Philippians 1:15

← Philippians 1:14 Philippians 1:16 →

Philippians 1:15 in Multiple Translations

Berean Standard Bible BSB

It is true that some preach Christ out of envy and rivalry, but others out of goodwill.

King James Version KJV

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

American Standard Version ASV

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

Bible in Basic English BBE

Though some are preaching Christ out of envy and competition, others do it out of a good heart:

Free Bible Version FBV

Yes, some speak out of jealousy and rivalry. However, there are those who speak from good motives.

Geneva Bible 1599 GNV

Some preache. Christ euen through enuie and strife, and some also of good will.

Young's Literal Translation YLT

Certain, indeed, even through envy and contention, and certain also through good-will, do preach the Christ;

World English Bible WEB

Some indeed preach Christ even out of envy and strife, and some also out of good will.

Noah Webster Bible WBS

Some indeed preach Christ even from envy and strife; and some also from good will.

Douay-Rheims 1899 DRV

Some indeed, even out of envy and contention; but some also for good will preach Christ.

Translation for Translators T4T

Some people proclaim the message about Christ as I do because they are happy with my work. They proclaim the message about Christ because they love me and because they know that God has placed me here to defend the message about Christ [CHI].

Plain English Version PEV

There are Christians here that think in a good way and they want to help me, so they tell people about Jesus. They love me, and they know that God let people put me in jail so that I can tell a lot more people the message about Jesus and show them that this message is true. But there are other Christians that are a bit jealous of me, and they think they can give me trouble while I’m in jail. They want other Christians to think that they are more important than me. So they tell people about Jesus Christ, and they hope they will get a lot of people to say they are great. They are thinking the wrong way. They only think about themselves.

Study Highlights

Key words in the translations above are automatically highlighted. Names of God and Jesus are marked in purple, the Holy Spirit in orange, divine action verbs are underlined, and repeated key words are highlighted in yellow.

Enable Study Highlights

God & Jesus

Holy Spirit

Divine Actions

Repeated Words

Berean Amplified Bible — Philippians 1:15

BAB

Word Study

Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.

Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

Philippians 1:15 Interlinear (Deep Study)

BIB

GRK τινες μεν και δια φθονον και εριν τινες δε και δι ευδοκιαν τον χριστον κηρυσσουσιν

τινες tis G5100 one Indef-NPM

μεν men G3303 on the other hand Particle

και kai G2532 and Conj

δια dia G1223 through/because of Prep

φθονον phthonos G5355 envy Noun-ASM

και kai G2532 and Conj

εριν eris G2054 quarrel Noun-ASF

τινες tis G5100 one Indef-NPM

δε de G1161 then Conj

και kai G2532 and Conj

δι dia G1223 through/because of Prep

ευδοκιαν eudokia G2107 goodwill Noun-ASF

τον ho G3588 the/this/who Art-ASM

χριστον Christos G5547 Christ Noun-ASM

κηρυσσουσιν kērussō G2784 to preach Verb-PAI-3P

Greek Word Study

Select any word above to explore its original meaning, root, and usage across Scripture.

Use ← → arrow keys to navigate between words.

Greek Word Reference — Philippians 1:15

τινες tis G5100 "one" Indef-NPM

This pronoun refers to a person or thing in a general sense, as seen in Luke 9:49 and John 11:1. It can mean someone, anyone, or anything. This term is often used to describe an unspecified individual or object.

Definition: τις, neut., τι, genitive, τινός, enclitic indefinite pron., related to interrog. τίς as πού, πως, ποτέ to ποῦ, πῶς, πότε. __I. As subst., __1. one, a certain one: Luk.9:49, Jhn.11:1, Act.5:25, al.; pl., τίνες, certain, some: Luk.13:1, Act.15:1, Rom.3:8, al. __2. someone, anyone, something, anything: Mat.12:29, Mrk.9:30, Luk.8:46, Jhn.2:25, Act.17:25, Rom.5:7, al.; = indef., one (French on), Mrk.8:4, Jhn.2:25, Rom.8:24, al.; pl., τινες, some, Mrk.14:4, al. __II. II. As adj., __1. a certain: Mat.18:12, Luk.1:5 8:27, Act.3:2, al.; with proper names, Mrk.15:21, Luk.23:26, al.; with genitive partit., Luk.7:19, al. __2. some: Mrk.16:[8], Jhn.5:14, Act.17:21 24:24, Heb.11:40, al. (AS)

