Ap – Paul’s Critics 1: 15-20

Paul’s Critics
1: 15-20

Paul’s critics DIG: Who were Paul’s critics? From verses 15-16 what possible motives might they have for preaching? What did Paul think about them? Was he jealous? What did he conclude? What was Paul’s ultimate goal for his ministry?

REFLECT: How do you tell the difference between true and false preachers or teachers? Do you care if someone is communicating the true Gospel out of selfish ambition rather than pure motives? What is the ultimate goal in your life?

It is the Gospel that saves, not the preacher.

One of the critical themes of this letter is humility. This theme reaches a zenith in Chapter 2 where Paul gives us the example of Yeshua and the humility that led Him to death on a Roman cross. In verses 15 and 16, the apostle contrasts those who share the Good News of Messiah out of selfish-ambition and for their own fame with those who share the Gospel humbly. He is not criticizing their message like he did the Judaizers (see Galatians, to see link click Aj – No Other Gospel); but rather, their spirit of self-ambition. Paul even commends the word of Yeshua that was being delivered, even if done by unworthy messengers (1:18a).⁴¹

It is true that some preach Messiah out of envy and strife, but others out of good will (1:15 NIV). Like the Lord during His earthly ministry, Paul had more than his share of critics, most of them from the Jewish and pagan religious establishments. The Church soon came to have critics within its own ranks who maligned their leaders, more often than not those who were the most godly and effective. The apostle’s critics in Philippi were not heretics like the Judaizers, but were biblically on solid ground. They preached and taught the true Gospel of Yeshua Messiah. Nor were they false apostles, deceitful workers, disguising themselves as apostles of Messiah (Second Corinthians 11:13), or part of those who demanded Gentile circumcision for salvation mentioned later in the present letter (3:2).

As John MacArthur relates in his commentary on Philippians, envy (Greek: phthonos) is the desire to deprive others of what is rightfully theirs. It was because of envy that the Jewish multitude (Matthew 27:18) and the Sadducees handed Yeshua over to Pilate for crucifixion. Envy, wishing others did not have what they have, is closely related to jealousy, which is wishing to have what someone else possesses. From the context, it seems likely that the apostle’s critics were both envious and jealous of the apostle. They envied Paul’s giftedness, his blessings, his intellect, his effectiveness in ministry, and, perhaps especially, his being highly respected and beloved by the Philippians. As a result, like all those motivated by envy and jealousy, they considered the apostle to be a threat to their own influence in the church.

Strife (Greek: eris) refers to contention, especially with a spirit of hostility. As it is used here, it is frequently associated with envy and jealousy, as well as with other sinful passions, such as greed and malice. Envy leads to competition, hostility, and conflict. Paul’s purpose in confronting this issue was not to gain sympathy for himself, much less to retaliate against his critics. He was rather pointing out that faithfulness in ministry includes right motives as well as right doctrine. There have always been those whose service in the Church is to a large degree motivated by a desire to make a name for themselves. That makes them resentful of those who are respected and whose ministries are fruitful. They inevitably breed envy and strife and therefore do great harm to the congregations of God. Exactly what was being said about the apostles to hurt him and destroy his reputation is not revealed. But because the charges were false, the details are not important.⁴²

Unlike Paul’s critics, the latter (those of good will) preached Messiah out of love. In context, those believers motivated by good will doubtless loved the Lord and each other but the emphasis here is on their love for the apostle. They cared deeply for him and were concerned for his personal welfare as well as for the impact of his ministry. From their perspective, the Gospel itself was on trial.⁴³ Only a few years earlier, in his first letter to the bickering and divisive church in Corinth, he wrote: If I speak with the tongues of angels, but do not have love, I have become a noisy gong or a clanging cymbal. If I have the gift of prophecy, and know all mysteries and all knowledge; and if I have faith, so as to remove mountains, but do not have love, I am nothing. And if I give all my possessions to feed the poor, and if I surrender my body to be burned, but do not have love, it prophets me nothing . . . Now faith, hope, love, live by these three, but the greatest of these is love (First Corinthians 13:1-3 and 13).

Those believers knew that Paul was divinely appointed for the defense of the Gospel (1:16 NKJV), and were grateful for his faithful obedience to that call – an obedience that had brought them such rich spiritual blessings. Yeshua had declared to the apostle on the road to Damascus that he was to carry [His] name before Gentile nations and kings and the sons of Isra’el (Acts 9:15; cf. Galatians 1:15-16; Ephesians 3:6-7). His imprisonment in Rome was neither an accident of fate nor primarily the decision of men, not even of Paul’s decision to appeal to Caesar (Acts 25:11). Above all else, it was an integral part of his divine mission to defend the Gospel. And in this case, he was destined to do so in Rome.

