Jesus was preached and paul rejoiced

JESUS WAS PREACHED AND PAUL REJOICED
EDITED BY GLENN PEASE
Philippians1:18 18But what does it matter? The
importantthing is that in every way, whether from
false motives or true, Christ is preached. And because
of this I rejoice. Yes, and I will continue to rejoice,
Evangelical Congratulations SPURGEON
“Christ is preachedand I therein do rejoice. Yes and I will rejoice.”
Philippians 1:18
HOW Paul would have rejoicedhad he been living now! Judging from the
effectthat was produced upon his mind by the evangelicallabors at Rome,
what do you think, Brethren, would have been the effectproduced upon his
mind by the evangelicallabors in London? Becausethe Brethren there were
waxing bold in the name of Christ, he was glad. The factthat in the metropolis
of the empire the glad tidings were proclaimed filled him with the most
profound satisfaction. His heart was and his heart still would be joyful in the
Lord!
And yet I take it that the ministry of the Gospelin Rome must have been
comparatively on a small and insignificant scale. I suppose that in proportion
to the population and in proportion to the size of that city, the preaching must
have been very circumscribed and all things considered, considerablyobscure.
No preacher had lifted his voice from the terrace of the Capitol, no
congregationhad been gatheredinto the greatarea of the Coliseum, no public
announcement had been made over all Rome that if the people would flock to
the Pantheonthey might hear about the incarnation of the Son of God.
Anything like that would have kindled Paul’s gladness into rapture! Christ
preachedout on the Campus Martius, or in the hall of Minerva, or on the

platform of the Athenaeum at Rome would have left him nothing this side of
Paradise to desire. As it was, his cup was running over. Men were told in
honest speechaboutthe One who had come down from Heaven. The One who
had come at the Father’s bidding to proclaim His will and to accomplishHis
purposes. They had been told of a Friend that “sticks closerthan a brother,”
of the Advocate and the Mediator betweenGod and man. And, the Spirit of
all grace concurring with that which had been preached, the Apostle was fully
persuaded in his own mind that they had heard words whereby they would be
savedand that the promise of the life that now is and the promise of the life
that is to come would by them be personallyenjoyed. Hence he said, “I do
rejoice,” andthen emphatically again, “Yes, and I will rejoice.”
But how he would have rejoiced, or how he would rejoice if he were living
now! Why, for every one man who preachedthe Gospelin his time there are
thousands who are preaching it now. For every hundred hearers of that day,
there are thousands upon thousands now. And for every one place into which
the citizens of Rome might go to hear about Christ and Him crucified, I need
not saythat there are many and ever multiplying places now. And you, my
Brethren–the pastorof this church and those connectedwith him–you have
added to the number, thank God, of those places and we are tonight to
celebrate the completion of one, I suppose, of the bestplaces that has ever
been raisedfor the honor and for the glory of Christ.
From the first day until now, from its foundation to its top-stone, you have
begun and continued and ended–your desire, your prayer, your purpose, your
ambition having been just simply this–that here the Redeemer’s name may be
magnified, that here His greatsalvationin all simplicity may be proclaimed.
And we have come here tonight to assure you of our sympathy, to give to you
the pledges of our brotherly affectionand in the name of the Father and of the
Son and of the Holy Spirit, to bid you heartily God speed–
“Peacebe within this sacredplace,
And joy a constant guest;
With holy gifts and heavenly grace,
Be our attendance blessed.”
Well, the Apostle rejoicedand would have rejoiceda greatdeal more had he
occupiedthe place which I am occupying now. My purpose is to show to you
tonight why there should be such rejoicing in connectionwith the preaching of
Christ crucified.
Various reasons, ofcourse, couldbe assigned–atleastseveralreasonscouldbe
thrown into various forms. I throw my idea of the matter into this form–by

the preaching of Christ the renovation of mankind is intelligently proposed
and not only so, but it is graciouslyguaranteed.
Given–a ministry that shall speak out openly what Christ is, what Christ has
done, what Christ is doing, what Christ requires, what Christ administers and
the renovationof our fellow man is not only intelligently proposed but is
thereby on God’s part graciouslyguaranteed. I rejoice that the very first text
from which my Brother has preachedin this noble edifice was, though
unfeignedly, so singularly coincidentwith my own–“Theyceasednot to teach
and to preach Jesus Christ.” The preaching and the teaching of Christ was the
very first messagewith which he opened his service here and I take that
among other things to be a tokenfor good.
1. In the first place, we rejoice in the preaching of Christ because thereby
THE RENOVATION OF FALLEN MAN is intelligently proposed.
High time, by common consent, that something was done in that direction.
Everybody admits the foundations are out of course. And while many persons
admit it, they also go about to suggestimprovement, amendment and cure.
You will give me your attention while I recapitulate some of the projects
which they suggestin order to the attainment of an end which is desired by us
all.
This is one suggestion–Givethe people, they say, a good, sound, secular
education. Impart to them the elements of knowledge and when they are
apprehended and understood, then educe and cultivate the corresponding
results. Let them know about their own bodies and their own minds. Let them
know something about the chemistry of common life. Let them know
something about their relations to one another and to societyat large and then
when you have done that, there is some hope that their renovation may be
obtained.
This is another suggestion–Give to the people sound remunerative
employment. Recognize the right of every honestand industrious man to live
and then actupon your recognitionby not preventing or interfering so that he
cannot live. A fair day’s wages,they say, for a fair day’s work. The ample
recompense for the unbegrudging toil. Save your countrymen from the dread
of pauperism and never insult them any more by the sanctimonious
condescensionofsome of your so-calledChristian charities. Let every man be
enabled to earn his bread in the sweatofhis brow and thus you may hope that
their renovation will be obtained.
This is another suggestion–Conferupon them honorable enfranchisement.
Barring the criminal and the imbecile, esteemeveryman throughout the

country to be a free man. If you expecthim to pay the tribute, give him a voice
in the imposition of that tribute. Let him be regardedby yourselves and
equally with yourselves and in all practicalrespects touching the
commonwealthlet him be regardedas a free man and then you may hope that
the renovationso desirable will be obtained.
This is another suggestion–Takecare to raise them into better and more
civilized habits. See where they live. See how they eatand drink–mark their
demeanor one towards another, and towards the community at large. Change
all that, or get them to change it so that they shall prefer cleanliness to filth,
frugality to wastefulness, the seemly garment to the rotten rags and the well-
ventilated and the well-lighted apartment to the moldy attic in the roof, or to
the dark pestiferous, rotten cellarunderground. And when you have done
that, you may hope that so far their renovation will be obtained.
And this is another suggestion–Letthe people have their tastes cultivated.
Introduce them to the great works ofancient and modern art. Throw open
your museums. Take them into your art galleries, admit them into your
artistic and your antique salons. Fire their love for the beautiful, kindle it yet
more brightly and more brightly still. Insure their rejectionof the base
through their predilection for the refined and accomplishtheir abhorrence of
the groveling through their rapture with the sublime and when you have done
that, you have done much to obtain the renovation that we all desire.
I believe these are the greatsuggestionsofthe men who designate themselves
and I respectfully regardtheir designationas the philosophical
philanthropists. These are the suggestions whichthose men make. They say
get all such things done and then you will have societyjust what societyought
to be both in regardto God and in regardto man. But now, can you look at
these suggestionsfor a single moment without marking a most fatal defect
throughout them all? They tell you about dealing with a man externally, but
not a word about dealing with him internally. He is to be better cultured,
better dressed, better housed.
But for all that–the subjectof all that we are talking about–as forthe man
essentiallyand inherently considered, there is nothing whateverdone. After
all that philosophy and philanthropy togetherhave accomplished, the man’s
heart is just what it was before. Well, I sayin any company, in any place, what
I say here–thatif you leave the man’s natural heart untouched, you may
culture and cultivate him as you may, there is that which will laugh all your
culture and all your cultivation to scorn. If a man’s heart is right, his life will
be right. If a man’s heart is right in its relations towards God and towards
man his life will be right, but not else.

And no man’s heart on earth is right. No! There is an universal, an absolute
and unvarying necessity, as our Lord brought it out so distinctly with
Nicodemus, “You must be born again.” “You must be born again.” And
choosing as we do to sit at His feet, we acceptthe greatoraculardeliverance
from Heaven and authorized by that we pronounce that all the suggestions
which I have referred to are worth nothing.
No, my Brethren. To educate the people is expedient, to remunerate them
incumbent, to enfranchise them desirable, to civilize them important and to
cultivate their tastes, if you will, laudable in all respects–butif you were to do
all that tomorrow with every man and womenand child in England, you have
not put them into their right position. You have not inspired them with the
right dispositions. You have not set them on the prosecutionof the right
career. A man may be educated and yet licentious–he may be well-paid and
yet vindictive. He may be enfranchised and yet covetous. He may be civilized
in all his habits and yet intemperate. He may be a man of cultivated taste and
yet he may have no love for his neighbor and no love for his God.
Why, what dishonesties, whatstartling dishonesties have been perpetrated by
men who have had all the benefits of our foremost colleges andof our first-
rate schools!What debaucheries, whatfearful debaucheries have been
perpetrated by men whose barns have been filled with plenty and whose
presses have burst out with new wine! What inhumanities, what cruel
inhumanities have been perpetrated by men who have boastedand who have
blustered and who have brawled that they were free! What falsehoods, what
shameful, incredible falsehoods,have been perpetrated by men who have been
clothed in purple and fine linen and have fared sumptuously every day!
And what profanities, cross and blasphemous have been perpetrated by men
who have been the warmest admirers of Michelangelo andRubens and who
have been among the choicestofyour connoisseurs, the very choicestofthem
in art! I need not adduce the evidence. It would insult and grieve the
congregationif I did. Everybody here knows how that evidence accumulates.
No, no, education and morality are not coincident–competenceand morality
are not coincident–civilizationand morality are not coincident–liberty and
morality are not coincident–andrefined and cultivated tastes are not
coincident with morality so that if you have the one you are sure to have the
other.
Brethren, you may dealwith man’s external condition as scientificallyas you
can and with his character–so faras the outward charactergoes–as
philosophically as you can–but as I said before, there is an underlying
aboriginal peculiarity of his nature that laughs all your science andyour

