Jesus was preached from false motives

JESUS WAS PREACHED FROM FALSE MOTIVES
EDITED BY GLENN PEASE
Philippians1:15-1815
It is true that some preach Christ
out of envy and rivalry, but others out of goodwill.
16
The latter do so out of love, knowing that I am put
here for the defense of the gospel. 17
The former preach
Christout of selfishambition, not sincerely, supposing
that they can stir up trouble for me while I am in
chains. 18
But what does it matter? The important
thing is that in every way, whether from false motives
or true, Christis preached. And becauseof this I
rejoice. Yes, and I will continue to rejoice,
VERSE 15 BIBLEHUB RESOURCES
Pulpit Commentary Homiletics
A Significant Difference Among The Apostle's Brethren
Philippians 1:15-18
T. Croskery They were all actively engaged in preaching the gospel, but they were not actuated
by the same motives.
I. THE DIFFERENT SPIRIT OF THE TWO CLASSES OF PREACHERS. "Some indeed
preach Christ even of envy and strife; and some also of good will." The one class were actuated
by a genuine good will to Christ and his apostle. The other class were actuated by envy and
discord. They envied the popularity of the apostle among the Gentile Churches, and showed a
disagreeably quarrelsome temper. They were evidently Judaists who could little brook the
overthrow of the Mosaic institute and Jewish commonwealth which seemed to be involved in the
triumph of the apostle's gospel. Yet they preached Christ.

II. THE MOTIVES OF THE TWO CLASSES. "The one do it of love, knowing that I am set for
the defense of the gospel; but the other proclaim Christ of faction, not sincerely, thinking to raise
up affliction for me in my bonds." Notice:
1. The pure motive of one class - love - which ought to be the spring of all gospel action. Love to
Christ, love to the truth, love to the souls of men, ought to be the abiding motive of all preachers.
These brethren had special regard for the apostle on account of his destined place in the
evangelization of the world.
2. The impure motive of the other class - a base partisanship designed to make the apostle's
bonds more galling. There are allusions to this fierce party spirit among the Judaists in most of
the apostle's writings, aggravated as it often was by intense bitterness to the apostle.
3. Yet both classes preached Christ. The language of the apostle is applied to both classes. It is
sad to think of men preaching Christ from bad motives, especially where Erich motives may
imply a tinge of doctrinal imperfection in the method of preaching him. Yet the Lord accepts the
services of weak, imperfect, sinful men in his vineyard.
III. THE JOY OF THE APOSTLE AT THIS WIDESPREAD ACTIVITY OF THE TWO
CLASSES.
1. It might appear more natural for him to denounce these Judaists with words of sharp rebuke.
Perhaps his own enforced inactivity as a preacher may have led him to rejoice in the Christian
labors of men who knew Christ "only after the flesh."
2. His joy shows a large and forgiving nature. "What then? only that in every way, whether with
masked design or in truth, Christ is proclaimed, and therein I rejoice, yea, and will rejoice." The
conduct of the apostle teaches us:
(1) That the preaching of Christ is higher truth than the secondary questions of polity and
worship which often cause dissension among Christians.
(2) That Christians ought to rejoice in the successes of other Christians who follow different
methods of doctrine or polity.
(3) That it is right to condemn the base motives or unworthy insincerities that sometimes mingle
with good work.
(4) That we ought to show special consideration to those who preach Christ of good will, and
eschew all sorts of by-ends and manoeuvres. - T.C.
Biblical Illustrator
Some indeed preach Christ even of envy and strife
Philippians 1:15

Observe
J. Lyth, D. D.I.A GOOD ACT MAY BE PROMPTED BY A BAD MOTIVE.
II.THE GOOD REMAINS THOUGH THE OBJECT FAILS.
(J. Lyth, D. D.)
Motives
J. Lyth, D. D., J. Parker, D. D.I.VARY WIDELY.
II.DO NOT AFFECT THE NATURE BUT THE MORAL QUALITY OF AN ACTION.
III.DETERMINE NOT THE RESULT BUT THE REWARD.
(J. Lyth, D. D.)The text suggests —
I. DIVERSE DEVELOPEMENT OF HUMAN DISPOSITION.
II. THE POSSIBILITY OF DOING A GOOD DEED THROUGH A BAD MOTIVE.
III. THE IMPOSSIBILITY OF ENTIRELY CONCEALING MOTIVES.
IV. THE ACTION OF SELF-SEEKERS TURNED INTO THE GOOD MAN'S SOURCE OF
JOY.
V. MAN IS NEVER SO DIABOLIZED AS WHEN MAKING A GOOD CAUSE THE MEANS
OF GRIEVING AND TORMENTING THE CHURCH.
VI. THE MERE FACT THAT A MAN PREACHES CHRIST IS NOT A PROOF OF HIS
PERSONAL SALVATION: and if this can be affirmed of preaching, how much more may it be
affirmed of learning.
(J. Parker, D. D.)
Two voices on the same subject
J. Parker, D. D.I.The voice of SELFISHNESS.
II.The voice of LOVE.
(J. Parker, D. D.)
The real and counterfeit in the Christian ministry
G. G. Ballard.I. WHERE THEY CORRESPOND.
1. Both adopt the Christian name.
2. Both utter the same shibboleth.
3. Both are active in preaching Christ.
II. WHERE THEY DIFFER.
1. In heart. "Contention" moves the one; "love" reigns in the other.
2. In spirit. "Envy and strife" move the one; "goodwill" actuates the other.
3. In source of strength. Love of party animates the one; confidence in the Lord emboldens the
other.
4. In aim. That of the one is to advance, it may be, a lifeless Church; that of the other to propel
the gospel of Christ.

5. The depth and accuracy of conviction. The one "supposing to rid," etc. (ver. 16); the other
"knowing that," etc. (ver. 17).
(G. G. Ballard.)
A spurious ministry
G. G. Ballard.I. THE ELEMENTS FORMATIVE OF IT.
1. An imperfect apprehension of Christ's mission.
2. A total absence of Christ's Spirit.
3. Thought and sympathy, narrowed by early prejudice and preconceived ideas.
4. Christ made subservient to the doctrines, ritual, and history of a system.
II. THE RESULTS INSEPARABLE FROM IT.
1. The cross degraded into a rallying point for party strife.
2. The basest spirit indulged under the pretence of fulfilling a sacred office.
(1)"Envy" — displeasure at another's good.
(2)"Strife" — selfish rivalry which seeks to gain the good belonging to another. Christ preached
merely to advance a party.
4. Zeal for propagating a creed, greater than to save a lost world.
III. THE GERM OF IT.
1. May exist in those who zealously preach Christ.
2. Consists in a moral contradiction between the heart of the preacher and the theme of his
discourse — contentiousness and Christ.
3. Produces impurity of motive in Christian work — "not sincerely."
4. Biases the judgment to expect results which are never realized — "supposing."
5. Inspires aims which are unchristian — "to add affliction."
(G. G. Ballard.)
The preaching of Christ
J. Lyth, D. D., W. B. Collyer, D. D.I. THE THEME. His person and work — His grace and
power — His gifts and promises — His example and requirements.
II. THE MOTIVE. Sometimes impure; as sectarian, mercenary, ambitious — sometimes sincere;
from love to God and man.
III. THE RESULT. Some good every way — Christ is exalted — the faithful rejoice,
(J. Lyth, D. D.)
I. THE PREACHING OF CHRIST. No preaching can bear this designation which does not
constitute Him the grand object of it. From the first the holy men who spoke as they were moved
by the Holy Spirit pointed to Him. All the Scriptures lead, remotely, perhaps, but certainly, to the
Cross of Christ. He is to be preached as the only object of faith, and the sole source of salvation.
Opposition must not hinder, nor heresy divert this.
II. THE SCALE ON WHICH CHRIST IS TO BE PREACHED.

1. To all peoples — Philippians and Romans, Europeans and Africans.
2. By men of all views and denominations, Jewish and Gentile Christians; Roman Catholics and
Protestants; Anglicans and Dissenters, etc.
III. THE SPIRIT IN WHICH THIS SHOULD BE RECEIVED. There are two classes interested.
1. Ministers should rejoice when they see the gospel spreading on all sides and among all
denominations. Let it not be said of them, "Ye know not what spirit ye are off." No jealous or
envious feeling at others' successes should be cherished by them.
2. Congregations while loyal to their own Church should put a generous construction on the
work of others.
IV. THE GLORIOUS RESULTS ARISING OUT OF THIS.
1. In time.
2. In eternity.
(W. B. Collyer, D. D.)
Toleration
H. W. Beecher.I. We see here the TRUE GROUND OF CHRISTIAN TOLERATION.
1. Negatively.(1) Toleration is not an enforced forbearance with men who teach error. Some
keep their hands off errorists because they cannot touch them; like boys who will not pluck ripe
fruit because there is a high wall in the way.(2) Nor is it a recognition of the right of men to
freedom of thought and experience, which is only part of it.(3) Still less is it indifference to error.
There are men who do not care whether you teach God or Jupiter, heathen mythology or
Christian theology.
2. Positively. It is a generous confidence in the vitality of truth and its ultimate victory, born of
hope, nursed by courage, adopted by love.
II. IF PAUL'S SPIRIT BE RIGHT THEN WE NEED TO AMEND OUR VIEW OF SOCIAL
AND MORAL RESPONSIBILITY. He saw bad men taking his place yet he let them go on,
rejoiced in their work, though not in the motive of it. Had he lived in our day he would have been
told, "You cannot afford to sit in a Church where these men teach or you will be responsible for
their teaching." He would have replied, "Who made you a judge; to their own master they stand
or fall." Every man is responsible for bin own conduct and belief to God. If I please to work with
men who are heretical on some points of theology, but who are right in the point in which I work
with them (Unitarian temperance reformers, e.g.), I am not responsible for their wrong beliefs,
but only for that part which I take. Paul was grieved at the amount of error that was in these men,
but the small amount of truth he saw pleased him more.
III. THIS CHRISTIAN TOLERATION FOUNDED IN FAITH AND LOVE, LEADS TO THE
REAL AND ONLY REAL UNION POSSIBLE TO THE CHRISTIAN CHURCH. External
formulas are not unimportant, but there never will be Christian union in this world until men feel
that the invisible, spiritual elements of truth, the interior experience of soul, are transcendently
more important than the idea forms, or the government forms, or the worship forms of the
Church. Humanity is our common bond outside; why should not Christianity be within? "Let
every man be fully persuaded in his own mind.
(H. W. Beecher.)