The former (Paul’s critics) proclaim Messiah out of selfish ambition rather than from pure motives (1:17a Greek). Selfish ambition did not originally have a bad connotation, but simply referred to working for hire. Eventually, however, it acquired the meaning of looking out solely for one’s own interests, regardless of the consequences to others. It was used by career professionals who ruthlessly tried to claw their way to the top of their fields anyway they could, and by politicians who sought office at any expense. Not only did the apostles’ critics not preach from pure motives, even worse, they thought that they could stir up trouble for him while he was in chains (1:17b Greek). They exhibited incredible cruelty born of jealousy, using the apostle’s imprisonment to discredit him and to promote themselves.⁴⁴

But, in the final analysis, Paul concluded that it didn’t matter. Whether their motives are false or genuine, the message of Messiah is being preached either way. And because of this I rejoice (1:18 Greek). Paul here doesn’t excuse those who share the Good News for impure motives but focuses on the sharing of the Good News. Where there is a false presentation of the Gospel, he would speak out forcefully, as he did with the Judaizers. But here, the message is right, even though the messenger has the wrong motives. Nevertheless, Paul rejoiced that the Word of God was being preached. It is the Gospel that saves, not the preacher. The insincere evangelist is storing up for himself judgment, but those who have come to Yeshua Messiah because of his words have entered eternal life (see the commentary on The Life of Christ Ms – The Eternal Security of the Believer).⁴⁵

Yes, and I will continue to rejoice, for I know that this will work out for my deliverance (Greek: soteria, which is commonly rendered salvation) (1:19a Greek). The apostle quotes directly from the Septuagint (The Greek translation of the TaNaKh), citing Job’s reply to Zophar: Indeed, this might work out for my deliverance (13:16a). Some therefore believe Paul was referring to his deliverance from sin and death through faith in Yeshua Messiah. The idea then would be that he was confident in his eternal security. Others take this deliverance to refer to his vindication before Caesar and his consequent release from prison and deliverance from execution. The primary deliverance of which he was speaking could not have been from execution, however, because in verse 20 he qualifies his expectation by saying: whether by life or death. In any case, Paul knew that his present circumstances were temporary. One way or another, by life or death, he would be delivered from them. However, verses 21-25 indicate his confident anticipation that he would live. His salvation would be perfected when he was ushered into his Lord’s presence (1:23). Again, like Job, he could declare: As for me, I know that my Redeemer lives, and at last He will take His stand on the earth. Even after my skin is destroyed, yet from my flesh I shall see God (Job 19:25-26).

Through your prayers (1:19b Greek). Paul believed in the limitless sovereignty of ADONAI and had perfect confidence that God’s Word would be fulfilled and His purpose carried out. He also knew that God’s sovereign plan includes the prayers of His people. He especially appreciated the prayers of the beloved congregation at Philippi and he expressed to them his deepest convictions and personal longings. Before Paul visited the church at Rome, he had appealed to those believers: Now I urge you, brothers, by our Lord Yeshua Messiah and by the love of the Spirit, to strive together with me in your prayers to God for me (Romans 15:30). Nothing is more encouraging to those in ministry than to know that fellow believers are holding them up before the Lord in prayer.

And the help I get from the Spirit of Yeshua Messiah (1:19c Greek). The Word of God, the prayers of believers, and the power of the Ruach Ha’Kodesh always work together for the benefit of the servants of God. Yeshua promised: I will ask the Father, and He will give you another Helper, that He may be with you forever; that is the Spirit of Truth, whom the world cannot receive, because it does not see Him or know Him, but you know Him because He lives with you and will be in you (John 14:16-17; cf. 15:26; Mark 13:11; Luke 12:12; Romans 8:9). The Spirit helps believers to pray. When we are weak and do not know how to pray as we should . . . the Spirit Himself intercedes for us with groanings too deep for words (Romans 8:26). The Spirit is the source of our power: You will receive power when the Ruach Ha’Kodesh has come upon you (Acts 1:8). And the Spirit produces in the believer’s life an abundant harvest of spiritual fruit: love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control (Galatians 5:22-23).