Usage: Occurs in 490 NT verses. KJV: a (kind of), any (man, thing, thing at all), certain (thing), divers, he (every) man, one (X thing), ought, + partly, some (man, -body, - thing, -what), (+ that no-)thing, what(-soever), X wherewith, whom(-soever), whose(-soever) See also: 1 Corinthians 1:15; 2 Corinthians 12:17; 1 Peter 2:19.

μεν men G3303 "on the other hand" Particle

This word means 'on the other hand' and is often used to contrast ideas. It appears in the New Testament, like in John and Romans, to show a difference between two things. It's usually translated as 'even' or 'indeed'.

Definition: μέν, conjunctive particle (originally a form of μήν), usually related to a following δέ or other adversative conjunction, and distinguishing the word or clause with which it stands from that which follows. It is generally untranslatable and is not nearly so frequent in NT as in cl. Like δέ, it never stands first in a clause. __1. Answered by δέ or some other particle: μὲν . . . δέ, indeed . . . but, Mat.3:11, Luk.3:16, al.; with pronouns, ὃς μὲν . . . ὃς δέ, one . . . another, Mat.21:35, al.; pl., Php.1:16, 17; ὃ μὲν . . . ὃ δὲ . . . ὃ δέ, some . . . some . . . some, Mat.13:8; τοῦτο μὲν . . . τοῦτο δέ, partly . . . partly, Heb.10:33; μὲν . . . ἔπειτα, Jhn.11:6; μὲν . . . καί, Luk.8:5. __2. μέν solitarium, answered by no other particle: πρῶτον μέν (Bl., l.with), Rom.1:8 3:2, 1Co.11:18; μὲν οὖν in narrative, summing up what precedes or introducing something further (Bl., §78, 5), so then, rather, nay rather: Luk.11:28 (WH, μενοῦν), Act.1:6 9:31, al.; μὲν οὖν γε (Php.3:8, WH): see: μενοῦνγε. (AS)

Usage: Occurs in 194 NT verses. KJV: even, indeed, so, some, truly, verily See also: 1 Corinthians 1:12; Hebrews 3:5; 1 Peter 1:20.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

δια dia G1223 "through/because of" Prep

Means through or because of, like in Matthew 2:12 where the wise men left by another route. It shows cause or occasion, as in 1 Corinthians 3:15, being saved through fire. It can also describe a state or condition, like in Romans.