philosophy to scorn. You cannot turn his condition into a paradise, you cannot
convert him into a king and a priest unto God. Everywhere, without the
exceptionof a land under Heaven and without the exceptionof an individual
under Heaven, men need the clean heart and the right spirit–the new creation
in Christ Jesus.
They are dead in trespassesandsins. And they must be made alive unto God
before you will getfor them the renovationor the improvement which is so
much desired. Hence my rejoicing and hence, as I believe, Paul’s rejoicing,
were he here, because ofthe preaching in a commodious place like this–
because ofthe preaching of Christ.
Brethren, it will be preaching that goes down to the bottom of things. It will be
preaching that deals not with the symptoms but with the sources ofhuman
guilt. It will be preaching that takes all profanity and debauchery and
dishonesty and inhumanity and falsehoodand deals with them. Mark–notin
their overt acts so much as in their rudimental germs. My Brother’s
preaching here will declare that if you could do all which our philosophic
philanthropy desires, man would go wrong and be wrong and presently would
actually go on to justify and to glory in the wrong. It will be the preaching, in
one word, that declares the absolute necessityofa new creation, of a new
creationin Christ Jesus.
It will deal not with conjecture but with certainty, not with theories but with
facts, not with experiments but with realities, not with the words which man’s
wisdom teaches but with the words which the Holy Spirit teaches.It will deal
not with the superficial, temporary, partial amendment, but intentionally at
leastwith a profound, a radical, a fundamental, an everlasting cure. The
preaching will never ignore one peculiarity of our nature because it is
embarrassing, nor overlook anotherbecause it is inconvenient, nor tremble at
another because it happens to be possessedofsome authority and power. I
anticipate and rejoice that here will stand the preacherto declare in the good
mother tongue of us all that the tree is bad, but that by God’s grace it canbe
made good. That men are living unto themselves, but that by God’s grace they
can be brought to live unto Him. That the Divine image is defaced, but that
that Divine image canbe restored. That where sin is reigning even unto death,
there grace may reign instead through righteousness evenunto everlasting
life.
And therein we do rejoice and if you are of my mind therein tonight we will
all rejoice. Think of this place, look around it. Conceive of it devoted to a
purpose like this and with tendencies and probabilities–forI am speaking only
of these now–with tendencies and probabilities like these before our minds–is

there a man or a woman listening to me who does not lift up his heart and
rejoice and thank God now? Oh, I see the banner floating here that will be
displayed because of the Truth. I hear the trumpet blowing here that will
proclaim the messageofGod’s own mercies to man. I see the embassygoing
on here touching reconciliationbetweenGodand man and I see the
confederaciesofChristian brotherhood here provoking one another to love
and to goodworks.
Our country will be the better for this place. We shall be relieved of our
pauperism after all and savedfrom our licentiousness andrescuedfrom our
immorality. Yes, and we shall be rescued, too, from the superstition that
would endanger our immortality by its sacerdotaland wickedand mischief-
making tendencies–fromthe superstition that would put our immortality in
jeopardy. And from the atheism that would laugh that immortality to scorn. It
will be that our ownland, so happy amid the nations of the earth already,
shall be the royal habitation of righteousness andjoy and peace in the Holy
Spirit. Christ is preached. He has been preachedhere today already and
“therein I do rejoice, yes, and I will rejoice.”
II. Secondly, we rejoice in the preaching of Christ because thereby the
renovation in question is GRACIOUSLY GUARANTEED.
There can be conceivedof by us a wise and sound plan that may, nevertheless,
be frustrated when all comes to all by unknown and unperceived opposition.
There are men all round about us who say, “Yes, and you ought to remember
that and hold your peace, forjust as beyond any question civilization will fail,
so Christianity will fail likewise.”And they have apparently a case. Let us
look at it. They say, “What can you do there?” And then they point us to the
masses rising up early, sitting up late, eating the bread of carefulness, if in
hundreds of casesthey canget the bread to eat. “What can you do there?”
And they point us to our merchants, our physicians, our statesmen, our
artisans, our bankers who are all with one accordapparently looking for what
they preposterouslycall the main chance.
“What canyou do there?” And then they point us to religious assemblies
where superstition and formalism have everything their own wayand where
because ofsacramentalrites performed upon unconscious infants, people are
told that they are members of Christ, children of God and inheritors of the
kingdom of Heaven. “What canyou do there?” And then they point us–alas,
how they canpoint us–to multitudes whose licentiousnessandprofligacy are
gradationally cross andperhaps to quite as many multitudes whose
licentiousness is gradationallyrefined and then they say, “Now look atthem,
look round and tell us whether such ones will ever be prevailed upon to deny

ungodliness and worldly lusts and to live soberly, righteously and godly in this
present world?”
And they take our own utterance, our own Scripture and they say, “You may
well enough callthem ‘dead in trespassesandsins.’ ” Brethren, we lookedat
the other case–letus look at this. I own that there are about it indications that
ought to make every thoughtful Christian man a greatdeal more thoughtful
and a greatdeal more Christian, too. Oh, the domination of ungodliness is
desperate and its tyranny is terrific and its sagacityis superhuman and its
mastery of man is malignant in the lastdegree. How one stands sometimes
and looks atit dismayed! If it would be content to take what is in itself
inherently abominable, it would not be so bad.
But it comes and takes whatis in itself inherently amiable and moral and with
that it tries to do the work of death. It takes ourlegitimate occupations and
makes them a decoyto irreligiousness. It takes the amenities of our sociallife
and perverts them to ungodliness. It takes the greatcharities of our homes
and makes them antagonistic to devotion. Yes, and it goes to the very altar of
God and it makes the sacredand solemn ordinances of the Church an opiate–
pleasantenough–but dreadfully and fatally poisonous to the soul.
So I look as they bid me look and then think of all the particulars and
resources ofmy case again. And as I do so I say, “Your premises apparently
are sound, but your conclusionis altogetherunsound. The Church is not
always to be secondto the world–Christis not always to be resistedby the
devil.” No, no, my Brethren, the Church is to take precedence ofthe world–
Christ is to be triumphant obviously and before the world. Psalms and hymns
and songs ofpraise are to come up into the ascendantand knees are to bow
and tongues are to confess that Jesus Christ is Lord to the glory of God the
Father. And for believing like that, in the face of such a case, I offer these as
my reasons.
With the preaching of Christ, God has formally connectedthe exertion of His
power. “With God all things are possible.” I sometimes apprehend that good
men are forgetful of this and they are for lying down and dying as though God
had somehow orother ceasedto be able to do everything. “With God all
things are possible.” And should He gird His swordupon His thigh, should He
go about to show Himself strong, I ask what are the world, the flesh and the
devil in their worst combinations, then? What adversary would not succumb
then–what adversarywould not become a friend? “Yes,” you say,
“almightiness in actionwould do all that we require.”

Brethren, I speak ofalmightiness in actionnow. It is not simply that in this
place there will be the messageofGod. Along with that messagethere will be
God Himself. It is not that the Word will be preached merely, but of His own
will God will beget men by the Word. It is not simply that the Gospelwill be
proclaimed, but that that Gospelis the power of God unto salvation. My
Brother will not stand here as the statesmanstands in the senate house or the
advocate atthe bar, or the lecturer on the platform of an Athenaeum. He will
stand here, I doubt not, as well-accouteredand wellfurnished as they are
mentally, intellectually and so on.
But eloquent and mighty in the Scriptures as he or any other man may be, it is
neither that eloquence, northat might which will effectthe end. These things
and the things like unto them, are the vehicles through which God sends down
His blessing, the instrumentalities by which God accomplishes His work, the
means and medium by which it pleases Godto work. He will stand here a
fellow-workerwith God, so that the Word will be in demonstrationof the
Spirit and in power. Mark–the human will be confirmed by the superhuman,
the natural will be accompaniedby the preternatural, the earthly will be
helped and succoredand blessedby the Divine.
With all that may be persuasive or argumentative or pathetic, with all that
may be properly and intentionally adapted to commend the Truth to every
man’s consciencein the sight of God, there will be the energywhereby God is
able to subdue all things unto Himself. “Notby might, nor by power, but by
My Spirit, says the Lord of Hosts.” And so in the face of all that seems to be
opposedto us we do rejoice and we will rejoice because God’s ownchannel for
the communication of His poweris the preaching of Christ.
Secondly, with the preaching of Christ God has been pleasedformally to
associate the accomplishmentof His purposes. He has His purposes. “Godso
loved the world, that He sent His only begottenSon, that whosoeverbelieves
on Him should not perish but have everlasting life.” The Lord told Paul at
Corinth when Paul was all but giving way to our common unbelief–He told
him to stay there and not to hold his peace. Why? “BecauseI have much
people in this city.” And emboldened and encouragedby that, he stayed there
a year and six months.
Well, those purposes which thus come out in the Scriptures of Truth which
are possessedby us–those purposes are to be accomplished. “Bytwo
immutable things in which it is impossible that God should lie, His Son is to
see of the travail of His soul until He is satisfied. God is in Christ reconciling
the world unto Himself.”

