Philippians 2:19

phi 2:19Phi 2:22, "ye know the proof of him . . . that . . . he hath served with me," implies that Timothy had been long with Paul at Philippi; Accordingly, in the history (Act 16:1-4; Act 17:10, Act 17:14), we find them setting out together from Derbe in Lycaonia, and together again at Berea in Macedonia, near the conclusion of Paul's missionary journey: an undesigned coincidence between the Epistle and history, a mark of genuineness [PALEY]. From Phi 2:19-30, it appears Epaphroditus was to set out at once to allay the anxiety of the Philippians on his account, and at the same time bearing the Epistle; Timothy was to follow after the apostle's liberation was decided, when they could arrange their plans more definitely as to where Timothy should, on his return with tidings from Philippi, meet Paul, who was designing by a wider circuit, and slower progress, to reach that city. Paul's reason for sending Timothy so soon after having heard of the Philippians from Epaphroditus was that they were now suffering persecutions (Phi 1:28-30); and besides, Epaphroditus' delay through sickness on his journey to Rome from Philippi, made the tidings he brought to be of less recent date than Paul desired. Paul himself also hoped to visit them shortly.

But I trust--Yet my death is by no means certain; yea, "I hope (Greek) in the Lord (that is, by the Lord's help)"

unto you--literally, "for you," that is, to your satisfaction, not merely motion, to you.

I also--that not only you "may be of good courage" (so Greek) on hearing of me (Phi 2:23), but "I also, when I know your state."

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

But I trust in the Lord Jesus; diverting from his former exhortation, the more to comfort them, he expresseth his good hope (which in respect of the object we translate trust) in the Lord Jesus, exalted above every name, that he would be pleased, some way or other, to afford him such liberty, notwithstanding his restraint.

To send Timotheus shortly unto you; that he should, within a little while after the arrival of Epaphroditus, now upon his return, despatch Timothy to them.

That I also may be of good comfort; not for their further benevolence, but for the composing of their spirits, and settling of their affairs, which to him, solicitous of their souls’ welfare, (as in a like case for others, 1Th 2:19, with 1Th 3:5), would be great satisfaction.

When I know your state; when he should be certainly acquainted how things went with them; who might justly expect his sympathy, Rom 12:15; 1Co 12:26; 2Co 11:28,29.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Php_2:19-30

I trust in the Lord Jesus to send Timotheus shortly

Christian friendship

I.

Is founded in the faith of Christ.

II. Concerns itself for the state of others.

III. Is unselfish.

IV. Is proved by faithful service.

V. Survives difficulties.

VI. Abounds in want, sickness, sorrow.

VII. Ferrets its sorrow in the joy of others.

VIII. Can sacrifice life itself. (J. Lyth, D. D.)

Christian mutual happiness

The solicitude of the apostle was evinced--

I. By what he hopes to do.

1. To send Timothy.

(1) That he may carry good news to them.

(2) That he may be of spiritual profit to them.

(3) That he may bring back tidings from them.

2. To visit them himself. This is contingent

(1) upon the Lords will;

(2) upon his release from imprisonment.

II. By what he has already done in sending Epaphroditus to them. Paul sent them their own messenger.

1. A man of the highest worth.

2. For his (Epaphroditus) improvement: he had been sick, and greatly longed to see them.

3. For their joy at his return with tidings of a mission successfully accomplished (and as the bearer of this Epistle).

4. For his (Pauls) own comfort therein.

III. And by what he hopes will be their conduct toward Epaphroditus.

1. To receive him in the Lord with all gladness.

2. To hold him in reputation, i.e., honour him.

3. Because his accomplished mission showed him to be worthy of all.

IV. Five reflections.

1. Well wishers are to be determined and judged by their ability to perform.

2. We ought to think of the comfort of others as well as of our own.

3. Faithful ministers are worthy of esteem and honour, and especially missionaries.

4. A self-sacrificing spirit is the highest and loveliest trait of character that man can reach and possess.

5. Epaphroditus, through the loveliness of his character (he had not been misnamed), his courage, consistency, zeal, and unselfishness, in six verses of an epistle (his only mention) acquires an immortality of fame that a Caesar might covet. Goodness is true greatness, and exalts its possessor to the stars. (L. O. Thompson.)

