What does it mean to preach Christ from envy and strife (Philippians 1:15)?

We have seen that Paul's imprisonment turned out rather for the furtherance of the Gospel. "His very imprisonment preached Christ." But, alas, some indeed preached Christ even of envy and strife. The word for "strife" really means "Partisanship," or "Rivalry:" "Faction, Party-spirit, Intrigue" all belong to this word. Perhaps it is hard to imagine how anybody could do that: and yet, I grieve to say, we find the same thing very often today. On the mission field we find one mission trying to get ahead of another: we find vast areas in black, heathen darkness because some human society claims this as their private domain: and other servants of the Lord cannot find an entry there to preach the Gospel. Nor need we go so far from home: even amongst the saints of God at home, who love the Saviour and preach the Gospel, we have seen rivalry, emulation, and party-spirit come in. How often, especially perhaps in a large meeting like a conference, where a number of the Lord's servants are gathered together, do we see rivalry come in: we see one or another following in the steps of Diotrephes, and loving to have the pre-eminence: and friction and bitterness is often the result. I have heard it said, when a number of servants of the Lord were available to preach the Gospel, "We must ask So-and-So, as he would be hurt, if we did not." What is this, but preaching the Gospel from envy and strife? Sad is it indeed that such things can creep in: but our hearts are no better than the hearts of the saints at Rome, in the days of Paul: and well we need to take heed to these gentle admonitions in the Word.

Some have thought that the persons acting in this way were the same sort of persons as those who preached the law to the Galatians; but surely the Apostle would never have called such preaching "the Gospel," when he tells us that it is a "different Gospel, which is not another." What those men in Galatia preached was no Gospel at all: these men, on the other hand, "preached Christ." Paul could utter a curse, twice repeated, on those: over these he could rejoice. And so we must conclude that it was true Gospel, preached by untrue men, or, in an untrue way. Dear Mr. Lavington once said: "May the Lord help us to see that the keynote for the Christian, is the place that the Gospel has in our hearts and in our witness! And that, as the Apostle says, 'Woe is unto me, if I preach not the Gospel.' (1 Cor. 9:16). The Lord help us to be more faithful, and rise to our privileges and responsibility."

But we can be thankful indeed, that amongst those dear saints at Rome, there were also those who preached Christ of "good will." The better Greek reading reverses the order of verses 16 and 17, as in the New Translation, so the description of those who preached of good will, follows immediately, and it is a joy to see they preached out of love, and it is the stronger word for love, not merely affection. The Apostle had once said, "The love of Christ constraineth me." And now it is love constrains these Roman saints to preach Christ. May we not suppose that little word "love" includes the love of Christ, love for Christ, and love for the Apostle? I doubt not that all were combined in the constraint that compelled them to preach Christ. And love is the only true motive for preaching the Gospel. It must be no cold duty, to be performed every so often: but a burning love that comes from the heart. The story is told of a little Christian servant girl, who worked for an infidel. Many a true Christian had reasoned with him as to his views, without effect. This girl was greatly troubled for her Master, for she loved him. One day in his presence, she could control herself no longer, and burst into tears. He asked what was the matter, and she could only sob out, that she was so concerned about his soul: and this led him to Christ. And so it was out of love the Roman saints "heralded the Christ," for so it is literally: and then the Apostle changes the word, and tells us they "proclaimed the Christ."

The ones who preached the Christ out of love, knew that the Apostle was set for the defence of the Gospel: and the ones who preached out of rivalry, supposed to raise up tribulation for his bonds. "Set for the defence of the Gospel" has the thought of a soldier who is posted in a certain position to defend it. The Captain of Salvation had posted Paul in a Roman prison for the defence of the Gospel; and Paul could well rejoice even in such a post: it was his Captain's doing; and it was for the defence of the Gospel. You remember that back in the 7th verse, we read again about the defence of the Gospel, and the share in that defence that the Philippian saints had. And now the Roman saints are having a share in it also. In our Authorised Version we read that the other preachers supposed "to add affliction" to his bonds. The better reading is to, "arouse," or "raise up," or "stir up" affliction. Their thought seems to have been (from the word used) that they supposed there would be "a tightening of the chain" that bound Paul. And what is Paul's answer to such a cruel motive? Oh, grand answer! "What then?" he asks, "Notwithstanding, or, at any rate, in every way, whether pretence, or whether in truth, CHRIST IS PROCLAIMED; and in this I rejoice; yea, also I will rejoice." What a magnificent answer! What can the enemy do with such a man as that? Truly the Joy of the Lord is his strength. He was, in very truth, glorying in tribulation, as once he had written to the saints at Rome. It is told of Chrysostom, bishop of Constantinople long ago, that he died repeating his favourite words: "Glory be to God for all events!" He was of the same spirit as Paul. May you and I, Beloved, have a portion of that spirit: it comes from an implicit faith in our Lord, and a single eye for Him and His Gospel.