But now how are those purposes accomplished? Mark!“Go into all the world
and preachthe Gospelto every creature. He that believes and is baptized shall
be saved, he that believes not shall be damned.” Mark again–“Ithas pleased
God by the foolishness ofpreaching to save them that believe.” Mark again–
“Whosoevershallcall on the name of the Lord shall be saved. How shall they
call on Him in whom they have not believed, how shall they believe in Him of
whom they have not heard and how shall they hear without a preacher?”
Mark again–“Thereis one mediator betweenGod and man–the Man, Christ
Jesus, who gave Himself a ransomfor all, to be testified in due time. Whereof
I am ordained a preacher.”
Do you see my drift? The preaching obviously, demonstratively, stands
connectedwith the purpose, which cannot fail–bound up with the Everlasting
Covenantwhich is ordered in all things and sure. “The Word of the Lord
endures forever and this is the Word which by the Gospelis preached unto
you.” I think therefore of our friend occupying this place and of other men
occupying similar places and I take up with Paul’s jubilate again. He will
stand here and this will be the plea, “As though God did beseechyou by me.”
That will be the plea, “As though God did beseechyou by me.” And speak I to
men tonight who do not understand as soonas they reflecthow such a plea
must chastenthe preacher–how itmust humble and yet dignify him–how, if he
has a soul, it must bring out his soul and all that is within?
“Godby me beseeching you.” What man so affectedand impressedcan be
careless, heedless, prayerless, selfish? Oh, the plea does wonderful work for
the minister. And what does it do for a people who will listen? Why, it arrests
them, takes hold upon them, keeps hold of them and God being present with
His blessing never lets them go. And what does it do in regard to the Spirit of
all grace, the Author and Giver of all the gifts you want? That plea adopted,
earnestlyand devoutly used will bring the preacherinto the fullest sympathy
with the Holy Spirit of promise, as he stands here pleading, expostulating,
comforting, encouraging, warning. With the plea moving everything within
him and everything around him, the Divine purposes are recollectedand they
are accomplished–untilhe and the brotherhood will have to say, “Who has
begottenus these? the young men and maidens, the old men and children and
the strangers that are within your gates.”
Yes, and let us hope that some of you who have heard all the sermons up to
now and have never surrendered yourselves to Christ–hat you will be given to
them in answerto their prayer. Notthe units but the groups, not the
individuals but the many, born “not of blood, nor of the will of the flesh, nor
of the will of man, but of God.” Oh, what will this place be then? Brethren,

the angels will have large employment in this Tabernacle. Heavenwill have
much to do in what is passing here. “ForGod is not a man that He should lie
nor the son of man that He should repent. Has He saidit and shall He not do
it, has He spokenand shall He not make it good?” OfHim and through Him
and to Him are all things. And He will come and stand by our Brother here,
proving Himself to be “God over all, blessedfor evermore.”
Then, lastly–Godhas been pressedformally to identify the preaching of
Christ with the manifestation of His sympathies.
Why, we could tell of much already–we couldtell of much which has been
done in our own time and not upon a small scale either. But let us rather
remember what God did in the earlier times of our evangelicalhistory. What
happened at Jerusalem? Believerswere the more added unto the Lord,
multitudes both of men and womenand a greatcompany of the priests were
obedient to the faith. What happened at Ephesus? The name of the Lord Jesus
Christ was glorifiedand the men who had used curious arts brought their
books togetherand burned them before all men and they counted the price of
them and found it fifty thousand pieces ofsilver.
What happened all through Macedonia? “Godmakesus,” saidthe Apostle,
“to triumph everywhere in Christ.” And what happened upon the largerscale
through proud and philosophic Greece and through lordly and domineering
Rome? Why, we have it on the testimony of our enemies that the preaching
turned the world upside down. The preaching did, mind you! Before the
preachercame, everything was earthly and sensualand Devilish–afterthe
preachercame, there was the alteration, the improvement, the renovation of
which we speak. Notby the preacher’s unassisted, original, independent
effort–the excellencyof the power was of God and not of man.
Mighty through God were the preachers throughout Greece andRome and
Asia Minor and mighty, too, through God will be the preacher here. Say that
London is as corrupt as Corinth was, that it is as worldly as Rome was, that it
is as rationalistic as Athens was, that it is as dead set againstChrist and His
Gospelas Jerusalemwas and you cannotvery well say more than that. Yet He
that stoodby the preacherin those places and in those times will stand by the
preacherhere. “Go, go, stand and speak in the temple all the words of this
life.” On Sabbath mornings he will hear that and at other times besides and
when his courage andhis heart may fail, he will hear besides “Go,”–“forI
have much people in this city.”
And so sent he goes and so going, what ensues? Participationof the Divine
nature is vouchsafedunto the people. Sympathy with the Divine purposes is

induced within the people. Communications of Divine grace are given to the
people. Life everlasting becomes possessedby the people. “Heirs of God” are
they and “joint-heirs in Jesus Christ.” Brethren, I speak boldly as I ought to
speak. It is a vile and wickedcalumny that our doctrines of grace leadto
licentiousness. Neverwas there anything more palpably contrary to the Truth.
And all the history of the Church being my proof tonight–where Christ is
preachedas He ought to be preached, after the apostolic manner–neither
licentiousness norwickedness ofany kind, will abound there. No, there will be
honest dealing, kindly neighborhood, patriotic loyalty, world-wide
philanthropy, truth-telling speech. There will be a race of men loving God
with all their hearts and therefore their neighbor as themselves.
You cannot alterthat order. You will never get a man to love his neighbor as
himself till he has loved God first of all. And what we are looking for and
hoping and praying for being done that order will supervene here. Loving the
Lord their God with all their hearts, therefore the people will love their
neighbors as themselves. And not being the amended ones but the regenerated
ones, not being the improved ones but the twice-bornones, not being the
correctedones but the newly-createdones–the Law will have no need to arm
itself for them, justice will never need to be on the alert for them, humanity
will never need to tremble for them. No, and the purest chastity will never
need to blush for them.
Their bodies will be the temples of the Holy Spirit and their members will be
the members of Christ, sacredto His service in every way in which they can
be employed. The tree having been made good, there will be fruit unto
holiness and the end of that shall be everlasting life.
Well then, who does not rejoice? Everybody responds, “I rejoice.” We all
rejoice because ofwhat will be done by the preaching of Christ here. We know
that this place will be the birthplace of precious souls through successive
generations. We know that this place will be like a greatbig human heart,
throbbing, pulsating with beneficence andbenevolence obtained directly from
the Cross ofChrist. And this greatbig human heart will be propelling far and
near a thousand influences which shall be for “glory to God in the highest, for
peace on earth and goodwill towards men.” It will be none other than the
house of Godand the very gate of Heaven.
If indeed the preaching were of another kind from what we know it will be, it
would be a very different thing. If I thought the preaching here was to be the
preaching of Christ robbed of His divinity–the pure and perfect man to
admiration, but not the co-equal and the co-eternalSonof God–I should not
rejoice. But I know that it will be preaching in which Christ’s proper deity

will be spokenout unambiguously and unequivocally and systematically. I
know that He will be declaredhere to be the friend that “sticks closerthan a
brother” and at the same time our Lord and our God. If I thought that the
preaching here was to be the preaching of Christ as an example merely and
not as a sacrifice, oras a sacrifice in some vague, indeterminate, rationalistic,
deceitful, false sense ofsubmitting His own will to His Father’s, I should not
rejoice. But I believe that it will be the preaching of Christ’s propitiatory
sacrifice, as a proper sin-offering and that these words will bring out the
aspectof the case as presentedhere–
“He bore that we might never bear
His Father’s righteous ire.”
If I thought that the preaching here was to be the preaching of Christ with
any hesitancyas to His power, or His readiness to save the transgressor I
should not rejoice. But I believe that there will be no approach to such
hesitancy, that it will be Christ with His precious blood cleansing from all sin,
Christ able to save evento the uttermost all that come unto God by Him. If I
believed that it would be the preaching of Christ independently or apart from
His jurisdiction. If I thought it would be representedhere that Christ had
nothing to do with the lives and the conduct of His people–Ishould not rejoice.
But I believe on the contrary that His royal and kingly Characterwill be
insisted upon and that every believer will be told, “At your peril do you make
Christ the minister of sin.”
If I believed that the preaching here was about to be at variance with the
scholarship, the thoughtfulness, the uprightness, the spiritual-mindedness, of
the pastages of the Church I should not rejoice. I believe, on the contrary,
that it will be preaching in strictestharmony with the sound evangelical
scholarshipand with the lofty evangelicalintegrity and with the concordant
evangelicalorthodoxyof all the ages thatare past. I stand here as I would
stand in some other places that I know to resentthe imputation and to show
cause, if need be, for the resentment that in preaching Christ as we do we have
no scholarship, no talent, no honesty, no spiritual-mindedness on our part.
Brethren, it is not so. I speak unto wise men and ask you to judge what I say.
If I believed that the preaching here would regard all godly mystery as a
scandaland all godly boldness as a calamity and all godly aggressivenessas a
nuisance and all godly joyfulness as an offense, I certainly could not rejoice.
But I believe that the preaching here will hold all godly mystery in veneration,
will strengthenand enforce all godly boldness, will honorably vindicate all
godly aggressivenessand will give, on behalf of godly joyfulness, the
conclusive argumentation and the kindly and the pathetic appeal. And so

