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Yes, and I will continue to rejoice,
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Commentary on Philippians 1 verses 12–20
We see here the care the apostle takes to prevent their being offended at his sufferings. He was now a prisoner at Rome; this might be a stumbling-block to those who had received the gospel by his ministry. They might be tempted to think, If this doctrine were indeed of God, God would not suffer one who was so active and instrumental in preaching and propagating it to be thrown by as a despised broken vessel. They might be shy of owning this doctrine, lest they should be involved in the same trouble themselves. Now to take off the offence of the cross, he expounds this dark and hard chapter of his sufferings, and makes it very easy and intelligible, and reconcilable to the wisdom and goodness of God who employed him.
I. He suffered by the sworn enemies of the gospel, who laid him in prison, and aimed at taking away his life; but they should not be stumbled at this, for good was brought out of it, and it tended to the furtherance of the gospel (Phi 1:12): The things which happened unto me have fallen out rather unto the furtherance of the gospel. A strange chemistry of Providence this, to extract so great a good as the enlargement of the gospel out of so great an evil as the confinement of the apostle. "I suffer trouble as an evil-doer, even unto bonds; but the word of God is not bound, Ti2 2:9. They cannot imprison the word of God; that has its free course, though I am confined." But how was this?
1.It alarmed those who were without (Phi 1:13): "My bonds in Christ, or for Christ, are manifest in all the palace and in all other places. The emperor, the courtiers, the magistrates, are convinced that I do not suffer as an evil-doer, but as an honest man, with a good conscience. They know that I suffer for Christ, and not for any wickedness." Observe, (1.) Paul's sufferings made him known at court, where perhaps he would never have otherwise been known; and this might lead some of them to enquire after the gospel for which he suffered, which they might otherwise have never heard of. (2.) When his bonds were manifest in the palace, they were manifest in all other places. The sentiments of the court have a great influence on the sentiments of all people - Regis ad exemplum totus componitur orbis.
2.It emboldened those who were within. As his enemies were startled at his sufferings, so his friends were encouraged by them. Upright men shall be astonished at this, and the innocent shall stir up himself against the hypocrite. The righteous also shall hold on his way, and he who has clean hands shall be stronger and stronger, Job 17:8, Job 17:9. So it was here: Many of the brethren in the Lord waxing confident by my bonds, Phi 1:14. The expectation of trouble for their religion, in general, perhaps disheartened and discouraged them; but, when they saw Paul imprisoned for Christ, they were so far from being deterred from preaching Christ and praising his name, that it made them the more bold; for they could gladly suffer in Paul's company. If they should be hurried from the pulpit to the prison, they could be reconciled to it, because they would be there in such good company. Besides, the comfort which Paul had in his sufferings, his extraordinary consolations received from Christ in a suffering state, greatly encouraged them. They saw that those who served Christ served a good Master, who could both bear them up and bear them out, in their sufferings for him. Waxing confident by my bonds. Pepoithotas. They were more fully satisfied and persuaded by what they saw. Observe the power of divine grace; that which was intended by the enemy to discourage the preachers of the gospel was overruled for their encouragement. And are much more bold to speak the word without fear; they see the worst of it, and therefore are not afraid to venture. Their confidence gave them courage, and their courage preserved them from the power of fear.
II. He suffered from false friends as well as from enemies (Phi 1:15, Phi 1:16): Some preach Christ even of envy and strife. The one preach Christ of contention, not sincerely. Now this would be a stumbling-block and discouragement to some, that there were those who envied Paul's reputation in the churches, and the interest he had among the Christians, and endeavoured to supplant and undermine him. They were secretly pleased when he was laid up in prison, that they might have the better opportunity to steal away the people's affections; and they laid themselves out the more in preaching, that they might gain to themselves the reputation they envied him: Supposing to add affliction to my bonds. They thought hereby to grieve his spirit, and make him afraid of losing his interest, uneasy under his confinement, and impatient for release. It is sad that there should be men who profess the gospel, especially who preach it, who are governed by such principles as these, who should preach Christ in spite to Paul, and to increase the affliction of his bonds. Let us not think it strange if in these later and more degenerate ages of the church there should be any such. However, there were others who were animated by Paul's sufferings to preach Christ the more vigorously: Some also of good will, and love: from sincere affection to the gospel, that the work might not stand while the workman was laid up. - Knowing that I am set for the defence of the gospel. They knew that he was appointed to support and propagate the gospel in the world, against all the violence and opposition of its enemies, and were afraid lest the gospel should suffer by his confinement. This made them the more bold to preach the word and supply his lack of service to the church.
