Exegetical and Hermeneutical Commentary of Philippians 1:18

What then? notwithstanding, every way, whether in pretense, or in truth, Christ is preached; and I therein do rejoice, yea, and will rejoice.

18. What then? ] “What matters it? Qu’importe? ” The right order of the two previous verses gives full force to such a question.

notwithstanding ] Better, only. With beautiful significance he modifies the thought that it matters not. There is one respect in which it matters; it promotes the diffusion of the Gospel.

R.V. reads, only that; an elliptical phrase, for “only I must confess that,” or the like. The documentary evidence for the word “ that ” is strong, but not decisive.

pretence ] The Judaists would “pretend,” perhaps even to themselves, that their energy came of pure zeal for God.

preached ] Better, proclaimed. See second note on Php 1:16. In modern English the Greek (present) tense is best represented by is being proclaimed.

I therein ] Better, therein I, &c. There is no emphasis on “ I ” in the Greek.

will rejoice ] Better, perhaps, with Alford, Ellicott, and Lightfoot (but not so R.V.), shall rejoice; an expectation, rather than a resolve. He is assured that the future will only bring fresh reasons for rejoicing.

No long comment is needed on the noble spiritual lesson of this verse. The interests of his Lord are his own, and in that fact, realized by the grace of God, he finds, amidst circumstances extremely vexatious in themselves, more than equanimity positive happiness. Self has yielded the inner throne to Christ, and the result is a Divine harmony between circumstances and self, as both are seen equally subject to Him and contributing to His ends.

Fuente: The Cambridge Bible for Schools and Colleges

What then? – What follows from this? What effect does it have on my mind? Does the fact that some preach from a spirit of envy and contention give me pain?

Notwithstanding every way – No matter in what way it is done. We are not to suppose, however, that Paul was indifferent as to the way in which the gospel was preached, or the spirit with which it was done; but the meaning is, that it was a matter of rejoicing that it was done at all, whatever the motives might be.

Whether in pretence or in truth – Whether as a mere pretext to cover up some other design, or from pure motives. Their pretence was that they preached the gospel because they believed it true and loved it; their real object was to build up a party, and to diminish the influence and authority of Paul.

Christ is preached – They made known the name of the Saviour, and announced that the Messiah had come. They could not go forth under any pretence as preachers, without making known some truth about the Redeemer. So now, it is hardly possible that any persons should attempt to preach, without stating some truth that would not otherwise be known. The name of a Saviour will be announced, and that will be something. Some views of his life and work will be presented, which, though they may be far enough from full views, are yet better than none. Though there may be much error in what is said, yet there will be also some truth. It would be better to have preachers that were better instructed, or that were more prudent, or that had purer motives, or that held a more perfect system, yet it is much in our world to have the name of the Redeemer announced in any way, and even to be told, in the most stammering manner, and from whatever motives, that man has a Saviour. The announcement of that fact in any way may save a soul; but ignorance of it could save none.

And I therein do rejoice – This is an instance of great magnanimity on the part of Paul, and nothing, perhaps, could better show his supreme love for the Saviour. Paul preached to increase his afflictions, and the tendency of that preaching was, probably, as it was designed to be, to unsettle confidence in him, and to lessen his influence. Yet this did not move him. The more important matter was secured, and Christ was made known; and if this were secured, he was willing that his own name should be cast into the shade. This may furnish valuable lessons to preachers of the gospel now:

(1) When we are laid aside from preaching by sickness, we should rejoice that others are in health, and are able to make the Saviour known, though we are forgotten.

(2) When we are unpopular and unsuccessful, we should rejoice that others are more popular and successful – for Christ is preached.

(3) When we have rivals, who have better plans than we for doing good, and whose labors are crowned with success, we should not be envious or jealous – for Christ is preached.

(4) When ministers of other denominations preach what we regard as error, and their preaching becomes popular, and is attended with success, we can find occasion to rejoice – for they preach Christ.

In the error we should not, we cannot rejoice; but in the fact that the great truth is held up that Christ died for people, we can always find abundant occasion for joy. Mingled as it may be with error, it may be nevertheless the means of saving souls, and though we should rejoice more if the truth were preached without any admixture of error, yet still the very fact that Christ is made known lays the foundation for gratitude and rejoicing. If all Christians and Christian ministers had the feelings which Paul expresses here, there would be much less envy and uncharitableness than there is now in the churches. May we not hope that the time will yet come when all who preach the gospel will have such supreme regard for the name and work of the Saviour, that they will find sincere joy in the success of a rival denomination, or a rival preacher, or in rival plans for doing good? Then, indeed, contentions would cease, and the hearts of Christians, like kindred drops, would mingle into one.

Fuente: Albert Barnes’ Notes on the Bible

Verse 18. What then?] It is a matter of little importance to me how Christ is preached, provided he be preached. I rejoice that any thing is known of him; and am truly glad that the Gospel is even made partially known, for this will lead to farther inquiries, and in the end be of service to the truth.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

What then? notwithstanding, every way, whether in pretence, or in, truth, Christ is preached: q.d. It doth not follow, that these different intentions of the preachers should hinder the spreading of the gospel, and therefore it should not abate either your confidence or mine in the cause of Christ, since, by the overruling providence of God, that is carried on, both by the one and the other; not only by those who in truth preach the word faithfully, Jer 23:28; Mat 22:16, from a principle of love, (as before), to the same good intent with myself; but also by those who, though they act (as in Phi 1:15) out of envy and ill will to me, for base ends under a fair show, 1Th 2:5, yet they occasionally and accidentally, not by any direct causality, do promote the interest of Christ.

And I therein do rejoice; and upon this account, that there is so good an effect, as the making known of Christ for the salvation of sinners, I have matter of present joy.

Yea, and will rejoice; yea, and hereupon for the future, though some should continue to do that in itself which might aggravate his affliction, yet it should not take his joy from him eventually; however directly and of itself it tend to it, yet indirectly and by accident, God disposing, it should issue well for the furtherance of the gospel.

Fuente: English Annotations on the Holy Bible by Matthew Poole

18. What follows from this? Doesthis trouble me as they thought it would? “Notwithstanding”their unkind thought to me, and self-seeking intention, thecause I have at heart is furthered “every way” ofpreaching, “whether in pretense (with a by motive, Php1:16) or in truth (out of true ‘love’ to Christ, Php1:17), Christ is proclaimed; and therein I do rejoice,yea, and I will rejoice.” From this it would seem that theseself-seeking teachers in the main “proclaimed Christ,” not”another Gospel,” such as the Judaizers in Galatia taught(Ga 1:6-8); thoughprobably having some of the Jewish leaven (see on Php1:15,16), their chief error was their self-seeking enviousmotive, not so much error of doctrine; had there been vitalerror, Paul would not have rejoiced. The proclamation ofCHRIST,” howeverdone, roused attention, and so was sure to be of service. Paul couldthus rejoice at the good result of their bad intentions (Psa 76:10;Isa 10:5; Isa 10:7).

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

What then? notwithstanding every way,…. What follows from hence? what is to be concluded from all this? what is to be thought or said in this case? this, that notwithstanding these brethren acted on those different principles, and with those different views:

whether in pretence: of love to Christ, zeal for the Gospel, and concern for the good of souls; though their real views were their own applause, and detriment to the apostle’s character; or , “by occasion”, as the Syriac version renders the word, and as many interpreters think is the sense of it; occasionally preaching Christ, and making a handle of this to gain some other points, and get, advantages to themselves as some:

or in truth; as the hearty friends of Christ and the apostle did; they not only preached Christ who is the truth, and the truth as it is in Jesus, and every truth of the Gospel; and especially that fundamental one, salvation alone by a crucified Christ, and that without any adulteration or concealing any part of it; but with great purity of mind, with integrity of heart, and in the uprightness of their souls; as of sincerity, and in the sight of God; without selfish and sinister ends, and any ambitious views and evil designs: whether it was now in the one or the other way, upon the one or the other principles and views, the apostle stood thus affected; and these were his sentiments, reflections, and resolutions, that inasmuch as

Christ is preached; in the glory of his person, in the fulness of his grace, in the suitableness of his offices and great salvation, in the excellency of his righteousness, and the virtue of his blood, and the efficacy of his sacrifice;

and therein I do rejoice, yea, and will rejoice; not that it was an indifferent thing with him, whether Christ was sincerely or hypocritically preached; or that he could take any pleasure in the manner of preaching, and in the principles and views of one sort of these preachers; for nothing was more disagreeable to him than envy and ambition, strife and contention, hypocrisy and insincerity; but he rejoiced in the subject matter of their ministry, which was Christ Jesus the Lord, whom he dearly loved, and whose interest, if served by any means, or any sort of persons, was a pleasure to him; and also in the effects and consequences of their ministry, the establishing of the saints, the conversion of sinners, the spread of the Gospel, and the enlargement of the interest of Christ: all which may be answered through the preaching of Christ, by evil designing men; for Christ and his Gospel are the same by whomsoever preached, and God may make use of his own truths to answer his ends and purposes, whoever are the dispensers of them, and though they themselves may be cast away, as Judas and others.