Definition: διά (before a vowel δ᾽, exc. Rom.8:10, 2Co.5:7, and in (Proper name)s; Tdf., Pr., 94), prep. with genitive, accusative, as in cl.; __1. with genitive, through; __(i) of Place, after verbs of motion or action: Mat.2:12 12:43, Mrk.2:23, Luk.4:30, Jhn.4:4, 2Co.11:33, al.; σώζεσθαι (διας-) δ. πυρός, ὕδατος, 1Co.3:15, 1Pe.3:20; βλέπειν δ. ἐσόπτρου, 1Co.13:12; metaphorically, of a state or condition: Rom.14:20, 2Co.2:4 5:7, 10; δ. γράμματος, ἀκροβυστίας (Lft., Notes, 263, 279), Rom.2:27 4:11; δι ̓ὑπομενῆς, Rom.8:25. __(ii) Of Time; __(a) during which: Mat.26:61, Mrk.14:58, Luk.5:5; δ. παντὸς τοῦ ζῆν, Heb.2:15; δ. παντός (διαπαντός in Mrk.5:5, Luk.24:53), always, continually, Mat.18:10, Act.2:25" (LXX) 10:2 24:16, Rom.11:10" (LXX), 2Th.3:16, Heb.9:6 13:15. __(b) within which: Act.1:3; δ. νυκτός, Act.5:19 16:9 17:10 23:31; __(with) after which (Field, Notes, 20; Abbott, JG, 255f.): Mrk.2:1, Act.24:17, Gal.2:1. __(iii) Of the Means or Instrument; __(1) of the efficient cause (regarded also as the instrument): of God, Rom.11:36, 1Co.1:9, Gal.4:7, Heb.2:10 7:21; of Christ, Rom.1:8 5:1, 17, 1Co.15:21, 1Pe.4:11, al.; δ. τ. ὑμῶν δεήσεως, Rom.1:12, 2Co.1:4, Gal.4:23, al.; __(2) of the agent, instrument or means; __(a) with genitive of person(s), Mat.11:2, Luk.1:70, Jhn.1:17, Act.1:16, Rom.2:16, 1Co.1:21, Eph.1:5, Heb.2:14, Rev.1:1, al.; ὑπὸ τ. κυρίου δ. τ. προφήτου (δ. τ. κυρίου, 1Th.4:2 (M, Th., in l.); Lft., Rev., 121f.), Mat.1:22 2:15, Rom.1:2; δ. ἐπιστολῆς ὡς δ. ἡμῶν (Field, Notes, 202), 2Th.2:2; δ. Σ. (NTD, 22), 1Pe.5:12; __(b) with genitive of thing(s) (where often the simple dative is used in cl.; Jannaris, Gr., 375), Jhn.11:4, Act.5:12; δ. τ. πίστεως, Rom.3:30; δ. λόγου θεοῦ, 1Pe.1:23; δ. παραβολῆς, Luk.8:4; δουλεύειν δ. τ. ἀγάπης, Gal.5:13; δ. ἐπαγγελίας, Gal.3:18, __2. C. accusative; __(i) rarely, as with genitive, through (Hom), δ. μέσον Σαμαρίας (ICC, in l.; Bl., §42, 1; Robertson, Gr., 581), Luk.17:11. __(ii) by reason of, because of, for the sake of; __(a) with accusative of person(s) (M, Pr., 105), Mrk.2:27, Jhn.6:57 11:42, Rom.8:20; __(b) with accusative of thing(s), δ. φθόνον, Mat.27:18, Mrk.15:10; δ. φόβον, Jhn.7:13 20:19; δ. ἀγάπην, Eph.2:4; δ. τοῦτο, freq., for this cause, therefore, Mat.6:25, Mrk.6:14, Luk.11:49, Jhn.6:65, al.; id. before ὅτι, Jhn.5:16 10:17, al.; δ. τί, why, Mat.9:11, 14 Mrk.2:18, Jhn.7:45, al.; δ. τό, with inf., Mrk.5:4, Luk.9:7, Jas.4:2. __3. In composition, __(1) through, as in διαβαίνω; __(2) of separation, asunder, as in διασπάω; __(3) of distribution, abroad, as in διαγγέλλω; __(4) of transition, as διαλλάσσω; __(5) of "perfective" action (M, Pr., 112f., 115f.), as διαφύγω, διακαθαρίζω. (AS)

Usage: Occurs in 603 NT verses. KJV: after, always, among, at, to avoid, because of (that), briefly, by, for (cause) … fore, from, in, by occasion of, of, by reason of, for sake, that, thereby, therefore, X though, through(-out), to, wherefore, with (-in) See also: 1 Corinthians 1:1; 2 Corinthians 8:8; 1 Peter 1:3.

φθονον phthonos G5355 "envy" Noun-ASM

Envy or jealousy, feeling spiteful towards someone, as mentioned in Romans 1:29 and Galatians 5:21.