Love of Christ and the brethren the essential qualification for preaching Christ
G. G. Ballard.I. IT GIVES IMPULSE TO ALL TRUE MOTIVE POWER. From this sprung
their "goodwill."
II. IT IS KEEN IN PERCEIVING, EVEN IN CHAINS, THE WILL OF GOD. "Knowing that I
am set."
III. IT IS QUICK IN COOPERATING TO ACCOMPLISH THE WILL OF GOD WHEN
KNOWN.
IV. IT BINDS THE HEART IN SYMPATHY TO ALL WHO SUFFER IN THE DEFENCE OF
THE GOSPEL.
V. IT IS THE MIGHTIEST FORCE THAT MEN CAN WIELD FOR THE GOSPEL'S
TRIUMPH.
(G. G. Ballard.)
The preaching of Christ a reason for joy and holy exultation
Isaac Mann, M. A.I. Let us inquire WHAT THE APOSTLE INTENDED BY THE
PREACHING OF CHRIST.
1. The exhibition of Jesus as the Messiah sent to save a guilty world."(1) Such a messenger had
been set forth by prophecy and types from the beginning.(2) He was exhibited as truly human,
sinless, Divine.
2. The publication of His great work, and ultimate design in visiting this world.
(1)To atone for sin.
(2)To confer eternal life.
3. The assertion of His claims on all mankind.
(1)To their love.
(2)To their obedience.
II. GLORIOUS AS THIS THEME IS, YET MANY PREACH IT FROM CORRUPT
MOTIVES.
1. Some for gain — money, position, influence.
2. Some for victory in a controversial battle.
3. Yet if Christ is really preached, whatever may be the condemnation of the preacher, Christ's
end will he secured.
III. THE REASONS WHY THE PREACHING OF CHRIST, UNDER ANY
CIRCUMSTANCES, IS A JUST OCCASION FOR HOLY JOY.
1. By this means the enemies of Christ are made to bear unequivocal testimony to His dignity
and glory, and to promote the interests of truth without intending it: as the heathen writers quoted
by Paul, and the devils' confession of Christ.
2. As the world can only be renovated by the preaching of Christ, so even His enemies who
preach Him contribute to this event. Think of the heathen world; the acceptance of Christ in any
sense and from any hands cannot but better it.

3. We may be assured that God will certainly overrule the preaching of Christ, even by wicked
men, to accomplish His purpose of mercy. In much inferior matters God controls the movements
of bad men for His own glory. He did so in the case of Judas. Is it not then correct to argue that if
God sub ordinates the malignity, ambition, and haughtiness of men to the accomplishment of His
providential purposes, He will also overrule them to serve His designs of mercy? Witness the
Reformation under Henry VIII.Application:
1. Our cause for rejoicing is exceedingly great. Notwithstanding there are many parts where the
gospel is imperfectly preached, yet there are thousands of holy men who preach Christ from the
purest motives.
2. Let us manifest our gratitude to Him who is preached by a more lively zeal in His cause.
3. Let us who love Christ draw into closer union with one another. If we allow bickering and
strife while Christ's cause may prosper we shall be ruined.
4. Let the despondent be encouraged — anyhow Christ is preached. The gospel is advancing in
spite of our fears.
(Isaac Mann, M. A.)
Allowable contention
Lord Bacon.God grant that we may contend with other Churches as the vine with the olive —
which of us shall bear the best fruit; but not as the briar with the thistle, which of us will be the
most unprofitable.
(Lord Bacon.)
An imprisoned preacher's thoughts
H. W. Beecher.Paul was imprisoned for preaching the gospel, and was persecuted by them who
but for him would not have had a gospel to preach.
1. The apostle had, by nature, a temper that could not bear very much being abused. He was
naturally sensitive and aggressive. In prison and helpless no doubt there were slight heavings of
the old volcano at the conduct of his opponents. Moreover his conscience was an inspired one,
and he must have felt, "Who is a judge of orthodoxy if I am not?" Did he then rouse the alarm
and denounce these preachers of envy and strife? No, he rejoiced where few could have rejoiced,
viz., in prison, and at what few could have rejoiced, viz., that his enemies were doing good.
2. Paul might have felt that his life was thrown away, that God had need of him. Many feel that
everything must be done, and that there is none to do it hut themselves. Paul had a right to feel so
if any man had. But the thought never seems to have occurred to him. No doubt he felt the
cowardliness and the cruelty of these men, but the feeling was swallowed up in the reflection that
they were doing his work when he could not do it himself.
3. Paul held that so precious is this truth of Jesus that no man can present even a particle of it that
is not worth presenting. You cannot preach Christ so that it is not worth while to have preached
Him thus. It is better that He should be preached by bad men for bad purposes than not preached
at all.
4. It would have been enough in Paul to have said less than he did, such as "I trust all will be for
the best. I hope it will do some good, but I fear it will do much harm. Of course I cannot
associate with them." On the contrary he exults over the certain good of the issue. The hounds of

love are better than the hounds of theology to hunt heretics with. How painful not to know the
difference between conscience and combativeness.
5. Consider in a few deductions the temptations to which men who are working for religious
ends are liable.
I. THE DANGER OF SUBSTITUTING ACTIVITY FOR THE LOVING GRACES. The bee
that goes buzzing about the flowers in the spring is very useful; but, after all, I think the flowers,
that never stir or buzz, are full as interesting and far more important. The buzzing bee gets a
good deal of honey, but he would not get a particle if it were not for the silent flowers which
contain it all. There is a great peril of an external rattling activity leaving the heart cold,
mechanical, and even malevolent.
II. THE DANGER OF ARROGANCE.
1. There are a great many people who say that all Churches must be constituted, work, and
believe as their own.
2. Many of us have got beyond that, but how many of us can rejoice in the Church whose
services has swallowed up ours. But all that Paul wanted was that work should be done, whoever
did it; and even rejoiced that others would have the credit for the work he did. Conclusion: From
the beginning until today the power of preaching has been and henceforth mill be, not in ideas
but in disposition.
(H. W. Beecher.)
The motives of Paul's enemies
J. Daille.I. It may be that THE ENEMIES OF THE APOSTLE HOPED THAT THEIR
PREACHING WOULD IRRITATE NERO and his officers against Christianity, and that,
offended at this new increase which this doctrine had received, they would quickly discharge
their anger upon a prisoner, who was the principal support of this growing religion, either by
putting him to death suddenly or by condemning him to some more grievous trouble than his
present prison.
II. It may be that envy had inspired them with the thought, that BY LABOURING IN
PREACHING THE GOSPEL THEY SHOULD OBTAIN A PART OF THE APOSTLE'S
GLORY, and that by making good use of the time of his imprisonment, to establish themselves
in the minds of the disciples, they should by degrees take away the credit and authority which he
possessed; and judging of him by themselves, they imagined that it would be an immense
increase to his affliction to see them thus enriched and decorated with his spoils. Such or such
like were the thoughts of these wretched men. Judge by this what is the nature of vice, and how
horrible its impudence in daring thus to profane the most sacred things, and to abuse them so
vilely for, its own ungodly purpose. Thus Satan sometimes clothes himself as an angel of light to
further the works of darkness. From which you see that it is not enough that Our actions be good
and praiseworthy, if our intentions are not pure and upright. It is to profane the good to do it with
a bad end in view.
2. See how the thoughts of vice are not only impudent, but even foolish and vain. These
deceivers, judging of St. Paul by themselves, believed that their preaching would vex him. Poor
creatures! how little you knew of this high-minded man, to imagine that so small a thing could
trouble him!

(J. Daille.)
Christ preached by love
Boree.I once asked a distinguished artist what place he gave to labour in art. "Labour," he said, in
effect, "is the beginning, the middle, and the end of art." Turning then to another — "And you," I
inquired, "what do you consider the great force in art:" "Love," he replied. In their two answers I
found but one truth.
(Boree.)
Evangelical congratulation
W. Brock, D. D.How Paul would have rejoiced had he been living now. The ministry at Rome
must have been on a comparatively insignificant scale. But for every man who preached the
gospel then thousands are preaching it now. Why should there have been such rejoicing in
connection with the preaching of Christ crucified.
I. Because thereby THE RENOVATION OF FALLEN MAN IS INTELLIGENTLY
PROPOSED.
1. High time, by common consent, something was done in that direction, and many are the
projects suggested for it.
(1)Give the people a sound secular education.
(2)Give them remunerative employment.
(3)Confer upon them honourable enfranchisement.
(4)Take care to raise them into better and more civilized habits by better dwellings, food, etc.
(5)Educate their tastes, open museums and art galleries.
2. Can you look at these laudable secondary considerations without marking their fatal defect?
They deal with man externally and say not a word about his internal renovation. If you leave a
man's heart untouched there is that there which will laugh all your culture to scorn. If his heart be
right all will be right, but not otherwise.
3. The gospel aims at making the heart right, and succeeds wherever it is accepted.
II. Because thereby THE RENOVATION IS GRACIOUSLY GUARANTEED.
1. With the preaching of Christ God has formally connected the exertion of His power. "With
God all things are possible." The preacher is a fellow worker with God.
2. With this preaching God has been pleased to associate the accomplishment of His purposes.
3. He has identified with preaching the manifestation of His sympathies.
(W. Brock, D. D.)
Goodwill
Goodwill the spirit common to the brotherhood of the Christian ministry
G. G. Ballard.I. IT IS GOD-LIKE.
1. The spirit characteristic of all God's will towards men.
2. The spirit manifested by His Son.

3. The spirit of the gospel message.
II. IT IS YIELDED TO AN HONOURED BROTHER.
1. To him as a man — his character, aims, and life.
2. To his labours in the cause of Christ.
3. To his future success.
(G. G. Ballard.)
The defence of the gospel
J. Lyth, D. D.I. IS NECESSARY. It has many powerful, malignant enemies.
II. IS IMPERATIVE upon its professors, whether ministers or people.
III. MUST BE MAINTAINED IN LOVE to the truth, its advocates, and even its opponents.
(J. Lyth, D. D.)
Observe
J. Lyth, D. D.I.THE CAUSE TO BE DEFENDED.
II.THE OPPOSITION TO WHICH IT IS EXPOSED.
III.THE MEANS OF ITS DEFENCE.
IV.THE PERSONS WHO OUGHT TO DEFEND IT.
(J. Lyth, D. D.)
The opponents of St. Paul
Professor Eadie.In the Corinthian Church there was a party that said, "I am of Cephas" —
followers of the apostle of the circumcision, and hostile to those who named themselves from
Paul. It is very probable that this Petrine party held high views about the law; but there is no hint
in the Epistle to the Corinthians that they either held or taught such mischievous errors as were
propagated in Galatia. Minor matters of ceremonial seem rather to have occupied them (1
Corinthians 8:10). But there is no question that the apostle's authority was impugned in Corinth,
and in all likelihood by the Petrine party, because he had not been personally called by Jesus as
Simon had been; and by the same party his right to pecuniary support from the Churches seems
to have been denied or disputed. While therefore there was comparative purity in the section that
took Peter for its head and watchword; there was also keen and resolute opposition to the person
and prerogative of the Apostle to the Gentiles. To meet all the requirements of the case before us
we have only to suppose that such a party was formed at Rome, and Romans 14. seems to
indicate their existence. If there was a company of believing Jews, who held the essential
doctrines of the gospel, but was combative on points of inferior value, and in connection with the
social institutions of their people, and who at the same time were bitter and unscrupulous
antagonists of the apostle, from such an impression of his opinions as is indicated by James in
Acts 21:20-21, then such a party might preach Christ, and yet cherish towards St. Paul all those
feelings of envy and ill will he ascribes to them. touches the truth when he says they were jealous
of the apostle. Calvin writes feelingly, "Paul says nothing here which I myself have not
experienced. For there are men living now who have preached the gospel with no other design
than to gratify the rage of the wicked by persecuting pious pastors."
(Professor Eadie.)

