Philippians 1:15

Some indeed preach Christ even of envy and strife; and some also of good will:

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(15) Of envy and strife.—Explained below as of “contention,” or, more properly (as in Philippians 2:3, and in Romans 2:8; 2Corinthians 12:20; Galatians 5:20), of factiousness, or “party spirit.” It seems impossible to doubt that this refers to the Judaising party, St. Paul’s old antagonists. The whole tenor of the Epistle to the Romans shows how strong a Judaic element there was in Roman Christianity. Even in approaching Rome, we may gather from Acts 28:15, that the Apostle had felt doubtful of his reception there by the Church. His formal renunciation of the obstinate Jews, and proclamation that the Gentiles would hear what they had rejected, might excite against him not only the unbelieving Jews, but the Jewish and still more the Judaising Christians. The party “of Cephas” and the party “of Paul” might be placed in strong antagonism more easily than even at Corinth.

Benson Commentary

Php 1:15-17. Some indeed preach Christ even of envy — Envying my success, or envying me that esteem and reputation which I have in the church, and seeking to gain it to themselves; and strife — Striving to draw people off from approving me to applaud themselves, and being desirous to maintain in the church a party that shall oppose me, and willing to add as many abetters to it as they possibly can. It is probable, as Whitby and many others have observed, that “these were the Judaizing Christians, who, with the gospel, taught the necessity of circumcision, and of the observation of the ceremonial law; for from these arose εριδες και διχοστασιαι, strife and dissensions, 1 Corinthians 1:11; and 1 Corinthians 3:2; zeal, animosities, and contentions, 2 Corinthians 12:20; and that on the account of this apostle, whom they would scarce own as an apostle of Christ, 2 Corinthians 7:2, but rather looked upon as one that walked according to the flesh, chap. 2 Corinthians 10:2, and would have excluded him from the churches, Galatians 4:16-17. And yet, at their preaching Christ, though not sincerely, the apostle may be supposed to have rejoiced, because he knew the time was near when the hay and stubble which they built on the foundation should be revealed, and the destruction of the temple and city of Jerusalem, would sufficiently confute their vain additions to the faith.” Some also out of good-will — Faithfully intending to promote the glory of God, the success of the true gospel, and the salvation of mankind, and thereby to give me comfort. The one preach Christ of contention — Or, they who are of contention, as οι εξ εριθειας may be rendered, preach Christ not sincerely — With a holy design of advancing his cause, and of glorifying God; but supposing (though they were disappointed) thereby to add affliction to my bonds — To increase the calamity of my imprisonment, by grieving my mind through their adulterations of, or additions to, the gospel, or their exciting my persecutors to greater virulence against me. But the other of love — To Christ, his gospel, and me; knowing, not barely supposing, that I am set — Placed here at Rome, the metropolis of the empire, a place of the greatest resort, and from whence intelligence of whatever is transacted of importance is soon communicated to the most distant provinces: or, κειμαι, I lie, namely in bonds, for the defence of the gospel — For the confirmation of it by my sufferings. They who preached Christ with a pure intention, knew certainly that the apostle was sent to Rome to defend the gospel by suffering for it. For by voluntarily persisting to preach the gospel, although he was, and knew he still should be, exposed to various and great sufferings for preaching it, he gave full proof of his knowledge of its truth and great importance to the salvation of mankind.

Matthew Henry's Concise 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 goodness of God in his sufferings. These things made him known, where he would never have otherwise been known; and led some to inquire after the gospel. He suffered from false friends, as well as from enemies. How wretched the temper of those who preached Christ out of envy and contention, and to add affliction to the bonds that oppressed this best of men! The apostle was easy in the midst of all. Since our troubles may tend to the good of many, we ought to rejoice. Whatever turns to our salvation, is by the Spirit of Christ; and prayer is the appointed means of seeking for it. Our earnest expectation and hope should not be to be honoured of men, or to escape the cross, but to be upheld amidst temptation, contempt, and affliction. Let us leave it to Christ, which way he will make us serviceable to his glory, whether by labour or suffering, by diligence or patience, by living to his honour in working for him, or dying to his honour in suffering for him.