Fuente: John Gill’s Exposition of the Entire Bible

What then? ( ?). Sharp problem put up to Paul by the conduct of the Judaizers.

Only that ( ). Same idiom in Ac 20:23. is adverb (more besides). As a preposition means “except.” This essential thing Paul sees in spite of all their envy and selfishness that Christ is preached.

Whether in pretence ( ). Either from , to shew forth, or , to speak forth, the ostensible presentation often untrue. See Ac 27:30. Paul sees clearly through the pious pretence of these Judaizers and rejoices that people get some knowledge of Christ. Some Christ is better than no Christ.

Yea, and will rejoice ( ). Note affirmative, not adversative, use of . Volitive use of the future (second future passive) indicative () of . Paul is determined to rejoice in spite of the efforts of the Judaizers to prod him to anger.

Fuente: Robertson’s Word Pictures in the New Testament

What then? Such being the case, how does it affect me?

Notwithstanding [] . Read plhn oti except that. Rev., only that. What is my feeling in view of these things? Only that I rejoice that Christ is preached.

In pretense. With a spirit of envy and faction, possibly with a counterfeited zeal for truth.

Fuente: Vincent’s Word Studies in the New Testament

1) “What then? Notwithstanding, every way” (ti gar; plen hoti panti tropo) “What then? Nevertheless that in every way.” There was room enough in Rome and elsewhere for all workers in the cause of Christ, without regards to the good, bad, or indifferent motives of the witnesses. It is the Word given that is blessed.

2) “Whether in pretense, or in truth, Christ is preached”-(eite prophasei eite aletheia christos kantangelletai) “Whether in pretense or in truth Christ is announced.” The Word of God and the gospel of Jesus Christ never return to the Lord empty, without fruit, but is a savour of “life unto life or death unto death,” Isa 55:10-11; 2Co 2:14-17. Let the Word be given and it will bring some result, some fruit, always; Ecc 11:1-6.

3) “And I therein do rejoice” (kai en touto chairo) “And in this I rejoice Paul affirmed what he taught about “rejoicing always in the Lord,” and that he had learned in whatever state he was therewith to be content, Php_4:4; Php_4:11.

4) “Yea, and will rejoice” (alla kaltharasomai) “Yet I will also rejoice, ” rejoice of my. own accord, of my own will because I know it is right, Rom 12:15; Joh 8:56; 1Pe 1:8; Joh 15:11; Joh 16:33.

Fuente: Garner-Howes Baptist Commentary

18 But in every way. As the wicked disposition of those of whom he has spoken might detract from the acceptableness of the doctrine, (77) he says that this ought to be reckoned of great importance, that they nevertheless promoted the cause of the gospel, whatever their disposition might be. For God sometimes accomplishes an admirable work by means of wicked and depraved instruments. Accordingly, he says that he rejoices in a happy result of this nature; because this one thing contented him — if he saw the kingdom of Christ increasing — just as we, on hearing that that impure dog Carolus (78) was scattering the seeds of pure doctrine at Avignon and elsewhere, we gave thanks to God because he had made use of that most profligate and worthless villain for his glory: and at this day we rejoice that the progress of the gospel is advanced by many who, nevertheless, had another design in view. But though Paul rejoiced in the advancement of the gospel, yet, had the matter been in his hand, he would never have ordained such persons as ministers. We ought, therefore, to rejoice if God accomplishes anything that is good by means of wicked persons; but they ought not on that account to be either placed by us in the ministry, or looked upon as Christ’s lawful ministers.

(77) “ Pouuoit diminuer l’authorite de la doctrine;” — “Might diminish the authority of the doctrine.”

(78) Our Author appears to refer here to Peter Carolus, of whom the reader will find particular mention made by Beza in his Life of CALVIN. — CALVIN’S Tracts, vol. 1, pp. 30, 31. — Ed.

Fuente: Calvin’s Complete Commentary

(18) The contrast of this verse with such passages as 2Co. 12:4where the Judaisers at Corinth are said to preach another Jesus and a different gospel; with Gal. 1:6where their gospel is declared to be a different gospel, and not merely a variety of the same (see Note there); and even with the emphatic warning as to Philippi, in Php. 3:2-16, is singularly instructive. St. Paul, in the words in pretence and in truth, is speaking of the motives of the preachers, not of the substance of their preaching. For the latter he cares much; for the former nothing. When (as at Corinth) the rejection of his personal authority was bound up with rejection of his apostolic doctrine, he rebukes it vehemently; when (as here) there was no such connection, it is to him a very small thing. But we may also gather from this that, whatever might be the case at Philippi, at Rome St. Pauls Epistle had done its work, and the battle of principle was won; even at Coloss it had wholly changed its character (see Col. 2:16-23), and its old phases had passed away. The differences between the parties at Rome were no longer fundamental, although, as so often is the case, the bitterness of division might remain. Every way Christ was preached, and accepted as justifying through faith. This being so, St. Paul could rejoice. Even an imperfect Christianity, with something of narrowness, and perhaps of superstitious formalism, cleaving to it, was as different from the gross heathenism which it superseded, as light from darkness.

Yea, and will rejoice.Properly, I shall rejoice to the end. The words lead on to the next verse, which gives the reason of this persistent rejoicing.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

18. What then? Nothing, so far as the personal feeling of the apostle is concerned; yet much, in that in every way of preaching, whatever be its motive or spirit, whether it be in pretence, covering its real purpose, or in truth, Christ is preached. His great soul rises above the petty opposition to himself, in the knowledge that the name of his Master is more widely proclaimed. In this he rejoices, and, with his eye on the future, adds, yea, and will rejoice.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘What then? Only that in every way, whether in pretence or in truth, Christ is proclaimed, and in that I rejoice, yes, and will rejoice.’

Paul, however, did not mind which way it was. All that he was concerned about was that Christ was being continually and abundantly proclaimed. And when he heard that that was the case, he rejoiced, no matter who the preacher was. This is an indication that these people were truly preaching Christ. Their fault lay not in their doctrine but in their attitude of heart, and their lack of genuine love. Such attitudes are often prevalent today, even among men who have a genuine message. Fortunately for us the Gospel message is not limited by their meanness of spirit. It is rather they who will finally be the losers.

Fuente: Commentary Series on the Bible by Peter Pett

The apostle satisfied if only Christ is magnified:

v. 18. What then? Notwithstanding, every way, whether in pretense or in truth, Christ is preached; and I therefore do rejoice, yea, and will rejoice.

v. 19. For I know that this shall turn to my salvation, through your prayer, and the supply of the Spirit of Jesus Christ,

v. 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.

v. 21. For to me to live is Christ and to die is gain.

Without discussing the right to preach or the absence of such a right on the part of these men that are preaching with false and sinful motives, Paul’s charity even finds reason for rejoicing in the situation: What matters it? Only that in every way, whether by simulation or in truth, Christ is preached, and in this I rejoice. Paul here has only one matter in view, namely, the possible effect which this unauthorized preaching may have on the spread of the Gospel, on the work of the Kingdom. What is the situation? he asks. How shall we judge the entire matter? And he is ready to overlook everything else, if only, in the final analysis, the full honor be given to Christ. The false and selfish preachers may be working under false pretenses, they may not be really concerned about the Gospel, they may not be sincere. The others, by contrast, the men that love the apostle and are working for him and the Gospel in all sincerity, they have only the glory of Christ in view. But no matter at this time! Paul cries out. In either case the Gospel of Christ is the winner, even through the preaching of the hypocrites of whom he speaks. And therefore Paul rejoices: it is a cause of gratification, of satisfaction, to him. The same is true today, but only so long as the preachers that are serving on account of some insincere motive really preach the pure Gospel. A false preacher can never really do anything for the glory of Christ.