Paul, Timothy, and Epaphroditus

I. Paul is the chief figure in the group.

1. lie is a prisoner, hoping and strongly expecting to be free, but not so sure whether his liberty will lead him out again on earth or usher him into heaven. Still his hope is that before long he will be with his friends. Meantime has come a messenger from Philippi with help and messages of affection. He desires not simply to send an acknowledgment--any messenger could take that--but to send some one who would help them in the highest sense.

2. Here in Rome are a number of persons who in general capability are quite equal to the service, and we can imagine the question put to them as they came to Sauls lodging--Will you go to Philippi? It is of great consequence that evils should be checked and that spiritual knowledge and strength should be increased. Will you go? No, says one. The journey is hard and perilous, and success uncertain. No, says another. Not that I have any fear, but I prefer Rome. I can be as useful here as at Philippi. No, says a third. I prefer home. And so the chain is heavier on Pauls wrist, as he writes, All seek their own, etc.

3. This, then, is the dark group we have to look at first. They are unnamed, happily. The term all, is limited to those who were asked, and it is a verdict not on character but; in relation to one point of duty. But the failure was a great one. It cannot be a light thing for a Christian to thus shrink from duty, and to fall by our own choice from the highest and best service. Each of us has some Philippi. It may be some ordinary place or plain service, but whatever tests purity of motive and strength of principle is as great as an apostolic mission. The essence of New Testament teaching is life in Christ and for men. To the uttermost He saves; to the uttermost we are to serve.

II. Here is Timothy; he will go. There is no man minded like him. He is Pauls other self. You go into a gallery of pictures, and they are all good in some way; but perhaps out of many hundreds only two or three approach the highest mark. So every Christian has the light of God on him, but how few shine with unwavering lustre: ready for every call of duty. Some lines in this picture are worthy of note.

1. Timothy has grown into this perfectness from his youth. No moral excellence is achieved suddenly. If you want to be a good soldier of Jesus Christ you must enter the service early. If you want to be fit for anything to which God may call you, begin at once and work your way up. When you are ready the call will come.

2. Another line is obedience. A good many years have passed since Paul found him at Derbe, but he has been serving all the time. No doubt before now he has been master to many, but he has never ceased to be a servant. Leave it to others to command, speculate, dispute in the gospel, or even to rest in it and enjoy it. A nobler and more fruitful use is to serve in it.

3. Another line is sonship. This relation is more than once referred to. I have no man who will naturally, i.e., as a birthright.

III. The third figure is Epaphroditus, pastor of the Philippian Church, bearer of a precious gift, brother, companion, fellow soldier.

1. He gave himself to the work in Rome with such eagerness that his health was undermined. The apostle could smite a sorcerer and heal the father of Publius, but he could not raise up a dear fellow labourer. Miracle power was for public uses, not private satisfactions. Those who preach the cross must bear it.

2. At length, after many fears and prayers, danger passes away. With convalescence came homesickness and a desire to relieve the anxiety of friends. Conclusion: We have been in good company. Imagination may depict the scene in Pauls chamber; but revelation has given us the moral portraiture.