Definition: φθόνος, -ου, ὁ [in LXX: Wis.2:24 6:23, 1Ma.8:16, 3Ma.6:7 * ;] envy: Rom.1:29, Gal.5:21, 1Ti.6:4, Tit.3:3, 1Pe.2:1; διὰ φθόνον, Mat.27:18, Mrk.15:10, Php.1:15; πρὸς φθόνον ἐπιποθεῖ τ. πνεῦμα (on the meaning, see R, txt., mg. 1, 2; Hort, Ja., 93 f.), Jas.4:5.† (AS)

Usage: Occurs in 9 NT verses. KJV: envy See also: 1 Peter 2:1; Mark 15:10; James 4:5.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

εριν eris G2054 "quarrel" Noun-ASF

A quarrel or strife, as seen in Romans 1:29 and 1 Corinthians 3:3. This means a dispute or argument between people, often involving loud and angry words.

Definition: ἔρις, -ιδος accusative, ἔριν (on the declension, see B1., § 8, 3; WH, App., 157), ἡ, [in LXX: Psa.139:20, Sir.28:11 40:5, 9 * ;] strife, wrangling, contention: Rom.1:29 13:13, 1Co.3:3, 2Co.12:20, Gal.5:20, Php.1:15, 1Ti.6:4, Tit.3:9; pl. (see: ἐριθία), Rom.13:13, WH, mg., 1Co.1:11, Ga, l.with, WH, mg.† (AS)

Usage: Occurs in 9 NT verses. KJV: contention, debate, strife, variance See also: 1 Corinthians 1:11; Galatians 5:20; Romans 1:29.

τινες tis G5100 "one" Indef-NPM

δε de G1161 "then" Conj

This is a conjunction that means and, but, or then, used to connect ideas like in Matthew 1:2 and 2 Corinthians 6:15.

Definition: δέ (before vowels δ᾽; on the general neglect of the elision in NT, see WH, App., 146; Tdf., Pr., 96), post-positive conjunctive particle; __1. copulative, but, in the next place, and, now (Abbott, JG, 104): Mat.1:2ff., 2Co.6:15, 16, 2Pe.1:5-7; in repetition for emphasis, Rom.3:21, 22, 9:30, 1Co.2:6, Gal.2:2, Php.2:8; in transition to something new, Mat.1:18, 2:19, Luk.13:1, Jhn.7:14, Act.6:1, Rom.8:28, 1Co.7:1 8:1, al.; in explanatory parenthesis or addition, Jhn.3:19, Rom.5:8, 1Co.1:12, Eph.2:4, 5:32, al.; ὡς δέ, Jhn.2:9; καὶ . . . δέ, but also, Mat.10:18, Luk.1:76, Jhn.6:51, Rom.11:23, al.; καὶ ἐὰν δέ, yea even if, Jhn.8:16. __2. Adversative, but, on the other hand, prop., answering to a foregoing μέν (which see), and distinguishing a word or clause from one preceding (in NT most frequently without μέν; Bl., §77, 12): ἐὰν δέ, Mat.6:14, 23, al.; ἐγὼ (σὺ, etc.) δέ, Mat.5:22, 6:6, Mrk.8:29, al.; ὁ δέ, αὐτὸς δέ, Mrk.1:45, Luk.4:40, al.; after a negation, Mat.6:19, 20, Rom.3:4, 1Th.5:21, al. (AS)

Usage: Occurs in 2552 NT verses. KJV: also, and, but, moreover, now (often unexpressed in English) See also: 1 Corinthians 1:10; 1 Corinthians 12:9; 1 Peter 1:7.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

δι dia G1223 "through/because of" Prep

ευδοκιαν eudokia G2107 "goodwill" Noun-ASF

Goodwill is about satisfaction and kindness, as in God's good pleasure in Matthew 11:26 and Luke 10:21.