But Paul is thinking not only of the present, but also of the future: Moreover, I shall rejoice; for I know that this shall result for me unto salvation through your prayer and the ministration of the Spirit of Jesus Christ. No matter what the final result will be in his own case, Paul will rejoice, he will persist in driving away all gloomy thoughts. As his imprisonment so far has served the Gospel, so it will continue to have a good, a blessed progress and result. This result will be made possible through the prayers of the Philippians. Their earnest prayer will be mighty before God to overcome the evil of their enemies. He relies upon that prayer and its power; he knows that the earnest prayer of the believers has great might and power before God. And the ministration of the Spirit of God and of Christ will be the other factor which will be of assistance to him. The Spirit, who lives in the apostle, given him by Christ, gives him strength and willingness both to endure the present tribulation and to continue the work of the Gospel with unabated vigor. He knew that the Spirit Himself would come to the aid of his infirmity and that he could do all things through Christ, who strengthened him.

The apostle is sure, moreover, that his confidence is not misplaced: According to my constant expectation and hope that in nothing I be put to shame, but in all confidence, as always, also now, Christ be magnified in my body, whether through life or through death: For to me to live is Christ, and to die, gain. The apostle has his own work in mind. His expectation with regard to that is a solicitous, an earnest, a constant one. It is a case of intense watching and longing on his part. It is a definite hope which he is entertaining. He expects and hopes most firmly not to be put to shame in anything. Just as his shame before men had been changed to a correct estimation of his work, so he hoped that in his entire ministry there would be no real, no justified cause for any feeling of shame. In all confidence, in all openness, in all freedom of preaching, Christ was to be magnified, His name was to be praised and extolled, this being the one true and final reason for the preaching of the Gospel. This has always been the fervent hope and expectation, literally, the waiting with outstretched hand, which Paul entertained. In his body the apostle expects Christ to be magnified. By the work which Paul performed and which entailed a good deal of hard physical labor, and by the suffering which he underwent, Christ was to be extolled highly. And it made no difference to the apostle whether this happened by his life or by his death. If he lives, he can do and also suffer more for Christ, whom he has embraced in the faith and whom he loves by reason of that faith. And if he dies, it will be in the faith of Christ, for the sake of Him who loved him and who is worth far greater sacrifices. Exultantly his cry rings out: For to me to live is Christ, and to die, gain. Being in Christ, is a new creature; his life is bound up with Christ, most intimately connected with Him. Christ is to him the source and secret of life, for him life is summed up in Christ. He has put on Christ in Baptism, and he grows more and more in the knowledge and likeness of Christ day by day. And to die is gain, the best and truest gain: the fulfillment of all hopes and expectations comes in the so-called death of the Christian. He enters upon the heritage which is his in Christ Jesus. Would that all Christians learned to believe and to say these words in simple confidence, and lived their lives in accordance with their import!

Fuente: The Popular Commentary on the Bible by Kretzmann

Phi 1:18 . On , scil . , comp. on Rom 3:3 , where, however, is not, as here, conclusive (see on 1Co 11:22 [67] ); comp. also Klotz, ad Devar . p. 245. It is rendered necessary by the that the mark of interrogation should not be placed (as it usually is) after , but the question goes on to (comp. Hofmann); and it is to be observed that through the receives the sense of (see Heindorf, ad Plat. Soph . p. 232 C). Hence: what else takes place therefore (in such a state of the case) except that , etc., i.e. what else than that by every sort of preaching, whether it is done in pretence or in truth, Christ is proclaimed? and therein , that it is always Christ whom they preach, I rejoice , etc. How magnanimous is this liberality of judgment as to the existing circumstances in their reference to Christ! By and is indicated the characteristic difference in the two kinds of preachers, Phi 1:15-17 , and thus receives the more precise definition of its respective parts. As regards the first class, the preaching of Christ was not a matter of sincerity and truth wherein they, in accordance with their sentiments, were really concerned about Christ, and He was the real of their working (see on the contrast between and , Polyb. iii. 6. 6 ff.) but a matter of pretence , under the cloak of which they entertained in their hearts envy, strife, and cabal, as the real objects of their endeavours. For instances of the antithesis between and or , see Raphel, Polyb.; Loesner and Wetstein. To take as opportunity, occasion (Herod. i. 29, 30, iv. 145, vi. 94; Dem. xx. 26; Antiph. v. 21; Herodian, i. 8. 16, v. 2. 14), as, following the Vulgate, Luther, Estius, Grotius (“nam occasione illi Judaei, dum nocere Paulo student, multos pertrahebant ad evang.”), and others understand it, is opposed to the context in Phi 1:15-17 , in which the want of honest disposition is set forth as the characteristic mark of these persons. On in the sense of , comp. Khner, II. 2, p. 842.

] the neuter: therein , in accordance with the conception of that in which the feeling has its basis . Comp. Col 1:24 ; Plat. Rep . x. p. 603 C; Soph. Tr . 1118; Khner, II. 1, p. 403. In the lies the apostle’s joy.

] surpassing the simple by a plus , and therefore added in a corrective antithetical form ( imo etiam ); comp. on 1Co 3:2 ; 2Co 11:1 . To begin a new sentence with (Lachmann, Tischendorf), and to sever from its connection with (Hofmann, who makes the apostle only assert generally that he will continue to rejoice also in the future ), interrupts, without sufficient reason, the flow of the animated discourse, and is also opposed by the proper reference of in Phi 1:19 . This applies also in opposition to Hinsch, p. 64 f.

[67] According to Weiss, is intended to establish the . . ., so far as the latter is only an empty imagination . But this is an unnecessary seeking after a very obscure reference. The draws, as it were, the result from vv. 15 17. Hence also we cannot, with Huther, adopt as the sense: “it then so, as they think? ”

REMARK.

Of course this rejoicing does not refer to the impure intention of the preachers, but to the objective result. See, already, Augustine, c. Faust . xxii. 48; c. Ep. Parm . ii. 11. Nor does apply to the doctrinal purport of the preaching (Gal 1:8 ), but to its ethical nature and method, to disposition and purpose. See Chrysostom and those who follow him. Nevertheless the apostle’s judgment may excite surprise by its mildness (comp. Phi 3:2 ), since these opponents must have taught what in substance was anti-Pauline. But we must consider, first, the tone of lofty resignation in general which prevails in this passage, and which might be fitted to raise him more than elsewhere above antagonisms; secondly, that in this case the danger did not affect, as it did in Asia and Greece, in Galatia and Corinth, his personal sphere of apostolical ministry; thirdly, that Rome was the very place in which the preaching of Christ might appear to him in itself of such preponderating importance as to induce him in the meantime, while his own ministry was impeded and in fact threatened with an imminent end, to allow in generous tolerance, the lofty philosophical spirit of which Chrysostom has admired of even un-Pauline admixtures of doctrine, in reliance on the discriminating power of the truth; lastly, that a comparison of Phi 3:2 permits the assumption, as regards the teachers referred to in the present passage, of a less important grade of anti-Pauline doctrine, [68] and especially of a tenor of teaching which did not fundamentally overthrow that of Paul. Comp. also on Phi 3:2 . All the less, therefore, can the stamp of mildness and forbearance which our passage bears be used, as Baur and Hitzig [69] employ it, as a weapon of attack against the genuineness of the epistle. Comp. the appropriate remarks of Hilgenfeld in his Zeitschr . 1871, p. 314 ff.; in opposition to Hinsch, see on Phi 1:15 . Calvin, moreover, well says: “Quamquam autem gaudebat Paulus evangelii incrementis, nunquam tamen, si fuisset in ejus manu, tales ordinasset ministros.”

[68] Comp. Lechler, apost. Zeitalt . p. 388.

[69] Who thinks that he recognises here an indistinct shadow of Tacitus, Agric . 41: “Optimus quisque amore et fide, pessimi malignitate et livore. ”

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

DISCOURSE: 2138
PREACHING OF CHRIST, A GROUND OF JOY

Php 1:18. Christ is preached: and I therein do rejoice, yea and will rejoice.

WHEN our blessed Lord came into the world, it was said concerning him, that he was set for the fall and rising again of many in Israel, that the thoughts of many hearts might be revealed [Note: Luk 2:34-35.]. And certainly his Gospel has been an occasion of displaying, in a far greater degree than at any former period, the extreme wickedness of the human heart, and, at the same time, the astonishing efficacy of divine grace to renew and sanctify the soul. The virulent opposition made to the Gospel by its professed enemies may, in some measure, illustrate the former. But the subtle contrivances of its professed friends to adulterate its truths and to subvert its influence, shewed a degree of malignity perfectly Satanic: whilst the virtues which have, by these means, been drawn forth into exercise, have been no less illustrative of the power and grace of Christ. In several of the apostolic Churches, there were not only some who perverted the Gospel by a mixture of self-righteous doctrines, but some who actually preached the Gospel for the very purpose of undermining its proper influence. In the context, this curious device is fully developed, and the mask is taken from the faces of these base hypocrites; whilst the effect of their endeavours on the Apostles mind is plainly declared.

