The former insincerely preach Christ from selfish ambition, thinking that they add affliction to my chains;
Parallel Translations
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The former insincerely preach Christ from selfish ambition, thinking that they add affliction to my chains;
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The one parte preacheth Christ of stryfe and not purely supposinge to adde more adversitie to my bondes.
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The one part preacheth Christ of contention and not purely, supposing to adde more affliction to my bandes.
Cross-references (8)
Passages linked to Philippians 1:16 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 2 Corinthians 2:17 For we are not as so many, peddling the word of God. But as of sincerity, but as of God, in the sight of God, we speak in Christ.
- 2 Corinthians 4:1-2 Therefore seeing we have this ministry, even as we obtained mercy, we don’t faint. But we have renounced the hidden things of shame, not walking in craftiness, nor handling the word of God deceitfully, but by the manifestation of the truth commending ourselves to every man’s conscience in the sight of God.
- Job 6:14 “To him who is ready to faint, kindness should be shown from his friend; even to him who forsakes the fear of the Almighty.
- Psalms 69:26 For they persecute him whom you have wounded. They tell of the sorrow of those whom you have hurt.
- Philippians 1:7 It is even right for me to think this way on behalf of all of you, because I have you in my heart, because both in my bonds and in the defense and confirmation of the Good News, you all are partakers with me of grace.
- Philippians 1:10 so that you may approve the things that are excellent, that you may be sincere and without offense to the day of Christ,
- Philippians 1:12 Now I desire to have you know, brothers, that the things which happened to me have turned out rather to the progress of the Good News,
- Job 16:4 I also could speak as you do. If your soul were in my soul’s place, I could join words together against you, and shake my head at you,
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (12 sources)
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John Calvin 1540 · Public Domain 16 Some, I say, from contention. Here we have…
16 Some, I say, from contention. Here we have a lengthened detail, in which he explains more fully the foregoing statement; for he repeats that there are two classes of men that are stirred up by his bonds to preach Christ — the one influenced by contention, that is, by depraved affection — the other by pious zeal, as being desirous to maintain along with him the defense of the gospel. The former, he says, do not preach Christ purely, because it was not a right zeal. For the term does not apply to doctrine, because it is possible that the man who teaches most purely, may, nevertheless, not be of a sincere mind. Now, that this impurity was in the mind, and did not shew itself in doctrine, may be inferred from the context. Paul assuredly would have felt no pleasure in seeing the gospel corrupted; yet he declares that he rejoices in the preaching of those persons, while it was not simple or sincere.
It is asked, however, how such preaching could be injurious to him? I answer, that many occasions are unknown to us, inasmuch as we are not acquainted with the circumstances of the times. It is asked farther, “Since the gospel cannot be preached but by those that understand it, what motive induced those persons to persecute the doctrine of which they approved?” I answer, that ambition is blind, nay, it is a furious beast. Hence it is not to be wondered if false brethren snatch a weapon from the gospel for harassing good and pious pastors. Paul, assuredly, says nothing here of which I have not myself had experience. For there are living at this very day those who have preached the gospel with no other design, than that they might gratify the rage of the wicked by persecuting pious pastors. As to Paul’s enemies, it is of importance to observe, if they were Jews, how mad their hatred was, so as even to forget on what account they hated him. For while they made it their aim to destroy him, they exerted themselves to promote the gospel, on account of which they were hostile to him; but they imagined, no doubt, that the cause of Christ would stand or fall in the person of one individual. If, however, there were envious persons, who were thus hurried away by ambition, we ought to acknowledge the wonderful goodness of God, who, notwithstanding, gave such a prosperous issue to their depraved affections.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain Not with a pure mind: for otherwise their doctrine…
Not with a pure mind: for otherwise their doctrine was pure.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 16 The one preach Christ of contention, not sincerely,…
16 The one preach Christ of contention, not sincerely, supposing to add affliction to my bonds:
Ver. 16. Preach Christ of contention] Striving to bear away the bell from me, as the better preachers. And with such ambitionists the Church of Christ hath ever been pestered. This made Luther pray, A doctore glorioso, et a pastore contentioso, liberet ecclesiam suam Dominus, From vain glorious and contentious preachers, the good Lord deliver his Church. This made Strigelius when he was on his death bed bless God that now he should be freed ab immanibus et implacabilibus odiis theologorum, from the cruel and implacable hatreds of dissenting divines. (Melch. Ad. in Vit. Strig.) This drew that counsel from Luther to preachers, that they should see that those three dogs did not follow them into the pulpit, -Pride, covetousness, and envy.