believing, I ask againwhether we shall not close our gathering, our service
tonight, with one greatsong and Psalmof thanksgiving to the Lord our God.
The maxim, the watchword, the war cry here will be Revelation, not Intuition.
Faith, not imagination. The Scriptures, not tradition. The Gospel, not
philosophy. The Person, not the proxy. Grace, not merit. The Cross, not the
crucifix. The Savior, not the Church. I, believing that and knowing that–
hearing indeed from all the brotherhood constituting the Church here, a
great, unanimous, hearty, irrepressible AMEN, as I am thus speaking on their
behalf–let us, I say, take the cup of salvationand let us call upon the name of
the Lord. There may be others, I dare say there are, who have to sing the
melancholy dirge–we have to sing the exultant Psalm. They may, if they will,
chant the lamentable elegy–wemeanto chant the triumphant canticle.
They may go and perform, if they must, the service for the dead–we come
here to celebrate the greatfestival of a living Gospel, a living Church and a
living Savior–
“Let the vain world pronounce its shame,
And fling their scandals onYour cause;
We come to boastour Savior’s name
And make our triumphs in His Cross.
"With joy we tell a scoffing age,
He that was dead has left the tomb;
He lives above their utmost rage,
And we are waiting till He come.”
Christ is preached!Therein do I rejoice and therein I will rejoice!And now,
Brethren, let us have the rejoicing in a joyous collection. I catchthat response
of yours and I catchit as an honest man with his eye upon honestmen. And if
you go–inthe main, at all events–withwhat I have been saying now, I ask you
that you will give the evidence of your sympathy with me. And then and
thereby the evidence of your sympathy with our Brethren, in making your
collectiontonight the outward and the visible sign of a gladness ofyour inmost
soul, which amounts, approximately at least, to the joy that is unspeakable
and full of glory.
BIBLEHUB RESOURCES

Christ PreachedIn SectarianJealousy
Philippians 1:18
W.F. Adeney
It is scarcelypossible to conceive of a more magnificent breadth of charity, a
more heroic self-abnegation, ora more ardent devotion to Christ than St. Paul
here manifests. His preaching at Rome appears to have excited oppositionin
the Judaizing sectionof the Church there. In jealousyof the influence gained
by the greatapostle, this party was roused to more earnestmissionary
enterprise on their own account. Their motive was miserably narrow and
ungenerous. But they little understood the spirit of the man whom they
thought to annoy. The last thing that mean and selfishmen can comprehend is
the largerheart of a better nature. St. Paul completely triumphed over this
miserable attempt at raising up afflictions for him in his bonds. Instead of
being irritated at the injury done to himself, he utterly forgot that injury in
his joy that a flesh impetus was given to the preaching of Christ. What a noble
example for all Christians!
I. THE PREACHING OF CHRIST IS THE MOST IMPORTANT WORK
OF the CHURCH. There were truths dear to the heart of St. Paul which the
Judaizing party denied, and it was part of the life-work of the apostle to
vindicate these truths. But he clearlysaw that they were subsidiary to the
great, common Christian gospel. Therefore he would rather see the gospel
preachedby men who were at the same time resisting those truths, than that
the secondarytruths should triumph but missionary work be less zealously
promoted. We are all in danger of losing theologicalperspective. We are
inclined to magnify our own specialviews to the neglectof the truth that is
common to all Christendom. To make Christ known - not to preach this or
that doctrine about Christ, but to reveal Christ himself in his beautiful life,
death, and resurrection - this is to preach the gospel, and all else is of minor
importance.
II. CHRIST MAY BE PREACHED IN A GREAT VARIETY OF WAYS. The
more illiberal Christians setforth the gospelin a very different way from St.
Paul's method. Yet he had insight to see that the essentialtruth was
proclaimed by them.
1. Becausemen do not pronounce our "shibboleth," let us not refuse to
recognize that they preach our Christ, the one Christ.

2. Moreover, note that, as a rule, the grounds on which Christians agree are
far more important than those on which they differ.
3. Observe also that, though the spirit and motive of the preacherare
important, the truth of the gospelis of more importance; so that, though this
be proclaimed with an unworthy motive (as here in very spite to St. Paul), yet,
being proclaimed, it may reachthe hearts of men and do its own work.
III. DIVISIONS AMONG CHRISTIANS MAY LEAD TO ThE MORE
ZEALOUS PREACHING OF CHRIST. We naturally deplore these divisions.
They are very injurious to Christian charity. They generate sectarian
bitterness of spirit and narrowness ofthought. They lead to much waste of
effort in controversy and to a scandalin the eyes of the world. On the other
hand, they undoubtedly excite greaterzeal in propagating the gospel. The
sects provoke one another to goodworks. The motive may not be the highest;
still, the result is that the gospelis preached more energeticallyand with more
variety, so as to reachdifferent classesofmind. And often the emulation is not
unworthy. Eachparty is honestly desirous not to be found wanting, and is
stimulated by the example of the rest. Competition, which greatly encourages
efficiencyin study and in business, is not without its influence in religion.
Competitive Christianity may be, indeed, a low form of religion, but it is much
better than lifeless Christianity.
IV. THE TRUE SERVANT OF CHRIST WILL VALUE THE PREACHING
OF CHRIST MORE THAN THE EXTENSION OF HIS OWN VIEWS AND
INFLUENCE. It is exceedinglydifficult really to rejoice at efforts which
weakenour ownparticular cause while they promote the greatcause of
Christ. But this is because we think more of ourselves than of Christ. Greater
devotion to Christ will issue in largercharity to rivals and enemies. When we
can say, "To me to live is Christ," we shall be able to experience the grand
feeling of St. Paul in rising above the provocationof jealous oppositionto
himself with the joy of witnessing a more earnestpreaching of Christ. -
W.F.A.

Biblical Illustrator
Some indeed preachChrist even of envy and strife
Philippians 1:15
Observe
J. Lyth, D. D.
I.A GOOD ACT MAY BE PROMPTED BYA BAD MOTIVE.
II.THE GOOD REMAINS THOUGH THE OBJECTFAILS.
(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 DEVELOPEMENTOF HUMAN DISPOSITION.
II. THE POSSIBILITYOF DOING A GOOD DEED THROUGHA BAD
MOTIVE.
III. THE IMPOSSIBILITYOF ENTIRELYCONCEALING MOTIVES.
IV. THE ACTION OF SELF-SEEKERSTURNED 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 PERSONALSALVATION: 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 gospelof Christ.
5. The depth and accuracyofconviction. 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 ELEMENTSFORMATIVE OF IT.
1. An imperfect apprehensionof Christ's mission.
2. A total absence ofChrist's Spirit.

3. Thought and sympathy, narrowedby 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 degradedinto a rallying point for party strife.
2. The basestspirit indulged under the pretence of fulfilling a sacredoffice.
(1)"Envy" — displeasure at another's good.
(2)"Strife" — selfish rivalry which seeksto gain the goodbelonging to
another. Christ preachedmerely to advance a party.
4. Zeal for propagating a creed, greaterthan to save a lost world.
III. THE GERM OF IT.
1. May exist in those who zealouslypreach Christ.
2. Consists in a moral contradiction betweenthe heart of the preacher and the
theme of his discourse — contentiousnessand Christ.
3. Produces impurity of motive in Christian work — "not sincerely."
4. Biasesthe 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 goodevery 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 preachedas the only objectof faith, and the sole source of salvation.
Opposition must not hinder, nor heresydivert 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, Jewishand Gentile Christians;
Roman Catholics and Protestants;Anglicans and Dissenters, etc.
III. THE SPIRIT IN WHICH THIS SHOULD BE RECEIVED. There are two
classesinterested.
1. Ministers should rejoice whenthey see the gospelspreading 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'successesshouldbe
cherishedby them.
2. Congregations while loyal to their own Church should put a generous
constructionon 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)Tolerationis not an enforcedforbearance with men who
teacherror. Some keeptheir hands off errorists because they cannot touch
them; like boys who will not pluck ripe fruit because there is a high wallin the
way.(2)Nor is it a recognitionof 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 Godor 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, adoptedby 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, rejoicedin 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 teachor 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 hereticalon 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. Paulwas grieved at the amount of error that
was in these men, but the small amount of truth he saw pleasedhim 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 essentialqualificationfor preaching
Christ
G. G. Ballard.
I. IT GIVES IMPULSE TO ALL TRUE MOTIVE POWER. Fromthis
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 COOPERATINGTO ACCOMPLISHTHE WILL OF
GOD WHEN KNOWN.
IV. IT BINDS THE HEART IN SYMPATHY TO ALL WHO SUFFER IN
THE DEFENCEOF 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 reasonfor joy and holy exultation