By the Roman magistrates, St. Paul had been sent to Rome, and imprisoned. This, which seemed likely to stop the progress of the Gospel, had, in reality, turned out to the furtherance of it; because the zeal of many others was called forth, in a much greater degree, to advance its interests. But some, who sought only their own glory, took occasion, from his imprisonment, to practise on the minds of his followers, and to draw them away from him. Pauls converts, however, were too well instructed to be wrought upon by false doctrines: and, therefore, these teachers preached the true Gospel itself, that so they might insinuate themselves into the affections of their simple-minded hearers, and thus fonn them into a party against the Apostle himself, and ultimately establish their own authority on the ruin of his. Hear the Apostles own account of it: Some indeed preach Christ even of envy and strife; and some also of good-will; the one preach Christ of contention, not sincerely, supposing to add affliction to my bonds; but the other of love, knowing that I am set for the defence of the Gospel. What then? notwithstanding every way, whether in pretence or in truth, Christ is preached; and I therein do rejoice, yea, and will rejoice [Note: ver. 1418.].

In discoursing on these latter words, I will shew,

I.

What we are to understand by preaching Christ

This is a term frequently made use of to express the preaching of the Gospel. In the passage before us, it is repeated no less than three times; and it is admirably adapted to convey at once to the mind the whole complex idea of proclaiming, in all its parts, the great mystery of redemption. Under this term is comprehended a full exhibition of,

1.

Our need of Christ

[The fall of man, and the consequent guilt and misery of the human race, form the ground on which a Saviour is necessary. The angels, that have never fallen, need no Saviour: but, as we have fallen, and are wholly incapable of restoring ourselves either to the image or favour of God, we need one to do it for us. This, then, must be fully opened, in order to preach Christ with effect: and all our hearers must be fully informed, that they are under the wrath of Godthat they can never atone for their own sinsthat it is impossible for them to renew their own naturesthat their hope must be altogether in Gods mercy, through Christ]

2.

Christs suitableness and sufficiency to save us

[Not all the angels in heaven were competent to this task. But the Lord Jesus Christ was God equal with the Father, and therefore was capable of accomplishing what no finite power could effect. By assuming our nature, he could suffer in our place and stead; whilst his Godhead imparted to those sufferings a value, sufficient to atone for the sins of the whole world. Besides, having now in himself essentially all the fulness of the Godhead, and a communicative fulness expressly treasured up in him, as our mediator, for the benefit of his Church, he can impart to every one of his members all that he sees to be needful for them in this state of trial and probation. And he has actually promised to all, who believe in him, a supply of all spiritual blessings according to their necessities. Now, this must occupy a very large share in the ministrations of those who would preach the Gospel aright. On the Godhead of Christ depends his sufficiency for the work assigned him: and on the discharge of all his offices, of Prophet, Priest, and King, depends the hope of all who trust in him. In these offices, therefore, he must be held forth to the faith of his people; that through him their minds may be enlightened, their iniquities cancelled, and their enemies subdued. In a word, a full exhibition of Christ in his mediatorial character is that which chiefly constitutes what we call the Gospel: and if we would preach it aright, we must determine, with St. Paul, to know nothing amongst our people, but Jesus Christ, and him crucified.]

3.

The nature and blessedness of his salvation

[We shall preach Christ to little purpose, if we do not hold him forth as a Saviour from sin. He had the name Jesus assigned to him for that express purpose, that he might be recognized by all in this particular view, as saving his people from their sins. To deliver them from wrath would be a small matter, if he did not also deliver them from sin: for sin, if suffered to retain dominion over them, would itself create a hell within them. I would speak it with reverence; but I should not speak too strongly, if I should say, that God himself could not make a man happy, whilst he continued under the power of his sins. There is a beauty and a felicity in holiness; a beauty, in that it assimilates a man to Grods image; and a felicity, in that it is a foretaste of heaven itself. This requires to be opened, in order to guard against a misapprehension of the Gospel salvation, as though it were nothing more than a deliverance from death and hell; and at the same time to give a right direction to every follower of Christ; and to make him aspire after holiness, as the perfection of his nature, and the completion of his bliss.]

But my text leads me to mark particularly,

II.

With what different views this preaching may be maintained

The Apostle speaks of some as preaching Christ in pretence, and of others in truth. And certain it is, that Christ is sometimes preached,

1.

From unworthy motives

[One would scarcely suppose this possible. But what has been, may be: and, as in the Apostles days, so now also, Christ is sometimes preached only as the means of advancing some personal and carnal ends.
Some, alas! preach Christ for gain; and make the proclamation of his Gospel an office, in the discharge of which they are to obtain a livelihood. Yes, for filthy lucre sake do multitudes engage in this service, and not of a ready mind: and, if there were nothing but a bare subsistence to be gained by it, they would leave the whole world to perish, rather than go forth to enlighten and to save them. Under this head, I must rank those also who engage in the sacred office as a mere profession (like that of law or medicine), in which they may occupy somewhat of an ostensible post, and sustain a respectable character in the world, at the same time that they desire only to pass their days in polished ease and carnal indolence.

There are others who preach Christ for popularity. It is found that there is nothing which so interests the feelings of mankind, as the Gospel; and wherever that is preached with any degree of clearness and energy, there people will flock to hear it. Now, to our fallen nature, distinction of any kind is gratifying: and, if a person can see himself followed by multitudes, who hang on his lips, and express delight in his ministrations, he will feel himself repaid, quite as well as by pecuniary compensation: and that many are actuated by this kind of ambition, whilst they profess to be led on by higher motives, there is too great reason to fear. Few, indeed, would acknowledge that they were influenced by such vanity as this: but, if they would mark what inordinate satisfaction they feel in a crowded audience, and what disappointment in a thin attendance, they might see, that, to say the least, their motives are very questionable. And, indeed, this very motive often gives a tone and direction to the ministrations of men, who will gratify a particular taste, not because they judge that style of preaching to be most scriptural, but because they see it to be most accordant with the public feeling: and they dare not to enter fully into what they themselves would think most needful, lest they should give offence to their hearers, and lessen the popularity which they supremely affect. Base is this motive, which prefers the estimation of men to the real welfare of their souls.

But there are others who more exactly resemble the persons whom the Apostle describes as preaching Christ of contention. Yes, even at this day it is no uncommon thing to preach Christ chiefly with a view to undermine the influence of some popular minister. Let a pious minister arise in the Established Church, and what labours will be used to draw-away his people: preachings, prayer-meetings, societies, will all be formed for this very end; and persons of popular talent be brought from a distance to further the base design. And, if a minister out of the establishment be extensively useful in converting souls to Christ, similar efforts will sometimes be made, not so much to save the souls of men, as to keep them from attending the ministry of one in another communion. I do not by this mean to say, that a minister in the establishment ought not to labour to keep his people firm to the establishment; for I conceive this to be his bounden duty, to which he has pledged himself, in his ordination vows: but to make this his main object in extending his ministrations, is to tread very close upon the heels of those who preached Christ of envy and strife.

But there are others, blessed be God, who preach Christ,]

2.

From motives that are becoming a Christian minister

[Yes, there are some, at least, who are like-minded with the Apostle; who know, by experience, what an evil and bitter thing it is to be under the guilt of sin, and the wrath of God. They know, too, by the same blessed experience, what it is to have found a Saviour, and to have obtained peace through his blood. And they desire to be instrumental in imparting this knowledge to their fellow men, and in bringing them to a participation of the same benefits. They feel, too, a love to that Saviour, who has so loved them, and given himself for them. They desire to make him known, and to exalt his name in the world. Gladly would they see. the whole earth subjected to his dominion, and all the kingdoms of the world united under him, as their common Lord. Hence it is that they preach him with ardour and with zeal. These were the motives by which the Apostle Paul was actuated; and, through the tender mercy of God, a goodly number of ministers are raised up to tread in his steps, and to be followers of him as he was of Christ.]
But, whether the motive of the preacher be good or bad, we must say of the preaching,

III.

That, under any circumstances, it is a ground of joy

It is doubtless much to be regretted that any person should execute such a sacred office from unworthy motives; and over the man who does so, we would weep with the deepest sorrow. Yet, whilst we mourn over him as involving his own soul in perdition, we cannot but rejoice in his act, on account of the consequences that flow from it.

We rejoice in it,

1.