Barnes' Notes on the Bible

Some indeed preach Christ even of envy and strife - What was the ground of this "envy and strife" the apostle does not mention. It would seem, however, that even in Rome there was a party which was jealous of the influence of Paul, and which supposed that this was a good opportunity to diminish his influence, and to strengthen their own cause. He was not now at large so as to be able: to meet and confute them. They had access to the mass of the people. It was easy, under plausible pretences, to insinuate hints about the ambitious aims, or improper influence of Paul, or to take strong ground against him and in favor of their own views, and they availed themselves of this opportunity. It would seem most probable, though this is not mentioned, that these persons were Judaizing teachers, professing Christianity, and who supposed that Paul's views were derogatory to the honor of Moses and the Law.

And some also of good will - From pure motives, having no party aims to accomplish, and not intending in any way to give me trouble.

Jamieson-Fausset-Brown Bible Commentary

15. "Some indeed are preaching Christ even for envy, that is, to carry out the envy which they felt towards Paul, on account of the success of the Gospel in the capital of the world, owing to his steadfastness in his imprisonment; they wished through envy to transfer the credit of its progress from him to themselves. Probably Judaizing teachers (Ro 14:1-23; 1Co 3:10-15; 9:1, &c.; 2Co 11:1-4).

some also of—rather, "for"

good will—answering to "the brethren" (Php 1:14); some being well disposed to him.

Matthew Poole's Commentary

He doth here tacitly answer an exception which might be made; It were better some of them were silent, than preach so boldly as to procure him hatred, and lessen his reputation;

1. By granting there was somewhat in the allegation, yet it did not conclude against this, that his suffering was advantageous to promote the gospel.

2. By distinguishing of those who were hollow-hearted and false, from an envious principle, designing to disparage this excellent person, who having done much in the lesser Asia and Greece, did now, in the head city of the world, when in prison, also gain proselytes, courtiers and others, for the receiving of Christ; and those were sincere and true-hearted brethren, joining with him in the cause of Christ, and assisting him from true love to Christ, and him his apostle, to get the truth of Christianity entertained in the love of it. The former were evil works, both as to their principle and end, Philippians 3:2; the latter acted sincerely in both respects, 2 Corinthians 2:17.

Gill's Exposition of the Entire Bible

Some, indeed, preach Christ,.... That is, some of them, as the Arabic version reads; some of the brethren, that were only so in profession; wherefore these could not be the unbelieving Jews, who preached the Messiah in general, but did not believe Jesus of Nazareth to be he, and opened the prophecies of the Old Testament relating to him, to the Gentiles; at which the apostle is by some thought to rejoice; inasmuch as this might be a means of giving light to them that were without any knowledge of the Messiah, and of leading them into an inquiry concerning him, whereby they might come to know the true Messiah, and believe in him: for these men were brethren, were members of the church, and whom the apostle owned as brethren in the ministry; neither of which could have been admitted had they been unbelievers to Jesus being the Messiah; nor would the apostle have rejoiced in their ministry; and besides, they preached the same Christ as other Gospel ministers, only on different principles and with different views; they preached the pure Gospel of Christ, they did not preach themselves, or any doctrines of their own, but Christ, nor the doctrines of other men; nor did they read lectures of mere morality, as the Gentiles did; nor were they legalists, as the Jews; they did not insist on the doctrine of works, or preach up justification and salvation by the works of the law, a doctrine the apostle always militated against, nor would he ever express any pleasure and satisfaction in it; nor did they preach a mixed Gospel, partly of grace and partly of works; they were not such as joined Moses and Christ, the law and Gospel, works and grace, together in men's salvation; nor did they corrupt and adulterate the word of God, or blend it with their own, or other men's inventions, but they preached Christ clearly and fully; he was the sum and substance of their ministry; they preached up his person as the true God, the Son of God equal with the Father, and possessed of all divine perfections; as truly man, having assumed a true body and a reasonable soul, and as God and man in one person; they preached him in all his offices, as prophet, priest, and King; justification by his righteousness alone, pardon through his blood, atonement and satisfaction by his sacrifice and salvation alone by him; they directed souls to him for all grace, and every supply of it; and assured them that though he died, he rose again from the dead, is ascended on high, is set down at the right hand of God, is an advocate with the Father, and ever lives to make intercession for his people; and when he has gathered them all in, he will come a second time to judge the world in righteousness, and take then, to himself, that they may be ever with him: and yet all this they did,

