Some out of charity, knowing that I am set for the defence of the gospel.

“"The one proclaim Christ of faction not sincerely." That is, not with pure motives, nor from regard to the matter itself; but why? "thinking to add affliction to my bonds." As they think that I shall thus fall into greater peril, they add affliction to affliction. O cruelty! O devilish instigation! They saw him in bonds, and cast into prison, and still they envied him. They would increase his calamities, and render him subject to greater anger: well said he, "thinking," for it did not so turn out. They thought indeed to grieve me by this; but I rejoiced that the Gospel was furthered.”

“Having set out the matter of joy concerning future hope, he here shows for what he makes his prayer on their behalf. And first he sets forth his desire, which is shown to be utterly fervent; second, the matter of the prayer, at *and this I pray*, etc. And because the desire of the heart is manifest to God alone, therefore he calls God as witness that he prays for them with desire. Job ch. 12: *behold, in heaven is my witness*, namely God, etc. *How I long for you* — namely I — existing in the bowels of Jesus Christ. Or, how I long for you to be in them; as if he were to say: how I long for your salvation and participation in the visceral charity of Christ. Luke 1:78: *through the bowels of the mercy of God*, etc.; as if to say: because the power of love reaches to the depths and inmost parts of the heart. Or, I long that you be in the bowels of Jesus Christ, that is, that you love him intimately, so that you may also be loved by him; for in this consists the life of man. Then, when he says *and this I pray*, etc., he sets forth the prayer, and he desires three goods. First, as to the increase of interior charity. For interior affection is perfected through charity, and therefore for one who does not have charity, it should be desired that he have it; but for one who has it, that it be perfected. Hence he says *that charity*, etc. But for the increase of charity, God must be prayed to, because God alone works this in us. 2 Cor. 9:8: *And God is able to make all grace abound in you, that, always having all sufficiency in all things, you may abound unto every good work*, etc. And this it is necessary that we too ask, because Matt. 5:20: *unless your justice abound more than that of the Scribes and Pharisees, you shall not enter into the kingdom of heaven*. Second, as to the intellect. Hence he says *in all knowledge*. But does knowledge come from charity? Yes, because it is said in 1 John 2:27: *and as for you, let the anointing which you have received from him abide in you, and you have no need that any man teach you, but as his anointing teaches you concerning all things*, etc. Likewise, charity is the spirit, of which it is said in John 16:13: *when that spirit of truth shall come, he will teach you all*, etc. The reason for this is that whoever has a habit — if the habit is right, a right judgment follows from it concerning those things that pertain to that habit; but if it is corrupt, a false one. Just as, concerning venereal matters, the temperate man has good judgment, while the intemperate man does not, but a false one. But all things that are done by us are to be informed by charity, and therefore he who has charity has right judgment, also as to things knowable. And thus he says *in all knowledge*, namely by which he may recognize the truth and adhere firmly concerning those things that belong to faith. This is the knowledge of the saints, of which it is spoken in Wisdom 10:10. And as to things to be done, and thus he says *and in all sense*, which is the cognitive power concerning exterior objects. And it is proper to it that it immediately judges rightly concerning its proper sensible object. And therefore this name has been transferred to the interior judgment of reason; hence those are called "sensible" who have right judgment concerning things to be done. Wisdom 1:1: *have a sense of the Lord in goodness*, etc. Wisdom 6:16: *to think, then, upon her, is a consummated sense*, etc. But this sense ought to be not only considerative but also discretive between good and evil, and between good and better. Hence he adds *that you may approve*, etc. Note that charity perfects the sense so that it approves good things; but perfect charity, so that it approves better things. 1 Cor. 12:31: *be zealous for the better gifts*, etc.; and below, ch. 14: *follow after charity*, etc. And therefore he says *more excellent things*. Third, as to the effect. And first he sets forth immunity from evil; second, perfection in good. The first, in that he says *that you may be sincere*. For there is a twofold sin to be avoided: namely, that of interior corruption, by which a man is corrupted in himself, and this is excluded by sincerity. 1 Cor. 5:8: *in the unleavened bread of sincerity*, etc. The other is against one's neighbor, namely offense. And therefore he says *and without offense*. 