defence (as in Phi 1:7 ; hardly as Chrys., , , helping me in the solemn matter of my account of my ministry to God) of the Gospel :
Fuente: Henry Alford’s Greek Testament
Phi 1:16-17 . An overwhelming mass of authority is in favour of transposing these verses as above (see crit. note). TR. is simply an emendation based on the order in Phi 1:15 .
Fuente: The Expositors Greek Testament by Robertson
Phi 1:16 . . Is this a complete phrase or does . qualify the predicate . . . supplied from Phi 1:15 ? The latter seems most natural, as it preserves the complete parallelism of the clauses, which would otherwise be disturbed by . has practically become perf. passive of . is seldom used. (See Gildersleeve on Justin M., Apol. , i., 11, 6.) Exactly parallel are Luk 2:34 , ; 1Th 3:3 , . “Am appointed.”
Fuente: The Expositors Greek Testament by Robertson
preach. App-121.
of. App-104.
contention. Greek. eritheia. See Rom 2:8.
not. App-105.
sincerely = of pure motive. Greek. hagnos. Only here.
supposing = thinking. Only here, and Jam 1:7.
add . . . to. Greek epiphero. See Act 19:12, but the texts read “raise” (App-178.)
affliction. Greek. thlipsis. See Act 7:10.
Fuente: Companion Bible Notes, Appendices and Graphics
16, 17.] The two classes of , , answering to hi and illi, take up again those of the preceding verse, the last being treated first. These last indeed (preach Christ: omitted, as having just occurred: see below) out of (induced by, reff.) love (this arrangement is better than with Mey., De W., and Ellic. to take and . as generic descriptions, as in Rom 2:8, of the two classes: for in that case the words . would hardly be expressed in Php 1:17, whereas in our rendering they come in naturally, being emphatically prefixed), knowing (motive of their conduct) that I am set (not lie in prison: see reff.:-am appointed by God) for the defence (as in Php 1:7; hardly as Chrys., , ,-helping me in the solemn matter of my account of my ministry to God) of the Gospel:
Fuente: The Greek Testament
Php 1:16.[9] , of contention) Construed with preach.- , not sincerely) not with a pure intention, or, not without a Jewish leaven; comp. Gal 6:12-13. They spoke of and related what Paul taught: they either did not believe it themselves, or did not confess that they did so. Rumour, report, general preaching, is useful for rousing the attention of many, and requires no great ability [] in them that preach, which is necessary, and demands purity of mind and doctrine in closer application; as, for example, among the Galatians; comp. Gal 1:7, etc.-, thinking) They thought that the Gentiles, when they observed the increase of the Gospel, would be indignant with Paul in particular; but the efforts of his opponents did not succeed with them, nor did Paul consider it as an affliction, therefore he says, thinking.-, affliction) even accompanied with the danger of death.-, to add) His bonds were already an affliction: they were adding affliction to the afflicted.
[9] The Germ. Vers. places the 17th verse before this clause of the 16th, following the marg. of the 2d Ed. rather than the larger Ed.-E. B.
ABD()G Vulg. place – before .-. The Rec. Text order is supported by none of the very old authorities except the later Syr.-ED.
Fuente: Gnomon of the New Testament
Php 1:16
Php 1:16
the one do it of love,-The preaching prompted by good will springs out of love
knowing that I am set for the defence of the gospel;-[This is the ground of this special manifestation of Christian love, which inspired sympathy with him in his great work, and moved them to preach the gospel committed to his charge.]