Paul's joy in the preaching of his enemies
H. W. Beecher.Paul's example is a rebuke to the excessive ecclesiastical spirit. He saw
something good in the worst men who preached. Modern precisionists see the worst in the best
men. Paul looked on the good side. Modern orthodoxy is disposed always to look on the bad
side. If a vase was cracked, Paul turned it round and looked upon the side where it was not
cracked. If a vase is cracked, we are disposed to turn it round and look on the side where the
crack comes. Paul would certainly rather have men preach Christ that loved Christ; but rather
than that Christ should not be preached he was willing that those who did not love Him should
preach.
(H. W. Beecher.)
Christ really though inadequately preached
H. W. Beecher.The rising sun in the morning brings ten thousand noxious insects to life, brings
miasma from the morass, and sets disease flying through the land; nevertheless, in spite of
malaria, and in spite of all venemous insects that then begin to move, and in spite of all mischiefs
which waking men begin to perform, it is infinitely better that the sun should rise, and that these
evils should take place, than that it should be everlastingly dark. It was better to have Christ
preached by bad men than not at all. It was better to have the gospel imperfectly delivered than
not to have it made known in any way, or only to a limited extent. The truth preached with
manifold and manifest error is a thousand times better than none at all. While the full and
symmetrical truth as it is in Jesus will do far more good, and good of a far higher type, than any
fragmentary views, yet such is the vitality and power of Christian truth, that its very fragments
are potent for good. One may stand before an ample glass, long and broad, which reflects the
whole figure, and the whole room, giving every part in proportion and in relation. Break that
mirror into a thousand fragments, and each one of these pieces will give back to you your face;
and though the amplitude of view and the relations of objects are gone, yet the smallest fragment,
in its nature and uses, is a mirror still, and you can see your face withal. A full Christ reflects
men, time, and immortality; but let error shatter the celestial glass, and its fragments, reduced in
value, do in part some of that work which the whole did; and they are precious.
(H. W. Beecher.)
The preaching of Christ by whatever lips a source of satisfaction to Christians
Oliver Cromwell."You (Scotch commissioners and Presbyterian clergy after Dunbar) say that
you have just cause to regret that men of civil employments should usurp the calling of the
ministry to the scandal of the Reformed Kirks. Are you troubled that Christ is preached? Is
preaching so exclusively your function? I thought the covenant and those professors of it could
have been willing that any should speak good of the name of Christ; if not it is no covenant of
God's approving."
(Oliver Cromwell.)
Power of the Bible even in faulty versions
Anstera.A railway man asked for a genuine Catholic Bible, as he was not allowed to read a
heretical version like Luther's. "Here is the book you want," said the colporteur, handing him a
Van Ess copy. "Yes; that is the book," said the man, after looking at it well. That happened a few
weeks ago, and now Jesus is his All, and he finds the same grand truths about Him, whether he
takes Luther's translation or Van Ess's. God's Word shall not return void to Him.

(Anstera.)
Power of Christ preached
William Arnot.The surest way of turning a person from one pleasure is to give him a greater
pleasure on the opposite side. A weeping willow planted by a pond in a pleasure garden turns all
to one side in its growth, and that the side on which the water lies. No dealing with its roots or
with its branches will avail to change its attitude; but place a larger expanse of water on the
opposite side, and the tree will turn spontaneously and hang the other way. So must man's heart
be won.
(William Arnot.)
The influence of the gospel
Bp. Ryle.This is the weapon that has won victories over hearts of every kind, in every quarter of
the globe. Greenlanders, Africans, South Sea Islanders, Hindoos, and Chinese, have all alike felt
its power. Just as that huge iron tube, which crosses the Menai Straits, is more affected and bent
by half an hour's sunshine than by all the dead weight that can be placed in it, so in like manner
the hearts of savages have melted before the Cross when every other argument seemed to move
them no more than if they had been stones.
(Bp. Ryle.)
COMMENTARIES
Ellicott's Commentary for English Readers(15) Of envy and strife.—Explained below as of
“contention,” or, more properly (as in Philippians 2:3, and in Romans 2:8; 2Corinthians 12:20;
Galatians 5:20), of factiousness, or “party spirit.” It seems impossible to doubt that this refers to
the Judaising party, St. Paul’s old antagonists. The whole tenor of the Epistle to the Romans
shows how strong a Judaic element there was in Roman Christianity. Even in approaching Rome,
we may gather from Acts 28:15, that the Apostle had felt doubtful of his reception there by the
Church. His formal renunciation of the obstinate Jews, and proclamation that the Gentiles would
hear what they had rejected, might excite against him not only the unbelieving Jews, but the
Jewish and still more the Judaising Christians. The party “of Cephas” and the party “of Paul”
might be placed in strong antagonism more easily than even at Corinth.
Benson CommentaryHYPERLINK "/context/philippians/1-15.htm"Php 1:15-17. Some indeed
preach Christ even of envy — Envying my success, or envying me that esteem and reputation
which I have in the church, and seeking to gain it to themselves; and strife — Striving to draw
people off from approving me to applaud themselves, and being desirous to maintain in the
church a party that shall oppose me, and willing to add as many abetters to it as they possibly
can. It is probable, as Whitby and many others have observed, that “these were the Judaizing
Christians, who, with the gospel, taught the necessity of circumcision, and of the observation of
the ceremonial law; for from these arose εριδες και διχοστασιαι, strife and dissensions, 1
Corinthians 1:11; and 1 Corinthians 3:2; zeal, animosities, and contentions, 2 Corinthians 12:20;
and that on the account of this apostle, whom they would scarce own as an apostle of Christ, 2
Corinthians 7:2, but rather looked upon as one that walked according to the flesh, chap. 2

Corinthians 10:2, and would have excluded him from the churches, Galatians 4:16-17. And yet,
at their preaching Christ, though not sincerely, the apostle may be supposed to have rejoiced,
because he knew the time was near when the hay and stubble which they built on the foundation
should be revealed, and the destruction of the temple and city of Jerusalem, would sufficiently
confute their vain additions to the faith.” Some also out of good-will — Faithfully intending to
promote the glory of God, the success of the true gospel, and the salvation of mankind, and
thereby to give me comfort. The one preach Christ of contention — Or, they who are of
contention, as οι εξ εριθειας may be rendered, preach Christ not sincerely — With a holy design
of advancing his cause, and of glorifying God; but supposing (though they were disappointed)
thereby to add affliction to my bonds — To increase the calamity of my imprisonment, by
grieving my mind through their adulterations of, or additions to, the gospel, or their exciting my
persecutors to greater virulence against me. But the other of love — To Christ, his gospel, and
me; knowing, not barely supposing, that I am set — Placed here at Rome, the metropolis of the
empire, a place of the greatest resort, and from whence intelligence of whatever is transacted of
importance is soon communicated to the most distant provinces: or, κειμαι, I lie, namely in
bonds, for the defence of the gospel — For the confirmation of it by my sufferings. They who
preached Christ with a pure intention, knew certainly that the apostle was sent to Rome to defend
the gospel by suffering for it. For by voluntarily persisting to preach the gospel, although he was,
and knew he still should be, exposed to various and great sufferings for preaching it, he gave full
proof of his knowledge of its truth and great importance to the salvation of mankind.
Matthew Henry's Concise Commentary1:12-20 The apostle was a prisoner at Rome; and to take
off the offence of the cross, he shows the wisdom and goodness of God in his sufferings. These
things made him known, where he would never have otherwise been known; and led some to
inquire after the gospel. He suffered from false friends, as well as from enemies. How wretched
the temper of those who preached Christ out of envy and contention, and to add affliction to the
bonds that oppressed this best of men! The apostle was easy in the midst of all. Since our
troubles may tend to the good of many, we ought to rejoice. Whatever turns to our salvation, is
by the Spirit of Christ; and prayer is the appointed means of seeking for it. Our earnest
expectation and hope should not be to be honoured of men, or to escape the cross, but to be
upheld amidst temptation, contempt, and affliction. Let us leave it to Christ, which way he will
make us serviceable to his glory, whether by labour or suffering, by diligence or patience, by
living to his honour in working for him, or dying to his honour in suffering for him.
Barnes' Notes on the BibleSome indeed preach Christ even of envy and strife - What was the
ground of this "envy and strife" the apostle does not mention. It would seem, however, that even
in Rome there was a party which was jealous of the influence of Paul, and which supposed that
this was a good opportunity to diminish his influence, and to strengthen their own cause. He was
not now at large so as to be able: to meet and confute them. They had access to the mass of the
people. It was easy, under plausible pretences, to insinuate hints about the ambitious aims, or
improper influence of Paul, or to take strong ground against him and in favor of their own views,
and they availed themselves of this opportunity. It would seem most probable, though this is not
mentioned, that these persons were Judaizing teachers, professing Christianity, and who
supposed that Paul's views were derogatory to the honor of Moses and the Law.
And some also of good will - From pure motives, having no party aims to accomplish, and not
intending in any way to give me trouble.

Jamieson-Fausset-Brown Bible Commentary15. "Some indeed are preaching Christ even for
envy, that is, to carry out the envy which they felt towards Paul, on account of the success of the
Gospel in the capital of the world, owing to his steadfastness in his imprisonment; they wished
through envy to transfer the credit of its progress from him to themselves. Probably Judaizing
teachers (Ro 14:1-23; 1Co 3:10-15; 9:1, &c.; 2Co 11:1-4).
some also of—rather, "for"
good will—answering to "the brethren" (Php 1:14); some being well disposed to him.
Matthew Poole's Commentary He doth here tacitly answer an exception which might be made; It
were better some of them were silent, than preach so boldly as to procure him hatred, and lessen
his reputation;
1. By granting there was somewhat in the allegation, yet it did not conclude against this, that his
suffering was advantageous to promote the gospel.
2. By distinguishing of those who were hollow-hearted and false, from an envious principle,
designing to disparage this excellent person, who having done much in the lesser Asia and
Greece, did now, in the head city of the world, when in prison, also gain proselytes, courtiers and
others, for the receiving of Christ; and those were sincere and true-hearted brethren, joining with
him in the cause of Christ, and assisting him from true love to Christ, and him his apostle, to get
the truth of Christianity entertained in the love of it. The former were evil works, both as to their
principle and end, Philippians 3:2; the latter acted sincerely in both respects, 2 Corinthians 2:17.
Gill's Exposition of the Entire BibleSome, indeed, preach Christ,.... That is, some of them, as the
Arabic version reads; some of the brethren, that were only so in profession; wherefore these
could not be the unbelieving Jews, who preached the Messiah in general, but did not believe
Jesus of Nazareth to be he, and opened the prophecies of the Old Testament relating to him, to
the Gentiles; at which the apostle is by some thought to rejoice; inasmuch as this might be a
means of giving light to them that were without any knowledge of the Messiah, and of leading
them into an inquiry concerning him, whereby they might come to know the true Messiah, and
believe in him: for these men were brethren, were members of the church, and whom the apostle
owned as brethren in the ministry; neither of which could have been admitted had they been
unbelievers to Jesus being the Messiah; nor would the apostle have rejoiced in their ministry; and
besides, they preached the same Christ as other Gospel ministers, only on different principles and
with different views; they preached the pure Gospel of Christ, they did not preach themselves, or
any doctrines of their own, but Christ, nor the doctrines of other men; nor did they read lectures
of mere morality, as the Gentiles did; nor were they legalists, as the Jews; they did not insist on
the doctrine of works, or preach up justification and salvation by the works of the law, a doctrine
the apostle always militated against, nor would he ever express any pleasure and satisfaction in
it; nor did they preach a mixed Gospel, partly of grace and partly of works; they were not such as
joined Moses and Christ, the law and Gospel, works and grace, together in men's salvation; nor
did they corrupt and adulterate the word of God, or blend it with their own, or other men's
inventions, but they preached Christ clearly and fully; he was the sum and substance of their
ministry; they preached up his person as the true God, the Son of God equal with the Father, and
possessed of all divine perfections; as truly man, having assumed a true body and a reasonable
soul, and as God and man in one person; they preached him in all his offices, as prophet, priest,
and King; justification by his righteousness alone, pardon through his blood, atonement and