Isaac Mann, M. A.
I. Let us inquire WHAT THE APOSTLE INTENDED BYTHE
PREACHING OF CHRIST.
1. The exhibition of Jesus as the Messiahsentto save a guilty world."(1)Such
a messengerhadbeen set forth by prophecy and types from the beginning.(2)
He was exhibited as truly human, sinless, Divine.
2. The publication of His greatwork, and ultimate design in visiting this
world.
(1)To atone for sin.
(2)To confer eternallife.
3. The assertionof 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 controversialbattle.
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'
confessionofChrist.
2. As the world can only be renovated by the preaching of Christ, so even His
enemies who preachHim contribute to this event. Think of the heathen world;
the acceptance ofChrist in any sense and from any hands cannot but better it.
3. We may be assuredthat God will certainly overrule the preaching of
Christ, even by wickedmen, to accomplishHis purpose of mercy. In much
inferior matters God controls the movements of bad men for His own glory.
He did so in the case ofJudas. Is it not then correctto argue that if God sub
ordinates the malignity, ambition, and haughtiness of men to the
accomplishmentof His providential purposes, He will also overrule them to

serve His designs of mercy? Witness the Reformationunder Henry
VIII.Application:
1. Our cause forrejoicing is exceedinglygreat. Notwithstanding there are
many parts where the gospelis 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 preachedby a more lively zeal
in His cause.
3. Let us who love Christ draw into closerunion 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
gospelis 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 persecutedby them
who but for him would not have had a gospelto 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. Moreoverhis consciencewas aninspired 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 rejoicedwhere 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 feelthat everything must be done, and that there is none to do it
hut themselves. Paulhad a right to feel so if any man had. But the thought

never seems to have occurredto him. No doubt he felt the cowardliness and
the cruelty of these men, but the feeling was swallowedup 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 preachedby bad men for bad purposes than not preachedat all.
4. It would have been enough in Paul to have saidless 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 associatewith them." On the contrary he
exults over the certain goodof the issue. The hounds of love are better than
the hounds of theologyto hunt heretics with. How painful not to know the
difference betweenconscience andcombativeness.
5. Considerin 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 gooddeal of
honey, but he would not get a particle if it were not for the silent flowers
which contain it all. There is a greatperil of an external rattling activity
leaving the heart cold, mechanical, and even malevolent.
II. THE DANGER OF ARROGANCE.
1. There are a greatmany people who saythat all Churches must be
constituted, work, and believe as their own.
2. Many of us have gotbeyond that, but how many of us can rejoice in the
Church whose services has swallowedup ours. But all that Paul wantedwas
that work should be done, whoeverdid it; and evenrejoicedthat others would
have the credit for the work he did. Conclusion:From the beginning until
today the powerof preaching has been and henceforthmill 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 GOSPELTHEY SHOULD OBTAIN A
PART OF THE APOSTLE'S GLORY, and that by making gooduse of the
time of his imprisonment, to establishthemselves in the minds of the disciples,
they should by degrees take awaythe 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 decoratedwith 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 sacredthings, and to abuse them so vilely for, its own
ungodly purpose. Thus Satansometimes clothes himself as an angelof light to
further the works of darkness. Fromwhich you see that it is not enough that
Our actions be goodand praiseworthy, if our intentions are not pure and
upright. It is to profane the goodto do it with a bad end in view.
2. See how the thoughts of vice are not only impudent, but even foolishand
vain. These deceivers,judging of St. Paul by themselves, believed that their
preaching would vex him. Poorcreatures!how little you knew of this high-
minded man, to imagine that so small a thing could trouble him!
(J. Daille.)
Christ preachedby love
Boree.
I once askeda 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, "whatdo you
considerthe greatforce in art:" "Love," he replied. In their two answers I
found but one truth.
(Boree.)
Evangelicalcongratulation

W. Brock, D. D.
How Paul would have rejoicedhad he been living now. The ministry at Rome
must have been on a comparativelyinsignificant scale. Butfor every man who
preachedthe gospelthen thousands are preaching it now. Why should there
have been such rejoicing in connectionwith the preaching of Christ crucified.
I. BecausetherebyTHE RENOVATION OF FALLEN MAN IS
INTELLIGENTLYPROPOSED.
1. High time, by common consent, something was done in that direction, and
many are the projects suggestedforit.
(1)Give the people a sound seculareducation.
(2)Give them remunerative employment.
(3)Conferupon them honourable enfranchisement.
(4)Take care to raise them into better and more civilized habits by better
dwellings, food, etc.
(5)Educate their tastes, openmuseums and art galleries.
2. Can you look at these laudable secondaryconsiderationswithout 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 gospelaims at making the heart right, and succeeds whereverit is
accepted.
II. Becausethereby THE RENOVATION IS GRACIOUSLY
GUARANTEED.
1. With the preaching of Christ God has formally connectedthe exertion of
His power. "With God all things are possible." The preacheris a fellow
workerwith God.
2. With this preaching God has been pleasedto associatethe accomplishment
of His purposes.
3. He has identified with preaching the manifestation of His sympathies.
(W. Brock, D. D.)
Goodwill
Goodwillthe spirit common to the brotherhood of the Christian ministry

G. G. Ballard.
I. IT IS GOD-LIKE.
1. The spirit characteristic ofall God's will towards men.
2. The spirit manifestedby His Son.
3. The spirit of the gospelmessage.
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,whetherministers or people.
III. MUST BE MAINTAINED IN LOVE to the truth, its advocates, andeven
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 DEFENDIT.
(J. Lyth, D. D.)
The opponents of St. Paul
ProfessorEadie.
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 propagatedin
Galatia. Minor matters of ceremonialseemrather to have occupiedthem (1
Corinthians 8:10). But there is no question that the apostle's authority was
impugned in Corinth, and in all likelihoodby the Petrine party, because he
had not been personally calledby 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
sectionthat took Peter for its head and watchword;there was also keenand
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 essentialdoctrines ofthe gospel, but was combative on points of inferior
value, and in connectionwith the socialinstitutions of their people, and who at
the same time were bitter and unscrupulous antagonists ofthe apostle, from
such an impression of his opinions as is indicated by James in Acts 21:20-21,
then such a party might preachChrist, and yet cherishtowards 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, "Paulsays
nothing here which I myself have not experienced. For there are men living
now who have preachedthe gospelwith no other designthan to gratify the
rage of the wickedby persecuting pious pastors."
(ProfessorEadie.)
Paul's joy in the preaching of his enemies
H. W. Beecher.
Paul's example is a rebuke to the excessive ecclesiasticalspirit. He saw
something goodin the worstmen who preached. Modern precisionists see the
worstin the best men. Paul lookedon the goodside. Modern orthodoxy is
disposedalways to look on the bad side. If a vase was cracked, Paulturned it
round and lookedupon the side where it was not cracked. If a vase is cracked,
we are disposedto 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 preachedby bad men than not at all. It was better to have the
gospelimperfectly delivered than not to have it made known in any way, or
only to a limited extent. The truth preachedwith 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 goodof a far higher type,
than any fragmentary views, yet such is the vitality and powerof 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 eachone 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 smallestfragment, 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 celestialglass,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 ofsatisfactionto Christians
Oliver Cromwell.
"You (Scotchcommissioners and Presbyterianclergyafter Dunbar) saythat
you have just cause to regretthat men of civil employments should usurp the
calling of the ministry to the scandalof the ReformedKirks. Are you troubled
that Christ is preached? Is preaching so exclusively your function? I thought
the covenantand those professors ofit could have been willing that any should
speak goodof the name of Christ; if not it is no covenantof God's approving."
(Oliver Cromwell.)

Powerof the Bible even in faulty versions
Anstera.
A railway man askedfor a genuine Catholic Bible, as he was not allowedto
read a hereticalversion like Luther's. "Here is the book you want," saidthe
colporteur, handing him a Van Ess copy. "Yes; that is the book," saidthe
man, after looking at it well. That happened a few weeksago, andnow 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.)
Powerof Christ preached
William Arnot.
The surestway 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 waterlies. No dealing with its roots or with its branches will avail to
change its attitude; but place a largerexpanse of wateron the opposite side,
and the tree will turn spontaneouslyand hang the other way. So must man's
heart be won.
(William Arnot.)
The influence of the gospel
Bp. Ryle.
This is the weaponthat 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
crossesthe Menai Straits, is more affectedand bent by half an hour's sunshine
than by all the dead weight that can be placedin it, so in like manner the
hearts of savageshave melted before the Cross when every other argument
seemedto move them no more than if they had been stones.
(Bp. Ryle.)
COMMENTARIES

Ellicott's Commentary for English Readers
(18) The contrastof this verse with such passagesas 2Corinthians 12:4—
where the Judaisers at Corinth are said to preach “anotherJesus and a
different gospel;” with Galatians 1:6—where their gospelis declaredto be “a
different gospel,” andnot merely a variety of the same (see Note there); and
even with the emphatic warning as to Philippi, in Philippians 3:2-16, is
singularly instructive. St. Paul, in the words “in pretence” and “in truth,” is
speaking ofthe motives of the preachers, notof the substance of their
preaching. For the latter he cares much; for the former nothing. When (as at
Corinth) the rejectionof his personalauthority was bound up with rejection
of his apostolic doctrine, he rebukes it vehemently; when (as here) there was
no such connection, it is to him a very small thing. But we may also gather
from this that, whatever might be the case atPhilippi, at Rome St. Paul’s
Epistle had done its work, and the battle of principle was won; even at
Colossæit had wholly changed its character(see Colossians 2:16-23), andits
old phases had passedaway. The differences betweenthe parties at Rome
were no longer fundamental, although, as so often is the case, the bitterness of
division might remain. “Everyway Christ was preached,” and acceptedas
justifying through faith. This being so, St. Paul could rejoice. Even an
imperfect Christianity, with something of narrowness, and perhaps of
superstitious formalism, cleaving to it, was as different from the gross
heathenism which it superseded, as light from darkness.
Yea, and will rejoice.—Properly, I shall rejoice to the end. The words lead on
to the next verse, which gives the reasonofthis persistent rejoicing.
BensonCommentary
Php 1:18-20. What then? — What shall we think of these attempts,
proceeding from such different principles? Shall they grieve us? No, in no
wise. For, every way, whether in pretence — Under colourof propagating the
gospel;or in truth — With a real designso to do; Christ is preached — And
the greatdoctrine of salvationby him has a wider spread; and I therein do
rejoice, yea, and I will rejoice — That is, I shall have cause so to do in regard
of the goodissue it will have. The love which the apostle bore to Christ, had
extinguished in his mind resentment, pride, self-love, and all other evil
passions;insomuch that his greatestjoy resulted from the advancement of the
gospel, eventhough it was promoted by his enemies. We must observe,
however, that though truth is here opposedto pretence, it doth not follow that
preaching Christ in pretence means preaching false doctrine concerning him.