There were some indeed, he fully realises, who preached Christ "even of envy and strife," - their motives being thoroughly false. Envious of Paul, they evidently supposed that he would suffer more in prison, the more Christ was preached. It was subtle evil, of course, but they reckoned without the great power of God and the firm faith of the apostle, who cared not for his own sufferings so long as Christ was proclaimed. But how serious an admonition for our own souls, to take care that love should be the true and real motive behind every service. A spirit of rivalry and envy may stir up great zeal and energy, but while it may be that God will sovereignly bless His Word proclaimed even with such motives, yet he who so preaches will have to answer before Him for these motives.

Those who, on the other hand, preach Christ "of good will" and "of love" will not fail to be rewarded "in that Day." Persuaded of Paul's, firm purpose of heart, they would wholeheartedly back him up in his testimony of the Gospel. Let us take heed to the motives behind our every work, for the best of things may be done with the worst of motives. Our God is moved by love and good-will, and we must be also if we would represent Him.

But the apostle's heart of love toward the Lord is not at all dismayed whatever the motives of men. Indeed, he says "Notwithstanding, every way, whether in pretence, or in truth, Christ is preached; and I therein do rejoice, yea, and will rejoice." This is the bright triumph of faith, which of course neither excuses unholy motives nor in any way links himself with those guilty of such motives. But he is persuaded that the hand of God perfectly overrules all this, and when Christ is preached, this in itself causes him unfeigned joy of heart. May we in this be true followers of Paul.

These persons, to whom the apostle refers, could not preach Christ without bringing themselves into the service, and making it an occasion for putting themselves forward, for being ambitious, for seeking the first place among their brethren. The news of this self-seeking reached the apostle, and it saddened him because it spoiled a good confession, and marred a good work. Christ was being preached, but oh, how badly, because they were preaching Him out of contention and strife, and not out of His constraining love.

(Vv. 15-18). Alas! there were some who were preaching with an impure motive. Moved by envy, and with a malicious desire to add tribulation to the Apostle, such took occasion of his imprisonment to seek to exalt themselves by preaching the gospel. Having Christ before him, and not thinking of himself, he could rejoice that Christ was preached. The impure motives, the faulty manner, and fleshly methods that might be employed by the preacher, he could leave the Lord to deal with in His own time and way; but in that Christ was preached, he could rejoice.

But this was not all. For as the Apostle tells them further, "Most of the brethren in the Lord, having confidence in my bonds, dare more abundantly to speak the word without fear." v. 14. Here was another step in the blessing, and of rich promise too. How unexpected of the enemy! He, however, was on the alert; and if he could not silence the tongues that bore their testimony to the Saviour, would not fail to bring in mixed motives and tempt some to an unhallowed spirit and aim, even in a work so holy. It was not undiscerned of the Apostle; neither did it disturb in the least his triumphant assurance that all things were working together for good, not only to them that love God, but to the advance of the glad tidings of His grace; so this too he does not hide in sorrow or shame, but cheerfully explains. "Some indeed also on account of envy and strife, but some also on account of goodwill, preach the Christ; these indeed out of love, knowing that I am set for the defence of the gospel; but those out of contention, proclaim the Christ, not purely, supposing to stir up tribulation for my bonds." vv. 15-17.

Blessed is this confidence in Christ, and wondrous are His ways! Who would have expected that the timid man Nicodemus, and the honourable councillor Joseph of Arimathea, would have been brought out at the very time when even the apostles themselves had fled trembling with fear? Yet they were the witnesses of Christ whom God had put forth at the close; for it was manifestly of Him. God never can fail; and the very trials that would seem to crush all hope for the glory of Christ on the earth are the precise occasions in which God proves that after all it is He alone who triumphs, while man always fails even if he be an apostle. But the weakest of saints (how much more this greatest of the apostles!) cannot but be conqueror, more than conqueror, where the heart is filled with Christ. There was victory to his faith by the grace of God. And so, too, he could now read and interpret all things in that bright light around him. Had he occupied himself with the persons that were so preaching the gospel, how disconsolate he must have been! What might you and I have thought of such? Is it too much to say that many a groan would have gone forth from us that are here? Instead of this a song of joy and thanks comes from the blessed man of God at Rome; for, as he says here, "Some indeed preach Christ even of envy and strife; and some also of good will. The one preach Christ of contention, not sincerely," — nor was this all, but — "supposing to add affliction to my bonds."