satisfaction by his sacrifice and salvation alone by him; they directed souls to him for all grace,
and every supply of it; and assured them that though he died, he rose again from the dead, is
ascended on high, is set down at the right hand of God, is an advocate with the Father, and ever
lives to make intercession for his people; and when he has gathered them all in, he will come a
second time to judge the world in righteousness, and take then, to himself, that they may be ever
with him: and yet all this they did,
even of envy and strife; not of "envy" to Christ, whom they preached, but of envy to the apostle;
they envied his gifts, his usefulness and success in the ministry; and he being now in bonds, they
thought it a proper opportunity to exert themselves, and set up preaching Christ as he had done,
in the clearest manner; hoping they should meet with the same success, and gain great honour
and applause in the church, and even be able to transfer to themselves that glory which belonged
to the apostle: as for their "strife" and "contention", of which they also preached Christ; it was
not with other faithful ministers of the word, about the doctrines of the Gospel; for in these they
were agreed with them, at least, in appearance and profession, and in their ministry ever did they
raise strifes and contentions about words, from which comes envying among the brethren; for
this would not have answered their ends, which were vain glory and popular applause; but they
strove and contended one with another, who should preach Christ best and clearest, or with the
apostle to get his glory and honour from him; they strove to out vie one another, and particularly
him in preaching Christ: but there were others of the brethren who were truly such, who
preached Christ as well as they, and upon better principles, and with better views,
and some also of good will; or "willingly" and "freely", as the Arabic version renders it; without
any selfish end or sinister view of vain glory; not moved unto it by envy or ambition; not doing it
in a contentious manner, and with an ill design; but of pure "good will" to the Gospel, having a
real liking of it, an hearty love for it, a sincere desire to spread it, and promote the interest of a
Redeemer, and the good of souls by it; having in a spiritual and experimental manner felt the
power, and tasted the sweetness of it themselves: and so were inwardly affected and truly
disposed to preach it, clear of all external motives and ambitious views; and as having a good
will to the apostle himself, whose heart they knew was in the Gospel, though he was now
hindered from the ministry of it; and therefore to the best of their abilities were desirous of
supplying his place without the least injury to his character.
Geneva Study BibleSome indeed preach Christ even of envy and strife; and some also of good
will:
EXEGETICAL (ORIGINAL LANGUAGES)
Meyer's NT CommentaryHYPERLINK "/philippians/1-15.htm"Php 1:15. This is not indeed the
case with all, that they ἐν κυρίῳ πεποιθότες τοῖς δεσμ. μου περισσοτ. τολμ. κ.τ.λ. No, some in
Rome preach with an improper feeling and design; but some also with a good intention. (Both
parties are described in further detail in Php 1:16-17.) In either case
Christ is preached, wherein I rejoice and will rejoice (Php 1:18).
τινὲς μὲν καὶ διὰ φθόνον κ. ἔριν] These do not form a part of those described in Php 1:14
(Ambrosiaster, Erasmus, Calvin, and others, also Weiss, Hofmann, and Hinsch), for these latter
are characterized by ἐν κυρίῳ πεποιθ. τοῖς δεσμ. μου quite otherwise, and indeed in a way which
excludes the idea of envy and contention (comp. also Huther, l.c.), and appear as the majority to
which these τινές stand in contrast as exceptions; but they are the anti-Pauline party, Judaizing

preachers, who must have pursued their practices in Rome, as in Asia and Greece, and exercised
an immoral, hostile opposition to the apostle and his gospel.[65] We have no details on the
subject, but from Romans 14 we see that there was a fruitful field on which this tendency might
find a footing and extend its influence in Rome. The idea that it refers to certain members of the
Pauline school, who nevertheless hated the apostle personally (Wiesinger, comp. Flatt), or were
envious of his high reputation, and impugned his mode of action (Weiss), is at variance with the
previous ἐν κυρίῳ, assumes a state of things which is in itself improbable, and is not required by
the utterance of Php 1:18 (see the remark after Php 1:18). See also Schneckenburger, p. 301 f.
ΚΑΊ] indicates that, whilst the majority were actuated by a good disposition (Php 1:14), an evil
motive also existed in several,—expresses, therefore, the accession of something else in other
subjects, but certainly not the accession of a subordinate co-operating motive in a portion of the
same persons designated in Php 1:14 (Hofmann).
διὰ φθόνον κ. ἔριν] on account of envy and strife, that is, for the sake of satisfying the strivings
of their jealousy in respect to my influence, and of their contentious disposition towards me.
Comp. Php 1:17. On διὰ φθόνον, comp. Matthew 27:18; Mark 15:10; Plat. Rep. p. 586 D: φθόνῳ
διὰ φιλοτιμίαν.
ΤΙΝῈς ΔῈ ΚΑΊ] But some also; there also are not wanting such as, etc. Observe that the δὲ καί
joins itself with ΤΙΝΈς, whereas in ΜῈΝ ΚΑΊ previously the ΚΑΊ is attached to the following
ΔΙᾺ ΦΘΌΝΟΝ. The ΤΙΝΈς here are they who in Php 1:14 were described as ΠΛΕΊΟΝΕς, but
are now brought forward as, in contrast to the ΤΙΝῈς ΜΈΝ, the other portion of the preachers,
without any renewed reference to their preponderance in numbers, which had been already
intimated.[66]
διʼ εὐδοκίαν] on account of goodwill, that is, because they entertain a feeling of goodwill
towards me. This interpretation is demanded by the context, both in the antithesis διὰ φθόνον κ.
ἔριν, and also in Php 1:16 : ἘΞ ἈΓΆΠΗς. As to the linguistic use of ΕὐΔΟΚΊΑ in this sense
(Php 2:13), see Fritzsche, ad Rom. II. p. 372. Comp. on Romans 10:1. Others take it, contrary to
the context, as: “ex benevolentia, qua desiderant hominum salutem” (Estius, comp. already
Pelagius); or, “quod ipsi id probarent,” from conviction (Grotius, Heinrichs, and others), from
taking delight in the matter generally (Huther), or in the cause of the apostle (de Wette), or in his
preaching (Weiss).
[65] For the person to whom individually their φθόνος and ἔρις (as likewise the subsequent
εὐδοκία) had reference was self-evident to the readers, and Paul, moreover, announces it to them
in ver. 16 f. Without due reason Hinsch finds in this the mark of a later period, when the
guarding of the apostle’s personal position alone was concerned. See against this, Hilgenfeld in
his Zeitschr. 1873, p. 180 f.
[66] Van Hengel has not taken this into account, when he assumes that in τινὲς δὲ καί Paul had in
view only a portion of those designated in ver. 14. It is an objection to this idea, that what is said
subsequently in ver. 16 of the τινὲς δὲ καί completely harmonizes with that, whereby the
πλείονες generally, and not merely a portion of them, were characterized in ver. 14 (ἐν κυρ. πεπ.
τ. δεσμ.). This applies also in opposition to Hofmann, according to whom the two τινές, ver. 15

f., belong to the πλείονες of ver. 14, whom they divide into two classes. Hofmann’s objection to
our view, viz. that the apostle does not say that the one party preach solely out of envy and strife,
and the other solely out of goodwill, is irrelevant. He could not, indeed, have desired to say this,
and does not say it; but he could describe in general, as he has done, the ethical antitheses which
characterized the two parties. Moreover, ἔρις means everywhere in the N. T., and especially here
in its conjunction with φθόνος (comp. Romans 1:29; 1 Timothy 6:4), not rivalry—the weaker
sense assigned to it here, without a shadow of justification from the context, by Hofmann (“they
wish to outdo him”)—but strife, contention. Just as little is ἐριθεία to be reduced to the general
notion of egotism, as is done by Hofmann; see on ver. 17.
Expositor's Greek TestamentHYPERLINK "/context/philippians/1-15.htm"Php 1:15-18. THE
RESULT OF HIS MORE FAVOURABLE CIRCUMSTANCES: CHRIST PREACHED,
WHETHER OF SPITE OR GOODWILL.
Cambridge Bible for Schools and Colleges15. Some indeed] Here he refers to members of that
Judaistic party, or school, within the Church, which followed him with persistent opposition,
especially since the crisis (Acts 15) when a decisive victory over their main principle was
obtained by St Paul in the Church-council at Jerusalem. Their distinctive idea was that while the
Gospel was the goal of the Mosaic institutions, those institutions were to be permanently, and for
each individual convert, the fence or hedge of the Gospel. Only through personal entrance into
the covenant of circumcision could the man attain the blessings of the covenant of baptism. Such
a tenet would not necessarily preclude, in its teacher, a true belief in and proclamation of the
Person and the central Work of the true Christ, however much it might (as it did, in the course of
history) tend to a lowered and distorted view even of His Person (see further, Appendix D.). St
Paul was thus able to rejoice in the work of these preachers, so far as it was a true conveyance to
Pagan hearers at Rome of the primary Fact of the Gospel—Jesus Christ. The same Apostle who
warns the Galatian and Philippian (Php 3:2) Christians against the distinctive teaching of this
school, as a teaching pregnant with spiritual disaster, can here without inconsistency rejoice in
the thought of their undistinctive teaching among non-Christians at Rome.
For allusions to the same class of opponents see Acts 15:1-31; Acts 20:30 (perhaps), Acts 21:20-
25; and particularly the Ep. to the Galatians at large. The passages in which St Paul asserts his
authority with special emphasis, as against an implied opposition, or again asserts his
truthfulness as against implied personal charges, very probably point in the same direction.
Not that the Judaizer of the Pharisaic type was his only adversary within the Church. He had
also, very probably, to face an opposition of a “libertine” type, a distortion of his own doctrine of
free grace (Romans 6:1, &c., and below, Php 3:18-19); and again an opposition of the mystic, or
gnostic, type, in which Jewish elements of observance were blent with an alien theosophy and
angelology (see the Ep. to the Colossians). But ch. Php 3:1-9 fixes the reference here to
Christians of the type of Acts 15:1.
even of envy] A mournful paradox, but abundantly verifiable.—Render (or paraphrase) here,
some actually for envy and strife, while others as truly for goodwill.
good will] The Greek word, eudokia, in N.T. usually means “good pleasure,” in the sense of
choice of what is “good” in the chooser’s eyes. See Matthew 11:26; Luke 10:21; Ephesians 1:5;
Ephesians 1:9; below, Php 2:13. But in the few remaining passages the idea of benevolence

