VERSE 14:
“And many of the brethren in [the] Lord, waxing confident by my bonds, are much more bold to speak the word without fear.”
“And many of the brethren,”
Literally: “And the greater number of the brothers.” Many Christians. It is evident from this, and Paul’s own Epistle to the Romans, that there were already “many” in Rome who professed Christianity.
MANY: (Gr.-tous pleionas)–Literally meaning, “the most; the greater sum; the greater number; the majority” and therefore has a sense of “most” rather than simply “many.”
The majority of those believers who knew about Paul’s imprisonment were benefited. His influence was such that the great majority of Christians in Rome were encouraged to witness. It is evident from this, that there were already “many” in Rome who professed Christianity. This is quite evident because of Paul’s epistle to the Romans. The Philippians at first had been focusing too much attention on their circumstances, but Paul’s life proved that even being in prison could not put an end to the outreaching of the gospel.
IN THE LORD: (Gr.-en Kurios)–Literally: “In [the] Lord.” The definite article “the” is not in the Greek text. In the Lord Jesus. This may be referring to Paul’s fellow Jewish believers, with “In the Lord,” distinguishing them as believers and not just “brethren after the flesh.”
This phrase, “in the Lord” most likely should be understood to be connected with “being confident” instead of to “the brethren.” Their confidence rests upon Paul's bonds, but it is in the Lord. Paul's example gives them courage, because they know that he is suffering for the love of Christ, and is supported in his sufferings by the grace of Christ. Are much more bold to speak the word without fear; better, more abundantly. If this is the case, then “through my bonds” would be the instrumental case and mean that by means of Paul's bonds the brethren “are more abundantly bold.”
“waxing confident by my bonds”
Literally: “Being confident in my bonds; more abundantly bold.” The latter, more abundantly bold,” holds closer to the literal meaning of the Greek adverb (periossoterōs) used for “confident.” The phrase, “waxing confident” is an old Hebraism for, “becoming confident,” or, “growing in confidence.”
Those who had previously been timid in showing their identification with Christ began speaking out boldly. Well, if Paul could preach in prison, they could surely preach the Word outside of prison. They grew bolder to speak the word without fear. Some read this as, “waxing confident in the Lord,” connecting the phrase, “in the Lord.”
They were courageously sharing the Word of God with others. Paul’s situation had caused them to see that spiritual matters were of more importance than physical concerns. When the Philippians saw Paul’s positive response to his imprisonment they began to realize that they had a peace and security which the world could not take away. 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 favor setting toward Christianity in consequence of it. Or,
3. They had had contact 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 put forth their own 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.
There may be a two-fold sense here, corresponding to the two-fold division of preachers made below.
1. Those who preached Christ “of contention” trusted in Paul’s captivity as giving them scope; and,
2. Those who preached “of good will” found in it a striking example of evil overruled to good, and so gained from it fresh encouragement.
“are much more bold to speak the word without fear.”
Literally: “Are more abundantly bold to speak the Word fearlessly.” This is the way it usually happens. History indicates that instead of making believer more timid, persecution usually makes them bolder in their convictions for Christ.
TO SPEAK: (Gr.-lalein)-–This Greek verb denotes the fact of speaking, and not the substance of what he is speaking. They have broken their silence.
VERSE 14:
“And many of the brethren in [the] Lord, waxing confident by my bonds, are much more bold to speak the word without fear.”
“And many of the brethren,”
Literally: “And the greater number of the brothers.” Many Christians. It is evident from this, and Paul’s own Epistle to the Romans, that there were already “many” in Rome who professed Christianity.
MANY: (Gr.-tous pleionas)–Literally meaning, “the most; the greater sum; the greater number; the majority” and therefore has a sense of “most” rather than simply “many.”
The majority of those believers who knew about Paul’s imprisonment were benefited. His influence was such that the great majority of Christians in Rome were encouraged to witness. It is evident from this, that there were already “many” in Rome who professed Christianity. This is quite evident because of Paul’s epistle to the Romans. The Philippians at first had been focusing too much attention on their circumstances, but Paul’s life proved that even being in prison could not put an end to the outreaching of the gospel.
IN THE LORD: (Gr.-en Kurios)–Literally: “In [the] Lord.” The definite article “the” is not in the Greek text. In the Lord Jesus. This may be referring to Paul’s fellow Jewish believers, with “In the Lord,” distinguishing them as believers and not just “brethren after the flesh.”