Definition: εὐδοκία, -ας, ἡ (εὐδοκέω, which see), [in LXX: Psa.5:12, al. (רָצוֹן), frequently in Sir; in Inscr. (I.G., 5960), LXX, and NT = εὐδόκησις (Died.) ;] good pleasure, good-will, satisfaction, approval: Mat.11:26, Luk.10:21, Rom.10:1, Eph.1:5, 9, Php.1:15 2:13; with genitive obj., 2Th.1:11 (see Milligan, in l); ἐν ἀνθρώποις εὐδοκία, Rec., R, mg., WH, mg. (see Field, Notes, 48 f.), Luk.2:14; -ας, Lk, l.with, R, txt., WH, txt. (see ICC, in l; WH, App., in l).† (AS)

Usage: Occurs in 9 NT verses. KJV: desire, good pleasure (will), X seem good See also: 2 Thessalonians 1:11; Luke 10:21; Romans 10:1.

τον ho G3588 "the/this/who" Art-ASM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

χριστον Christos G5547 "Christ" Noun-ASM

Christ means anointed, referring to Jesus as the Messiah, as seen in Luke 2:11 and John 1:41.

Definition: χριστός (Χρ-), -ή, -όν (χρίω), [in LXX for מָשִׁיחַ and cogn. forms ;] __1. 1. as adj., __(a) of things, anointing, to be used as ointment (Æsch., Eur., al.; τ. ἔλαιον τὸ χ., Lev.21:10); __(b) of persons, anointed (ὁ ἰερεὺς ὁ χ., Lev.4:5; οἱ χ. ἰευρεῖς, 2Ma.1:10): ὁ χ. τοῦ κυρίου or Θεοῦ (1Ki.2:10, Psa.2:2, al.), of the Messiah (Aram., מְשִׁיחָא; cf. Dalman, Words, 289 ff.), Luk.2:11, 26 Jhn.1:41, Act.2:36 4:26, al. __2. As subst., ὁ Χριστός, the Messiah, the Christ: Mat.2:4, Mrk.8:29, Luk.2:11, Jhn.1:20, Act.2:31, Rom.7:4, al.; Ἰησοῦς, Mrk.1:1, Jhn.1:17, Act.2:38, al.; Χ. Ἰησοῦς, Mat.1:18, WH, mg. Act.5:42, Rom.6:3, al.; Χ. κύριος, Luk.2:11; Ἰησοῦς Χ. ὁ κύριος, Act.15:26, Rom.1:7, al. (AS)

Usage: Occurs in 525 NT verses. KJV: Christ See also: 1 Corinthians 1:1; 1 Timothy 1:1; 1 Peter 1:1.

κηρυσσουσιν kērussō G2784 "to preach" Verb-PAI-3P

To preach means to proclaim or herald a message, especially the gospel. It is used in Mark 1:45 and Luke 4:18-19 to describe Jesus' ministry of proclaiming God's truth. This preaching is a public declaration of God's message.

Definition: κηρύσσω [in LXX chiefly for קָרָא ;] to be a herald, to proclaim: Mrk.1:45 7:36, Luk.4:18-19" (LXX) (but see Field, Notes, 174) Luk.8:39, Rom.2:21, 1Co.9:27, Gal.5:11, al.; in NT, chiefly of the proclamation of the Gospel, to proclaim, preach: τὸ εὐαγέλιον, Mat.4:23 9:35 24:14 26:13, Mrk.1:14 13:10 14:9 16:15, Gal.2:2, Col.1:23, 1Th.2:9; before εἰς, Mrk.1:39 13:10, Luk.4:44, 1Th.2:9; ἵνα, Mrk.6:12; with inf.. Rom.2:21; κ. Χριστόν, Ἰησοῦν, Act.8:5 9:20 19:13, 1Co.1:23 15:12, 2Co.1:19 11:4, Php.1:15; 1Ti.3:16 (cf. προ-κηρύσσω) (AS)

Usage: Occurs in 60 NT verses. KJV: preacher(-er), proclaim, publish See also: 1 Corinthians 1:23; Luke 24:47; 1 Peter 3:19.