The lessons we may learn in such society are--

1. The importance of a sincere and thorough self-denial in the Christian character.

2. The exceeding beauty of a consecrated life.

3. The use and value of suffering. (A. Raleigh, D. D.)

The mission of Timothy

exhibits--

I. The missionary principle.

1. Trust in Christ.

2. A concern for the condition of others.

II. The kind of agency to be employed.

1. Earnest.

2. Unselfish.

3. Tried.

III. The course of action to be pursued.

1. Prompt.

2. Wise.

3. Believing.

4. Persevering. (J. Lyth, D. D.)

Christian intercourse

I. Is sanctified by faith.

II. Sweetened by faith.

III. Replete with comfort. (J. Lyth, D. D.)

The value of a true comforter

Happy is the man who has that in his soul which acts upon the dejected as April airs upon violet roots. Gifts from the hand are silver and gold, but the heart gives that which neither silver nor gold can buy. To be full of goodness, full of cheerfulness, full of sympathy, full of helpful hope, causes a man to carry blessings of which he is himself as unconscious as a lamp is of its own shining. Such a one moves on human life as stars move on dark seas to bewildered mariners; as the sun wheels, bringing all the seasons with him from the south. (H. W. Beecher.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Php 2:19-21. But I trust in the Lord, &c. — Though I should not be surprised if my work and testimony as an apostle should end in martyrdom, yet I do not immediately expect such an event, but trust that the Lord will effect such a deliverance for me, as that, not needing Timotheus so much here, I may be able to send him shortly to you, that, whatever my condition may be here, I also, or I yet, may be of good comfort, may be refreshed, when I know from him your state — That is, your steadfastness in the faith, and your love to one another. For I have no man — Namely, none now with me; like-minded — Ισοψυχον, alike disposed, or equally affectionate, with him in all respects; particularly in love to you; who will naturally care for your state — With such genuine tenderness and concern, even as nature teacheth men to care for their children as themselves. It appears from Act 27:1, as Macknight observes, that Aristarchus and Luke accompanied the apostle to Rome. And, during his confinement there, other faithful assistants came to him, who, we have reason to think, were equally well disposed with Timothy to take care of the Philippians’ affairs. We must, therefore, suppose that at the time the apostle wrote this, these faithful teachers were not in Rome, having probably left that city for a time on some business. For all but Timotheus seek their own things; namely, their case, safety, pleasure, or profit. Amazing! in that golden age of the church, could St. Paul thoroughly approve of one only among all the labourers that were with him, of which it appears, from Php 1:14; Php 1:17, there were many? And how many do we think can now approve themselves to God? And not the things which are Jesus Christ’s — Not having his interest so affectionately at heart as not to neglect it in some degree at least, out of regard to their own secular welfare. They who seek the things of Jesus Christ, will sadly experience what the apostle here says: they will find few helpers like- minded with themselves, willing, naked, to follow a naked master.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

IV. THE APOSTLE’S PLANS, Php_2:19-30.

1. The sending of Timothy, Php_2:19-24.

19. But I trust in the Lord—Looking for an escape from the present danger, he hoped, through God’s permission, to soon send Timothy to them, who, from personal observation, would be able on his return to Rome to report their true condition, which would be to him a source of great comfort, as the news of himself in this epistle would be to them.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

CRITICAL AND EXPLANATORY NOTES

Php_2:20. No man likeminded.—A.V. margin, “so dear unto me,” evidently because the same word is used in Psa_55:13. “Likeminded” with whom? “With me,” says Meyer, that is, “having the same tender feeling towards you as I have.” Who will naturally care.—Not of necessity, nor grudgingly.

Php_2:21. All seek their own.—Interpret how we will, this is a bitter sentence. We are apt to be severe on those who have other engagements when we feel our need of friends.

Php_2:22. Ye know the proof.—The character that shows itself under strain or testing (Act_16:1; Act_17:14; Act_19:22; Act_20:3-4). As a son with the father.—R.V. “as a child serveth.” The older man and the younger had slaved for the gospel; as for some dear object of desire a father and his son may be seen at work together.

Php_2:24. I trust in the Lord that I also myself shall come shortly.—The apostle, in personal matters, is on the same footing with the most obscure Christian. When his friends forsake him he must bear it with what fortitude he can. When darkness surrounds him he must wait God’s time—no prophecy lifts the veil.

MAIN HOMILETICS OF THE PARAGRAPH.—Php_2:19-24

A Projected Christian Mission—

I. Prompted by anxiety to promote the spiritual welfare of the Church.—“But I trust in the Lord Jesus to send Timotheus shortly unto you, that I also may be of good comfort, when I know your state” (Php_2:19). We have already gathered, from our study of this epistle thus far, that the apostle was solicitous about the spiritual state of the Philippian Church; and this visit of Timothy was preparatory to his own coming to see them. He turns from the sadder side of his own likely martyrdom to the more hopeful prospect of once more being in their midst. The true minister of Christ can never forget his people, whether present among them or absent; and his principal anxiety is to know that they are growing in grace and Christian usefulness. He seeks to keep in touch with them by letters or personal messengers, and the theme of his communications will be based on their mutual interest in the cause of Christ. His movements and wishes concerning them are all based on the will of Christ.