This phrase, “in the Lord” most likely should be understood to be connected with “being confident” instead of to “the brethren.” Their confidence rests upon Paul's bonds, but it is in the Lord. Paul's example gives them courage, because they know that he is suffering for the love of Christ, and is supported in his sufferings by the grace of Christ. Are much more bold to speak the word without fear; better, more abundantly. If this is the case, then “through my bonds” would be the instrumental case and mean that by means of Paul's bonds the brethren “are more abundantly bold.”
“waxing confident by my bonds”
Literally: “Being confident in my bonds; more abundantly bold.” The latter, more abundantly bold,” holds closer to the literal meaning of the Greek adverb (periossoterōs) used for “confident.” The phrase, “waxing confident” is an old Hebraism for, “becoming confident,” or, “growing in confidence.”
Those who had previously been timid in showing their identification with Christ began speaking out boldly. Well, if Paul could preach in prison, they could surely preach the Word outside of prison. They grew bolder to speak the word without fear. Some read this as, “waxing confident in the Lord,” connecting the phrase, “in the Lord.”
They were courageously sharing the Word of God with others. Paul’s situation had caused them to see that spiritual matters were of more importance than physical concerns. When the Philippians saw Paul’s positive response to his imprisonment they began to realize that they had a peace and security which the world could not take away. 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 favor setting toward Christianity in consequence of it. Or,
3. They had had contact 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 put forth their own 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.
There may be a two-fold sense here, corresponding to the two-fold division of preachers made below.
1. Those who preached Christ “of contention” trusted in Paul’s captivity as giving them scope; and,
2. Those who preached “of good will” found in it a striking example of evil overruled to good, and so gained from it fresh encouragement.
“are much more bold to speak the word without fear.”
Literally: “Are more abundantly bold to speak the Word fearlessly.” This is the way it usually happens. History indicates that instead of making believer more timid, persecution usually makes them bolder in their convictions for Christ.
TO SPEAK: (Gr.-lalein)–This Greek verb denotes the fact of speaking, and not the substance of what he is speaking. They have broken their silence.
VERSE 15:
“Some indeed preach Christ even of envy and strife; and some also of good will:”
“Some indeed preach Christ even of envy and strife;”
Literally: “Some indeed, proclaim Christ because of envy and strife.” Many expositors see in this that Paul considered that they had two groups who were preaching and for different reasons.
One group preached Christ through, “envy and strife” but the other group preached Christ through, “good will.” This may bring to mind the question, “Were both groups preaching the same gospel, but with different motives? Or were the two groups preaching different messages as well as preaching with different motives.” But such questions should not arise if people notices that Paul said that both groups, “preach Christ.”
PREACH: (Gr.-kerussousin)–The word “preach” is not to be taken here as implying that the different persons mentioned were what we call preachers of the Gospel’ on the contrary, all that we can understand from Paul's use of the word is that they proclaimed Christ as the promised Messiah, espoused the Christian cause, and contended, whether in public or private, that this Jesus was the Christ; but nothing of this kind appears to have been intended in reference to the conversion of sinners.
ENVY AND STRIFE: (Gr.-phthonon kai erin)–What was the ground of this “envy and strife” Paul does not mention.
This is the lowest of motives for preaching Christ. Envy (phthonon) is an old word and an old sin and strife (eris) is more rivalry than it is divisive partisanship. It is petty and personal jealousy of Paul's power and prowess by the Jews in Rome whom Paul has routed in the east, but who now exult at the opportunity of annoying their great antagonist by their interpretation of Christ. Jealousy is always against those of one's own class or profession as preachers with preachers, doctors with doctors. They had access to the mass of the people. It was easy, under plausible pretenses, 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.
Some have concluded 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. These must have been the Judaizing teachers, who insisted on the necessity of connecting the Mosaic rites with the Christian institutions; and, probably, denounced Paul to the Jews dwelling at Rome as not only an enemy to the law and the prophets, but also as a very imperfect Christian, because he declared strongly against the doctrine of circumcision, etc.; and no doubt endeavored to prejudice him with the heathen Romans.
Muller opposes this view, saying,
“The idea, that Paul here has in mind the Judaizers…must be rejected, for in these verses no material contrast is mentioned between their preaching and that of Paul, but only a personal one. Thrice the apostle pertinently declares that they preach Christ (15, 17, 18).”