even of envy and strife; not of "envy" to Christ, whom they preached, but of envy to the apostle; they envied his gifts, his usefulness and success in the ministry; and he being now in bonds, they thought it a proper opportunity to exert themselves, and set up preaching Christ as he had done, in the clearest manner; hoping they should meet with the same success, and gain great honour and applause in the church, and even be able to transfer to themselves that glory which belonged to the apostle: as for their "strife" and "contention", of which they also preached Christ; it was not with other faithful ministers of the word, about the doctrines of the Gospel; for in these they were agreed with them, at least, in appearance and profession, and in their ministry ever did they raise strifes and contentions about words, from which comes envying among the brethren; for this would not have answered their ends, which were vain glory and popular applause; but they strove and contended one with another, who should preach Christ best and clearest, or with the apostle to get his glory and honour from him; they strove to out vie one another, and particularly him in preaching Christ: but there were others of the brethren who were truly such, who preached Christ as well as they, and upon better principles, and with better views,

and some also of good will; or "willingly" and "freely", as the Arabic version renders it; without any selfish end or sinister view of vain glory; not moved unto it by envy or ambition; not doing it in a contentious manner, and with an ill design; but of pure "good will" to the Gospel, having a real liking of it, an hearty love for it, a sincere desire to spread it, and promote the interest of a Redeemer, and the good of souls by it; having in a spiritual and experimental manner felt the power, and tasted the sweetness of it themselves: and so were inwardly affected and truly disposed to preach it, clear of all external motives and ambitious views; and as having a good will to the apostle himself, whose heart they knew was in the Gospel, though he was now hindered from the ministry of it; and therefore to the best of their abilities were desirous of supplying his place without the least injury to his character.

Geneva Study Bible

Some indeed preach Christ even of envy and strife; and some also of good will:

EXEGETICAL (ORIGINAL LANGUAGES)

Meyer's NT Commentary

Php 1:15. This is not indeed the case with all, that they ἐν κυρίῳ πεποιθότες τοῖς δεσμ. μου περισσοτ. τολμ. κ.τ.λ. No, some in Rome preach with an improper feeling and design; but some also with a good intention. (Both parties are described in further detail in Php 1:16-17.) In either case

Christ is preached, wherein I rejoice and will rejoice (Php 1:18).

τινὲς μὲν καὶ διὰ φθόνον κ. ἔριν] These do not form a part of those described in Php 1:14 (Ambrosiaster, Erasmus, Calvin, and others, also Weiss, Hofmann, and Hinsch), for these latter are characterized by ἐν κυρίῳ πεποιθ. τοῖς δεσμ. μου quite otherwise, and indeed in a way which excludes the idea of envy and contention (comp. also Huther, l.c.), and appear as the majority to which these τινές stand in contrast as exceptions; but they are the anti-Pauline party, Judaizing preachers, who must have pursued their practices in Rome, as in Asia and Greece, and exercised an immoral, hostile opposition to the apostle and his gospel.[65] We have no details on the subject, but from Romans 14 we see that there was a fruitful field on which this tendency might find a footing and extend its influence in Rome. The idea that it refers to certain members of the Pauline school, who nevertheless hated the apostle personally (Wiesinger, comp. Flatt), or were envious of his high reputation, and impugned his mode of action (Weiss), is at variance with the previous ἐν κυρίῳ, assumes a state of things which is in itself improbable, and is not required by the utterance of Php 1:18 (see the remark after Php 1:18). See also Schneckenburger, p. 301 f.

ΚΑΊ] indicates that, whilst the majority were actuated by a good disposition (Php 1:14), an evil motive also existed in several,—expresses, therefore, the accession of something else in other subjects, but certainly not the accession of a subordinate co-operating motive in a portion of the same persons designated in Php 1:14 (Hofmann).

διὰ φθόνον κ. ἔριν] on account of envy and strife, that is, for the sake of satisfying the strivings of their jealousy in respect to my influence, and of their contentious disposition towards me. Comp. Php 1:17. On διὰ φθόνον, comp. Matthew 27:18; Mark 15:10; Plat. Rep. p. 586 D: φθόνῳ διὰ φιλοτιμίαν.