Because it diffuses truth

[Truth, under any circumstances, is better than error, even as light is better than darkness. But if truth be viewed in its consequences, its importance will be found to exceed our utmost conceptions. The preachers who proclaim not the Lord Jesus Christ, disseminate error. Whether it be in denying the fallen state of man, or in establishing mans righteousness, or in inculeating merely heathen morals, or in whatever way it is that men go beside the Gospel, or come short of it, the effect is the same: the preacher betrays the hearers to their ruin; and the people, so deceived, must perish for lack of knowledge. Contrast, then, with such a ministry the preaching of one who exalts Christ among his people, and points him out as the way, the truth, and the life; and the difference between them will be found exceeding great. As to the motives and principles by which the preacher may be actuated, the hearer has nothing to do with them: he is not called to judge of them: nay, he has no right to judge of them: he must leave that matter to Him who alone can search the hearts of men: but, in the truth exhibited to his view, he has the very same interest that he would have if it were declared by an angel from heaven: his mind is enlightened by it; and his feet are guided into the way of peace. However unworthy the preacher of it may be, God may work by it; as we have no doubt he did by the ministry of Judas, as well as by the other Apostles: and, in as far as truth is diffused instead of error, we do rejoice in it, yea, and will rejoice in it.]

2.

Because the Lord Jesus Christ is exalted

[I well know that Christ would not suffer the demoniacs to confess him. I know also, that, as far as the preachers themselves are concerned, Christ is dishonoured, rather than glorified, in those who preach him from unhallowed motives. But when he is truly preached, whatever be the motives of the minister himself, he is, on the whole, honoured; for his salvation is made known; his kingdom is enlarged; his authority is established; his name is glorified. This ought to be a matter of unfeigned joy to all. The angels, when they announced his advent to the shepherds, said, Behold, we bring you glad tidings of great joy, which shall be to all people: for unto you is born this day, in the city of David, a Saviour, which is Christ the Lord. If, then, the advent of Christ, whilst he was yet but a new-born infant, was so replete with joy to all people, much more must the full exhibition of his mediatorial work and offices be a source of joy; since in them is the whole mystery of his love unfolded, in all its height and depth, and length and breadth.]

3.

Because the souls of men are benefited

[Men, I say again, have nothing to do with the motives of the preacher. But if they receive the truth in the love of it, they enter at once into the full liberty of the Gospel, and enjoy all the blessings of a finished salvation. Amongst the Jews, many who rejected Christ were empowered to cast out devils: and the persons dispossessed were as much liberated from the bonds of Satan as if the work had been wrought by the most distinguished Apostle. In like manner, the person who was instructed in the truth by the ministration of Judas, felt the power of the word as much as if he had received it from Peter or from John. The traveller is not less refreshed by a fountain in a desert, because he was led to it by the feet of beasts: nor are the waters of life deprived of their efficacy, because they have not been first tasted by him who puts the cup into our hands. It is the truth, and not the minister, that makes us free: it is Christ, and not the preacher, that saves the soul. Say, then, whether it be not a just ground of joy that the saving doctrines of the Gospel are proclaimed, even though it be by one who is a stranger to their power? Yes, if Christ be preached, by whomsoever it may be, and from whatever motive, I therein do rejoice, yea, and will rejoice.]

May we not, then, from hence observe,
1.

How unlike to the Apostles are they who hate the preaching of Christ!

[There is no other subject in the world so odious to the ungodly as this. We may preach the Law as strictly as we please, and men will hear us with delight: but let us preach the Gospel, and men will be sure to be offended with us: and if this effect do not follow, we may be sure that we do not preach as Christ and his Apostles preached it. But what shall we say of those who thus take offence? St. Paul rejoiced in the Gospel, though so unworthily propagated from envy and strife: but these persons are grieved at it, even when delivered with the utmost sincerity and love. They know not, alas! what spirit they are of: but this they may know, that if they be not brought to an entire change of mind, so as to love the Gospel as the Apostle did, they can never hope to participate, with him, its joys in a better world.]

2.

What cause have they for sorrow, who, though they hear the Gospel, make no suitable improvement of it!

[We are responsible for what we hear: and, if we hear of Christ, and receive him not into our hearts by faith, it will be more tolerable for Sodom and Gomorrha, in the day of judgment, than for us. Are there any of that character here present? How would the Apostle weep over you! He tells us, that he had great heaviness and continual sorrow in his heart, on account of his unbelieving brethren: and that is the feeling which I would cultivate in your behalf, and which I would recommend you to cherish in your own bosoms ]

3.

How happy are they, who, whilst they have the Gospel faithfully ministered to them, experience in their souls its saving power!

[Verily, you are the blessed of the Lord. You have that in your souls which will turn every sorrow into joy. The Apostle quite forgot his own bonds, and the malignity of those who sought to add affliction to them. The honour of Christ, and the welfare of immortal souls, swallowed up all personal considerations, and filled him with ineffable delight. Let the Gospel operate in this very way on your minds. Live not below your privileges in this respect. Shew, that if men can bind the body, they cannot fetter the soul. Shew that your joys are altogether independent of them, and out of their reach. This is the way to prove what the preaching of Christ will effect; and will encourage all who behold you to live for Christ, and to suffer for his sake.]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

18 What then? notwithstanding, every way, whether in pretence, or in truth, Christ is preached; and I therein do rejoice, yea, and will rejoice.

Ver. 18. Christ is preached, &c. ] Prorsus Satan est Lutherus, sed Christus vivit, et regnat, Amen, saith Luther in an epistle of his to Spalatinus; Luther is called a devil; but be it so, so long as Christ is magnified, I am well paid. All private respects should be drowned in the glory of God. But he is a base spirited man that is totus in se, entirely in himself, like the snail, still within doors, and at home. I would to God (saith Mr Dod) I were the worst minister in England; not wishing himself worse than he was, but other men better. Yea, Pedaretus, a heathen, a Lacedaemonian, when he was not chosen into the number of the three hundred counsellors of state, I thank thee, O God (said he), that thou hast given to this city so many men that are better than I am, and fitter to bear office.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

18 .] What then (i.e. ‘what is my feeling thereupon?’ see Ellic.’s note)? Nevertheless (i.e. notwithstanding this opposition to myself: see reff.: St. Paul uses in this sense only. Reading after the , the expression is elliptical, as in ref. Acts. What then? ‘(nothing,) except that’) in every way (of preaching; from whatever motive undertaken and however carried out), in pretext (with a by-motive, as in Php 1:17 ), or in verity (‘truth and sincerity of spirit:’ the datives are those of the manner and form, see Winer, 31. 7. On and , cf. schin. cont. Timarch. p. 6, , , and other examples in Wetst.) Christ IS PROCLAIMED (then these adversaries of the Apostle can hardly have been those against whom he speaks so decisively in Galatians, and indeed in our ch. Phi 3:2 . These men preached Christ , and thus forwarded pro tanto the work of the Gospel, however mixed their motives may have been, or however imperfect their work): and in this ( , Pind. Nem. iii. 56: | , Soph. Trach. 1118) I rejoice, yea and (on , see Ellic. It does not seem to me necessary, with him, to place a colon at ) I shall (hereafter) rejoice :

Fuente: Henry Alford’s Greek Testament

Phi 1:18-20 . HIS JOY IN THE PREACHING OF CHRIST AND EXPECTATION OF SUCCESS IN HIS CAUSE.

Fuente: The Expositors Greek Testament by Robertson

Phi 1:18 . There seems little doubt that we should read , as there would be a tendency to omit either word to simplify the sense. Ws [39] holds that was inserted because copyists did not notice that is causal, introducing a protasis. But it is difficult to imagine this misunderstanding if stood alone. probably goes closely with preceding. “Supposing they purpose, etc., what then? Only that Christ is preached.” has its usual classical sense. For . in this usage, cf. Act 20:22-23 , , . . . A common antithesis. The one party preached the Gospel, ostensibly for Christ’s sake, really to gain their own ends. The best punctuation of the next clause is that of W.H., who place a colon after and a comma after . . Must not . mean “the fact that, in spite of my imprisonment, Christ is preached”? It seems far-fetched to refer it to his imprisonment. . Assuming that Paul’s opponents here were Judaisers, Comm [40] have been driven to desperate shifts to explain his joy in their preaching. This verse was quoted in the early Church in favour of heretics, so that Chr [41] , Th. Mps [42] and Thdrt [43] have to protest against the abuse of it (see Swete, Th. Mps [44] , i., p. 209). When reasonably interpreted it presents no serious difficulties. . . Closely connected with the following verse, but not necessarily introducing a new subject (as Hfm [45] ). It has almost the same force as if had preceded. The form for , like for in N.T. Cf. CIA. , ii., 593, b , 18 (2 cent. B.C.). Found in LXX, where also occurs (W-Sch [46] , p. 108, n. 8). This is a progressive future. Cf. Rom 6:2 (see Burton, MT [47] , p. 32). Perhaps we can detect, as some have suggested, a note of loneliness and resignation in this verse ( cf. chap. Phi 2:21 ).