Muller was probably correct in saying that these were not Judaizers. This may be assumed because of the fact that Paul does say they were preaching Christ, and also for the fact that if they were Judaizers he probably would have condemned for preaching “another Gospel” as he did in Galatians 1:6. Therefore, we may conclude that the main difference between the two groups was not their message but their motives. In v. 16 Paul does speak of their motives.
“and some also of good will”
Literally: “But some also because of good will.” That is, good will toward Paul. Some, through benevolence to Paul, both espoused his doctrine and vindicated his cause.
From pure motives, having no party aims to accomplish, and not intending in any way to give Paul trouble. So the main difference between the two groups was not their message (since they both preached Christ), but their motives. This goes to show that God is not so much interested in what we do for Him, as He is in why we do what we do. What are our motives; our reasons for our actions?
Bible students using translations other than the KJV will notice that verses 16 & 17 appear in reverse order. This is because these verses are found in different order in various Greek manuscripts, but the content is the same regardless of the order.
VERSE 16:
“The one preach Christ of contention, not sincerely, supposing to add affliction to my bonds.”
“The one preach Christ of contention”
Literally: “These indeed proclaim Christ out of a party spirit.”–These are the ones who preached out of envy and strife. Envy of the influence of Paul, and for the purpose of raising up a party hostile to him. They were manifestly the same class of preachers who disparaged his influence at Corinth, and sought to supplant him in the affections of the church.
They were only preaching in order 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
PREACH: (Gr.-katangellousin)—The word “preach” is not to be taken here as implying that the different persons mentioned were what we call preachers of the Gospel: all that we can understand from Paul's use of the word is, that they proclaimed Christ as the promised Messiah, espoused the Christian cause, and contended, whether in public or private, that this Jesus was the Christ; but nothing of this kind appears to have been intended in refer-ence to the conversion of sinners.
CONTENTION: (Gr.-eritheias)—Literally: “selfish ambition” or “strife.” Paul is saying that they were not preaching sincerely; that they did not have pure (Gr.-hagnos) motives as they preached Christ.
Their real intent was to arouse friction against Paul as they preached the gospel. They were apparently jealous of Paul and were using the opportunity of his imprisonment to advance their own cause, and at the same time to even add to his distress and frustration.
NOT SINCERELY: (Gr.-ouch hagnōs)—Literally, “not purely;” that is, 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 honor of the faith
Not purely; but garbling the Gospel; not speaking the whole truth, but just what served their purpose; and at the same time they denounced the apostle as an enemy to the Divine institutions, because he spoke against circumcision.
This is a reminder of the professional jealous today between many “evangelical” preachers (and unfortunately, many of these “evangelicals” have the emphasis on the “jelly.)” Many give lip service to serving the name of Christ, and to preaching the same gospel, but they often have an ulterior motive of selfish ambition to outdo other churches. This is probably the reason for the great emphasis on campaigns for numbers in many churches.
And the pastors themselves are not exempt from such emphasis on numbers. At pastors meetings I have heard some pastors give such bragging statements as, “Last year I led (such-and such number) of people to the Lord,” or, “I baptized (such-and such number) of people,” or, “my church has (such-and such number) in Sunday School attendance. They remind me of some Indian brave (don’t even expect me to use this diabolical politically correctness terminology) strutting around in front of the young maidens showing off his collection of scalps on his belt. There is not one shred of Christian humility in such braggadocio! Such actions are nothing more than fleshly ego!
“This is a reminder of the professional jealousy today between many ‘evangelical’ churches. Even though almost all give ‘lip’ service’ to serving the same Christ and to preaching the same gospel, there is often an underlying selfish ambition to outdo other churches.
“No doubt this is the basis for the great emphasis on numbers in most churches.. Even though churches should be concerned with reaching as many people as possible, sometimes one wonders if the real motive for emphasizing attendance figures is not to show how one group has been more successful than other groups in reaching people. But numbers do not indicate spiritual success. Church leaders need to be very careful that they are not proclaiming the right message with the wrong motives.”—Harold J. Berry, Gems from the Original, (Studies in Philippians, Back to the Bible, 1978, p. 34).
“supposing to add affliction to my bonds.”
Literally: “Thinking to bring trouble to my bonds.” To make my trial more difficult. 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.
It was the opinion of many of the ancient expositors that they endeavored 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, knowing that I am set for the defence of the gospel.”
“But the other of love,”
Literally: “But these [others] out of love.”–Through a sincere desire, not only to make known the way of salvation to the people, but also to vindicate and help Paul, because they considered him as appointed by God to preach and defend the Gospel. From pure motives, and from sincere affection to Paul.