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Supposing to add affliction to my bonds] As immane cruelty, such as Job and David often complain of, Job 6:14; Psa 69:26. Queen Elizabeth hated no less than did Mithridates, such as maliciously persecuted virtue forsaken of fortune, saith Camden.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain This distinction he did amplify and explain here, by…
This distinction he did amplify and explain here, by particularly showing the ill motive, manners, and end of the worst sort of preachers, from an ill affection of hatred, emulation, and wrath, 2Co 12:20; Gal 5:20; with an intemperate zeal to render Paul suspected and despicable in the eyes of the church; and to occasion in the emperor a more severe persecution, and heighten the accusers’ rage against Paul, and to gain applause to themselves, and vex his soul under outward troubles.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain The one preach Christ of contention,.... That is, those…
The one preach Christ of contention,.... That is, those that preached of envy and strife, an not of good will to Christ, to the Gospel, to the souls of men, or to the apostle; and though they preached Christ, yet
not sincerely or "purely"; not but that they delivered the sincere milk of the word, and preached the pure Gospel of Christ, without any mixture and adulteration; but then they did not preach it with a sincere heart, and a pure intention; for this respects not the doctrine they preached, but their views in it, which were not honest and upright; they did not preach Christ from a principle of love to his person, and from an inward experience of the power of his Gospel, and a zealous affection for it, and firm attachment to it, and with a view to the glory of God, the honour of Christ, and the good of immortal souls; but were influenced by avarice, ambition, and envy: they had very evil designs upon the apostle,
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supposing to add affliction to my bonds; imagining that by their free and bold way of preaching Christ openly in the city without control, and with impunity, it might be thought that the apostle did not lie in bonds for preaching Christ, but for some other crime; or otherwise why were not they laid hold on and put under confinement also? or thinking that by such numbers of them frequently preaching Christ about the city, it would either incense and stir up the Jews, Paul's accusers, to prosecute him more vigorously; or excite Nero to take more cognizance of his case, and either more closely confine him, or hasten the bringing his cause to a hearing, and him to punishment, as the ringleader of this sect, to the terror of others; but this they could not do without exposing themselves to great danger, unless they were determined to recant, as soon as they should be taken up; wherefore it should rather seem that their view was in preaching Christ to carry away the glory of it from the apostle, and take it to themselves; and fancying that he was a man of the same cast with them, desirous of vain glory, they thought it would afflict and distress him, he being in bonds, and not at liberty to exert himself, and make use of his superior gifts and abilities; but in this they were mistaken, he was so far from being made uneasy hereby, that he rejoiced at the preaching of Christ, let their intentions be what they would; and therefore he does not say that they did add affliction to his bonds; but they "supposed", or thought, that the method they took would do it.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Adam Clarke 1810 · Public Domain Verse 16. Preach Christ of contention] The Judaizing teachers,…
Verse 16. Preach Christ of contention] The Judaizing teachers, they also preach Christ; they acknowledge that Jesus is the Christ or promised Messiah, and preach him as such.
Not sincerely] ουχ αγνως. Not chastely, 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.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain The one preach Christ of contention - So as…
The one preach Christ of contention - So as to form parties, and to produce strifes among his professed followers.
Not sincerely - Not “purely” - ἁγνῶς hagnōs - 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 people, and they have no real regard for the welfare of the church and the honor of religion.
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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 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.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain The oldest manuscripts transpose these verses, and read, "These…
The oldest manuscripts transpose these verses, and read, "These (last) indeed out of love (to Christ and me), knowing (the opposite of 'thinking' below) that I am set (that is, appointed by God, Th1 3:3) for the defense of the Gospel (Phi 1:7, not on my own account). But the others out of contention (or rather, 'a factious spirit'; 'cabal'; a spirit of intrigue, using unscrupulous means to compass their end; 'self-seeking' [ALFORD]) proclaim (the Greek is not the same as that for 'preach,' but, 'announce') Christ, not sincerely (answering to 'but of a spirit of intrigue,' or 'self-seeking'). Literally, 'not purely'; not with a pure intention; the Jewish leaven they tried to introduce was in order to glorify themselves (Gal 6:12-13; however, see on Phi 1:18), thinking (but in vain) to raise up (so the oldest manuscripts read) tribulation to my bonds." Their thought was, that taking the opportunity of my being laid aside, they would exalt themselves by their Judaizing preaching, and depreciate me and my preaching, and so cause me trouble of spirit in my bonds; they thought that I, like themselves, sought my own glory, and so would be mortified at their success over mine. But they are utterly mistaken; "I rejoice" at it (Phi 1:18), so far am I from being troubled at it.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 16. The one preach Christ, &c.] There is good…
16. The one preach Christ, &c.] There is good critical evidence for reading Php_1:16-17 in the opposite order to that of the A.V. Render, with R.V., The one do it of love, knowing that I am set for the defence of the Gospel; but the other proclaim Christ of faction, &c. It is possible to render, with Bp Ellicott, “Those who are (men) of love, do it, &c.… but those who are (men) of faction, &c.” But this puts a certain strain on the Greek, and is not required by the context.