[39] Weiss.

[40]omm. Commentators.

[41] Chrysostom.

[42] Mps. Theodore of Mopsuestia.

[43]hdrt. Theodoret.

[44] Mps. Theodore of Mopsuestia.

[45] Hofmann.

[46]-Sch. Schmiedel’s Ed. of Winer.

[47] Moods and Tenses (Burton, Goodwin).

Fuente: The Expositors Greek Testament by Robertson

notwithstanding = except. Greek. plen. There is an ellipsis here. “‘What shall we say then? Nothing, except that. “See App-6, Affirmation.

pretence. See Joh 15:22.

therein = -in (App-104.) this. No personal consideration prevented his rejoicing.

Fuente: Companion Bible Notes, Appendices and Graphics

18.] What then (i.e. what is my feeling thereupon? see Ellic.s note)? Nevertheless (i.e. notwithstanding this opposition to myself: see reff.: St. Paul uses in this sense only. Reading after the , the expression is elliptical, as in ref. Acts. What then? (nothing,) except that) in every way (of preaching;-from whatever motive undertaken and however carried out), in pretext (with a by-motive, as in Php 1:17), or in verity (truth and sincerity of spirit: the datives are those of the manner and form,-see Winer, 31. 7. On and , cf. schin. cont. Timarch. p. 6, , , and other examples in Wetst.) Christ IS PROCLAIMED (then these adversaries of the Apostle can hardly have been those against whom he speaks so decisively in Galatians, and indeed in our ch. Php 3:2. These men preached Christ, and thus forwarded pro tanto the work of the Gospel, however mixed their motives may have been, or however imperfect their work): and in this ( , Pind. Nem. iii. 56: | , Soph. Trach. 1118) I rejoice, yea and (on , see Ellic. It does not seem to me necessary, with him, to place a colon at ) I shall (hereafter) rejoice:

Fuente: The Greek Testament

Php 1:18. , what then?) What does it matter? That is, I am helped [the cause I have at heart is furthered] either way, Php 1:12.-, yet) nevertheless.-, in pretext) Such men, says he, make the name of Christ a pretext: they really design to excite against me ill-will.-, in truth) from the heart, seriously.

Fuente: Gnomon of the New Testament

Php 1:18

Php 1:18

What then?-What was he to say concerning their preaching, what judgment was he to pass on their motives and conduct?

only that in every way, whether in pretence or in truth, Christ is proclaimed;-The thing that mattered was not his personal feeling or comfort, nor whether Christ was being proclaimed exactly in accordance with his sense of fitness, or the motive which prompted it, he was willing to suffer all things that Christ might be proclaimed.

and therein I rejoice, yea, and will rejoice.-Paul’s own sufferings, strifes, imprisonment, and death itself, never for a moment weighed in the matter of preaching the gospel to the world. [These words are a noble testimony of Pauls breadth of mind and toleration, and a notable instance of his power to forget himself when the cause of Christ was at stake. His opponents* method of preaching did not commend itself to him; and their attitude towards him was mean, ungenerous, and painful, yet it was Christ that was being proclaimed, and he, therefore, rejoiced. ]

Paul rejoiced because the people heard the gospel, and could thereby be saved from their sins, notwithstanding it was proclaimed to them by envious partisans. But had these converts themselves become envious partisans keeping up strife and division, they would have forfeited their claims to be Christians. They should, therefore, be taught that sects and parties are sinful, and if they imbibe their spirit, and work to build them up, they sin against God. In this teaching we are at a disadvantage with Paul. He was inspired, God was with him, the Spirit taught him. The disciples knew his infallibility, and a word from him carried at once the authority of God. We cannot speak with the personal authority that Paul did. Our judgment will be called in question.

Our appeal must be to the scriptures. It takes time and patience and forbearance and perseverance in that they, not we, are partisans. So we must deal with them in love and with patience and in much prayer, that we may deliver them from their evil ways. When a man believes in Jesus Christ with all the heart, and is led by faith to repent of his sins, be baptized into Christ, that man is a Christian, no matter where he did it. If he goes into parties and sects, he sins just as though he fell into other sins, such as drunkenness and revelry. He is a sinning Christian-an erring brother. Christians should seek to deliver him from his wrong in a spirit of meekness and love, knowing that we are liable to be led into sin.

Fuente: Old and New Testaments Restoration Commentary

What: Rom 3:9, Rom 6:15, 1Co 10:19, 1Co 14:15

whether: Phi 1:14-17, Mat 23:14, Mar 12:40

Christ: Phi 1:15

and I: Mar 9:38-40, Luk 9:45, Luk 9:50, 1Co 15:11, 2Jo 1:9-11

Reciprocal: Mar 9:39 – Forbid Rom 11:7 – What then 1Co 13:6 – rejoiceth Phi 3:13 – I count Phi 3:20 – our

Fuente: The Treasury of Scripture Knowledge

CHRIST IS PREACHED

What then? notwithstanding, every way, whether in pretence, or in truth, Christ is preached; and I therein do rejoice, yea, and will rejoice.

Php 1:18

Our circumstances differ widely from those in which St. Paul was placed. Whatever differences may now exist amongst Christians, it can hardly be said that any preach Christ of contention. But whilst we occupy a different position from that occupied by St. Paul, we may find much in the spirit which animated him to admire and follow.

The thought which underlies the text is that all other considerations sink into insignificance as compared with the proclamation of the Gospel.

What is implied in the expression Christ is preached?

I. Christianity consists of a twofold revelation: the revelation of a Person and the revelation of a Life; the Person is the God-man, the Lord Jesus Christ; the Life is the Divine, spiritual, eternal life given to man in and through the Son; God hath given to us eternal life, and this life is in His Son (1Jn 5:11). In accordance with this St. Paul writes thus to the Corinthians: I determined not to know anything among you, save Jesus Christ, and Him crucified (1Co 2:2). This involves the Person, Jesus Christ; and the Work, Him crucified. We must be careful to be precise here. Our Lord, in training His Apostles to true views of His Person, asked, Whom do men say that I, the Son of Man, am? Conflicting answers were given, and then individualising the question he asked, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God (St. Mat 16:13-16). This great truth pervades all St. Pauls teaching. Writing to the Romans he defines the Gospel of God to be concerning His Son Jesus Christ our Lord, Which was made of the seed of David according to the flesh, truly man; and declared to be the Son of God with power by the resurrection from the dead, truly God (Rom 1:3). This is a great mystery, two natures in one Person; but it is also a great fact; a rock-truth, upon which Christ builds His Church; a sure foundation.

II. The preaching of Christ includes not only the preaching of His Person, it involves also the preaching of His Work.If St. Pauls teaching upon the Person of Christ was definite and clear, equally so was his teaching concerning the Work of Christ; the completeness of His atoning death; the glory of His resurrection life; the work of Christ for us as our substitute, and the work of Christ in us as our quickening and sustaining life. But St. Paul did not preach a dead Christ: he preached a living Saviour: one who was dead, but was now alive for evermore.

III. But the preaching of Christ is only a means to an end: the end is the salvation of souls: we watch for souls as they that must give account; Whom we preach, warning every man, and teaching every man in all wisdom: that we may present every man perfect in Christ Jesus. Thus to fill up the Apostolic joy, he must not only be able to say Christ is preached, but also that Christ is accepted, welcomed, received into the understanding and the heart.

Rev. Sir Emilius Laurie.

Illustration

St. Paul was a prisoner at Rome when he wrote these words. He may have been referring to those Judaising Christians who taught indeed the Christian faith, but who at the same time insisted upon the strict observance of the Mosaic Law: who would make men Christians, but would make them strictly Jewish Christians, bound to observe the ceremonial law: seeking thus to bind upon mens necks an intolerable burden, and, at the same time, to wound and annoy the great Apostle of liberty. Their teaching was probably at fault; their motives were certainly unworthy and wrong. Under one aspect of the case St. Paul was prepared to uphold, and in the Galatian Epistle does uphold, the liberty of the Gospel, as against the bondage of ritualism: but under another aspect, when, as in the present case, the choice lay between a dwarfed and mutilated Christianity and the gross licentiousness of heathenism, between Christ imperfectly exhibited and no Christ at all, he decides unhesitatingly in favour of an incomplete preaching of the Gospel.

(SECOND OUTLINE)

FOR CLERGY AND PEOPLE

The lesson to be drawn from this text is twofold.

