Phili 1:14-18 | Barnes | STEP | Verse 14. And many of the brethren . Many Christians. It is evident from this, that there were already "many" in Rome who professed Christianity. In the Lord . In the Lord Jesus; that is, united to him and to each other by a professed attachment to him. This is a common phrase to designate Christians. Waxing confident by my bonds . Becoming increasingly bold and zealous in consequence of my being confined. This might have been either (1.) that from the very fact that so distinguished a champion of the truth had been imprisoned, they were excited to do all they could in the cause of the gospel. Or (2.) they were aroused by the fact that the cause of his imprisonment had become generally understood, and that there was a strong current of popular favour setting towards Christianity in consequence of it. Or (3.) they had had intercourse with Paul in his own "hired house," and had been incited and encouraged by him to put forth great efforts in the cause. Or (4.) it would seem that some had been emboldened to promulgate their views, and set themselves up as preachers, who would have been restrained if Paul had been at liberty. They were disposed to form parties, and to secure followers, and rejoiced in an opportunity to increase their own popularity, and were not unwilling thus to diminish the popularity and lessen the influence of so great a man as Paul. Had he been at liberty, they would have had no prospect of success. See . To this may be added a suggestion by Theodoret. "Many of the brethren have increased boldness--θαρσος --on account of my bonds. For seeing me bear such hard things with pleasure, they announce that the gospel (which sustains me) is divine." The same sentiment occurs in Oecumen and Theophyl. See Bloomfield . In Paul himself they had an illustration of the power of religion, and being convinced of its truth, they went and proclaimed it abroad. To speak the word without fear . That is, they see that I remain safely, (comp. Ac 28:30 ,) and that there is no danger of persecution, and, stimulated by my sufferings and patience, they go and make the gospel known. (*) "confident" "growing confident"

Philippians 1:14-18

Verse 14. And many of the brethren. Many Christians. It is evident from this, that there were already "many" in Rome who professed Christianity.

In the Lord. In the Lord Jesus; that is, united to him and to each other by a professed attachment to him. This is a common phrase to designate Christians.

Waxing confident by my bonds. Becoming increasingly bold and zealous in consequence of my being confined. This might have been either

(1.) that from the very fact that so distinguished a champion of the truth had been imprisoned, they were excited to do all they could in the cause of the gospel. Or

(2.) they were aroused by the fact that the cause of his imprisonment had become generally understood, and that there was a strong current of popular favour setting towards Christianity in consequence of it. Or

(3.) they had had intercourse with Paul in his own "hired house," and had been incited and encouraged by him to put forth great efforts in the cause. Or

(4.) it would seem that some had been emboldened to promulgate their views, and set themselves up as preachers, who would have been restrained if Paul had been at liberty. They were disposed to form parties, and to secure followers, and rejoiced in an opportunity to increase their own popularity, and were not unwilling thus to diminish the popularity and lessen the influence of so great a man as Paul. Had he been at liberty, they would have had no prospect of success. See Php 1:16. To this may be added a suggestion by Theodoret. "Many of the brethren have increased boldness--θαρσος --on account of my bonds. For seeing me bear such hard things with pleasure, they announce that the gospel (which sustains me) is divine." The same sentiment occurs in Oecumen and Theophyl. See Bloomfield. In Paul himself they had an illustration of the power of religion, and being convinced of its truth, they went and proclaimed it abroad.

To speak the word without fear. That is, they see that I remain safely, (comp. Ac 28:30,) and that there is no danger of persecution, and, stimulated by my sufferings and patience, they go and make the gospel known.

(*) "confident" "growing confident" Verse 15. 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 favour 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 honour 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. Verse 16. The one preach Christ of contention. So as to form parties, and to produce strifes among his professed followers.

Not sincerely. Not purely--αγνως--not with pure motives or intentions. Their real aim is not to preach Christ, but to produce difficulty and to stir up strife. They are ambitious men, and they have no real regard for the welfare of the church and the honour of religion.

Supposing to add affliction to my bonds. To make my trial the greater. How they did this is unknown. Perhaps they were those who were strongly imbued with Jewish notions, and who felt that his course tended to diminish respect for the law of Moses, and who now took this opportunity to promote their views, knowing that this would be particularly painful to him when he was not at, liberty to meet them openly, and to defend his own opinions. It is possible also that they may have urged that Paul himself had met with a signal reproof for the course which he had taken, and, as a consequence, was now thrown into chains. Bloomfield suggests that it was the opinion of many of the ancient expositors that they endeavoured to do this by so preaching as to excite the fury of the multitude or the rulers against Paul, and to produce increased severity in his punishment. But the way in which they did this is unknown, and conjecture is altogether useless. Verse 17. But the other of love. From pure motives, and from sincere affection to me.

Knowing that I am set for the defence of the gospel. They believe that I am an ambassador from God. They regard me as unjustly imprisoned, and while I am disabled, they are willing to aid me in the great cause to which my life is devoted. To alleviate his sorrows, and to carry forward the great cause to defend which he was particularly appointed, they engaged in the work which he could not now do, and went forth to vindicate the gospel, and to make its claims better known. Coverdale renders this, "for they know that I lie here for the defence of the gospel." So Piscator, Michaelis, and Endius render it, supposing that the meaning is, that he lay in prison for the defence of the gospel, or as a consequence of his efforts to defend it. But this is not in accordance with the usual meaning of the Greek word, κειμαι. It means to lie, and in the perf. pass. to be laid, set, placed. If the apostle had referred to his being in prison, he would have added that fact to the statement made. The sense is, that he was appointed to be a defender of the gospel, and that they being well convinced of this, went forth to promulgate and defend the truth. That fact was one of Paul's chief consolations while he was thus in confinement.

(+) "set" "placed" Verse 18. What then? What follows from this? What effect does it have on my mind? Does the fact that some preach from a spirit of envy and contention give me pain?

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

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

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

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

(1.) 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 labours are crowned with success, we should not be envious or jealousy for Christ is preached.

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