appears; Luke 2:14; Romans 10:1; and perhaps 2 Thessalonians 1:11. Both meanings appear in
the use of the word in the LXX, and in Ecclesiasticus. There it often denotes the favour of God;
Heb. râtsôn. The idea here is strictly cognate; what in a lord is the goodwill of favour is in a
servant the goodwill of loyalty.
D. EBIONITE CHRISTOLOGY. (Ch. Php 1:15)
The allusion in our note to “lowered and distorted views” of the Person of our Lord on the part of
later Judaizers more or less Christian, has regard mainly to Ebionism, a heresy first named by
Irenæus (cent. 2) but which seems to have been the direct descendant of the school which
specially opposed St Paul. It lingered on till cent. 5.
It appears to have had two phases; the Pharisaic and the Essene. As regards the doctrine of
Christ’s Person, the Pharisaic Ebionites held that Jesus was born in the ordinary course of nature,
but that at His Baptism He was “anointed by election, and became Christ” (Justin Martyr, Dial.,
c. xlix.); receiving power to fulfil His mission as Messiah, but still remaining man. He had
neither pre-existence nor Divinity. The Essene Ebionites, who were in fact Gnostics, held (at
least in many instances) that Christ was a super-angelic created Spirit, incarnate at many
successive periods in various men (for instance, in Adam), and finally in Jesus. At what point in
the existence of Jesus the Christ entered into union with Him was not defined.
See Smith’s Dict. of Christian Biography, &c., art. Ebionism.
Bengel's GnomenHYPERLINK "/philippians/1-15.htm"Php 1:15. [8] ΤΙΝῈς ΜῈΝ—ΤΙΝῈς
ΔῈ, some indeed—and some) A separation [Sejugatio; see Append.]: for two clauses are laid
down, which are afterwards more fully treated.—διʼ εὐδοκίαν) of good-will: εὐδοκία often
corresponds to the Hebrew word ‫.ןוצר‬
[8] Τὸν λόγον, the word) which, he says, I preach.—V. g.
Pulpit CommentaryVerse 15. - Some indeed preach Christ even of envy and strife. The Judaizing
party, whom St. Paul censures in Philippians 3:2, preached Christ, but not from pure motives.
Like the writers of the pseudo-Clementines, they envied St. Paul, and in the wicked madness of
the odium theologicum, they wished to distress St. Paul, to depreciate his preaching, and to exalt
their own. And some also of good will. The word generally means God's good pleasure, as in
Philippians 2:13, but here simply good will, benevolence towards St. Paul.
Vincent's Word StudiesEven of envy
Strange as it may seem that envy should be associated with the preaching of Christ. They are
jealous of Paul's influence.
Strife (ἔριν)
Factious partisanship.
Good will
Toward Paul.

PRECEPT AUSTIN RESOURCES
Philippians 1:15-17 Commentary
Philippians 1 Resources
Updated: Sat, 05/13/2017 - 17:12 By admin
PREVIOUS NEXT
Philippians 1:15 Some, to be sure, are preaching Christ evenfrom envy and strife, but
some also from good will (NASB: Lockman)
Greek: TineHYPERLINK "http://www.studylight.org/lex/grk/view.cgi?number=5100"s
men kai dia phthonon kai erin, tineHYPERLINK
"http://www.studylight.org/lex/grk/view.cgi?number=5100"s de kai di' eudokian ton
Christon kerussousin (3PPAI)
Amplified: Some, it is true, [actually] preach Christ (the Messiah) [for no better reason
than] out of envy and rivalry (party spirit), but others are doing so out of a loyal spirit and
goodwill. (Amplified Bible - Lockman)
ESV Some indeed preach Christ from envy and rivalry, but others from good will.
KJV: Some indeed preach Christ even of envy and strife; and some also of good will:
NET Some, to be sure, are preaching Christ from envy and rivalry, but others from
goodwill.
NLT: Some are preaching out of jealousy and rivalry. But others preach about Christ
with pure motives.
NLT (Revised) It's true that some are preaching out of jealousy and rivalry. But others
preach about Christ with pure motives.
CSB Some, to be sure, preach Christ out of envy and strife, but others out of good will.
NIV It is true that some preach Christ out of envy and rivalry, but others out of goodwill.
NJB It is true that some of them are preaching Christ out of malice and rivalry; but there
are many as well whose intentions are good;
Wuest: In fact, certain ones even because of envy and rivalry, but also others because of
good will are proclaiming Christ;
Young's Literal: Certain, indeed, even through envy and contention, and certain also
through good-will, do preach the Christ;
SOME TO BE SURE ARE PREACHING CHRIST EVEN FROM ENVY AND STRIFE:
Tines men kai...ton Christon kerussousin (3PPAI) kai dia phthonon kai erin :
• Php 1:16;18 Acts 5:42; 8:5 8:35; 9:20; 10:36; 11:20; 1Co 1:23; 2Co 1:19; 4:5; 1Ti 3:16
• Php 2:3; Mt 23:5; Ro 16:17; 16:18; 1 Co 3:3; 3:4; 13:3; 2Co 12:20; Gal 2:4; Jas 4:5; 6

• Php 1:17; 1Pe 5:2, 3, 4
PREACHING CHRIST WITH
MIXED MOTIVES
The clear application from this text for all of us in ministry (and every saint is in ministry) is to
check your motives. Why do you do what you do in ministry? Check them now for they will be
checked later!
Therefore do not go on passing judgment before the time, but wait until the Lord comes
who will both bring to light the things hidden in the darkness and disclose the motives of
men’s hearts; and then each man’s praise will come to him from God. (1 Cor 4:5)
Stephen Olford - These were not heretics, like those in Corinth whom Paul severely denounced;
nor were they Judaizers, like those of Galatia who preached another gospel. These were third-
rate preachers who, out of sheer jealousy and enmity, took advantage of Paul’s imprisonment to
draw attention to themselves. (Expository Preaching Outlines - Volume 2)
Ron Daniel summarizes Phil 1:15-18 - People were preaching the Gospel as a result of Paul's
imprisonment. But those people fell into two different categories. The first group were sharing
Christ with others out of good will and love. But the second group were doing it out of envy,
strife, selfish ambition, and impure motives. These people were in it for what they could get:
things like fame and notoriety, respect and honor, authority and control, money and favors. They
envied Paul's popularity, the apostle's ministry. They wanted to prove that they were just as - or
even more - effective a minister than he. The amazing thing to me is that Paul rejoiced at both
situations. Why? Because although he knew that God would judge their motives, he knew that
the Gospel was being proclaimed. I know people that have been saved through the ministries of
men that were later exposed to be false. But their impurity and insincerity did not invalidate the
true message of the gospel. It did not negate the conversion that many people experienced when
they heard of the grace of God and believed it for salvation. That's because...Heb. 4:12 "the word
of God is living and active and sharper than any two-edged sword, and piercing as far as the
division of soul and spirit, of both joints and marrow, and able to judge the thoughts and
intentions of the heart." The Word is alive, and when it is quoted, it accomplishes its work - to
bring faith to the hearer. Rom. 10:17 So faith {comes} from hearing, and hearing by the word of
Christ.There are evangelists who are dead or in jail from sin, those who have walked away from
the faith, but when they preached Christ, people believed. There is at least one Christian
comedian who was exposed as a fraud, but I know several who were saved because he preached
the gospel. I have seen that ministry becoming contagious among the believers in this church as
well. There has been such a neat work happening in so many people over the last year. Folks
who were once shy and timid are stepping out and witnessing to their friends, their neighbors,
their coworkers. Others are getting bold enough to invite unsaved people to church. And what is
happening is that these people are getting saved. And that breeds the excitement to share with
even more people. And just like what was happening in the early church, Acts 2:47 "the Lord
was adding to their number day by day those who were being saved." (Sermon)
Some - This reflects back to Php 1:14--the brethren. "After telling the Philippians that one
result of his imprisonment was to increase the number of gospel witnesses, he speaks of the two
groups into which they were divided, and the different motives that impelled them to break their
silence, which motives were governed by their different attitudes toward Paul."

To be sure - This phrase emphasizes that the detractors Paul is referring to did indeed preach the
genuine gospel & were not heretics, Judaizers, Gnostics, idol worshipers, or devotees of Greek
mythology.
Are preaching (proclaiming) (2784)(kerusso from kerux/keryx = a herald - one who acts as the
medium of the authority of one who proclamation he makes; kerugma = the thing preached or
the message) means to proclaim (publicly) or to herald or act as a public crier - the town official
who would make a proclamation in a public gathering. Kerusso was used of the official whose
duty it was to proclaim loudly and extensively the coming of an earthly king, even as our gospel
is to clearly announce the coming of the King of kings and Lord of lords (Revelation 19:16-
note)!
The Imperial Herald would enter a town in behalf of the Emperor, and make a public
proclamation of the message which his Sovereign ordered him to give, doing so with such
formality, gravity, and authority as to emphasize that the message must be heeded! (Think about
this in regard to the Gospel of God instead of the decree of a man! cf 1Th 2:13-note). He gave
the people exactly what the Emperor bade him give, nothing more, nothing less. He did not dare
add to the message or take away from it. Should this not be the example and pattern every
preacher and teacher of the holy gospel of God seeks and strives to emulate, yea, even doing so
with fear and trembling! ("not as pleasing men but God, who examines our hearts" see 1Th 2:4-
note)
Christ (5547) (Christos from chrio = to anoint, rub with oil, consecrate to an office) is the
Anointed One, the Messiah, Christos being the Greek equivalent of the transliterated Hebrew
word Messiah. S
They were preaching (present tense = continually) Christ (literally "the Christ" or "the
Messiah") and not "another gospel" (Gal 1:8-note) or "another Jesus" (2Co 11:4)
In Acts we see the early church "kept right on teaching and preaching Jesus as (the) Christ"
(the Messiah)." (Acts 5:42) Philip "went down to the city of Samaria and began proclaiming
(the) Christ (the Messiah) to them" and to the Ethiopian eunuch "Philip opened his mouth, and
beginning from this Scripture (Isa 53:7) he preached Jesus to him." (Acts 8:5, 35) Wasting no
time after his Damascus Road encounter with the Resurrected Messiah, Paul
"immediately...began to proclaim Jesus in the synagogues, saying, "He is the Son of God." (Acts
9:20) Paul continued to emphasize that "we preach Christ (Messiah) crucified, to Jews a
stumbling block, and to Gentiles foolishness," and that they did "not preach (themselves) but
Christ Jesus as Lord." (1Co 1:23; 2Co 4:5) (Click here for 15 references re "preaching Christ")
Who is my life "preaching"?
These detractors valued success, sadly not as a triumph over paganism, but as a triumph over
Paul. It would make them feel good if they could make his sufferings in prison more acute by
reason of jealousy which might arise in his heart. But their evil motives did not steal his joy, for
as long as Jesus was being proclaimed as the Messiah, Paul was content. Once again we see a
clue to the secret of Paul's joy (which the petty preachers sought to steal) and it was his steadfast
focus on Christ and the Gospel. When your eyes are fixed vertically (on Christ), the things of the
earth grow strangely dim in the light of His glory and grace!
Moule on "even from envy" - A mournful paradox, but abundantly verifiable. (Cambridge Bible
for Schools and Colleges)