Fuente: Old and New Testaments Restoration Commentary
not sincerely: Phi 1:10, 2Co 2:17, 2Co 4:1, 2Co 4:2
supposing: Job 6:14, Job 16:4, Psa 69:26
Reciprocal: Job 16:2 – miserable 2Co 11:13 – false Phi 1:15 – preach Phi 2:3 – nothing Phi 3:18 – enemies
Fuente: The Treasury of Scripture Knowledge
(Php 1:16.) , -The one party indeed (preach Christ) of love, knowing that I am set for the defence of the gospel. The first clause is a nominative, and the supplement is preach Christ. For we agree with Alford, against Meyer, van Hengel, De Wette, and Ellicott, that and , are not simply generic descriptions, as in Rom 2:8; Gal 3:7. Ellicott objects that in this verse would only be a repetition of . And so it is, but with an explanatory purpose-and so with the other pair of opposite terms. And the apostle does not reiterate simply the nature of the difference of feeling in the two parties, but he adds the cause of it, for the participles and preserve their true causal signification. Under the hypothesis which we are opposing, the words come in awkwardly, and would hardly be expressed in Php 1:17; but they occur in our construction as the expected complement. Still the meaning is not very different, whether the party is characterized by love, or whether love be assigned as the motive of their preaching. Yet, as preaching is specially regarded in the paragraph as the development or result of feeling, we take the clause as describing that feeling; not as simply designating a party, but as specifying a motive in active operation. They preached Christ out of love; and their affection was intelligently based-
-knowing that I am appointed for the defence of the gospel. The noun is vindication-the defence of the truth, freeness, adaptation, and divine origin of the gospel. Luther, Estius, Am Ende, Matthies, and van Hengel, take in a literal sense-I lie in prison, or in misery. The idea is far-fetched and unnecessary. The verb means as often, to be set aside for, or to be appointed to. Luk 2:34; 1Th 3:3. What then is the reference?
1. Some, as Estius, a-Lapide, and Pierce, understand by , the apostle’s formal vindication of himself and his cause before Nero. But this is too restricted a view, though such a defence is not to be excluded.
2. Chrysostom’s idea of is peculiar. He refers us to Paul’s answer at the judgment-seat of God. I am appointed to preach, they help with me, and they are diminishing the weight of that account which I must give to God. The apostle, however, is not speaking of his account to God, but of his special work in defending the gospel, which those who loved him knew how to appreciate (Php 1:7); nor is ever used of the solemn and final reckoning.
3. Others bring out this thought,-These friends see me imprisoned, and they supply my forced abstinence from labour by their preaching. Such is the view of Estius, Hoelemann, and van Hengel. But this lays the emphasis more on the apostle’s imprisonment than on his high function; and the latter is more expressly in the writer’s view.
4. Meyer, Wiesinger, and De Wette, place the emphasis properly on the words-for the defence of the gospel. His friends recognized the apostle’s position and task, and laboured in sympathy to assist him in it. It was not because he could not defend the gospel that they took the work upon them, for they had been engaged in similar effort before; only his incarceration gave them new spirit and intrepidity. They had recognized the apostle’s special function; it struck a tender chord in their hearts, and so far as in them lay they carried out his labours. As they well knew that he had been set for the defence of the gospel, they felt that they could not better probe their love to him than by appreciating his vocation, acting in his spirit, and seeking, above all things, to realize the noble end to which he had devoted his life.
Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians
Php 1:16. The one refers to those of the preceding verse who preach Christ from envy and strife. Paul adds a word to their motive which is contentions, and according to Thayer this word has the idea of such activities as are practiced by what is familiarly called a “politician.” It is easy to see why they would do that kind of public teaching, for it would rouse the opposition of the Roman citizens. That in turn would bring forth an inquiry as to who had introduced such propaganda into the community. Upon being informed that it was Paul, it would enrage the Roman leaders (as the Judaizers thought), and cause them to do something that would add affliction to the bonds already fastened upon the apostle.
Fuente: Combined Bible Commentary
Php 1:16. The one do it of love. This verse and the following are interchanged in the oldest MSS. The one refers to those last mentioned, who were truly stirred by the Christian grace of love, and preached from that cause only. And while their love was exhibited towards those who heard them, it was also shown towards St. Paul.
knowing that I am set for the defence of the gospel. These men recognised the apostles mission, that he was the appointed champion of the faith of Christ, and that God was working through his bondage for the wider publication of the glad tidings of the Gospel.
Fuente: A Popular Commentary on the New Testament
1:16 The one preach Christ of contention, not {l} sincerely, supposing to add affliction to my bonds:
(l) Not with a pure mind: for otherwise their doctrine was pure.
Fuente: Geneva Bible Notes
Love for God and Paul motivated the members of this second group. Moreover they believed the apostle’s present confinement was a situation that God had ordained for the defense of the gospel. They evidently accepted this by faith even though they may not have understood how Paul’s imprisonment fit into God’s plan for the building of His church. The chiastic structure evident in Php 1:15-17 emphasizes these Christians who demonstrated proper motivation.