preach] Better, with R.V., proclaim; not the same verb as that rendered “preach” just above. It is a word of slightly greater force.
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contention] Better, faction, or rather factiousness, partizanship. The Greek word means first, “work for hire”; passes thence by usage into special political references, denoting hired canvassing, or other interested party-work; and lastly emerges into the present meaning. It is used similarly Rom_2:8; 2Co_12:20; Gal_5:20; below, Php_2:3 (where see note); Jas_3:14; Jas_3:16.
sincerely] Lit. purely.
to add affliction to my bonds] So the Received Text. But a better reading gives to raise up. The R.V. gives a good paraphrase; thinking to raise up affliction for me in my bonds. So Alford.—Lightfoot suggests the paraphrase, “thinking to make my chains gall me,” the word rendered “affliction” meaning literally “rubbing,” or “pressure.” (The Vulgate here has pressura, a word which easily bears, however, a non-physical meaning.) But the suggestion seems to us not altogether probable.
How did the persons in question expect to “raise up trouble” for the imprisoned Apostle? By preventing the access of enquirers or converts to him, unable as he was to go after them. Loyal fellow-workers would have made it a point to bring their hearers under the personal influence of the great Messenger of Christ, and also into a connexion of order with him. Every instance in which the opposite was done was fitted to try severely the spirit of St Paul; to afflict him in and through his position of restraint.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (16) Not sincerely.—This version conveys an incorrect impression. The…
(16) Not sincerely.—This version conveys an incorrect impression. The original is “not purely,” i.e., not with unmixed and single-minded enthusiasm for Christ. St. Paul does not impute to them hypocrisy, but an admixture of partisanship, and therefore of a narrow-minded hostility to him.
To add affliction.—The true reading, to stir up affliction, or oppressive severity (properly, pressure, or galling), perhaps suggests as most probable the meaning (adopted by Chrysostom here) of “stirring” the minds of St. Paul’s jailors to an increased severity, which might prevent his preaching to all “without hindrance.” The uneasiness of the Government in relation to the Jewish population at Rome is well known. The growth of a secret society (for such Christianity was held to be) among them might easily induce greater severity towards a leader of the sect. (Compare Php_1:19-20, in which St. Paul states his confidence that this malignant policy would be disappointed.)
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Vers. 16, 17. These two verses must change places…
Vers. 16, 17. These two verses must change places according to the reading of the best manuscripts. The clauses are inverted by the figure chiasmus. But the other of love; read, as R.V., the one do it of love. This is better than the other possible rendering, "those who are of love do it. " Knowing that I am set for the defense of the gospel. Keimai . I am set or appointed, as in 1Th_2:3; not, as some understand, I lie in prison. They preach Christ out of love love for Christ, and love for Paul for Christ"s sake. The one preach Christ of contention; read and translate, as R.V., but the other proclaim Christ of faction; perhaps rather, announce ( kataggellousin); bring news of Christ; and that they do out of factious-ness. Eriyeia , derived from eriyov , a hired servant, means labor for hire, and is commonly used of hired canvassers, in the sense of factiousness, party spirit. It is reckoned by St. Paul in Gal_5:20 among the works of the flesh, and is condemned also in Rom_2:8. Not sincerely, supposing to add affliction to my bonds; rather, as R.V. (reading with the best manuscripts egeirein ), thinking to raise up affliction for me in my bonds. Their motives were not pure; they wished to make St. Paul feel the helplessness of imprisonment, and to increase his affliction by opposing his doctrines, and by forming a party insisting on the observance of the ceremonial law. Bishop Lightfoot translates yliqin egeirein "to make my chains gall me."
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 16. The one preach Christ from contention. Not from…
16. The one preach Christ from contention. Not from sincere love of the gospel, but from a factious spirit. While preaching, they sought to undermine Paul's influence, supposing to add affliction to his bonds. For an illustration of this class, read the first and second chapters of Galatians,
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.