III. It is very affecting to see how easy he was in the midst of all: Notwithstanding every way, whether in pretence or in truth, Christ is preached; and I therein do rejoice, yea, and I will rejoice, Phi 1:18. Note, The preaching of Christ is the joy of all who wish well to his kingdom among men. Since it may tend to the good of many, we ought to rejoice in it, though it be done in pretence, and not in reality. It is God's prerogative to judge of the principles men act upon; this is out of our line. Paul was so far from envying those who had liberty to preach the gospel while he was under confinement that he rejoiced in the preaching of it even by those who do it in pretence, and not in truth. How much more then should we rejoice in the preaching of the gospel by those who do it in truth, yea, though it should be with much weakness and some mistake! Two things made the apostle rejoice in the preaching of the gospel: -
1.Because it tended to the salvation of the souls of men: I know that this shall turn to my salvation, Phi 1:19. Observe, God can bring good out of evil; and what does not turn to the salvation of the ministers may yet, by the grace of God, be made to turn to the salvation of the people. What reward can those expect who preach Christ out of strife, and envy, and contention, and to add affliction to a faithful minister's bonds? who preach in pretence, and not in truth? And yet even this may turn to the salvation of others; and Paul's rejoicing in it turned to his salvation too. This is one of the things which accompany salvation - to be able to rejoice that Christ is preached, though it be to the diminution of us and our reputation. This noble spirit appeared in John the Baptist, at the first public preaching of Christ: "This my joy therefore is fulfilled. He must increase, but I must decrease, Joh 3:29, Joh 3:30. Let him shine, though I be obscured; and his glory be exalted, though upon my ruins." Others understand this expression of the malice of his enemies being defeated, and contributing towards his deliverance from his confinement. Through your prayers, and the supply of the Spirit of Christ. Note, Whatever turns to our salvation is by the supply or the aids and assistance of the Spirit of Christ; and prayer is the appointed means of fetching in that supply. The prayers of the people may bring a supply of the Spirit to their ministers, to support them in suffering, as well as in preaching the gospel.
2.Because it would turn to the glory of Christ, Phi 1:20, where he takes occasion to mention his own entire devotedness to the service and honour of Christ: According to my earnest expectation and hope, that in nothing I shall be ashamed, etc. Here observe, (1.) The great desire of every true Christian is that Christ may be magnified and glorified, that his name may be great, and his kingdom come. (2.) Those who truly desire that Christ may be magnified desire that he may be magnified in their body. They present their bodies a living sacrifice (Rom 12:1), and yield their members as instruments of righteousness unto God, Rom 6:13. They are willing to serve his designs, and be instrumental to his glory, with every member of their body, as well as faculty of their soul. (3.) It is much for the glory of Christ that we should serve him boldly and not be ashamed of him, with freedom and liberty of mind, and without discouragement: That in nothing I shall be ashamed, but that with all boldness Christ may be magnified. The boldness of Christians is the honour of Christ. (4.) Those who make Christ's glory their desire and design may make it their expectation and hope. If it be truly aimed at, it shall certainly be attained. If in sincerity we pray, Father, glorify thy name, we may be sure of the same answer to that prayer which Christ had: I have glorified it, and I will glorify it again, Joh 12:28. (5.) Those who desire that Christ may be magnified in their bodies have a holy indifference whether it be by life or by death. They refer it to him which way he will make them serviceable to his glory, whether by their labours or sufferings, by their diligence or patience, by their living to his honour in working for him or dying to his honour in suffering for him.
Therefore, says he, it matters not to me "whether it be in pretence or in truth that Christ is preached," because one Christ alone was announced, whether in their "pretentious" or their "truthful" faith.