I. For clergy.It is required in stewards that a man be found faithful. Woe unto me, says St. Paul, if I preach not the Gospel. But what is the Gospel? Christ is the Gospel, and the Gospel is Christ. Leave out Christ from your message, and what Gospel, what good news have you left? Fill your message with Christ, and every jot and tittle of it is good news for weary souls. There is, we fear, very much of modern preaching which has in it but little of Christ.

(a) Christ is not fully preached, wherever either side of His complex personality is exalted at the expense of the other: the human at the expense of the divine: the divine at the expense of the human.

(b) Again, Christ is not fully preached, unless Scriptural prominence is given to the completeness and all-sufficiency of His atoning sacrifice. Here, we believe, modern preaching is largely defective, and therefore erroneous. Christ as our example is insisted upon, and rightly so: but Christ as our propitiatory sacrifice is too much kept in the background, if not ignored altogether. Perfect obedience is indeed the condition of eternal life, alike under the Law and under the Gospel: but with this vast difference, that under the Law the condition of perfect obedience is required to be performed by man himself, whereas under the Gospel, the same condition is proposed as having been performed by a mediator. In this substitution of the person consists the principal and essential difference of the two schemes. Perfect obedience is the one condition of life, both under Law and under Gospel: but under the latter this obedience is rendered for the sinner, by his surety, and the life which is his due becomes his, not by working, but by believing.

(c) Once more, Christ is not fully preached unless ample prominence is given to the resurrection life of Christ, as lived now by Him, and as lived in every member of His mystical body. Christianity is built, not upon an empty tomb, but upon a living Saviour: and the three-fold truth, ruin by the Fall, righteousness by Christ, and regeneration by the Holy Spirit, is as applicable now as it ever was.

II. For people.Wherever Christ is preached, a deep responsibility rests upon all to whom the word of this salvation comes.

(a) You who hear this cannot be as if the Divine message had never reached you: you cannot treat the priceless talent of a free Gospel committed to your keeping as a thing of no importance, to be trifled with for a time, and then returned with the scornful words, Lo, there thou hast that is thine. You have to account for the use which you have made of it.

(b) There must be a personal reception of the Saviour, or the Gospel will be to us a savour not of life, but of death.

(c) The true joy can only be yours if Christ be accepted, welcomed, received into the heart: you must know Christ as your righteousness, you must know Him as your life: you must learn to say, To me to live is Christ.

III. For all, clergy and people alike, the great lesson of the text is unity; unity of aim, that wherever our influence may extend it may be found that, both by word and by life, Christ is preached; unity of heart, that so we may stand fast in one spirit, with one mind, striving together for the faith of the Gospel.

Rev. Sir Emilius Laurie.

Illustration

The great American statesman Daniel Webster once said, When a man preaches to me, I want him to make it a personal matter, a personal matter, a personal matter. Christ when upon earth dealt personally and individually with souls: He calleth His own sheep by name: He calleth now. Oh, beware how, when He calleth, you refuse to hearken!

Fuente: Church Pulpit Commentary

(Php 1:18.) ; , , , -What then? but yet, in every way, that Christ is preached-whether in pretence, whether in truth- even in this I do rejoice, yea, and I shall rejoice. The elliptical phrase expresses an interrogative inference, and is much the same as the quid enim, or quid ergo, of the Latin authors. Rom 3:3. There is no use in attempting to fill out the idiom with , or or , as is done by the Greek expositors; nor is the refert of Bengel, or the sequitur of Grotius, at all necessary. Khner, 8332, i.; Klotz, ad Devar. ii. p. 247, etc.; Hartung, i. p. 479; Hoogeveen, Doctrina Part. p. 539. The adverb has also in such idiom a peculiar meaning, nur dass, as Passow gives it-only that. As if the paraphrase might be-What then? shall I fret because some men preach Christ of strife and intrigue, and think to embitter my imprisonment? No, for all that; in spite of all this opposition to myself, only let Christ be preached from any motive, false or genuine, yes, in the fact of such preaching I rejoice. The first answer to is only implied, and not written-shall I feel affliction added to my bonds? shall I be chafed or grieved? while the second in contrast to it is expressed-the antagonism being noted by . Though in the phrase the apostle says -every form, yet the following words show that he had two forms especially in his eye, for he adds:-

-whether in pretence or in sincerity. These two nouns are often opposed by Philo and the classical writers, as is shown in the collected examples of Loesner, Raphelius, and Wetstein. The dative in both cases is that of manner, or is a modal case. Winer, 31, 6. The first noun, , is employed to express a prominent element of the old Pharisaical character, its want of genuineness; or that its professed motive was not its real one, that its exceeding devotion was but a show, Mat 23:13; Mar 12:40; Luk 20:47. When the sailors, during Paul’s voyage to Rome, wished to escape from the ship, and for this purpose lowered a boat under the pretext of preparing to let go an anchor, their manoeuvre is described by the same term, Act 27:30. The word denotes that state of mind in which the avowed is not the true motive; in which there is made to appear (as the etymology indicates) what does not exist. Hos 10:4; Joh 15:22. The contrasted noun, , signifies here genuineness or integrity, Joh 4:23-24; 1Jn 3:18. The Hebrew , H622 has occasionally a similar meaning, Exo 18:21; Neh 7:2; and especially 1Sa 12:24; 1Ki 2:4; 1Ki 3:6, where it is represented by the Greek term before us. ; see Col 1:28. A different meaning is assigned to the first noun by the Vulgate, which renders per occasionem; followed by Luther, who translates zufallens; and vindicated by Grotius, and by Hammond who brings out this idea-by all means, whether by occasion only, that is, accidentally, and not by a designed causality; or whether by truth, that is, by a direct real way of efficiency. But though the term has sometimes such a meaning, the antithesis in the clause itself, the common usage of the two confronted nouns, and the entire context discountenance the supposition. In fact, is simply the of the 17th verse; while embodies the of the 15th, and the of the 16th verses. The two nouns so placed in opposition represent, not difference in the substance, but in the purpose of preaching. They have an ethical reference. For if Christ was preached in either way, the apostle must allude not to contents, but design. In the one case, Christ was really preached, but the motive was hollow and fallacious. It was neither from homage to Him, or love to souls, or an earnest desire to advance the gospel. In the other case, preaching was a sincere service-out of a true heart, and with faith unfeigned. The apostle, looking at the fact, and for a moment overlooking the motive, exclaims:-

-and in this I rejoice; yea, and I will rejoice. For , see Col 1:24. The pronoun does not refer specially to Christ; nor yet, vaguely, to the entire crisis, as Meyer takes it; but directly to the preaching. To render it, with Ellicott, in this state of things, is too broad, and would not be wholly true: for the apostle must have grieved over the wicked motives of those preachers, though he rejoiced in their preaching. We must subtract from this state of things, what must have caused him sorrow; there being left the fact that Christ was proclaimed, and in that he rejoiced. In this preaching, be the motive what it may, I rejoice. The is still slightly adversative, as it stands between the present and the future -not only now, or at present, but I will also rejoice. See an explanation of the idiom under Eph 5:24. As happens with many barytone verbs, in Attic the future of is -but in the other dialects, and in the New Testament, the middle form is employed. Matthiae, 255; Winer, 15. The apostle felt that impurity of motive might modify, but not prevent all good result; and that, as long as its true character was concealed, such preaching might not be without fruit. He knew the preaching of Christ to be a noble instrument, and though it was not a clean hand which set in motion, still it might effect incalculable good. For truth is mighty, no matter in what spirit it is published; its might being in itself, and not in the breath of him who proclaims it. Disposition and purpose belong to the preacher and his individual responsibility; but the preaching of Christ has an innate power to win and save. The virtue lies in the gospel, not in the gospeller; in the exposition, and not in the expounder.

Not that the apostle was or could be indifferent to the motive which ought to govern a preacher of the gospel. Not as if he for a moment encouraged neutrality or lukewarmness, or thought that unconverted men might be safely entrusted with the precious function. But he simply regards the work and its fruits, and he leaves the motive with Him who could fully try it-the Judge of all. Vindictive and jealous feeling toward himself, he could pity and pardon, provided the work be done. He could well bear that good be achieved by others, even out of envy to himself. The mere eclat of apostleship was nothing to him, and he could not forbid others, because they did not follow himself. Those men who so preached Christ, were therefore neither heretics nor gross Judaizers, subverting the faith. Their preaching is supposed to be the means of saving souls. The Greek expositors notice the abuse which some heretics- -made of the apostle’s statement, and they answer, that he does not warrant such a style of preaching-does not say , but -merely relating a fact, not issuing a sanction. Chrysostom calls attention to the apostle’s calmness-that he does not inveigh against his enemies, but simply narrates what has occurred.

