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.

Some - preach Christ even of envy and strife - 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.

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 St. 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.

Some also of good will - Some, through mere benevolence to the apostle, both espoused his doctrine and vindicated his cause.

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.

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.

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

1:15 Some indeed preach Christ even of envy and strife. The motives of all preachers are not pure. Some still preach Christ, full of envy for other preachers, and some from a love of strife. Those envious of Paul were probably Judaizing Christians. See Php 1:16.

1:15-16 Some indeed preach Christ out of contention - Envying St. Paul's success, and striving to hurt him thereby. Not sincerely - From a real desire to glorify God. But supposing - Though they were disappointed. To add more affliction to my bonds - By enraging the Romans against me.

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.

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.