But to what they allege and say on behalf of the heretics, that the apostle said, "Whether in pretence or in truth, Christ is preached," it is idle for us to reply; when it is manifest that the apostle, in his epistle wherein he said this, made mention neither of heretics nor of baptism of heretics, but spoke of brethren only, whether as perfidiously speaking in agreement with himself, or as persevering in sincere faith; nor is it needful to discuss this in a long argument, but it is sufficient to read the epistle itself, and to gather from the apostle himself what the apostle said.
For as to what some say, as if it tended to favour heretics, that the Apostle Paul declared, "Only every way, whether in pretence or in truth, let Christ be preached," we find that this also can avail nothing to their benefit who support and applaud heretics. For Paul, in his epistle, was not speaking of heretics, nor of their baptism, so that anything can be shown to have been alleged which pertained to this matter. He was speaking of brethren, whether as walking disorderly anti against the discipline of the Church, or as keeping the truth of the Gospel with the fear of God. And he said that certain of them spoke the word of God with constancy and courage, but some acted in envy and dissension; that some maintained towards him a benevolent love, but that some indulged a malevolent spirit of dissension; but yet that he bore all patiently, so long only as, whether in truth or in pretence, the name of Christ which Paul preached might come to the knowledge of many; and the sowing of the word, which as yet had been new and irregular, might increase through the preaching of the speakers. Besides, it is one thing for those who are within the Church to speak concerning the name of Christ; it is another for those who are without, and act in opposition to the Church, to baptize in the name of Christ. Wherefore, let not those who favour heretics put forward what Paul spoke concerning brethren, but let them show if he thought anything was to be conceded to the heretic, or if he approved of their faith or baptism, or if he appointed that perfidious and blasphemous men could receive remission of their sins outside the Church.
The outcome is very welcome to me: They preach about Christ. They speak Christ’s name. They confess that he is God and the Son of God, even if in a different spirit. For by this celebration, exertion and activity, Christ is proclaimed by all. So I too obtain my wish, which is that Christ should be proclaimed. And if that is so, they are wrong to imagine that they have cast me into grief.
None of the grievous things which are in this present life can fix their fangs upon that lofty soul, which is truly philosophic, neither enmity, nor accusations, nor slanders, nor dangers, nor plots. It flies for refuge as it were to a mighty fortress, securely defended there against all that attack it from this lower earth. Such was the soul of Paul; it had taken possession of a place higher than any fortress, the seat of spiritual wisdom, that is, true philosophy. For that of those without, i.e. the heathen, is mere words, and childish toys. But it is not of these we now speak, but at present concerning the things of Paul. That blessed one had both the Emperor for his enemy, and in addition, many other foes many ways afflicting him, even with bitter slander. And what says he? Not only do I not grieve nor sink beneath these things, but "I even rejoice, yea, and will rejoice," not for a season, but always will I rejoice for these things. "For I know that this shall turn out to my salvation," that which is to come, when even their enmity and jealousy towards me further the Gospel.
"What then? only that every way, whether in pretense, or in truth, Christ is proclaimed."
But see the wisdom of the Man. He did not vehemently accuse them, but mentioned the result; what difference does it make to me, says he, whether it be done in this or that way? only that every way, "whether in pretense or in truth, Christ is proclaimed." He did not say, "Let him be proclaimed," as some suppose, stating that he opens the way for the heresies, but, "He is proclaimed." For in the first place he did not lay down the law and say, as if laying down the law, "Let Him be proclaimed," but he reported what was taking place; secondly, if he even spoke as laying down the law, not even thus would he be opening the way for the heresies.
For let us examine the matter. For even if he gave permission to preach as they preached, not even thus was he opening the way for the heresies. How so? In that they preached healthfully; though the aim and purpose on which they acted was corrupted, still the preaching itself was not changed, and they were forced so to preach. And why? Because, had they preached otherwise than as Paul preached, had they taught otherwise than as he taught, they would not have increased the wrath of the Emperor. But now by furthering his preaching, by teaching in the same way, and making disciples as he did, they had power to exasperate the Emperor, when he saw the multitude of the disciples numerous. But then some wicked and senseless man, taking hold of this passage, says, Verily they would have done the contrary, they would have driven off those who had already believed, instead of making believers to abound, had they wished to annoy him. What shall we answer? That they looked to this thing only, how they might involve him in present danger, and leave him no escape; and thus they thought to grieve him, and to quench the Gospel, rather than in the other way.