For I fully expect and hope that I will never be put to shame (1:20a NIV). Paul was certain that, in the eyes of ADONAI, he would never truly be put to shame, whether before Caesar, the world, or the Church. Ultimately, he would be vindicated. The apostle expressed his supreme joy when he wrote that, with all boldness, now, as always, Messiah will be exalted in my body. Knowing that the believer’s body is the temple of the Ruach Ha’Kodesh (First Corinthians 6:19), he had presented his body as a living and holy sacrifice, acceptable to God, which [was his] spiritual service of worship (Romans 12:1). Whether by life or by death (1:20b Greek). Paul was not certain what the Lord’s plan was for him, whether he would continue to serve Him through his life and ministry or through the final praise of death. To the elders from Ephesus, who met him near Miletus, Paul declared: I do not consider my life of any account as dear to myself, so that I may finish my course and the ministry which I have received from the Lord Yeshua, to testify solemnly of the Gospel of the grace of God (Acts 20:24). Either way he would be victorious and Messiah would be glorified.⁴⁶

What is your ultimate goal in life, your eager expectation and hope? Paul expressed his supreme goal – to promote the glory of Yeshua, whatever the cost or benefit to himself – in order to wet the Philippians and our appetites for the same heart-satisfying aim. He was not setting himself apart from the rest of us as some ascetic monk, to be admired from a distance by people whose devotion didn’t match his. Rather, he wanted to make us all feel his thrill at the privilege of glorifying Messiah. This privilege, and nothing less, is what you and I were made for. Asaf, the author of Psalm 73 once envied those who enjoyed attractive, but fleeting rewards. But when ADONAI brought him to his senses, he realized that nothing could compare to the priceless treasure he already possessed: Whom have I in heaven but You? On earth there is none I desire besides You. My flesh and my heart may fail, but God is the strength of my heart and my portion forever (73:25-26).

Just as the heavens declare the glory of God (Psalm 19:1) and the trees clap their hands and sing for joy before ADONAI at His coming (Isaiah 55:12 and Psalm 96:12-13), so we, who bear the very image of the Creator, are designed to be the praise of His glory (Ephesians 1: 12 and 14). So a question begs for an answer: What passion fills your thoughts in your waking hours and sleepless night? Are you pursuing academic achievement, career success, health and fitness, a fulfilling marriage, respectful and accomplished children, financial stability, popularity, or community recognition? These are all good goals, but none is big enough to be your ultimate goal, the goal for which your Creator designed you. Now, they might be consistent with His sovereign design for you, but if your sights are set no higher than these earthbound accomplishments, sooner or later your hopes will be dashed.

Or, to use Paul’s other way of speaking, from what evil, above all, do you need salvation? Do you long to escape poverty, illness, abuse, injustice, violence, loneliness, failure, obscurity, or shame? Any sane person would want to escape such miseries. Yet no sane person would expect a life free of pain and adversity in this world. Yeshua Himself said: In this world you will have trouble (John 16:33b). ADONAI has not promised complete deliverance from the world’s woes short of Messiah’s return at the end of history. On that great day, when the Savior for whom we wait appears from heaven, not only will He transform our lowly body to be like His glorious body (3:20-21), but He will also create a new heaven and a new earth, from which every form of evil and misery will be defeated (Revelation 21:1-4). In the meanwhile, the salvation that YHVH gives now is the deliverance from selfish ambition. And God’s grace will free you, too, enabling you to embrace the ultimate goal that was Paul’s eager expectation and hope, and that gave him confident joy in the face of an uncertain future: seeing Messiah glorified through you, whether through life or death, plenty or want, health or disease, admiration or rejection. Don’t settle for less than the best!⁴⁷

Dear heavenly Father, praise You for making an eternal home in heaven for me where I will live with You forever! Critics may complain, but I can be full of joy and feel secure when my hope is in You. Critics may complain, but the inheritance of the promised Ruach Ha’Kodesh as a seal of ownership is so great that it silences their weak voices. What a joy and a comfort it is, to know that what the critics say does not matter. What You say matters for all eternity! You have promised to prepare a wonderful eternal home for those who love You. Thank You for the strength of Your steadfast love that satisfies and is greater than the voice of any critic. Since Your lovingkindness is better than life, my lips will praise You. So I will bless You as long as I live. In Your name I lift up my hands. My soul is satisfied with fat and oil, so my mouth praises You with joyful lips (Psalm 63:3-5). In Messiah Yeshua’s holy Name and power of His resurrection. Amen