II. Committed to a trustworthy messenger.—

1. A messenger in genuine sympathy with the anxiety of the sender. “For I have no man likeminded, who will naturally care for your state” (Php_2:20). Timothy is of such a nature, has a soul so like my own, that when he comes among you he will manifest a true regard for your best interests. This choice evangelist was a native of Lycaonia, in the centre of Asia Minor. Faithfully and lovingly taught by his mother, a pious Jewess, to long and look for the Messiah promised to the fathers, he was led, on Paul’s first visit to these regions, to recognise in Jesus of Nazareth the great Deliverer and to accept Him as his Saviour. On the apostle’s second visit, four or five years afterwards, finding Timothy highly commended by the Christians of the district, he took him as his companion, to give such aid in missionary work as a young man could, and to be trained for full efficiency as a preacher of the cross. From that time onward we find him in constant connection with the apostle, either as his companion or as carrying on some special ministerial work which Paul had entrusted to him. His close fellowship with the apostle gave him opportunites of becoming familiar with the great reading themes of the gospel, and with the high aims and motives with which his teacher was constantly animated.

2. A messenger free from a self-seeking spirit.—“For all seek their own, not the things which are Jesus Christ’s” (Php_2:21). Among the other members of the Church likely to be entrusted with such a mission there was no one like Timothy—so devoted, so whole-hearted, so unselfish. The early Church was not less free from imperfections than the modern Church; the self-seeking spirit is as permanent as human nature. When a certain bishop was asked by an acquaintance what was the best body of divinity, he did not scruple to answer, “That which can help a man to keep a coach and six horses.”

3. A messenger whose fidelity has been tested.—“But ye know the proof of him, that, as a son with the father, he hath served with me in the gospel” (Php_2:22). Paul does not say that Timothy served him—though that was true—but served with him in the gospel, showing filial affection and willing obedience. The simplicity and unselfishness, the mellow Christian wisdom, the patience and gentleness of the apostle, fitted in with a charming meekness, unselfishness, and affectionateness in his young friend. The apostle watched with joy the maturing grace of his beloved companion and fellow-labourer; and Timothy was thankful to God for giving him such a friend. The courage and fidelity of the young evangelist had been tried in times of difficulty, and of this the apostle and the Philippians had had many proofs. The Church was therefore ready to welcome him with confidence and respect. The minister should be faithful to the gospel at all times. Oliver Millard, an earnest and popular preacher of the reign of Louis XI., attacked the vices of the court in his sermons, and did not spare the king himself, who, taking offence, sent the priest word that if he did not change his tone he would have him thrown into the Seine. “The king,” replied Oliver, “is the master to do what he pleases; but tell him that I shall reach paradise by water sooner than he will by post-horses.” This bold answer at once amused and intimidated the king, for he let the preacher continue to preach as he pleased and what he pleased.

III. To be followed by a hoped-for personal visit.—“Him therefore I hope to send presently, so soon as I shall see how it will go with me. But I trust in the Lord that I also myself shall come shortly” (Php_2:23-24). Until his own fate is determined, the apostle seems desirous to keep Timothy with him; but as soon as he learned the issue, he would despatch his trusty messenger to Philippi, and cherished the hope of coming himself. Whatever the result may be, martyrdom or liberty, the apostle calmly and firmly trusts in the Lord.

Lessons.—

1. The good are ever devising plans for the benefit of others.

2. An earnest spirit inspires others to holy toil.

3. The best virtues are strengthened by Christian work.

GERM NOTES ON THE VERSES

Php_2:19-24. Ministerial Anxiety for the Welfare of the Church.—

1. The crosses and comforts of a Christian, endued with a truly public spirit, depend not so much upon those things which concern himself, as those which are of public concern to Jesus Christ and His Church. 2. A minister imitates the apostles in watching over their flock when the state of souls is the object of his care, and when the care arises, not from constraint, but from love to the party cared for.

3. Our own things and the things of Christ are often in two contrary balances.

4. The calling of the ministry is a service, and ministers are servants of Christ, for the Church, and not lords over their faith.—Fergusson.