J Vernon McGee - When I first began to study the Bible, it was unbelievable to me that the
preaching of the gospel of Christ could be done in envy and strife. But now that I've been in the
ministry for a long time -- I was ordained in 1933 -- I know that one of the things that hurts the
preaching of the gospel probably more than any other single thing is the envy and the strife. Paul
will mention envy and strife several times in this epistle. There must have been quite a few who
were preaching the gospel in that way, envious of the apostle Paul, jealous because they didn't
have the results that Paul had.One of the solutions to this problem of envy is for every Christian
to recognize that he has a gift. We do not all have the same gift. The body could not function if
we did. The problem is that some men who have one gift are envious of a man who has a
different gift. You will remember that Paul told the Corinthians that the gifts are to be exercised
in love. Every gift is to be exercised in love. My friend, if you will exercise your gift in love, you
will not envy someone else. "...Love envieth not; love vaunteth not itself, is not puffed up"
(1Cor. 13:4). Envy says, "I don't think much of you," and pride says, "What do you think of
me?" That is the difference between envy and pride, and the believer is warned against both of
them. Paul put it very bluntly when he wrote, "For who maketh thee to differ from another? and
what hast thou that thou didst not receive? now if thou didst receive it, why dost thou glory, as if
thou hadst not received it?" (1Cor. 4:7). (Thru The Bible - Philippians 1 Commentary - Mp3's -
Thru the Bible)
Envy (5355) (phthonos) describes pain felt and malignity conceived at the sight of excellence or
happiness. It means not just wanting what another person has, but also resenting that person for
having it. It is an attitude of ill-will that leads to division and strife and even murder. When we
envy, we cannot bear to see the prosperity of others, because we ourselves feel continually
wretched.
Phthonos - 9x in 9v - Matt 27:18; Mark 15:10; Rom 1:29; Gal 5:21; Phil 1:15; 1 Tim 6:4; Titus
3:3; Jas 4:5; 1 Pet 2:1.
The English word envy is interesting as it is derived from the Latin in = against and video = to
look, “to look with ill-will,” etc., toward another, and obviously is an evil strongly condemned in
both the Old Testament and the New Testament.
To envy is to feel a grudging discontent aroused by the possessions, achievements, or qualities of
another along with the desire to have for oneself something possessed by another. To envy
another is to show spiteful malice and resentment over another’s advantage. To envy is to
possess a discontented feeling that arises in one's selfish heart in view of the superiority of
another, and being nearly tantamount to the expression of jealousy. The one who envies
possesses a malignant passion that sees in another qualities that it covets, and can even
degenerate into hatred for their possessor. When we feel envy towards others our basic desire is
to degrade them, not so much because we aspires after elevation as because we delight in
obscuring those who are more deserving. It follows that envying while seemingly just an
"innocent" sin is in fact one of the most odious and detestable of all vices.
Baker's Evangelical Dictionary on Envy -Sin of jealousy over the blessings and achievements
of others, especially the spiritual enjoyment and advance of the kingdom of Christ freely and
graciously bestowed upon the people of God. Old Testament examples of the sin of jealousy
include the rivalry of Joseph's brothers over the favor that Joseph received at the hand of God
(Genesis 37:12-36; Acts 7:9 ), and Saul's animosity toward David for his physical and spiritual
prowess (1 Samuel 18 ). Envy inevitably leads to personal harm and debilitation, affecting one's
physical, spiritual, and emotional well-being (Job 5:2; Proverbs 14:30 ). Unchecked, it gradually

leads to a destructive and remorseful way of life (Proverbs 27:4 ), and ultimately, to
estrangement from God (Romans 1:28-32 ). Envy manifests the insidiousness of sin and human
depravity apart from the intervention of God's redeeming grace. As a sin of the flesh, envy
characterizes the lives of the unregenerate. Envy is one of the traits of the Christian's former way
of life (Romans 13:8-14; Titus 3:3 ). Those who practice envy and strife are barred from the
kingdom of heaven (Galatians 5:19-26 ). Indeed, the unregenerate nature ever tends toward envy,
manifesting the unbeliever's rejection of God, his truth, and his will for human conduct (James
3:14,16 ). (Envy - Baker's Evangelical Dictionary of Biblical Theology)
Jealousy and envy are close in meaning, but nevertheless are expressive of distinct attitudes, for
jealousy makes us fear to lose what we possess, while envy creates sorrow that others have what
we do not have. In other words, we are jealous of our own possessions, but we are envious of
another man’s possessions. Jealousy fears to lose what it has, while envy is pained at seeing
another have it!
Vine says that "envy differs from jealousy in that the former desires merely to deprive another
of what he has, whereas the latter desires as well to have the same, or a similar, thing for itself."
On this account envy is said to be “as the rottenness of the bones (Pr 14:30).
Thus Trench calls envy “the meaner sin” of the two.
Although Paul is characterizing those without Christ, believers are not immune to this sin which
especially sad in the body of Christ, where the envying party is resentful of the spiritual
accomplishments freely and graciously bestowed upon another brother or sister in Christ. Instead
we should rejoice with them, but ultimately we can only do this when we are walking by the
Spirit.
Spurgeon observes "How often, if one Christian brother does a little more than his fellow-
workers, they begin to find fault with him; and if one is blessed with greater success than others
are, how frequently that success is disparaged and spoken of slightingly! This spirit of envy is,
more or less, in us all and though, perhaps we are not exhibiting it just now, it only needs a
suitable opportunity for its display, and it would be manifested. No man here has any idea of
how bad he really is. You do not know how good the grace of God can make you, nor how bad
you are by nature, nor how bad you might become if that nature were left to itself.
Strife (2054) (eris) means contention, wrangling, quarrels. It refers to engagement in rivalry,
especially with reference to positions taken in a matter, such a belief in the meaning of a
genealogy! strife, a general term that carries the ideas of all kinds of self-centered rivalry and
contentiousness about the truth. Strife is an expression of enmity with bitter sometimes violent
conflict or dissension. It refers to persistent contention, bickering, petty disagreement, and
enmity. It reflects a spirit of antagonistic competitiveness that fights to have its own way,
regardless of cost to itself or of harm to others. It is produced by a deep desire to prevail over
others, to gain the highest prestige, prominence, and recognition possible. Strife is characterized
by self-indulgence and egoism. It has no place even for simple tolerance, much less for humility
or love.
Barclay writes that strife (eris) "is the contention which is born of envy, ambition, the desire for
prestige, and place and prominence. It comes from the heart in which there is jealousy. If a man
is cleansed of jealousy, he has gone far to being cleansed of all that arouses contention and strife.
It is God-given gift to be able to take as much pleasure in the successes of others as in one’s
own...Eris is the spirit that is born of unbridled and unholy competition. It comes from the desire

for place and power and prestige and the hatred of being surpassed. It is essentially the sin which
places self in the foreground and is the entire negation of Christian love...(Eris) is a word of
battles. It denotes rivalry and competition, discord about place and prestige. It is the
characteristic of the man who has forgotten that only he who humbles himself can be exalted.
(Daily Study Bible)
Eris is found 9 times in the (Ro 1:29 - note; Ro 13:13 - note; 1Cor 1:11; 3:3; 2Co 12:20; Gal
5:20; Php 1:15 - note; 1Ti 6:4; Titus 3:9) and not in the Septuagint (LXX).
Eris describes the discord, contention, rivalry, and/or conflict which resulted when Paul’s critics
began discrediting him. Paul was simply following the example of his Master Jesus (1Pe 2:21)
Who even Pilate "knew that because of envy ...had (been) handed ...over." (Mt 27:18) It is a sad
that this kind of contention is rampant in the church today. Because people are jealous, they
focus their whole lives on trying to discredit people who occupy places of blessing, such as
evangelists, writers, pastors, teachers, and leaders of various ministries. Like Paul's detractors,
they compete with others by using slander, accusation, and criticism--anything to tear another
down.
Some preached Christ but had personal ambition whereas others had personal hostility toward
Paul.
Paul had scolded the Corinthians for persistence in similar sins writing that
"for you are still fleshly. For since there is jealousy and strife (Gk = eris, wrangling,
quarreling) among you, are you not fleshly, and are you not walking like mere men?"
(1Cor 3:3)
Puritan Thomas Manton gives some good advice when you find yourself in a situation of being
misrepresented like Paul was. He writes
"God is the most powerful asserter of our innocence. He has the hearts and tongues of
men in His own hands, and can either prevent the slanderer from uttering reproach, or the
hearer from the entertainment of the reproach. He that hath such power over the
consciences of men can clear up our innocence; therefore it is best to deal with God about
it; and prayer many times proves a better vindication than" to attempt to defend
ourselves.
How did Paul handle the false accusations? (Php 1:18-note)
Bob Deffinbaugh has some interesting thoughts on envy and strife (rivalry) in the ministry -
many Christians err in assuming that those who are in “full-time Christian ministry” cease to
have fleshly desires and motivations. I believe that those to whom Paul referred were Christian
leaders who were once threatened by Paul’s popularity and influence from a distance, but who
are now intimidated by his presence. Many Christians seem to think that this is not possible. As
one who has been involved in full-time Christian ministry for a number of years, I am here to tell
you that Christians who are “in the ministry” are just as selfish, just as jealous, and just as
manipulative as Christians who are not paid for their ministry. Indeed, some Christians in the
ministry are more jealous and power hungry than some unbelievers I know.Over the years, I
have watched young people in search of a “significant ministry.” Very often these folks look for
employment in churches, in Christian educational institutions, and in parachurch ministries. And
more often than I would wish to admit, these folks are badly disillusioned by their experience
with such ministries. Until they saw it with their own eyes, they would never have believed that