ΤΙΝῈς ΔῈ ΚΑΊ] But some also; there also are not wanting such as, etc. Observe that the δὲ καί joins itself with ΤΙΝΈς, whereas in ΜῈΝ ΚΑΊ previously the ΚΑΊ is attached to the following ΔΙᾺ ΦΘΌΝΟΝ. The ΤΙΝΈς here are they who in Php 1:14 were described as ΠΛΕΊΟΝΕς, but are now brought forward as, in contrast to the ΤΙΝῈς ΜΈΝ, the other portion of the preachers, without any renewed reference to their preponderance in numbers, which had been already intimated.[66]

διʼ εὐδοκίαν] on account of goodwill, that is, because they entertain a feeling of goodwill towards me. This interpretation is demanded by the context, both in the antithesis διὰ φθόνον κ. ἔριν, and also in Php 1:16 : ἘΞ ἈΓΆΠΗς. As to the linguistic use of ΕὐΔΟΚΊΑ in this sense (Php 2:13), see Fritzsche, ad Rom. II. p. 372. Comp. on Romans 10:1. Others take it, contrary to the context, as: “ex benevolentia, qua desiderant hominum salutem” (Estius, comp. already Pelagius); or, “quod ipsi id probarent,” from conviction (Grotius, Heinrichs, and others), from taking delight in the matter generally (Huther), or in the cause of the apostle (de Wette), or in his preaching (Weiss).

[65] For the person to whom individually their φθόνος and ἔρις (as likewise the subsequent εὐδοκία) had reference was self-evident to the readers, and Paul, moreover, announces it to them in ver. 16 f. Without due reason Hinsch finds in this the mark of a later period, when the guarding of the apostle’s personal position alone was concerned. See against this, Hilgenfeld in his Zeitschr. 1873, p. 180 f.

[66] Van Hengel has not taken this into account, when he assumes that in τινὲς δὲ καί Paul had in view only a portion of those designated in ver. 14. It is an objection to this idea, that what is said subsequently in ver. 16 of the τινὲς δὲ καί completely harmonizes with that, whereby the πλείονες generally, and not merely a portion of them, were characterized in ver. 14 (ἐν κυρ. πεπ. τ. δεσμ.). This applies also in opposition to Hofmann, according to whom the two τινές, ver. 15 f., belong to the πλείονες of ver. 14, whom they divide into two classes. Hofmann’s objection to our view, viz. that the apostle does not say that the one party preach solely out of envy and strife, and the other solely out of goodwill, is irrelevant. He could not, indeed, have desired to say this, and does not say it; but he could describe in general, as he has done, the ethical antitheses which characterized the two parties. Moreover, ἔρις means everywhere in the N. T., and especially here in its conjunction with φθόνος (comp. Romans 1:29; 1 Timothy 6:4), not rivalry—the weaker sense assigned to it here, without a shadow of justification from the context, by Hofmann (“they wish to outdo him”)—but strife, contention. Just as little is ἐριθεία to be reduced to the general notion of egotism, as is done by Hofmann; see on ver. 17.

Expositor's Greek Testament

Php 1:15-18. THE RESULT OF HIS MORE FAVOURABLE CIRCUMSTANCES: CHRIST PREACHED, WHETHER OF SPITE OR GOODWILL.

Cambridge Bible for Schools and Colleges

15. Some indeed] Here he refers to members of that Judaistic party, or school, within the Church, which followed him with persistent opposition, especially since the crisis (Acts 15) when a decisive victory over their main principle was obtained by St Paul in the Church-council at Jerusalem. Their distinctive idea was that while the Gospel was the goal of the Mosaic institutions, those institutions were to be permanently, and for each individual convert, the fence or hedge of the Gospel. Only through personal entrance into the covenant of circumcision could the man attain the blessings of the covenant of baptism. Such a tenet would not necessarily preclude, in its teacher, a true belief in and proclamation of the Person and the central Work of the true Christ, however much it might (as it did, in the course of history) tend to a lowered and distorted view even of His Person (see further, Appendix D.). St Paul was thus able to rejoice in the work of these preachers, so far as it was a true conveyance to Pagan hearers at Rome of the primary Fact of the Gospel—Jesus Christ. The same Apostle who warns the Galatian and Philippian (Php 3:2) Christians against the distinctive teaching of this school, as a teaching pregnant with spiritual disaster, can here without inconsistency rejoice in the thought of their undistinctive teaching among non-Christians at Rome.