Not only was an utterly wrong spirit indulged in the work itself, and toward others engaged actually in it; but even as to the apostle, shut out from such service, a desire to pain and wound was not wanting. "The one preach Christ of contention supposing to add affliction to my bonds: but the other of love, knowing that I am set for the defence of the gospel. What then? notwithstanding, every way, whether in pretence, or in truth, Christ is preached." Christ is the sovereign balm for every wound; and it was the apostle's joy, whatever men's spirit might be, not only to enjoy Christ himself, but that His name was being proclaimed far and wide by many lips, that souls might hear and live. Whatever the motives, whatever the manner, the Lord would surely deal with these in His own day; but, at any rate, Christ was now preached, and God would use this both for His own glory and for the salvation of souls.

Verse 15. 'Some indeed preach Christ even of envy and strife,' etc. Of the many who ventured on the path of danger for the name of Christ, it is evident that not all were led into that path by the Spirit of Christ. Most painful it is to read the Apostle's words, but needful, if we would form a sound estimate of the nature and manner of God's present work on earth, to ponder them attentively. For it is certain that merely natural elements do continually mix themselves with the true work of the Spirit. Grace has not always the practical mastery in those whom it has saved, and may, alas, be too easily abused to the purposes of our natural wills! Human motives, and these often of a very base description, are continually striving to assert themselves in the ways and works of men who do not call falsely on the name of Christ. The flesh lusts against the Spirit, even in the best. The persons to whom Paul here refers were no doubt known to him, as to their views and dispositions, before they assumed their new character as preachers of Christ, and had been saved by him hitherto from injuriously pushing themselves, through natural restlessness and love of notoriety, into a false place of prominence. This may, I think, be fairly inferred from what immediately follows:2

Verse 16. 'The one preach Christ out of party-spirit,'3 etc. In this verse and the following we are shown how wide a moral difference may exist between those who are nevertheless to be equally acknowledged as 'brethren in the Lord;' and in considering the Apostle's words, we should remember how very differently things are judged and designated by one writing under the immediate inspiration of God, from the view which may be taken of the same acts by an ordinary Christian observer. The factious temper of these insincere hawkers of the name of Christ invites a presumption that they were mostly of the circumcision. For intrusive and undesired ministry of this kind might emanate easily from such a source. To unlearn is harder always than to learn; and men nursed in Jewish legalism, and naturally of zealous temperament, and but imperfectly possessed for the most part of the true knowledge of God, though outwardly obedient to the faith, would be likely to oppose themselves with earnestness to the unqualified doctrine of free grace as it was set forth by the Apostle. To such men the news of Paul's closer imprisonment might seem to offer a welcome opportunity of supplying what was lacking, as they imagined, in his teaching, and restoring the Gospel, as they understood it, to its proper form. They knew, indeed, that their unfettered liberty of speech would vex the spirit of God's prisoner, yet, like other zealots, they thought lightly of his feelings if only their own tenets were confirmed. It was an impure work that they were doing, and had nothing in it of the wisdom from above; yet they fearlessly pursued it in the heat of that evil 'emulation' which is among the deadliest works of the flesh.

Preaching Christ: From envy or from love?

"Some indeed preach Christ even of envy and strife; and some also of good will: the one preach Christ of contention, not sincerely, supposing to add affliction to my bonds: but the other of love, knowing that I am set for the defence of the Gospel. What then? notwithstanding, every way, whether in pretence, or in truth, Christ is preached; and I therein do rejoice, yea, and will rejoice."

"Some, on-the-one hand, even for envy and strife, but some, on-the-other hand, also for good-will preach the Christ: these indeed out of-love, knowing that I-am-set for (the) defence of-the Gospel, but those out of-rivalry proclaim the Christ, not purely, supposing to-arouse (or, stir-up) tribulation for-my bonds. What then? Notwithstanding, in-every way, whether in-pretence or in-truth, Christ is-proclaimed, and in this I-rejoice, yea, also I-will-rejoice."

Philippians 1:15-17. Some indeed also for envy and strife, but some also for goodwill, preach the Christ. These indeed out of love, knowing that I am set for the defence of the glad-tidings; but those out of contention, announce the Christ, not purely, supposing to arouse tribulation for my bonds.

p409 * We live διὰ τὸν Χρίστον (John 6:57), not merely διὰ τοῦ Χ., as if it was merely a means of living, but on account of Christ, because of Him, and hence according to what His life is derived from, as He lived διὰ τὸν π. It is not χάριν, but the continuous cause, only objectively so, for we eat this blessed food. The force seems to be the moral source of the character of what is produced: thus in Galatians 4:13, δἰ ἀσθενείαν, "in infirmity." Infirmity of the flesh was the moral source of the character of his preaching; as in Philippians 1:15, envy was the moral source of the character of the preaching for some, as goodwill was for others. So here the Father was the moral source of the character of Christ's life in the world, as Christ is of ours.