Christian leaders could be so jealous of others in ministry, so threatened by the success of others,
and so manipulative and vindictive. Two nationally known speakers at a Bible conference may
find it almost impossible to get along with each other, because of rivalry and competition. One
speaker may lose his credibility, not because of his speaking, but because he can’t lose on the
tennis courts or the golf course. Those of you who are in Christian ministry know that I am not
exaggerating, and that what I am saying is true. Some of the most disillusioned people I know
are those who were badly “burned” by Christian ministry, or by those in Christian ministry. Let
me be painfully blunt by using a very specific illustration. In the recent past, it became known
that Chuck Swindoll had consented to serve as the next president of Dallas Theological
Seminary. It was obvious that in order to maintain his excellent radio ministry he would have to
continue preaching on a regular basis. Finally, it was announced that Chuck Swindoll would
plant a church in the Dallas area. (To his credit, I believe that he did everything possible to avoid
sheep-stealing and doing damage to existing churches and their ministries. He chose to start a
church as far removed as possible from existing Bible churches, and in a rapidly growing suburb
as far to the north of Dallas as possible.) We would be nave to think that every pastor in the
Dallas area responded like this: “Praise God! A wonderfully gifted preacher is coming to Dallas.
What a blessing it will be to our city. How grateful to God I am that he is coming! I’m going to
pray for Chuck, for his health, for physical strength, and for many new converts through his
ministry.” I am sure that there are many noble-minded pastors in Dallas who responded this way,
but I am just as convinced that a disturbing number did not. If one is jealous of or threatened by
Chuck Swindoll’s success, it will almost never be couched in honest terms like this: “I’m jealous
of Chuck Swindoll and his success, and I regret his decision to come to Dallas. Indeed, I’m going
to do all I can to discredit him and his ministry.” Instead, it will be “pietized,” so that our jealous
criticism is camouflaged as “concern for pure doctrine,” or “contending for the faith.” We will
look for failures in his personal life, in his ministry, or in his methods. We will listen for rumors,
and accept them as true. And when we hear of anything negative, we will be sure to let others
know, “for their edification,” or as “a matter for prayer,” of course. I have to say that as I look
back over my own ministry, I wonder how much of my criticism of other men and of other
ministries was motivated (at least in part) by my own jealousy and ambition. I wonder how many
church splits and how many doctrinal battles were really a matter of men’s egos, rather than of a
love for the truth. It’s a sobering thought, but if we believe that the heart of man “is deceitful
above all things and desperately wicked” (Jeremiah 17:9), it should not surprise us.....Surely
some of those who had established themselves as leaders in the church at Rome were threatened
by Paul’s announcement that he was planning on coming to Rome. If these men were those who
first preached the gospel in Rome, and also the ones who founded the church in Rome, then they
would have been tempted to feel that they “owned” this church. They would have been tempted
to look on Paul as an intruder. They knew that when he came, many of the Roman saints would
seek his counsel and would ask his opinion on matters of importance. These were some of the
very ones who used to rely heavily on the advice and counsel of the church’s founding fathers. It
would take great humility for them to welcome Paul and to be willing to step aside from their
dominant role, at least for the time that Paul was in Rome. And now, to add insult to injury, Paul
was a “jail bird.” .... He could not attend their church services nor fellowship with them in their
homes. Can’t you see how those who were jealous of Paul and threatened by him could put a
“spin” on Paul’s circumstances to make Paul look bad and to make themselves look good?
“Well,” they might say with a pained expression, “I wanted to believe the best about Paul, but
now that it has come out that he is a trouble-maker, I think it is probably best for the church here

to keep its distance from him. We don’t want our testimony to be tainted by such a fellow.”
(Paul's Perspective on Pain and Pettiness - Phil 1:12-18)
Charles Simeon (click to read biographical sketch of Simeon if you want to see an almost
unbelievable example of standing firm in the face of fierce opposition) wrote,
"Let a pious minister arise in the Established Church (of England), and what labors (those
filled with envy & strife will use) to draw away his people: preachings, prayer-meetings,
societies, will all be formed for this very end & persons of popular talent will be brought
from a distance to further the base design"
Alexander MacLaren speaks of tolerance of the message as long as it is the Gospel Message
- It comes, then, to be a testing question for each of us, have we learned from Paul this lesson of
tolerance, which is not the result of cold indifference, but the outcome of fiery enthusiasm and of
a clear recognition of the one thing needful? Granted that there is preaching from unworthy
motives and modes of work which offend our tastes and prejudices, and that there are types of
evangelistic earnestness which have errors mixed up with them, are we inclined to say
'Nevertheless Christ is proclaimed, and therein I rejoice, Yea, and will rejoice'? Much chaff may
be blended with the seeds sown; the chaff will lie inert and the seed will grow. Such tolerance is
the very opposite of the carelessness which comes from languid indifference. The one does not
mind what a man preaches because it has no belief in any of the things preached, and to it one
thing is as good as another, and none are of any real consequence. The other proceeds from a
passionate belief that the one thing which sinful men need to hear is the great message that Christ
has lived and died for them, and therefore, it puts all else on one side and cares nothing for
jangling notes that may come in, if only above them the music of His name sounds out clear and
full. (Philippians 1:12-20 A Prisoner's Triumph)
BUT SOME ALSO FROM GOOD WILL: tines de kai di' eudokian:
but some are preaching him in good faith (Phillips)
but there are many as well whose intentions are good (NJB)
Good will (2107) (eudokía) refers to good pleasure, good intent, benevolence, a gracious
purpose. This group was kindly disposed to Paul & was composed of Gentile converts, friends of
Paul, who were encouraged to preach by the thought that it would give joy to the great apostle
whose liberty was restricted. They were sympathetic towards Paul and grateful for his ministry.
There are also people like that today--what a blessing, encouragement, and source of joy they
are! If these "Barnabas" type folks are in your life then you should give praise and thanks to God
for their lives.
Eudokia - 9x in 9v - desire(2), good pleasure(1), good will(1), kind intention(2), pleased(1),
well-pleasing(2).
Matt 11:26; Luke 2:14; 10:21; Rom 10:1; Eph 1:5, 9; Phil 1:15; 2:13; 2 Thess 1:11.
As an aside note that in these Php 1:15-18 Paul is contrasting fleshly preaching versus Spirit
filled preaching. Why do I say that? Because “envy and strife” are in the list of rotten fruit of
the flesh in Gal 5:20-21 whereas “love” (Php 1:16) is the supernatural fruit of the Spirit in Gal
5:22. So if you are experiencing envy and strife, what’s the secret of eradicating that rotten fruit
from your life and replacing it with love? Confess it as a sin and then yield to and “Walk by the
Spirit and you will not gratify the (evil) desire of the flesh.” (Gal 5:16) Notice how envy and
strife focus inward, on me, whereas love focuses outward, on others (cf Php 2:3-4).

Our Daily Bread: When the famous sculptor Michelangelo and the painter Raphael were
creating works of art to beautify the Vatican, a bitter spirit of rivalry rose up between them.
Whenever they met, they refused to speak to each other. Yet each was supposedly doing his
work for the glory of God. Jealousy often parades behind the facade of religious zeal. Miriam
and Aaron criticized their brother Moses for marrying an Ethiopian. But God's anger revealed
that it was actually jealousy that prompted their criticism. Out of jealousy, Saul sought to kill
David, whom God had chosen to succeed Saul as king. And when the apostle Paul was in prison,
some people were so jealous of the way God was using him that they preached Christ in order to
add to the apostle's distress.
We can overcome this harmful attitude, but first we must identify it. Jealousy believes that
someone else is getting what we deserve—whether money, popularity, wisdom, skill, or spiritual
maturity. Sec-ond, we must confess it. Call it what it is—sin. And third, we must give thanks.
The moment we see someone enjoying any advantage, we must accept it with gratitude. We can
keep jealousy in check by refusing to compare ourselves with others. As we learn to find our
satisfaction in God, His grace enables us to rejoice with those who rejoice. When we do that, we
have little room for envy. —D J De Haan (Our Daily Bread, Copyright RBC Ministries, Grand
Rapids, MI. Reprinted by permission. All rights reserved)
When we turn green with jealousy,
We are ripe for trouble.
Philippians 1:16 the latter do it out of love, knowing that I am appointed for the defense of
the gospel (NASB: Lockman)
Greek: oi men ex agapes, eidoteHYPERLINK
"http://www.studylight.org/lex/grk/view.cgi?number=1492"s (RAPMPN) hoti
eiHYPERLINK "http://www.studylight.org/lex/grk/view.cgi?number=1519"s apologian
tou euaggeliou keimai, (1SPMI)
Amplified: The latter [proclaim Christ] out of love, because they recognize and know
that I am [providentially] put here for the defense of the good news (the Gospel).
(Amplified Bible - Lockman)
KJV: The one preach Christ of contention, not sincerely, supposing to add affliction to
my bonds:
NLT: They preach because they love me, for they know the Lord brought me here to
defend the Good News.
Phillips: These latter are preaching out of their love for me. For they know that God has
set me here in prison to defend our right to preach the Gospel
Wuest: some indeed out of a spirit of love, knowing that I am appointed for the defense
of the gospel;
Young's Literal: the one, indeed, of rivalry the Christ do proclaim, not purely, supposing
to add affliction to my bonds,
THE LATTER DO IT OUT OF LOVE KNOWING THAT I AM APPOINTED FOR THE
DEFENSE OF THE GOSPEL: oi men ex agapes, eidotes (RAPMPN) hoti eis apologian tou
euaggeliou keimai, (1SPMI):

• Php 1:7; Ro 1:13, 14, 15, 16, 17; 1Co 9:16 17; Gal 2:7;2:8 1Ti 2:7; 2Ti 1:11, 12; 4:6, 7;
Lk 21:14; Acts 22:1; 26:1, 24; 2Ti 4:16
PAUL'S DIVINE APPOINTMENT
GOSPEL DEFENDER
Those who supported Paul did so "out of love". Those who preached Christ out of envy and
strife certainly weren't characterized by love. An essential element of any effective ministry is
love as Paul emphasized to the Corinthian church -
"If I speak with the tongues of men and of angels, but do not have love, I have become a
noisy gong or a clanging cymbal. If I have the gift of prophecy, and know all mysteries
and all knowledge; and if I have all faith, so as to remove mountains, but do not have
love, I am nothing. And if I give all my possessions to feed the poor, and if I surrender
my body to be burned, but do not have love, it profits me nothing." (1Cor 13:1-3)
Out of love (ex agapes) - The motivation of these saints was a supernatural, selfless, giving love
(enabled by the Spirit) in direct contrast with the selfish motives of the petty, fleshly preachers.
The former loved Paul, while the latter were envious and sought to cause Paul distress.
Love (26)(agape) is unconditional, sacrificial love and Biblically refers to a love that God is (1
Jn 4:8,16), that God shows (Jn 3:16, 1Jn 4:9) and that God enables in His children (see note on
fruit of the Spirit - Gal 5:22-note). is the love of choice, the love of serving with humility, the
highest kind of love, the noblest kind of devotion, the love of the will (intentional, a conscious
choice) and not motivated by superficial appearance, emotional attraction, or sentimental
relationship. Agape is not based on pleasant emotions or good feelings that might result from a
physical attraction or a familial bond. Agape chooses as an act of self-sacrifice to serve the
recipient. From all of the descriptions of agape love, it is clear that true agape love is a sure
mark of salvation.
Agape is Love (Jn 3:16, 1Jn 4:9) that God enables in His children (see note on fruit of the Spirit
- Gal 5:22-note).
Guy King - posted as a sentry, is the Moffatt Commentary's interpretation of "appointed."
A lesser man would have questioned God’s way’s. - But Paul saw his chains “Divinely
Planned!”
Appointed (destined) (2749)(keimai) means literally to be in a recumbent position, to lie down,
to be laid down. The root meaning refers to lying down or reclining and came to be used of an
official appointment and sometimes of destiny. In the military keimai was used of a special
assignment, such as guard duty or defense of a strategic position - the soldier was placed (set) on
duty.
Keimai expresses the divine purpose of Paul's imprisonment. The sovereign God had brought
this about, placing Paul on duty to defend the Gospel. In his last letter Paul gives all saints a
similar charge to "suffer (command to suffer) hardship...as a good soldier of Christ Jesus" (2 Ti
2:3, 4-note).
Paul was in prison because he was destined to be there by God’s will, so as to be in a strategic
position to proclaim the Gospel.
Wiersbe comments that keimai can also mean “to canvass for office, to get people to support
you. Paul’s aim was to glorify Christ and get people to follow Him; his critics’ aim was to

