(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 Philippians 1:19-20, in which St. Paul states his confidence that this malignant policy would be disappointed.)

Verses 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. Κεῖμαι. I am set or appointed, as in 1 Thessalonians 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 (καταγγέλλουσιν); bring news of Christ; and that they do out of factious-ness. Ἐριθεία, derived from ἕριθος, 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 Galatians 5:20 among the works of the flesh, and is condemned also in Romans 2:8. Not sincerely, supposing to add affliction to my bonds; rather, as R.V. (reading with the best manuscripts ἐγείρειν), 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 θλίψιν ἐγείρειν "to make my chains gall me."

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.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,

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.