Php_2:21. The Life of Christ the only True Idea of Self-devotion.—A refined selfishness is one of the worst antagonists of the Church of Christ.

I. It may consist with all the Church requires as a condition to communion in her fullest privileges.

II. But it extinguishes all that ever produced any great work in Christ’s service.

III. The secret of that stupendous self-devotion which saints in all ages have manifested is—they set up the life of Christ before them.

IV. The customs of life and all the current maxims and unwritten laws of society maintain so tyrannous a hold even over good minds that high and generous tempers are chilled into inaction.—H. E. Manning.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

IV. SECTION THIRD

The conduct of the companions and assistants of the Apostle

( Php_2:19-30)

Timothy and his approaching mission to them

(Php_2:19-24)

19But I trust [hope]9 in the Lord Jesus to send Timothy shortly unto you, that I also may be of good comfort, when I know your state. 20For I have no man like minded, who will naturally [sincerely] care for your state. 21For all seek their own, not the things which are Jesus Christ’s. 22But ye know the proof of him, that as a son [child] with the [a] father, he hath served with me in [for] the gospel. 23Him therefore I hope to send presently [immediately]10 so soon as I shall see11 how it will go with me. 24But I trust in the Lord that I also myself shall come shortly.

EXEGETICAL AND CRITICAL

Php_2:19. But I hope (ἐλπίζω δέ) in spite of the martyrdom, (σπενδέσθαι, Php_2:17) which he apprehends. He regards a favorable result as possible, but only because he hopes in the Lord Jesus (ἐν κυρίῳ Ἰησοῦ) who is the ground of his hope (1Co_15:19), so that he is confident of being able to dispense with Timothy, and to send him shortly to them (Τιμόθεον ταχέως πέμψαι ὑμῖν). This also took place, since the second epistle was written to him after this. Ταχέως is limited by Php_2:23. The simple dative ὑμῖν is stronger than πρὸς ὑμᾶς, not merely equivalent (Van Hengel), for the latter is only local, while the former marks his longing for the Philippians—their attachment to each other.—That I also may be of good comfort, gives the purpose (ἵνα) of the mission; κἀγώ, found only here, refers to the effect of the letter in allaying the anxiety of the church concerning Paul, who also needed the same alleviation with respect to them (εὐψυχῶ, also found only here), for the church is exposed to many dangers (Php_1:27-30; Php_3:1-21; Php_4:2).—When I know your state. Γνούς indicates definite knowledge, the object of which is τὰ περὶ ὑμῶν. He needs and expects to receive through Timothy good news as well as certain information. He ascribes special importance to Timothy’s communications, for not only had Epaphroditus been a long time away from Philippi (Php_2:25-30), but he wished also to learn the effect of this present letter, and Timothy understood him perfectly, and was aware of all that concerned and interested the Apostle.

Php_2:20. For I have no man like-minded, οὐδένα γὰρ ἔχω ἰσόψυχιν. [The comparison here is between Timothy and other persons, not between him and Paul; since the object of the remark clearly is to state why the Apostle sends Timothy rather than any one else.—H.]. This last reason alone he makes prominent, and hence unfolds it still further.—Who will sincerely care for your state. Ὅστις describes the character of Timothy: such a one as that, etc., and ἰσόψυχος (found only in this place in the New Testament), referring through ἔχω to the Apostle, is more closely defined in its mode of action, entirely like φίλος ἴσος τῇ ψυχῇ μου (Deu_13:6). Γνησίως marks the uprightness and purity, the freedom from false, self-seeking arts, by which he will show his solicitude for them (τὰ περὶ ὑμῶν μεριμνήσει) when he comes. The sympathy with which he will enter into their relations and circumstances (τὰ περὶ ὑμῶν, not τὰ ὑμῶν, 2Co_12:14), your estate, your possessions. [The verb is future with reference to the concern for them which Timothy would manifest on his arrival among them.—H.]