By that other course they would have extinguished the wrath of the Emperor, they would have let him go at large and preach again; but by this course they thought that because of him all would be ruined, could they but destroy him. The many however could not have this intention, but certain bitter men alone.
Then "and therein," says he, "I rejoice, yea, and will rejoice." What means, "yea, I will rejoice"? Even if this be done still more, he means. For they cooperate with me even against their will; and will receive punishment for their toil, whilst I, who contributed nothing thereto, shall receive reward. Is there anything beyond this villainy of the Devil, to contrive the punishment of the preaching, and vengeance for the toils? Seest thou with how many evils he pierces through his own! How else would a hater and an enemy of their salvation have arranged all this? Seest thou how he who wages war against the truth has no power, but rather wounds himself, as one who kicks against the goads?
There were in the times of the apostles some who were preaching truth but not in truth, that is, not in a true spirit. Of these the apostle says that their proclamation was not pure but was preached “through envy and rivalry.” Even though they were tolerated who proclaimed the truth without purity of mind, they were not praised, as if to assume that they were preaching with a pure mind. So Paul says of them that, whether in pretense or in truth, Christ is proclaimed. Yet he certainly does not imply that Christ may now be denied in order to be later proclaimed.
Even against their will, Paul shows, the enemies of truth inadvertently cooperate with truth. Some are foolish enough to think that this can also be said about heresies. They ought to have perceived that the holy apostle’s statement here is not an imperative sentence but a declarative one. He did not say “Let it be preached” but “It is being preached.” Moreover, he does not condemn those people for preaching bad things but for preaching good things poorly, being led not by reverence for God but by partisanship.
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SUMMARY
In Philippians 1:18, the Apostle Paul articulates a profound spiritual principle and personal conviction: despite the varied and sometimes impure motivations of those who proclaim the Gospel, the central and overriding reality is that Christ Himself is being preached. Paul declares that this fact alone is a cause for immense and enduring joy, transcending the imperfections of human agents and circumstances, and affirming the unstoppable advance of God's redemptive message.
CONTEXT
Literary Context: Philippians 1:18 serves as the climactic expression of Paul's perspective on the preaching of the Gospel, following his discussion of the diverse motivations behind it. In Philippians 1:15-17, Paul distinguishes between those who preach Christ out of "envy and strife" and "selfish ambition," hoping to add to his imprisonment's distress, and those who preach out of "goodwill" and "love," knowing he is appointed for the defense of the Gospel. Verse 18 then reveals Paul's ultimate response to this complex situation: regardless of the intent, the actual proclamation of Christ is what matters most to him. This verse transitions from the specific issue of preaching motives to Paul's broader, unwavering joy in the Gospel's progress, setting the stage for his subsequent reflections on life and death in Philippians 1:19-26.
Historical & Cultural Context: Paul wrote the letter to the Philippians from prison, most likely during his first Roman imprisonment (c. A.D. 60-62). This context is crucial, as Paul's joy is expressed not from a position of comfort or freedom, but from confinement, facing potential execution. Roman imprisonment, particularly house arrest, allowed Paul some freedom to receive visitors and write letters, but it was still a restrictive and often humiliating experience. The presence of rival preachers, even those with ill intent towards Paul, indicates the dynamic and sometimes contentious environment of early Christian evangelism. Paul's response demonstrates a remarkable spiritual maturity, prioritizing the advance of Christ's kingdom over personal vindication or comfort, a characteristic of his ministry evident throughout his epistles, such as his endurance of suffering for the Gospel in 2 Corinthians 11:23-27.