1 Cor. 4:10: *be without offense to the Jews and the Gentiles, and to the Church of God, as I also*, etc. And 2 Cor. 6:3: *giving no offense to any man*, etc. *Unto the day of Christ Jesus*, that is, until the end of life. Matt. 24:13: *he who shall persevere unto the end, he shall be saved*. As to grace he says *filled with the fruit of justice*, so that the works of justice are, as it were, a fruit. Rom. 6:22: *you have your fruit unto sanctification*, etc. Or *the fruit of justice*, that is, the reward of justice, namely the crown. 2 Tim. 4:8: *as to the rest, there is laid up for me a crown of justice*, etc. Wisdom 4: *for the fruit of good labors is glorious*, etc. And this is had through Christ, because all things that we do are good through him. John 15:5: *without me you can do nothing*, etc. And these things are to be done for this end, namely unto the glory and praise of God, because from the works of the saints God is glorified, since others thereby break forth into the praise of God. Ps. 150:1: *praise the Lord in his saints*, etc. Jer. 33:9: *it shall be to me a name, and a joy, and a praise, and an exultation to all the nations of the earth, who shall hear of all the good things*, etc. Then, when he says *but I would have you know*, etc., he admonishes concerning things to come. And first he sets forth examples to be followed and to be avoided; second, he concludes with a moral admonition in ch. 4, at *therefore, my most beloved brethren*, etc. Concerning the first he does two things, for first he shows what things are to be imitated; second, what things are to be avoided, ch. 3, at *as for the rest*, etc. Likewise the first is divided into two, for first he puts himself forward for them to imitate; second, others, ch. 2, at *if there be therefore*, etc. Likewise the first into three, for first he sets forth as an example his own progress; second, the joy which he has from that progress, at *for what*, etc.; third, the fruit from his own progress, at *for I know*, etc. Likewise the first into two. First he sets forth the progress; second, the manner, at *so that my bonds*, etc. He says therefore: I have admonished you unto progress, and that you may have my progress as a pattern, I wish you to know, both the things that concern me — outwardly, because the tribulations, even though they were exterior, did not change me inwardly, but rather they turned out unto progress, since from them the faith preached made greater progress. 2 Cor. 1:6: *whether we be in tribulation, it is for your exhortation and salvation; or whether we be comforted, it is for your consolation*, etc. And he shows the progress. First as to himself; second as to others, at *so that the more*, etc. As to himself indeed it had been manifest that he suffered such things for Christ constantly, so that he was bound in chains, whence it is said *so that my bonds*, etc., which is glorious for Christ's sake. 1 Peter 4:15: *let none of you suffer as a murderer, or a thief, or a coveter of other men's goods; but if as a Christian, let him not be ashamed*, etc. *In every praetorium*, as in the court of Caesar, etc. But on the part of others, the faith was growing in common. Hence he says *so that the more*, etc. 1 Macc. ch. 4: concerning the elephants. Ecclus. 10:2: *according to the judge of the people, so also are his ministers*, etc. Prov. 18: *the just, like a confident lion, shall be without dread*, etc. Yet on the part of others there is diversity, because some spoke well, some ill. And those who spoke well, some did so out of general charity and some out of a special love for the apostle. And those who spoke ill, some did so out of general malice, some out of a special hatred toward the apostle. But as it seems to me, the apostle shows a twofold cause on account of which some were preaching. First, on account of envy. And therefore the apostle shows their depraved intention, saying *some indeed out of envy*, etc. James 3:16: *where jealousy and contention are, there is inconstancy, and every depraved work*. 1 Cor. 3:3: *since there is among you jealousy and contention, are you not carnal?* Second, on account of love of Christ and of the Gospel. Hence he says *some out of good*, etc. Ps. 150:20: *deal kindly, in good will*, etc. But the apostle adds, saying *but some out of charity*, namely that which produces good will, etc., because they preached in order to supply the deficiency of me as teacher. Then the apostle explains what he had said, stating that some preached not according to a sound intention, but out of contention. Their corrupt intention was manifest in two ways: in one way, that by preaching publicly, they might cause disturbance among the Gentile people against the apostle, over and above that which he already had. In the other way, because they believed that Paul, hearing them usurp the office committed to him, would be troubled, and thereby affliction would be added to one already afflicted.”

“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.”

“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 ἁγνως· 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.”

“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.”