Php_2:21. For all (οἱ πάντες γάρ) answers to οὐδένα. The article merely denotes a limitation. Those only are referred to who, from their situation being in the Apostle’s immediate circle at the time, would be compared with the like-minded (ἰσόψυχος) Timothy.—Seek their own, not the things which are Jesus Christ’s (τὰ ἑαυτῶν ζητοῦσιν, οὐ τὰ Χριστοῦ Ἰησοῦ), hence do not act sincerely (γνησίωζ.) Comp. Php_2:4. We are not to think of the hardships of the journey to which they preferred their own comfort (the Greeks), or that οἱ πάντες is equivalent to “many,” “the most” (Grotius, et al.), or that they are Philippensibus cogniti (Van Hengel), or that the word ‘more’ is to be understood with ζητεῖν, (Erasmus), although self-seeking has its gradations. No reference is made to those designated in Php_1:15; Php_1:17. It would not have occurred to Paul to send any of them. Those spoken of in Php_1:14, might be of the number. Of those mentioned in Col_4:10-14; Philem. Php_2:24, Demas probably is the only one who was with him. This view seems to be confirmed by the fact that the Apostle cannot send Timothy away immediately (Php_2:19; Php_2:23).

Php_2:22. But ye know the proof of him (τὴν δὲ δοκιμὴν αὐτοῦ γινώσκετε). Timothy was indeed known to the Philippians, and had been with them (Act_16:1; Act_16:13; Act_17:14); hence the verb is indicative, not imperative (Vulg., cognoscite). On δοκιμήν, indoles spectata, see Rom_5:4; 2Co_2:9; 2Co_9:13.—The proof consists in this: That as a child with a father, he hath served with me, ὅτι ὡς πατρὶ τέκνον σὺν ἐμοὶ ἐδούλευσεν. Instead of saying simply ἐμοί, he proceeds with σὺν ἐμοί in a variatio structuræ (Winer’s Gram., pp. 422, 577), in order to indicate that he is speaking of a service shared with himself, which is more nearly defined by the additional clause: for the gospel (εἰς εὐαγγέλιον), its advancement, (comp. Php_1:5).

Php_2:23. [By μέν here Paul opposes his sending of Timothy to his own coming as he hopes (δέ, next verse).—Οὖν, therefore, since the Apostle would be thus relieved (εὐψυχῶ, Php_2:19), and Timothy (τοῦτον) had such qualifications for the service. Both grounds of the inference should be recognized.—H]. What follows here defines more closely the ταχέως in Php_2:19. [The “shortly,” “speedily” there, is relative with reference to the result of the crisis of which he now speaks as near at hand.—H].—Him therefore I hope to send immediately, (τοῦτον μὲν οὖν ε̇λπίζω πέμψαι). Τοῦτον sums up the characteristics mentioned in Php_2:20; Php_2:22.—So coon as I shall see how it will go with me, (ὡς ἄν ἀφίδω τὰ περὶ ἐμέ). For the form ἀφίδω instead of ἀπίδώ, see Winer’s Gram. p. 45. It is like ἀφελπίζοντες in Luk_6:35. The verb, according to its signification, points to the distance (prospicere), to see forward to the issue; it indicates his tender anxiety to send Timothy as soon as possible. Ὡς, as, in point of time, and with ἀν, as soon as ever his relations change, or there is a definite prospect of the issue, one or the other of them will come.—Ἐξαυτῆς sc. ὥρας (Act_10:33; Act_11:11; Act_21:32; Act_23:30), emphatic limitation of πέμψαι. [He would send Timothy at once on being able to make him the bearer of good tidings. As Lightfoot remarks ὡς ἄν. … ἐξαυτῆς is=at once when.—H.]

Php_2:24. But I trust in the Lord (πέποιθα δὲ ἐν κυρίῳ). Δέ answers to μέν in Php_2:23. Although he hopes he will be able to send Timothy, yet he has confidence in the Lord (Php_2:19): That I also myself shall come shortly (ὅτι καὶ αὐτὸς ταχέως ἐλεύσομαι); thus not merely Timothy, but he himself will come to them. Comp. Php_1:25-26; Philem. Php_2:22. [The Apostle expects not only to be set at liberty as Timothy will be sent to inform them, but to be able to use his own liberty for the purpose of coming to them.—H.] Here also there is an alternative, a presentiment of death and a hope of freedom, a wavering between martyrdom and a restored, free activity.

DOCTRINAL AND ETHICAL

1. Friends should maintain fellowship with each other even when they are far apart in body. This is essential to the true welfare of each.

