No Shield for Heretics

This article appeared in the November 1972 edition of the "Christian Courier", edited by Wayne Jackson and published by the Church of Christ in Stockton, California. Mr. Jackson wrote this article as well.

Of all the congregations established by the great apostle Paul, the church at Philippi held a special place in his heart (Philippians 1:7). Philippi was the first citadel of Christianity on European soil, commencing with the conversion of Lydia, the jailer, and their respective households (Acts 16:12-40). From the very first day of its existence until Paul's imprisonment in Rome some ten years later, the Philippian brethren had supported Paul in his gospel labors (Acts 16:15, Philippians 1:5). It is not remarkable therefore, that the apostle would write, "I long after you all in the tender mercies of Christ Jesus" (Philippians 1:8).

From his Roman confinement Paul wrote to the Philippians endeavoring to encourage them to bear up under the persecution to which they were being subjected. He emphasizes that his own tribulations in Rome have really worked toward the advancement of the gospel (1:12) and observing his indomitable spirit, many saints in Rome became "more abundantly bold to speak the word of God without fear" (1:14).

Not all brethren in Rome however, were favorably disposed toward Paul. Rather than being his companions in the gospel, some considered themselves Paul's competitors. The apostle says they were preaching Christ of "envy and strife"; they proclaimed the Savior of "faction, not sincerely, thinking to raise up affliction" for the imprisoned Paul (1:15, 17). But in spite of their hateful disposition, the tremendous apostle to the Gentiles rejoices that Christ is being preached, regardless of the motivating spirit.

R. C. H. Lenski points out that these verses were used by some in the early centuries of the church as a shield for heretics. Chrysostom and others vigorously protested such a misapplication of this text. A similar wresting of this passage is not unknown even in our own times. It is occasionally alleged that we ought to rejoice at the preaching of a Billy Graham, Oral Roberts or David Wilderson, for even though they preach some error, at least Christ is being proclaimed and for that much we ought to be thankful. The Philippian text (1:15, 17, 18) is then cited to substantiate the point. That such is a butchery of these verses is readily apparent upon examination.

Preaching Christ

Paul rejoices that Christ is preached. But what does the expression "preaching Christ" indicate in Bible parlance? The New Testament makes it clear that to preach Christ is to proclaim His will, His doctrine with its facts, commandments and promises among men. A few examples will suffice to establish the point. (1) In Athens Paul proclaimed Christ, and such proclamation entailed obedience to the word of the Lord (Acts 17:3, 30). (2) The evangelist Philip went to Samaria and "proclaimed unto them the Christ." That such included the preaching of Heaven's ordinances is evidenced by the fact that "the multitudes gave heed with one accord unto the things that were spoken by Philip" (Acts 8:5-6). And again, when Philip "preached Jesus" to the Ethiopian eunuch, he stressed gospel obedience, for the nobleman was constrained to ask, "Behold, here is water; what doth hinder me to be baptized?" (Acts 8:35-36). In II Corinthians 11:4 Paul plainly equates the preaching of a "different gospel" with preaching "another Christ" i.e., a perverted gospel is a misrepresentation of Jesus of Nazareth.

It is thus clear that the group mentioned in Philippians 1:15 was not advocating false doctrine; Paul would never have rejoiced in that (Cf. Galatians 1:6-8 where gospel-perverters are severely condemned). No, Paul's opponents in Rome preached Christ, His doctrine. It is their motives that are censured. They are characterized as follows: (1) They preach Christ of envy and strife; they were envious of Paul's success and hence sought to be his rivals. (2) They preached "of faction." The Greek term indicates what one does solely out of self-interest. (3) They preach "not sincerely" i.e. "not purely, but with mixed motives." (4) Their teaching was pretentious, meaning their real purpose was disguised.

All of these indictments are against their disposition, not the doctrine they preached. These verses therefore, cannot be used as a cloak for false teachers, either within the church or out of it, without a most deceitful handling of the Word of God.