For the apostle could not rejoice that Christ was preachedin that manner.
Truth and pretence here relate not so much to the matters preached, as to the
views of the preachers. The Judaizers preached the truth concerning Christ,
at leastin part, when they affirmed him to be the JewishMessiah. Butthey
did this not purely and sincerelyto bring the Jews to believe on him, but also
and especiallyto inculcate at the same time the Jewishceremonies, and
thereby to extend the authority of their ritual law; and by these means
ultimately to grieve the apostle, and render his persecutors more bitter
againsthim. But others both preached Christ as the JewishMessiah, andalso
inculcated all the greatdoctrines of his gospel, truly and sincerelyintending to
bring both Jews and Gentiles to believe aright in him, and to embrace his
gospelin its purity. But from whatevermotive Christ was preached, according
to his true character, it was matter of joy to the apostle. ForI know that this
— Preaching of Christ, whether from a pure motive or otherwise, or this
trouble which I meet with from some of these teachers;shall turn to my
salvation— Namely, to the promotion of it, or shall procure me a higher
degree of glory; through your prayer — Continuing to be addressedto God
for me; and the supply of the Spirit of Christ — More largelycommunicated
to me in answerto it, and enabling me to make a gooduse of these trials.
According to my earnestexpectation — According to what I have all along
earnestlyhoped for; that in nothing I shall be ashamed — Whatever injurious
reflections may be caston my conduct; but that with all boldness — Bearing
testimony to every truth of the gospel;as always — Since my callto the
apostleship;so now Christ shall be magnified — Shall be honoured, and the
interest of his kingdom promoted; in my body, howeverit be disposedof,
whether by preserving its life, or allowing it to be put to death — For the
confirmation of the gospel. How that might be, he did not yet know. Forthe
apostles did not know all that should befall them, but were left in uncertainty
with respectto many things, that they might have cause for the exercise of
faith and patience.
Matthew Henry's Concise Commentary
1:12-20 The apostle was a prisoner at Rome; and to take off the offence of the
cross, he shows the wisdom and goodnessofGod 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 wretchedthe temper of those who preachedChrist
out of envy and contention, and to add affliction to the bonds that oppressed
this best of men! The apostle was easyin the midst of all. Since our troubles
may tend to the goodof many, we ought to rejoice. Whateverturns to our

salvation, is by the Spirit of Christ; and prayer is the appointed means of
seeking forit. Our earnestexpectationand 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 wayhe 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 Bible
What then? - What follows from this? What effectdoes it have on my mind?
Does the fact that some preach from a spirit of envy and contention give me
pain?
Notwithstanding every way - No matter in what way it is done. We are not to
suppose, however, that Paul was indifferent as to the way in which the gospel
was preached, or the spirit with which it was done; but the meaning is, that it
was a matter of rejoicing that it was done at all, whateverthe motives might
be.
Whether in pretence or in truth - Whether as a mere pretext to coverup some
other design, or from pure motives. Their pretence was that they preached the
gospelbecause theybelieved it true and loved it; their realobject was to build
up a party, and to diminish the influence and authority of Paul.
Christ is preached- They made known the name of the Saviour, and
announced that the Messiahhad come. They could not go forth under any
pretence as preachers, without making known some truth about the
Redeemer. So now, it is hardly possible that any persons should attempt to
preach, without stating some truth that would not otherwise be known. The
name of a Saviour will be announced, and that will be something. Some views
of his life and work will be presented, which, though they may be far enough
from full views, are yet better than none. Though there may be much error in
what is said, yet there will be also some truth. It would be better to have
preachers that were better instructed, or that were more prudent, or that had
purer motives, or that held a more perfect system, yet it is much in our world
to have the name of the Redeemerannouncedin any way, and even to be told,
in the most stammering manner, and from whatever motives, that man has a
Saviour. The announcement of that fact in any way may save a soul; but
ignorance of it could save none.
And I therein do rejoice - This is an instance of greatmagnanimity on the part
of Paul, and nothing, perhaps, could better show his supreme love for the
Saviour. Paul preachedto increase his afflictions, and the tendency of that
preaching was, probably, as it was designedto be, to unsettle confidence in

him, and to lessenhis influence. Yet this did not move him. The more
important matter was secured, and Christ was made known; and if this were
secured, he was willing that his own name should be castinto the shade. This
may furnish valuable lessons to preachers ofthe gospelnow:
(1) When we are laid aside from preaching by sickness, we should rejoice that
others are in health, and are able to make the Saviour known, though we are
forgotten.
(2) when we are unpopular and unsuccessful, we should rejoice that others are
more popular and successful - for Christ is preached.
(3) when we have rivals, who have better plans than we for doing good, and
whose labors are crowned with success,we should not be envious or jealous -
for Christ is preached.
(4) when ministers of other denominations preach what we regardas error,
and their preaching becomes popular, and is attended with success, we can
find occasionto rejoice - for they preach Christ.
In the error we should not, we cannotrejoice;but in the factthat the great
truth is held up that Christ died for people, we can always find abundant
occasionfor joy. Mingled as it may be with error, it may be nevertheless the
means of saving souls, and though we should rejoice more if the truth were
preachedwithout any admixture of error, yet still the very fact that Christ is
made known lays the foundation for gratitude and rejoicing. If all Christians
and Christian ministers had the feelings which Paul expresses here, there
would be much less envy and uncharitableness than there is now in the
churches. May we not hope that the time will yet come when all who preach
the gospelwill have such supreme regard for the name and work of the
Saviour, that they will find sincere joy in the successofa rival denomination,
or a rival preacher, or in rival plans for doing good? Then, indeed,
contentions would cease, andthe hearts of Christians, "like kindred drops,"
would mingle into one.
Jamieson-Fausset-BrownBible Commentary
18. What follows from this? Does this trouble me as they thought it would?
"Notwithstanding" their unkind thought to me, and self-seeking intention, the
cause I have at heart is furthered "every way" of preaching, "whether in
pretense (with a by motive, Php 1:16) or in truth (out of true 'love' to Christ,
Php 1:17), Christ is proclaimed; and therein I do rejoice, yea, and I will
rejoice." Fromthis it would seemthat these self-seekingteachers inthe main
"proclaimedChrist," not "another Gospel," suchas the Judaizers in Galatia
taught (Ga 1:6-8); though probably having some of the Jewishleaven (see on

[2381]Php1:15,16), their chief error was their self-seeking envious motive, not
so much error of doctrine; had there been vital error, Paul would not have
rejoiced. The proclamation of Christ," howeverdone, rousedattention, and so
was sure to be of service. Paul could thus rejoice at the goodresult of their
bad intentions (Ps 76:10;Isa 10:5, 7).
Matthew Poole's Commentary
What then? notwithstanding, every way, whether in pretence, or in, truth,
Christ is preached:q.d. It doth not follow, that these different intentions of
the preachers should hinder the spreading of the gospel, and therefore it
should not abate either your confidence or mine in the cause ofChrist, since,
by the overruling providence of God, that is carried on, both by the one and
the other; not only by those who in truth preach the word faithfully, Jeremiah
23:28 Matthew 22:16, from a principle of love, (as before), to the same good
intent with myself; but also by those who, though they act (as in Philippians
1:15) out of envy and ill will to me, for base ends under a fair show, 1
Thessalonians 2:5, yet they occasionallyand accidentally, not by any direct
causality, do promote the interest of Christ.
And I therein do rejoice;and upon this account, that there is so goodan effect,
as the making knownof Christ for the salvationof sinners, I have matter of
present joy.
Yea, and will rejoice;yea, and hereupon for the future, though some should
continue to do that in itself which might aggravatehis affliction, yet it should
not take his joy from him eventually; howeverdirectly and of itself it tend to
it, yet indirectly and by accident, God disposing, it should issue well for the
furtherance of the gospel.
Gill's Exposition of the Entire Bible
What then? notwithstanding every way,.... What follows from hence? what is
to be concludedfrom all this? what is to be thought or said in this case?this,
that notwithstanding these brethren actedon those different principles, and
with those different views:
whether in pretence: of love to Christ, zeal for the Gospel, and concernfor the
goodof souls; though their real views were their own applause, and detriment
to the apostle's character;or "by occasion", as the Syriac version renders the
word, and as many interpreters think is the sense of it; occasionallypreaching

Christ, and making a handle of this to gain some other points, and get,
advantages to themselves as some:
or in truth; as the hearty friends of Christ and the apostle did; they not only
preachedChrist who is the truth, and the truth as it is in Jesus, and every
truth of the Gospel;and especiallythat fundamental one, salvationalone by a
crucified Christ, and that without any adulteration or concealing any part of
it; but with greatpurity of mind, with integrity of heart, and in the
uprightness of their souls; as of sincerity, and in the sight of God; without
selfishand sinister ends, and any ambitious views and evil designs:whether it
was now in the one or the other way, upon the one or the other principles and
views, the apostle stoodthus affected;and these were his sentiments,
reflections, and resolutions, that inasmuch as
Christ is preached;in the glory of his person, in the fulness of his grace, in the
suitableness ofhis offices and greatsalvation, in the excellencyof his
righteousness, andthe virtue of his blood, and the efficacyof his sacrifice,
and therein I do rejoice, yea, and will rejoice;not that it was an indifferent
thing with him, whether Christ was sincerelyor hypocritically preached; or
that he could take any pleasure in the manner of preaching, and in the
principles and views of one sort of these preachers;for nothing was more
disagreeable to him than envy and ambition, strife and contention, hypocrisy
and insincerity; but he rejoicedin the subject matter of their ministry, which
was Christ Jesus the Lord, whom he dearly loved, and whose interest, if
served by any means, or any sort of persons, was a pleasure to him; and also
in the effects and consequencesoftheir ministry, the establishing of the saints,
the conversionof sinners, the spreadof the Gospel, and the enlargementof the
interest of Christ: all which may be answeredthrough the preaching of
Christ, by evil designing men; for Christ and his Gospelare the same by
whomsoeverpreached, and God may make use of his own truths to answerhis
ends and purposes, whoeverare the dispensers of them, and though they
themselves may be castaway, as Judas and others.
Geneva Study Bible
{5} What then? notwithstanding, every way, whether in {m} pretence, or in
truth, Christ is preached; and I therein do rejoice, yea, and will rejoice.
(5) He shows by setting forth his own example, that the end of our afflictions is
true joy, and this results through the powerof the Spirit of Christ, who he
gives to those that ask.
(m) Under a false pretence and disguise:for they make Christ a cloak for
their ambition and envy.