Paul may have had in mind this group’s love for Christ and their compassion for the unsaved; also, he was especially impressed with their love for him, as he added, “knowing that I am set for the defence of the gospel.” It would have been refreshing to Paul for him to realize that there was a second group who was preaching Christ out of love, instead of our of jealousy and egotistical pride as did the first group. This second (love) group was help to ease Paul’s burdens, by their bold proclamation of the gospel, while he was in prison
“knowing that I am set for the defence of the gospel.”
Literally: “knowing I am set for defense of the gospel”– Paul is really saying that “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.”
I AM SET: (keimai)–Or “appointed,” see the word’s other usage in Luke 2:34; I Thess. 3:3) and being in the perfect passive tense, it literally means, “to be laid, set, or placed.”
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. In his translation, Coverdale renders this, “for they know that I lie here for the defence of the gospel,” supposing that the meaning is, that he lay in prison for the defense 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, (keimai), that is translated as, “I am set.” Here we see Paul using another military term. By his use of the Greek word (keimai), he is drawing an analogy of a sentry who has been posted for duty. In this context, he is using the word metaphorically, and has the sense of “being posted,” or “being appointed.” For the defense of the gospel.
DEFENSE: (Gr.-apologia)–This is the word from which our word, apologetics is derived. The same word appears in I Pet. 3:15 where it is translated as, “answer,”—“…be ready always to give an answer to every man that asketh you a reason for the hope that is in you…”
If Paul had referred to his being in prison, he would have added that fact to the statement made. The sense then 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.
VERSE 18:
“What then? Notwithstanding, every way, whether in pretence, or in truth, Christ is preached; and I there do rejoice, yea, and will rejoice.”
“What then?”
Literally: “For what?” What follows from this? What effect does it have on my mind? Does this trouble me as they thought it would? Does the fact that some preach from a spirit of envy and contention give me pain?
Paul is really saying that “It is of little importance to me how Christ is preached. What is really important that He be preached. I rejoice that anything is known of him; and I am truly glad that the Gospel is even made partially known, for this will lead to farther inquiries, and in the end be of service to the truth.”
“notwithstanding, every way,”
Literally: “Yet in every way.”–Regardless of their unkind thought to me, and self-seeking intention, the cause I have at heart is furthered in “every way” of preaching. No matter in what way it is done, just so long that it is being done.
NOTWITHSTANDING: (Gr.-plēn)–Better rendered as, “except that;” or, “only that.” What are my feelings in view of these things? They are that I rejoice that Christ is being preached.
But understand 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. Although Paul sees clearly through the pious pretense of these Judaizers he still rejoices that people still are getting some knowledge of Christ. Some Christ is better than no Christ at all.
PRETENSE: (Gr.-prophasis)–literally, “falsely alleged motive,” or “pretext.” In a spirit of envy and factionalism; possibly even with a counterfeit zeal for truth. Even though he knew that the motives of one groups were wrong, Paul still rejoiced that Christ was somehow still being preached.
Their pretense 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;”
Literally: “Christ is proclaimed.”–They were still making known the Name of the Savior, and announced that the Messiah had come.
They could not go forth under any pretense 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 the Savior 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 Savior. The announcement of that fact, in any way, may save a soul; but ignorance of it could save none.
“and I there do rejoice, yea, and will rejoice.”
Literally: “And in this I rejoice, yet also I will rejoice.”–Paul is determined to rejoice in spite of the efforts of the Judaizers to prod him to anger.
This is an instance of great magnanimity on the part of Paul, and perhaps nothing could better show his supreme love for the Savior than this. They preached to increase his afflictions, and the tendency of that preaching was, probably (as it was designed to be), to unsettle confidence in him, and to lessen his influence. Yet this did not move him.
The more important matter was secured, and Christ was made known; and if this were secured, he was willing that his own name should be cast into the shade. This may furnish valuable lessons to preachers of the gospel now.
1. When we are laid aside from preaching by sickness, we should rejoice that others are in health, and are able to make the Savior 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 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 are still preaching Christ in their error.
In the fact of error we should not, we cannot rejoice; but the fact that the great truth is held up that Christ died for men, we can always find abundant occasion for joy. Even though it may be mingled with error, it may be nevertheless the means of saving souls. Though we should rejoice more if the truth were preached without any admixture of error, yet still the very fact that Christ is being 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 uncharitable feelings 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 Savior, 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.