Study Notes — Philippians 1:15

Show Verse Quote Highlights

Context
Cross References
Philippians 1:15 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Philippians 1:15
Jamieson-Fausset-Brown on Philippians 1:15
Matthew Poole's Commentary on Philippians 1:15
Trapp's Commentary on Philippians 1:15
Ellicott's Commentary on Philippians 1:15
Adam Clarke's Commentary on Philippians 1:15
Cambridge Bible on Philippians 1:15
Barnes' Notes on Philippians 1:15
Whedon's Commentary on Philippians 1:15
Sermons on Philippians 1:15

Context — Paul’s Trials Advance the Gospel

13As a result, it has become clear throughout the whole palace guard and to everyone else that I am in chains for Christ. 14And most of the brothers, confident in the Lord by my chains, now dare more greatly to speak the word without fear.

15It is true that some preach Christ out of envy and rivalry, but others out of goodwill.

16The latter do so in love, knowing that I am appointed for the defense of the gospel. 17The former, however, preach Christ out of selfish ambition, not sincerely, supposing that they can add to the distress of my chains.

Cross References

	Reference	Text (BSB)
1	Romans 16:17–18	Now I urge you, brothers, to watch out for those who create divisions and obstacles that are contrary to the teaching you have learned. Turn away from them. For such people are not serving our Lord Christ, but their own appetites. By smooth talk and flattery they deceive the hearts of the naive.
2	Philippians 2:3	Do nothing out of selfish ambition or empty pride, but in humility consider others more important than yourselves.
3	2 Corinthians 11:13	For such men are false apostles, deceitful workers, masquerading as apostles of Christ.
4	2 Corinthians 4:5	For we do not proclaim ourselves, but Jesus Christ as Lord, and ourselves as your servants for Jesus’ sake.
5	1 Peter 5:2–4	Be shepherds of God’s flock that is among you, watching over them not out of compulsion, but because it is God’s will; not out of greed, but out of eagerness; not lording it over those entrusted to you, but being examples to the flock. And when the Chief Shepherd appears, you will receive the crown of glory that will never fade away.
6	1 Corinthians 3:3–4	for you are still worldly. For since there is jealousy and dissension among you, are you not worldly? Are you not walking in the way of man? For when one of you says, “I follow Paul,” and another, “I follow Apollos,” are you not mere men?
7	Philippians 1:16–18	The latter do so in love, knowing that I am appointed for the defense of the gospel. The former, however, preach Christ out of selfish ambition, not sincerely, supposing that they can add to the distress of my chains. What then is the issue? Just this: that in every way, whether by false motives or true, Christ is preached. And in this I rejoice. Yes, and I will continue to rejoice,
8	Matthew 23:5	All their deeds are done for men to see. They broaden their phylacteries and lengthen their tassels.
9	2 Corinthians 1:19	For the Son of God, Jesus Christ, who was proclaimed among you by me and Silvanus and Timothy, was not “Yes” and “No,” but in Him it has always been “Yes.”
10	Acts 5:42	Every day, in the temple courts and from house to house, they did not stop teaching and proclaiming the good news that Jesus is the Christ.

Philippians 1:15 Summary

[This verse reminds us that not everyone who talks about Jesus does so for the right reasons. Some people may preach about Jesus out of envy or rivalry, while others do so out of love and a genuine desire to help others know Him. As we consider our own motivations for sharing the gospel, we can look to verses like 1 Corinthians 13:1-3 for guidance on what it means to act in love. By praying for a pure heart and a spirit of love, we can ensure that our actions are driven by goodwill, just like those who preach Christ out of a desire to see others come to know Jesus, as seen in Philippians 1:16.]

Frequently Asked Questions

What motivates some people to preach about Jesus?

According to Philippians 1:15, some preach Christ out of envy and rivalry, while others do so out of goodwill, as seen in the contrast between those who preach with selfish ambition and those who preach in love, as mentioned in Philippians 1:17 and Philippians 1:16 respectively.

Is it possible for people to preach the gospel with wrong motives?

Yes, as Philippians 1:15 and Philippians 1:17 indicate, some people preach Christ out of selfish ambition, not sincerely, which is also warned against in Matthew 7:15-20 and 2 Corinthians 11:13-15.

How can we discern the motives of those who preach the gospel?