For allusions to the same class of opponents see Acts 15:1-31; Acts 20:30 (perhaps), Acts 21:20-25; and particularly the Ep. to the Galatians at large. The passages in which St Paul asserts his authority with special emphasis, as against an implied opposition, or again asserts his truthfulness as against implied personal charges, very probably point in the same direction.

Not that the Judaizer of the Pharisaic type was his only adversary within the Church. He had also, very probably, to face an opposition of a “libertine” type, a distortion of his own doctrine of free grace (Romans 6:1, &c., and below, Php 3:18-19); and again an opposition of the mystic, or gnostic, type, in which Jewish elements of observance were blent with an alien theosophy and angelology (see the Ep. to the Colossians). But ch. Php 3:1-9 fixes the reference here to Christians of the type of Acts 15:1.

even of envy] A mournful paradox, but abundantly verifiable.—Render (or paraphrase) here, some actually for envy and strife, while others as truly for goodwill.

good will] The Greek word, eudokia, in N.T. usually means “good pleasure,” in the sense of choice of what is “good” in the chooser’s eyes. See Matthew 11:26; Luke 10:21; Ephesians 1:5; Ephesians 1:9; below, Php 2:13. But in the few remaining passages the idea of benevolence appears; Luke 2:14; Romans 10:1; and perhaps 2 Thessalonians 1:11. Both meanings appear in the use of the word in the LXX, and in Ecclesiasticus. There it often denotes the favour of God; Heb. râtsôn. The idea here is strictly cognate; what in a lord is the goodwill of favour is in a servant the goodwill of loyalty.

D. EBIONITE CHRISTOLOGY. (Ch. Php 1:15)

The allusion in our note to “lowered and distorted views” of the Person of our Lord on the part of later Judaizers more or less Christian, has regard mainly to Ebionism, a heresy first named by Irenæus (cent. 2) but which seems to have been the direct descendant of the school which specially opposed St Paul. It lingered on till cent. 5.

It appears to have had two phases; the Pharisaic and the Essene. As regards the doctrine of Christ’s Person, the Pharisaic Ebionites held that Jesus was born in the ordinary course of nature, but that at His Baptism He was “anointed by election, and became Christ” (Justin Martyr, Dial., c. xlix.); receiving power to fulfil His mission as Messiah, but still remaining man. He had neither pre-existence nor Divinity. The Essene Ebionites, who were in fact Gnostics, held (at least in many instances) that Christ was a super-angelic created Spirit, incarnate at many successive periods in various men (for instance, in Adam), and finally in Jesus. At what point in the existence of Jesus the Christ entered into union with Him was not defined.

See Smith’s Dict. of Christian Biography, &c., art. Ebionism.

Bengel's Gnomen

Php 1:15. [8] ΤΙΝῈς ΜῈΝ—ΤΙΝῈς ΔῈ, some indeed—and some) A separation [Sejugatio; see Append.]: for two clauses are laid down, which are afterwards more fully treated.—διʼ εὐδοκίαν) of good-will: εὐδοκία often corresponds to the Hebrew word רצון.

[8] Τὸν λόγον, the word) which, he says, I preach.—V. g.

Pulpit Commentary

Verse 15. - Some indeed preach Christ even of envy and strife. The Judaizing party, whom St. Paul censures in Philippians 3:2, preached Christ, but not from pure motives. Like the writers of the pseudo-Clementines, they envied St. Paul, and in the wicked madness of the odium theologicum, they wished to distress St. Paul, to depreciate his preaching, and to exalt their own. And some also of good will. The word generally means God's good pleasure, as in Philippians 2:13, but here simply good will, benevolence towards St. Paul. Philippians 1:15

Vincent's Word Studies

Even of envy

Strange as it may seem that envy should be associated with the preaching of Christ. They are jealous of Paul's influence.

Strife (ἔριν)

Factious partisanship.

Good will

Toward Paul.