EXEGETICAL(ORIGINAL LANGUAGES)
Meyer's NT Commentary
Php 1:18. On τί γάρ, scil. ἐστι, comp. on Romans 3:3, where, however, γάρ is
not, as here, conclusive (see on 1 Corinthians 11:22[67]);comp. also Klotz, ad
Devar. p. 245. It is rendered necessaryby the πλήν that the mark of
interrogationshould not be placed (as it usually is) after τί γάρ, but the
question goes onto καταγγέλλεται (comp. Hofmann); and it is to be observed
that through πλήν the τί γάρreceives the sense ofτί γὰρ ἄλλο (see Heindorf,
ad Plat. Soph. p. 232 C). Hence: what else takes place therefore (in such a
state of the case)exceptthat, etc., i.e. what else than that by every sort of
preaching, whether it is done in pretence or in truth, Christ is proclaimed?
and therein, that it is always Christ whom they preach, I rejoice, etc. How
magnanimous is this liberality of judgment as to the existing circumstances in
their reference to Christ! By προφάσει and ἀληθείᾳ is indicated the
characteristic difference in the two kinds of preachers, Php 1:15-17, and thus
παντὶ τρόπῳ receives the more precise definition of its respective parts. As
regards the first class, the preaching of Christ was not a matter of sincerity
and truth—wherein they, in accordancewith their sentiments, were really
concernedabout Christ, and He was the realαἰτία of their working (see on the
contrastbetweenαἰτία and πρόφασις, Polyb. iii. 6. 6 ff.)—but a matter of
pretence, under the cloak ofwhich they entertained in their hearts envy,
strife, and cabal, as the real objects of their endeavours. Forinstances of the
antithesis betweenπρόφασις and ἀλήθεια or τἀληθές, see Raphel, Polyb.;
Loesnerand Wetstein. To take πρόφασις as opportunity, occasion(Herod. i.
29, 30, iv. 145, vi. 94; Dem. xx. 26; Antiph. v. 21; Herodian, i. 8. 16, v. 2. 14),—
as, following the Vulgate, Luther, Estius, Grotius (“nam occasione illi Judaei,
dum nocere Paulo student, multos pertrahebant ad evang.”), and others
understand it,—is opposedto the contextin Php 1:15-17, in which the want of
honest dispositionis setforth as the characteristic mark of these persons. On
πλήν in the sense ofἤ, comp. Kühner, II. 2, p. 842.
ἐν τούτῳ]the neuter: therein, in accordancewith the conceptionof that in
which the feeling has its basis. Comp. Colossians 1:24;Plat. Rep. x. p. 603 C;
Soph. Tr. 1118;Kühner, II. 1, p. 403. In the Χριστὸς καταγγέλλεται lies the
apostle’s joy.
ἀλλὰ καὶ χαρήσομαι]surpassing the simple χαίρω by a plus, and therefore
added in a corrective antitheticalform (imo etiam); comp. on 1 Corinthians

3:2; 2 Corinthians 11:1. To begin a new sentence with ἀλλά (Lachmann,
Tischendorf), and to severχαρήσομαι from its connectionwith ἐν τούτῳ
(Hofmann, who makes the apostle only assertgenerallythat he will continue
to rejoice also in the future), interrupts, without sufficient reason, the flow of
the animated discourse, and is also opposedby the proper reference of οἶδα
γάρ in Php 1:19. This applies also in opposition to Hinsch, p. 64 f.
[67] According to Weiss, γάρis intended to establishthe οἰόμενοι κ.τ.λ., so far
as the latter is only an empty imagination. But this is an unnecessaryseeking
after a very obscure reference. The τι γάρ draws, as it were, the result from
vv. 15–17.Hence also we cannot, with Huther, adopt as the sense:“it then so,
as they think?”
REMARK.
Of course this rejoicing does not refer to the impure intention of the
preachers, but to the objective result. See, already, Augustine, c. Faust. xxii.
48; c. Ep. Parm. ii. 11. Nor does παντὶ τρόπῳ apply to the doctrinal purport of
the preaching (Galatians 1:8), but to its ethical nature and method, to
disposition and purpose. See Chrysostomand those who follow him.
Nevertheless the apostle’s judgment may excite surprise by its mildness
(comp. Php 3:2), since these opponents must have taught what in substance
was anti-Pauline. But we must consider, first, the tone of lofty resignationin
generalwhich prevails in this passage, andwhich might be fitted to raise him
more than elsewhere above antagonisms;secondly, that in this case the danger
did not affect, as it did in Asia and Greece, in Galatia and Corinth, his
personalsphere of apostolicalministry; thirdly, that Rome was the very place
in which the preaching of Christ might appear to him in itself of such
preponderating importance as to induce him in the meantime, while his own
ministry was impeded and in fact threatened with an imminent end, to
allow—ingenerous tolerance, the lofty philosophical spirit of which
Chrysostomhas admired—of even un-Pauline admixtures of doctrine, in
reliance on the discriminating powerof the truth; lastly, that a comparisonof
Php 3:2 permits the assumption, as regards the teachers referredto in the
present passage, ofa less important grade of anti-Pauline doctrine,[68]and
especiallyof a tenor of teaching which did not fundamentally overthrow that
of Paul. Comp. also on Php 3:2. All the less, therefore, canthe stamp of
mildness and forbearance which our passagebears be used, as Baur and

Hitzig[69] employ it, as a weaponof attack againstthe genuineness of the
epistle. Comp. the appropriate remarks of Hilgenfeld in his Zeitschr. 1871, p.
314 ff.; in opposition to Hinsch, see on Php 1:15. Calvin, moreover, well says:
“Quamquam autem gaudebatPaulus evangeliiincrementis, nunquam tamen,
si fuisset in ejus manu, tales ordinassetministros.”
[68] Comp. Lechler, apost. Zeitalt. p. 388.
[69] Who thinks that he recogniseshere an indistinct shadow of Tacitus,
Agric. 41:“Optimus quisque amore et fide, pessimi malignitate et livore.”
Expositor's Greek Testament
Php 1:18-20. HIS JOY IN THE PREACHING OF CHRIST AND
EXPECTATION OF SUCCESSIN HIS CAUSE.
Cambridge Bible for Schools andColleges
18. What then?] “Whatmatters it? Qu’importe?” The right order of the two
previous verses gives full force to such a question.
notwithstanding] Better, only. With beautiful significance he modifies the
thought that it matters not. There is one respectin which it matters; it
promotes the diffusion of the Gospel.
R.V. reads, only that; an elliptical phrase, for “only I must confess that,” or
the like. The documentary evidence for the word “that” is strong, but not
decisive.
pretence]The Judaists would “pretend,” perhaps even to themselves, that
their energy came of pure zeal for God.
preached] Better, proclaimed. See secondnote on Php 1:16.—In modern
English the Greek (present) tense is best representedby is being proclaimed.
I therein] Better, therein I, &c. There is no emphasis on “I” in the Greek.

will rejoice]Better, perhaps, with Alford, Ellicott, and Lightfoot (but not so
R.V.), shall rejoice;an expectation, rather than a resolve. He is assuredthat
the future will only bring fresh reasons forrejoicing.
No long comment is needed on the noble spiritual lessonof this verse. The
interests of his Lord are his own, and in that fact, realized by the grace of
God, he finds, amidst circumstances extremely vexatious in themselves, more
than equanimity—positive happiness. Self has yielded the inner throne to
Christ, and the result is a Divine harmony betweencircumstances andself, as
both are seenequally subject to Him and contributing to His ends.
Bengel's Gnomen
Php 1:18. Τί γὰρ, what then?) What does it matter? That is, I am helped [the
cause I have at heart is furthered] either way, Php 1:12.—πλήν, yet)
nevertheless.—προφάσει, in pretext) Such men, says he, make the name of
Christ a pretext: they really designto excite againstme ill-will.—ἀληθείᾳ, in
truth) from the heart, seriously.
Pulpit Commentary
Verse 18. - What then? notwithstanding, every way, whether in pretense, or in
truth, Christ is preached; rather, only that, as R.V. (comp. Acts 20:23). What
is the result of all this preaching? Only that Christ is announced, that the
story of Christ is told. The motives of the preachers may not be good, but the
result is good; the gospelfacts are made more widely known, not only by those
who preach in sincerity, but even by means of those who strive to promote
their own party ends under the pretense of preaching Christ. And I therein do
rejoice, yea, and will rejoice. St. Paul rejoices in the goodwhich God brings
out of evil; though that goodis produced by the outward agencyof his own
adversaries. Yea, and I shall rejoice. He will not allow himself to be vexed by
the bitterness of his opponents, he will not imitate their party spirit; his joy
will continue, for he knows that, in spite of present hindrances, the result is
assured.
Vincent's Word Studies
What then?
Such being the case, how does it affect me?
Notwithstanding (πλὴν)
Readπλὴν ὅτι exceptthat. Rev., only that. What is my feeling in view of these
things? Only that I rejoice that Christ is preached.