promote themselves and win a following of their own. Instead of asking, “Have you trusted
Christ?” they asked, “Whose side are you on—ours or Paul’s?” Unfortunately, this kind of
“religious politics” is still seen today. And the people who practice it need to realize that they are
only hurting themselves."
Paul fully understood his "appointment" and that as a "good soldier of Christ Jesus" he was
"under compulsion (compelled, a necessity having been laid upon him)," going on to explain
that "woe is me if I do not preach the gospel for... I have a stewardship entrusted to me. (or as
NLT paraphrases it - 'God has chosen me and given me this sacred trust, and I have no choice'."
(1Co 9:16, 17)
Defense (627)(apologia from apo = from + logos = speech; English = apologetic) literally
means, “to talk one’s self off from". Apologia was a technical word used in the Greek law courts
and was used of an attorney who talked his client off from a charge preferred against him. In
short it refers to a speech given in defense.
Apologia - Acts 22:1; 25:16; 1 Cor 9:3; 2 Cor 7:11; Phil 1:7, 16; 2 Tim 4:16; 1 Pet 3:15. NAS =
defense(7), vindication(1).
Paul had used this same word earlier also referring to his defense of the Gospel...
For it is only right for me to feel this way about you all, because I have you in my heart,
since both in my imprisonment and in the defense and confirmation of the gospel, you all
are partakers of grace with me. (Phil 1:7)
Peter uses apologia in a similar sense as used here in Philippians 1:7, 16
but sanctify Christ as Lord in your hearts, always being ready to make a defense to
everyone who asks you to give an account for the hope that is in you, yet with gentleness
and reverence (1 Peter 3:15)
The English word apologetics describes the branch of theology devoted to the defense of the
divine origin and authority of Christianity. Paul was a defender of the gospel and had been
sovereignly, providentially placed by God in a strategic position to make his stand -- before the
imperial government of the Roman Empire. How could he defend the gospel before the great and
fearsome emperor of Rome? First, he had to understand that he was not defending himself but
the gospel and secondly that he could not do it in his own strength.
As Jesus instructed His disciples
make up your minds not to prepare beforehand to defend yourselves for I will give you
utterance and wisdom which none of your opponents will be able to resist or refute. (Lk
21:14, 15)
If God is for us, who is against us" for "in all these things we overwhelmingly conquer
through Him who loved us. (Ro 8:31-note, Ro 8:37-note)
Philippians 1:17 (but) the former proclaim Christ out of selfishambition rather than from
pure motives, thinking to cause me distress in my imprisonment. (NASB: Lockman)
Greek: hoi de ex eritheias ton ChHYPERLINK
"http://www.studylight.org/lex/grk/view.cgi?number=5547"riston kataggellousin,
(3PPAI) ouHYPERLINK "http://www.studylight.org/lex/grk/view.cgi?number=3756"ch
hagnos oiomenoi (PMPMPN) thlipsin egeirein (PAN) toiHYPERLINK

"http://www.studylight.org/lex/grk/view.cgi?number=3588"s desmoiHYPERLINK
"http://www.studylight.org/lex/grk/view.cgi?number=1199"s mou.
Amplified: But the former preach Christ out of a party spirit, insincerely [out of no pure
motive, but thinking to annoy me], supposing they are making my bondage more bitter
and my chains more galling. (Amplified Bible - Lockman)
ASV: but the other proclaim Christ of faction, not sincerely, thinking to raise up affliction
for me in my bonds. (This translation corresponds to the Greek text above)
KJV: But the other of love, knowing that I am set for the defence of the gospel.
NIV: The former preach Christ out of selfish ambition, not sincerely, supposing that they
can stir up trouble for me while I am in chains.
NLT: Those others do not have pure motives as they preach about Christ. They preach
with selfish ambition, not sincerely, intending to make my chains more painful to me.
(NLT - Tyndale House)
Wuest: but others out of a partisan self-seeking spirit are announcing Christ, not with
pure unmixed motives, but insincerely, thinking to make my chain gall me
Young's Literal: and the other out of love, having known that for defence of the good
news I am set: (This & the KJV translations are from the Greek Textus Receptus
accounting for the differences)
THE FORMER PROCLAIM CHRIST OUT OF SELFISH AMBITION RATHER THAN
FROM PURE MOTIVES: hoi de ex eritheias ton Christon kataggellousin, (3PPAI) ouch
hagnos :
• 2 Co 2:17
"but the other proclaim Christ of faction, not sincerely" (ASV),
"But those are preaching Christ in a spirit of competition" (BBE)
"but those out of contention, announce the Christ, not purely" (Darby)
"There are others who are proclaiming Christ out of jealousy, not in sincerity" (NJB)
"the former proclaim Christ out of partisanship, not sincerely" (RSV),
"But others preach about Christ because they are selfish. Their reason for preaching is
wrong." (ICB)
"The motive of the former is questionable - they preach in a partisan spirit" (Phillips)
The former - The petty, fleshy preachers.
Proclaim (2605) (kataggello) was used in secular Greek in honor of the emperors as the
proclamation of imperial rule & meaning especially to announce or declare publicly, as in 1Co
11:26, where partaking of the Lord’s Supper is spoken of as a proclamation of His death until He
comes again. Paul later wrote that the faith of the Roman saints was being openly & publicly
declared (Ro 1:8 same verb kataggello cf uses in 1Co 2:1,1 Co 9:14, Col 1:28)
Christ (5547)(Christos from chrio = to rub or anoint, consecrate to an office) means one who
has been anointed, symbolizing appointment to a task. The majority of the NT uses refer to Jesus
(exceptions = "false Christs" - Mt 24:24, Mk 13:22).

Out of selfish ambition (ex eritheias) - Direct contrast with "out of love." (Php 1:16). Selfish
versus selfless! Fleshly versus Spirit enabled!
Deffinbaugh - Redeemed men, even those who powerfully preach the gospel, are never
completely free from fleshly and impure motivations. No one really wants to admit that when a
classmate from seminary publishes a book that is widely acclaimed and becomes a best seller, he
feels envious of his brother’s success. He should rejoice in his brother’s victory as his own,
because both are members of Christ’s body, the church. But instead, there is—at least for a
fraction of a moment—a jealous thought. (Paul's Perspective on Pain and Pettiness - Phil 1:12-
18)
Selfish ambition (2052) (eritheia) originally meant to work for hire but came to be applied in a
negative sense toward those who sought solely to benefit themselves--to advance themselves by
acquiring wealth and prestige. It was often used of those who promote themselves in the course
of running for government office. It was also used of the ruthlessly ambitious--those who sought
to elevate themselves at all costs. Paul's imprisonment provided the perfect opportunity for such
types to enhance their personal prestige and lessen his (or so they thought). Paul’s detractors
used his incarceration as an opportunity to promote their own prestige possibly by accusing Paul
of being so sinful the Lord had chastened or disciplined him by this imprisonment. In contrast to
the love that characterized Paul's supporters, his detractors were motivated by selfish ambition--
the most wicked of all motives. They were far removed from the principles of Php 2:3:
Do nothing from selfishness or empty conceit, but with humility of mind regard one
another as more important than yourselves
The Philippians were not to behave like Paul's detractors in Rome. While the message of Paul's
detractors was right, their motive was wrong. Selfishness comes in many forms. Peter warned
against seeking after sordid gain (1Pe 5:2) and dominating others (1Pe 5:3). The apostle John
spoke against seeking to be first (3Jn 1:9). Selfishness can show itself in any of those ways.
Rather than pure motives - "from mixed motives." What they said was doctrinally "pure" but
the heart from which their message came was "impure" in regard to why they proclaimed Christ.
Their motives were not free from admixture of evil.
Pure motives (53) (hagnos) means means freedom from defilements or impurities. So not with
pure motives means their motives were mixed and impure, with duplicity. This group
proclaimed Christ with but had underlying selfish motives. The preached with "dissimulation"
which means they hid their motives under a false appearance. Do we everdo this among the
brethren?
The clear application from this text for all of us in ministry (and every saint is in ministry) is to
Check your motives. Here's a short "checklist" you might pray through:
• Why do you do what you do in ministry?
• Am I constantly comparing myself with others in ministry?
• Do I rejoice when my friends succeed or do I grow jealous and competitive?
• Do I resent it when others in ministry are praised?
• Does it disturb me when others are praised, promoted, and more recognized then I am?
• What is my response to those who try to tear me down in order to build themselves up?

Notice in that list, the questions deal with "will I respond enabled by a fleshly mindset" (Gal
5:19-20, especially "enmities, strife, jealousy, outbursts of anger, disputes, dissensions,
factions") or "will I respond enabled by the Spirit" like Paul (Gal 5:22-23)? Paul shows us that
the way to overcome your spirit of envy and rivalry and even desire to afflict another person in
ministry is by practicing the "J.O.Y." (Jesus first...) RULE like Paul - He focused on Jesus, His
Gospel and His glory. We need to practice the words of that great old Hymn - Turn your eyes
upon Jesus, Look full in His wonderful face, And the things of earth will grow strangely dim, In
the light of His glory and grace. Amen? Amen!
THINKING TO CAUSE ME DISTRESS IN MY IMPRISONMENT: hoiomenoi
(PMPMPN) thlipsin egeirein (PAN) tois desmois mou:.
To make my chains gall me (Lightfoot)
supposing that they can stir up trouble for me while I am in chains. (NIV)
thinking to raise up affliction for me in my bonds (ASV)
but with the purpose of giving me pain in my prison (BBE)
supposing to arouse tribulation for my bonds (Darby)
meaning to add to the weight of my chains (NJB)
intending to make my chains more painful to me. (NLT)
hoping to make my chains even more galling than they would otherwise be (Phillips)
intending to increase my suffering in my imprisonment. (NRSV)
They want to make trouble for me in prison. (ICB)
thinking to make my chain gall me (Wuest)
in order to stir up trouble for me while I'm in prison. (GWT)
supposing they are making my bondage more bitter and my chains more galling (Amp)
Thinking (Hoiomai) according to BDAG means "to consider something to be true but with a
component of tentativeness." The present tense emphasizes that these pesky preachers were
continually intending to make Paul's situation more distressing. The NLT paraphrase is vivid -
"to make my chains more painful to me!"
Cause (1453)(egeiro) means to "raise up" and is a vivid metaphor of the detractors thinking they
could "raise up affliction" with their desired goal being "to annoy the apostle by seeking to
achieve success in gospel work in a spirit of rivalry against him, glorying in the fact that he was
in chains." (Vine) Vincent says egeiro in this verse conveys the sense of "to waken or stir up
affliction." He was under affliction in handcuffs and they sought in some way to make his
"bonds press more heavily and gall him."
John MacArthur address how he is caused distress by others with impure motives declaring
that the aspect of ministry that "most distresses (him) is being falsely accused by fellow
preachers of the Gospel. For whatever reason, there are men who seem to desire to discredit the
ministry of others. As a result they falsely accuse other ministers, not because those they attack
are unbelievers, but simply to discredit them....The pain runs deep when preachers of the Gospel
slander, malign, misrepresent, criticize, accuse, oppose, or belittle your ministry."

Jesus was preached from false motives

Jesus was preached from false motives

Recommended

Recommended

More Related Content

What's hot

What's hot (20)

Similar to Jesus was preached from false motives

Similar to Jesus was preached from false motives (20)

More from GLENN PEASE

More from GLENN PEASE (20)

Recently uploaded

Recently uploaded (20)

Jesus was preached from false motives