This verse was the subject of long and acrimonious dispute during the Pietist controversy in Germany. The question was generally, Whether unconverted men are warranted or qualified to preach the gospel; or specially, Whether the religious knowledge acquired by a wicked man can be termed theology, or how far the office and ministry of an impious man can be pronounced efficacious, or whether a licentious and godless man be capable of divine illumination? It is obvious that such questions are not determined by the apostle, and that there is no solution of them in this passage. His language is too vague, and the whole circumstances are too obscure, to form a foundation for judgment. The party referred to here preached Christ from a very unworthy personal motive, and the apostle rejoiced in the preaching, though he might compassionate and forgive the preachers. We cannot argue a general rule from such an exceptional case. But apart from any casuistry, and any fanaticism which the Pietists might exhibit, their general principle was correct, and it was in opposition to their tenets, and as a rebound from them, that men were admitted into pulpits to preach the gospel without any evidence that they believed in it, and that it was not required of them to be religious themselves, ere they taught religion to others. In the same way scholars were installed into chairs, from which they taught the language of Abraham, as the readiest means of scoffing at Abraham’s faith, and descanted on the writings of the apostles, as the most effectual method of reviling and undermining that religion which they had founded. We hold it to be the right principle-that the best preparation for preaching the Crucified One, is to have His spirit; that to be His, is the sure qualification for obeying His commission, and that an unchristian man has no call to take part in the vindication or enforcement of the religion of Christ.

Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians

Php 1:18. What then? This denotes that Paul is about to draw a conclusion from the foregoing facts, namely, that in either case he is glad that Christ is preached. Great abuse has been made of this circumstance by some who wish to apologize for the erroneous methods that are used in the religious world for the spreading of the Gospel. It is claimed that if Paul would rejoice in the work of these evil persons, then we should rejoice in what is done even by un-scriptural organizations for the spreading of truth. It should be noted, however, that what these envious preachers proclaimed was the truth their motive only was what was wrong. Also, no unscriptural organization or methods were used in their work, while the modern use of this case is to justify the institutions of men in their professed teaching of the Scriptures.

Fuente: Combined Bible Commentary

Php 1:18. What then?i.e., what is it then? What is the outcome of all their conduct?

only that in every way, whether in pretence or in truth, Christ is proclaimed. The feeling expressed in these words of St. Paul may be com-pared with our Lords lesson to His disciples (Mar 9:39). John had told Him how they had forbidden one who was casting out devils in the name of Jesus, and who yet followed not with them. But Jesus said: Forbid him not, such a man cannot lightly speak evil of me. St. Paul must have had some thought akin to this when he thus answers his own What then? He must have felt that though the preachers might be of no right feeling towards himself, yet there could only be gain to the people of Rome by the proclamation of the Gospel of Jesus. And so he continues.

and therein I do rejoice, yea, and will rejoice. For the population of the imperial city could not have too many preachers of Christ in it. If we may take the apostles description of the heathen world given in the first chapter of his Epistle to the Romans as a true picture, and there is no doubt it was so, all who would go forth in the name of Christ and tell the story of His life and death and its object, were to be welcomed from whatever motive they did their work. It was not as in the case of the Galatian church, where men were being led from a pure to a debased form of the Christian religion. Then the apostle has no word of joy for those who preached that the only way to Christ was through the door of the Mosaic law. Rather he has no words strong enough to express his anger at them, and wonder at the infatuation of those who hearkened to them. But to have Christ preached at Rome, even though the preacher were a self-seeking Judaizer, was a clear gain and source of congratulation, when the city was in the degraded moral condition in which it lay in the days of St. Paul.

Fuente: A Popular Commentary on the New Testament

Rejoicing in the Preaching of Christ

While some preached Christ hoping to gain a personal following, Paul was still thankful Christ was being preached ( Php 1:18 ). This lets us know they were not false teachers; but preached strictly out of a wrong motive. Notice, Paul was able to rejoice even though they were politicking against him.

Remember, when Paul was blind, he waited in a house on a Straight street for someone to come give him his sight and tell him what he must do. Jesus told Ananias to “Go, for he is a chosen vessel of Mine to bear My name before Gentiles, kings, and the children of Israel” ( Act 9:15 ). That goal dominated the rest of his life. It did not matter to him how it was accomplished. He did not worry about men getting the credit because he knew God was the source of any fruit which was born ( 1Co 3:5-7 ).

Fuente: Gary Hampton Commentary on Selected Books

Php 1:18-20. What then? What shall we think of these attempts, proceeding from such different principles? Shall they grieve us? No, in no wise. For, every way, whether in pretence Under colour of propagating the gospel; or in truth With a real design so to do; Christ is preached And the great doctrine of salvation by him has a wider spread; and I therein do rejoice, yea, and I will rejoice That is, I shall have cause so to do in regard of the good issue it will have. The love which the apostle bore to Christ, had extinguished in his mind resentment, pride, self-love, and all other evil passions; insomuch that his greatest joy resulted from the advancement of the gospel, even though it was promoted by his enemies. We must observe, however, that though truth is here opposed to pretence, it doth not follow that preaching Christ in pretence means preaching false doctrine concerning him. For the apostle could not rejoice that Christ was preached in that manner. Truth and pretence here relate not so much to the matters preached, as to the views of the preachers. The Judaizers preached the truth concerning Christ, at least in part, when they affirmed him to be the Jewish Messiah. But they did this not purely and sincerely to bring the Jews to believe on him, but also and especially to inculcate at the same time the Jewish ceremonies, and thereby to extend the authority of their ritual law; and by these means ultimately to grieve the apostle, and render his persecutors more bitter against him. But others both preached Christ as the Jewish Messiah, and also inculcated all the great doctrines of his gospel, truly and sincerely intending to bring both Jews and Gentiles to believe aright in him, and to embrace his gospel in its purity. But from whatever motive Christ was preached, according to his true character, it was matter of joy to the apostle. For I know that this Preaching of Christ, whether from a pure motive or otherwise, or this trouble which I meet with from some of these teachers; shall turn to my salvation Namely, to the promotion of it, or shall procure me a higher degree of glory; through your prayer Continuing to be addressed to God for me; and the supply of the Spirit of Christ More largely communicated to me in answer to it, and enabling me to make a good use of these trials. According to my earnest expectation According to what I have all along earnestly hoped for; that in nothing I shall be ashamed Whatever injurious reflections may be cast on my conduct; but that with all boldness Bearing testimony to every truth of the gospel; as always Since my call to the apostleship; so now Christ shall be magnified Shall be honoured, and the interest of his kingdom promoted; in my body, however it be disposed of, whether by preserving its life, or allowing it to be put to death For the confirmation of the gospel. How that might be, he did not yet know. For the apostles did not know all that should befall them, but were left in uncertainty with respect to many things, that they might have cause for the exercise of faith and patience.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

1:18 {5} What then? notwithstanding, every way, whether in {m} pretence, or in truth, Christ is preached; and I therein do rejoice, yea, and will rejoice.

(5) He shows by setting forth his own example, that the end of our afflictions is true joy, and this results through the power of the Spirit of Christ, who he gives to those that ask.

(m) Under a false pretence and disguise: for they make Christ a cloak for their ambition and envy.

Fuente: Geneva Bible Notes

The idiom ti gar, translated, "What then?" in the NASB, means, "What does it matter?" (NIV). While motivation is important, it is even more important that the gospel gets proclaimed. Paul believed that it was better for people with impure motives to preach Christ than that they not preach Him at all.

"The power of the gospel, therefore, does not depend on the character of the preacher." [Note: Hawthorne, p. 39.]

Paul’s judgment here, by the way, is an example of seeking the best rather than just the good (cf. Php 1:9-10). He rejoiced and would continue to rejoice that his imprisonment had resulted in the more extensive proclamation of the good news of salvation.

". . . when you have the single mind, you look upon your circumstances as God-given opportunities for the furtherance of the Gospel, and you rejoice at what God is going to do instead of complaining about what God did not do." [Note: Wiersbe, 2:68.]

Php 1:12-18 present Paul as a positive model for all believers. Rather than valuing his own comfort, reputation, and freedom above all else, he put the advancement of God’s plan first. He discerned what was best (Php 1:10). He could maintain a truly joyful attitude even in unpleasant circumstances because he derived his joy from seeing God glorified rather than from seeing himself exalted. His behavior in prison had been pure and blameless (cf. Php 1:10).

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

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