We can look at their actions and the fruit of their ministry, as Jesus taught in Matthew 7:15-20, and also consider whether they preach in love and with a genuine concern for the well-being of others, as seen in Philippians 1:16.

What is the importance of preaching the gospel with the right motives?

Preaching the gospel with the right motives is crucial, as it reflects the character of God and the heart of the gospel, which is rooted in love and a desire to see people come to know Jesus, as seen in John 3:16 and 1 Corinthians 13:1-3.

Reflection Questions

What are my motivations for sharing the gospel with others, and how can I ensure that my heart is pure and my actions are driven by love?
How can I discern whether someone is preaching the gospel with wrong motives, and what should I do if I suspect that they are?
What does it mean to preach the gospel 'out of goodwill', and how can I cultivate a spirit of goodwill in my own life and ministry?
In what ways can I support and encourage those who are preaching the gospel with the right motives, and how can I pray for them?

Gill's Exposition on Philippians 1:15

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

Jamieson-Fausset-Brown on Philippians 1:15

Some indeed preach Christ even of envy and strife; and some also of good will: 'Some indeed are preaching Christ even for [ dia (G1223): on account of: to gratify] envy; i:e., to carry out the envy

Matthew Poole's Commentary on Philippians 1:15

He doth here tacitly answer an exception which might be made; It were better some of them were silent, than preach so boldly as to procure him hatred, and lessen his reputation; 1. By granting there was somewhat in the allegation, yet it did not conclude against this, that his suffering was advantageous to promote the gospel. 2. By distinguishing of those who were hollow-hearted and false, from an envious principle, designing to disparage this excellent person, who having done much in the lesser Asia and Greece, did now, in the head city of the world, when in prison, also gain proselytes, courtiers and others, for the receiving of Christ; and those were sincere and true-hearted brethren, joining with him in the cause of Christ, and assisting him from true love to Christ, and him his apostle, to get the truth of Christianity entertained in the love of it. The former were evil works, both as to their principle and end, ; the latter acted sincerely in both respects, .

Trapp's Commentary on Philippians 1:15

15 Some indeed preach Christ even of envy and strife; and some also of good will: Ver. 15. Some indeed preach Christ] Such self-seekers there are today not a few. Two things make a good Christian, good actions and good aims. Though a good aim doth not make a bad action good, as we see in Uzzah, yet a bad aim makes a good action bad, as in these preachers. They preached Christ, so did the devil, who yet was silenced by Christ, Mark 1:24-25.

Ellicott's Commentary on Philippians 1:15

(15) Of envy and strife.—Explained below as of “contention,” or, more properly (as in Philippians 2:3, and in Romans 2:8; 2 Corinthians 12:20; Galatians 5:20), of factiousness, or “party spirit.” It seems impossible to doubt that this refers to the Judaising party, St. Paul’s old antagonists. The whole tenor of the Epistle to the Romans shows how strong a Judaic element there was in Roman Christianity. Even in approaching Rome, we may gather from Acts 28:15, that the Apostle had felt doubtful of his reception there by the Church. His formal renunciation of the obstinate Jews, and proclamation that the Gentiles would hear what they had rejected, might excite against him not only the unbelieving Jews, but the Jewish and still more the Judaising Christians. The party “of Cephas” and the party “of Paul” might be placed in strong antagonism more easily than even at Corinth.

Adam Clarke's Commentary on Philippians 1:15

Verse 15. 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, c. and no doubt endeavoured 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.