Key Themes: This verse powerfully contributes to several key themes within Philippians and Paul's broader theology. Firstly, it underscores the supremacy of Christ and His Gospel; the message itself holds inherent power that transcends the flaws of its messengers. Secondly, it exemplifies Paul's unconditional joy rooted in Christ, a recurring motif in the letter (e.g., Philippians 4:4), demonstrating that true joy is not dependent on ideal circumstances or perfect people. Thirdly, it highlights God's sovereignty, revealing His ability to use even human imperfection and malicious intent to achieve His divine purposes. Finally, it speaks to the theme of Gospel advancement, showing Paul's singular focus on the spread of the good news, even if it meant personal suffering, as he declares in Philippians 1:12.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul masterfully employs several literary devices in Philippians 1:18 to convey his powerful message. The most prominent is Contrast, seen in the juxtaposition of "in pretence" and "in truth." This highlights the stark difference in the motivations of the preachers, yet it serves to emphasize Paul's ultimate point: that despite this moral dichotomy, the core message of Christ remains paramount. Paul also uses Repetition by stating "do rejoice, yea, and will rejoice." This emphatic repetition underscores the depth, certainty, and enduring nature of his joy, demonstrating that his contentment is not fleeting but a settled conviction. Furthermore, the opening Rhetorical Question, "What then?", serves to engage the reader, drawing them into Paul's thought process and preparing them for his profound conclusion. It creates a sense of anticipation, leading directly to his declaration of unwavering joy.
THEOLOGICAL AND THEMATIC CONNECTIONS
Philippians 1:18 offers profound theological insights into God's sovereignty and the inherent power of the Gospel. Paul's rejoicing, despite the mixed motives of some preachers, speaks to a deep trust in God's ability to work through imperfect means to accomplish His perfect will. The message of Christ, being divine in origin and power, is not ultimately hindered by human failings or ill intentions. This passage affirms that God's kingdom will advance, and His purposes will be achieved, regardless of the purity of every human heart involved in the process. It is a testament to the fact that the efficacy of the Gospel lies in Christ Himself, not in the flawless character of every messenger. This perspective liberates believers from despair over human imperfections in ministry, redirecting their focus to the ultimate triumph of Christ's message.
REFLECTION AND APPLICATION
Paul's unwavering joy in Philippians 1:18 provides a powerful model for believers today. In a world often characterized by division, criticism, and a focus on human flaws, Paul redirects our gaze to the essential truth: the proclamation of Jesus Christ. This verse challenges us to cultivate a similar Christ-centered perspective, where our primary joy is rooted in the advance of God's kingdom, rather than being derailed by internal church politics, personal grievances, or the imperfections of others in ministry. It reminds us that while integrity and pure motives are vital for those who preach, God's sovereign hand can and does use even flawed instruments to achieve His redemptive purposes. Our focus should be on ensuring that Christ is clearly and consistently preached, and in that, we can find profound and enduring joy, trusting that God will honor His Word. This perspective encourages us to pray for all who preach the Gospel, and to support the spread of the message, even when we might disagree with every aspect of a particular ministry.
Questions for Reflection
FAQ
Why did Paul rejoice in preaching done from "pretence" or "selfish ambition"?
Answer: Paul did not rejoice in the impure motives themselves, but in the fact that despite those motives, Christ was still being proclaimed. His joy was not an endorsement of hypocrisy or selfish ambition in ministry. Rather, it was a profound testament to his singular focus on the Gospel's advancement and his deep trust in God's sovereignty. For Paul, the ultimate good was that the name and message of Jesus Christ were being made known, regardless of the human vessel or their underlying intent. He understood that the power of the Gospel resides in Christ Himself, not in the flawless character of every messenger. This echoes his broader commitment to the spread of the Gospel, even if it meant his own suffering, as seen in Philippians 1:12-14, where his chains served to advance the Good News.
CHRIST-CENTERED FULFILLMENT
Philippians 1:18 finds its ultimate fulfillment in the person and work of Jesus Christ, who is the very content and power of the Gospel message. Paul's rejoicing is not merely in the act of preaching, but in the fact that Christ is preached. This highlights that the efficacy of the Gospel does not depend on human purity or perfect methods, but on the inherent power of the One being proclaimed—Jesus, the Son of God, who came to redeem humanity. Christ's redemptive work on the cross and His resurrection are the bedrock upon which the Gospel stands, making it a message that triumphs over all human failings, opposition, and even malicious intent. Just as Christ Himself, through His death and resurrection, overcame the powers of sin and death (Colossians 2:15), so too His message, when proclaimed, possesses an unstoppable force. Paul's joy, therefore, is a Christ-centered joy, recognizing that the Lord of the harvest is sovereignly working to draw all people to Himself (John 12:32), even through imperfect vessels. The ultimate fulfillment is that Christ's kingdom will undeniably advance, and His glory will be proclaimed throughout the earth, just as He promised (Matthew 28:18-20).