In pretense
With a spirit of envy and faction, possibly with a counterfeitedzeal for truth.
PRECEPTAUSTIN RESOURCES
BRUCE HURT MD
Philippians 1:18. What then? Only that in every way, whether in pretense or
in truth, Christ is proclaimed and in this I rejoice . Yes, and I will rejoice
(NASB: Lockman)
Greek:ti gar? plen hoti panti tropo, eite prophasei eite aletheia|, Christos
kataggelletai, (3SPPI)kaien touto chairo (1SPAI) alla kai charesomai,
(1SFPI)
Amplified: But what does it matter, so long as either way, whether in pretense
[for personalends] or in all honesty [for the furtherance of the Truth], Christ
is being proclaimed? And in that I [now] rejoice, yes, and I shall rejoice
[hereafter] also. (Amplified Bible - Lockman)
KJV: What then? notwithstanding, every way, whether in pretence, or in
truth, Christ is preached; and I therein do rejoice, yea, and will rejoice.
NIV: But what does it matter? The important thing is that in every way,
whether from false motives or true, Christ is preached. And because ofthis I
rejoice. Yes, and I will continue to rejoice, (NIV - IBS)
NLT: But whether or not their motives are pure, the factremains that the
messageaboutChrist is being preached, so I rejoice. And I will continue to
rejoice. (NLT - Tyndale House)
Phillips: But what does it matter? Howeverthey may look at it, the fact
remains that Christ is being preached, whether sincerelyor not, and that fact
makes me very happy. Yes, and I shall go on being very happy (Phillips:
Touchstone)
Wuest: What is my feeling in view of these things? (Supposing they do
purpose to make my chain gall me). The only thing that follows is that in
every manner whether in pretense or in truth, whether insincerely or

sincerely, Christ is being announced; and in this I am rejoicing, and certainly
I will continue to rejoice."
Young's Literal: what then? in every way, whether in pretence or in truth,
Christ is proclaimed -- and in this I rejoice, yea, and shall rejoice.
What then? Only that in every way, whether in pretense or in truth, Christ is
proclaimed: ti gar? hoti panti tropo, eite prophasei eite aletheia|, Christos
kataggelletai, (3SPPI):
Ro 3:9; 6:15; 1 Co 10:19;14:15
Phil 1:14, 15, 16, 17; Mt 23:14;Mk 12:40
Mk 9:38, 39, 40; Lk 9:45, 9:50; 1Cor15:11; 2Jn1:9, 1:10, 1:11
THE SUMMUN BONUM:
CHRIST IS BEING PROCLAIMED
What then? - In chains and irritated by the annoying petty preachers, Paul
could easily have said"Why me Lord?" Instead he says "What does it matter
as long as Christ is preached." The NIV gives us a goodsense ofPaul's
reaction- "But what does it matter? The important thing is that in every way,
whether from false motives or true, Christ is preached." (Phi 1:18NIV)
Such being the case, how does it affect me? This essentialthing Paul sees in
spite of all their envy and selfishness is that Christ is openly publicly
proclaimed. Paul's attitude towards his persecutors indicates he was more
concernedwith the salvationof the lost than with vindication for himself.
Paul is not concernedabout vindicating himself or being vindictive to the
petty preachers. In showing us this attitude he gives us a perfect example of
Php 2:4-note "do not merely look out for your own personalinterests, but also
for the interests of others." The "others" he was looking out for were those
lost souls who had never heard the Gospelpreachedand were at leasthearing
it from these men with sorry motives but a sound message!This is the same
attitude we find in Jesus in Php 2:5-8 where He laid down His holy privileges
that men might be redeemed.
Only that in every way whether - While some commentaries suggestthe petty,
exploitative preachers were preaching another Gospel, Paulsays here that
"Christ is proclaimed." He would hardly say that about preachers who were
adding legalistic rituals, etc (e.g., like the Judaizers) to the GoodNews. No, it
was not that their message wasbad, but that their motive was bad!
Php 1:18b-20 - Paul's conviction that whateverthe future holds he will not be
deprived of joy, because Christwould be exalted in him.

Php 1:21-26 - Paul's reasonfor his perspective and what he believes the
outcome of his circumstances
Gene Getz's outline of Phil 1:18b-26
A. Paul's Hope - Php 1:18b-20
1. His source of hope
a. The prayers of the Philippians
b. The Holy Spirit
c. God's faithfulness in the past
2. His hope explained
a. I will be delivered - Php 1:19
b. I will not be ashamed- Php 1:20
c. I will have sufficient courage - Php 1:20
d. I will exalt Christ in my body - Php 1:20b
B. Paul's Struggle - Php 1:21-23
1. To live is Christ
2. To die is gain
C. Paul's Decision- Php 1:24-26
1. I will remain
2. I will minister to you
Rod Mattoon
Php 1:19 - Dependence onGod
Php 1:20 - DecisionforGod
Php 1:20-26 Dedicationof Paul
Application of Php 1:18b-26
Why does he rejoice? With eyes of faith Paul sees worldlyobstacles as divine
opportunities - seeing God’s purposes in his problems, (Ed: Fixing his eyes on
Jesus), by making the Gospelhis goal, by giving courage to other Christians
and by making sure the messageofChrist is all that matters.
Php 1:19a - Use the Powerof Prayer - It gave Paul joy to know others were
praying for him. He was not shy to ask for prayer (1 Th 5:25, 2 Th 3:1). Note
that in 2 Th 3:1 Paul linked prayer with the spreadof the Gospelas he did in
Eph 6:19-20.

Php 1:19b - Rely on the Provisionof the Holy Spirit -
In pretense or in truth - "Whether sincerelyor insincerely." (Wuest).
Frank Thielman - God canuse unscrupulous televangelists, money-grubbing
radio preachers, and sophisticatedbut unbelieving clergy to communicate his
truth. The work is God’s, and when we find ourselves surrounded by
unfaithful people of the church who do not respond to our pleas that they
mend their ways, our joy will remain intact if we remember that God is in
control and that wherever Christ is preached, God can advance the gospel.
(NIV Application Commentary)
HCSB Note - Paul acceptedthe messageand work of both groups. Trusting
God's sovereignty, he refused to condemn improper motivations as long as, in
the end result, Christ was proclaimed.
Pretense (4392)(prophasis from prophaíno = to appearbefore, be apparent
<> pró = before + phaíno = to appear, to shine before)(Click word study on
prophasis) refers to an ostensible presentationwith an ulterior (Ulterior =
going beyond what is openly said or shown and especiallywhat is proper)
motive which is often untrue.
Pretense refers to that which is professedrather than that which is one's heart
intention or purpose. the actof giving a false appearance. anartful or
simulated semblance. A false display; affectation. Pretending or feigning;
make-believe. A false show of something.
Prophasis is an outward show or appearance, a pretense or pretext designed
to coverone's realintent. Pretext is defined as the purpose or motive alleged
or an appearance assumedin order to cloak the real intention or state of
affairs and suggests subterfuge and the offering of false reasons ormotives in
excuse or explanation.
The detractor's proclamationof Christ was from impure motives, but God
would one day judge these motives
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 eachman’s praise will come to
him from God. (1 Cor4:5).
A selfishly motivated preachercan still be used of God, though not as much as
he could be otherwise. WhatGod uses is not so much the preacheras the
messageThe powerof the Gospelis more powerful than the packageit comes
in.

Note that the emphasis is on preaching Christ but if one deviates from that
teaching John warns us that
"Anyone who goes too far and does not abide in the teaching of Christ, does
not have God. The one who abides in the teaching, he has both the Father and
the Son. If anyone comes to you and does not bring this teaching, do not
receive him into your house, and do not give him a greeting." (2Jn1:9, 1:10)
Petty messengersdo not void a powerful message!The Gospelhas intrinsic
power. Romans 1:16 "I am not ashamedof the Gospel, forit is the POWER
OF GOD (the dynamis of God) for salvationto everyone who believes to the
Jew first and also to the Greek." The Gospelis dependent on God's powernot
our polished presentation!This should encourage youif you are timid or feel
inadequate to speak the Gospel - you may not be the most eloquent speaker,
but God is not looking for Gospelmessengerswith ability but with
availability. We are to speak the simple, but powerful messagethat Jesus died
for our sins, was buried, was raisedon the third day. That's the Gospelin
brief. If you speak that in your causalconversation, don't worry about how
eloquent you were, but take heart that God's Word especiallythe Gospeldoes
not return void without accomplishing what He intended. We are just a bunch
of farmers, casting seedinto the soil. Paul said "I sowed, Apollos watered, but
it was God Who gives the growth." Be faithful to speak the Gospeland you
will be fruitful.
Dwight Edwards - What Paul's attention was riveted upon is describedin the
rest of this verse:
(1) THE LAMP NOT BE PUT UNDER A BASKET (Mt 5:15) "that in
nothing I shall be ashamed."
(2) THE LAMP BE PUT ON A LAMPSTAND THAT IT MAY GIVE LIGHT
TO ALL WHO ARE IN THE HOUSE (Mt 5:15) "but that with all boldness
(parreesia--'openness')as always, so now also Christ will be magnified in my
body whether by life or by death."
Paul's passionin life can be well summed up from this verse: ALL OF
CHRIST THROUGH ALL OF ME AT ALL TIMES IN ALL
CIRCUMSTANCES. Note whatthe purpose of the lavish supply of Christ's
Spirit is for--the magnifying (lit.- enlarging)of Himself. God only funds His
own projects!
Christ (5547)(Christosfrom 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 referto Jesus (exceptions = "false Christs" - Mt
24:24, Mk 13:22).

Jesus was preached and paul rejoiced

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