Cambridge Bible on Philippians 1:15

15. Some indeed] Here he refers to members of that Judaistic party, or school, within the Church, which followed him with persistent opposition, especially since the crisis (Acts 15) when a decisive victory over their main principle was obtained by St Paul in the Church-council at Jerusalem. Their distinctive idea was that while the Gospel was the goal of the Mosaic institutions, those institutions were to be permanently, and for each individual convert, the fence or hedge of the Gospel. Only through personal entrance into the covenant of circumcision could the man attain the blessings of the covenant of baptism. Such a tenet would not necessarily preclude, in its teacher, a true belief in and proclamation of the Person and the central Work of the true Christ, however much it might (as it did, in the course of history) tend to a lowered and distorted view even of His Person (see further, Appendix D.). St Paul was thus able to rejoice in the work of these preachers, so far as it was a true conveyance to Pagan hearers at Rome of the primary Fact of the Gospel—Jesus Christ. The same Apostle who warns the Galatian and Philippian (Philippians 3:2) Christians against the distinctive teaching of this school, as a teaching pregnant with spiritual disaster, can here without inconsistency rejoice in the thought of their undistinctive teaching among non-Christians at Rome.For allusions to the same class of opponents see Acts 15:1-31; Acts 20:30 (perhaps), Acts 21:20-25; and particularly the Ep. to the Galatians at large. The passages in which St Paul asserts his authority with special emphasis, as against an implied opposition, or again asserts his truthfulness as against implied personal charges, very probably point in the same direction.Not that the Judaizer of the Pharisaic type was his only adversary within the Church. He had also, very probably, to face an opposition of a “libertine” type, a distortion of his own doctrine of free grace (Romans 6:1, &c., and below, Philippians 3:18-19); and again an opposition of the mystic, or gnostic, type, in which Jewish elements of observance were blent with an alien theosophy and angelology (see the Ep. to the Colossians). But ch. Philippians 3:1-9 fixes the reference here to Christians of the type of Act 15:1.even of envy] A mournful paradox, but abundantly verifiable.—Render (or paraphrase) here, some actually for envy and strife, while others as truly for goodwill.good will] The Greek word, eudokia, in N.T. usually means “good pleasure,” in the sense of choice of what is “good” in the chooser’s eyes. See Matthew 11:26; Luke 10:21; Ephesians 1:5; Ephesians 1:9; below, Philippians 2:13. But in the few remaining passages the idea of benevolence appears; Luke 2:14; Romans 10:1; and perhaps 2 Thessalonians 1:11. Both meanings appear in the use of the word in the LXX, and in Ecclesiasticus. There it often denotes the favour of God; Heb. râtsôn. The idea here is strictly cognate; what in a lord is the goodwill of favour is in a servant the goodwill of loyalty.D. . (Ch.

Barnes' Notes on Philippians 1:15

Some indeed preach Christ even of envy and strife - What was the ground of this “envy and strife” the apostle does not mention.

Whedon's Commentary on Philippians 1:15

15. Some indeed preach—The next three verses show a painful contrast between two classes of Christian preachers at Rome.

Sermons on Philippians 1:15

	Sermon	Description
	Living a Life of Sacrifice by Francis Chan	This sermon emphasizes the importance of living a life of boldness and courage rooted in the spirit of power, love, and self-control that God has given believers. It highlights the
	Mr. Valiant-for-Truth by Ernest C. Reisinger	In this sermon, the speaker discusses the importance of understanding and embracing the doctrines of grace. He addresses young preachers and attendees of a conference who may encou
	To What Should We Be Loyal by William MacDonald	William MacDonald emphasizes that loyalty should not be to any denomination or group of Christians, as no group is perfect. Instead, our loyalty must be to the Lord and the princip
	Completely Dedicated to Christ: Are We? by A.W. Tozer	In this sermon on Envy, the preacher delves into the destructive nature of envy, describing it as a feeling of discontent and resentment towards others' possessions or qualities. E
	Commendation in the Face of Condemnation by A.W. Tozer	A.W. Tozer discusses the challenges faced by the Apostle Paul as he defends his apostolic authority against detractors in Corinth who questioned his legitimacy and integrity. Despi
	Adam's Conversion by Major Ian Thomas	In this sermon, the preacher describes the human spirit as a royal residence created by God. The human personality, consisting of the mind, emotion, and will, is compared to a musi
	Adam's Conversion - the Fall of Man by Major Ian Thomas	In this sermon, the preacher describes the human spirit as a royal residence created by God. The human personality, consisting of the mind, emotion, and will, is compared to a musi