2. Letters and messengers are the means of communication, but in each case truth is our ultimate reliance as in personal intercourse, and this is found in its full extent only where there is a deep interest in the cause of Christ, and where selfishness does not reign.

3. Greater than the sorrow for weak and false brethren should be the joy over one true friend.

4. Even the apostolic church and the apostles had to suffer from the selfishness which hindered their complete prosperity: perfection is not reached at the beginning but only at the end.

5. Hope and confidence are to be based only upon the Lord, and are justifiable even in time of trouble, even when our hopes are not realized in the form that we expected, when indeed the future is shaped for us in exact opposition to our ideas.

HOMILETICAL AND PRACTICAL

Where love for the brethren is founded on faith in the Lord—the basis of true fellowship—there will a lively hope in Him as the Ruler of the world manifest itself, giving confidence that the course of events shall result in the welfare of the church and of the individual. We see this illustrated in the case of Paul imprisoned at Rome, who, though of a melancholy, choleric temperament, was always hopeful. Candor in judging persons and things is as great as it is rare. It is based on perfect purity. Even the subtlest selfishness pales before it. A teacher in the church, a minister of the word of Christ, has especially to guard himself from selfishness, both in its most refined and its noblest forms.—Hope in the Lord, and hope all that thy heart desires, if it find pleasure in the Lord, but reckon not upon thy heart or thy hope.

Starke:—Not our own, not our humors, not our desires, but what is Christ’s will, the advancement of His kingdom, must we seek as paramount in ourselves and in others, if we would be saved.—Since there is so many ‘a slip between the cup and the lip,’ we ought to speak cautiously of future events, saying: l hope so, if God will, etc. See Jam_4:13 ff.

Schleiermacher:—All special love of one person for another, so far as it is truly brotherly, must be purely Christian.

Menken:—Such a man as Paul, in his holy, heavenly disposition, in the quiet, true greatness of his character, in the earnestness, purity and majesty of his life, his willing and his working, could not have many equals.

Heubner:—True friendship is rare; for a friendship such as makes two hearts one, requires not merely a similarity of certain general principles in duty and religion, but a similarity of inclinations, sentiments, and of essential principles. No one has more false friends than Jesus. Thus how rare, even among Christ’s servants, is an entirely pure, unselfish mind! The coarsely selfish serve their belly, Mammon; the more refined their honor, their system, their school.

Footnotes:

[9]Php_2:19. [Our English Version often confuses the renderings of ἐλπίζω and πέποιθα with each other. See the notes on Philem. Php_2:23, p. 23 (Lange’s Series).—H.].

[10]Php_2:23. [“Presently,” by an old English usages “immediately,” as in 1Sa_2:16; Mat_26:53. See Eastwood and Weight’s Bible Word Book, p. 38. This change in the meaning of the English word conceals from the reader the relation in which “shortly” (ταχέως) in Php_2:19, and “immediately” here (ἐξαυτῆς) stand to each other.—H.].

[11]Ibid. [On the form ἀφίδω, see the Exegetical Notes below.—H.].

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

Philippians

PAUL AND TIMOTHY

Php 2:19-24 {R.V.}.

Like all great men Paul had a wonderful power of attaching followers to himself. The mass of the planet draws in small aerolites which catch fire as they pass through its atmosphere. There is no more beautiful page in the history of the early Church than the story of Paul and his companions. They gathered round him with such devotion, and followed him with such love. They were not small men. Luke and Aquila were among them, and they would have been prominent in most companies, but gladly took a place second to Paul. He impressed his own personality and his type of teaching on his followers as Luther did on his, and as many another great teacher has done.

Among all these Timothy seems to have held a special place. Paul first found him on his second journey either at Derbe or Lystra. His mother, Eunice, was already a believer, his father a Greek. Timothy seems to have been converted on Paul’s first visit, for on his second he was already a disciple well reported of, and Paul more than once calls him his ‘son in the faith.’ He seems to have come in to take John Mark’s place as the Apostle’s ‘minister,’ and from that time to have been usually Paul’s trusted attendant. We hear of him as with the Apostle on his first visit to Philippi, and to have gone with him to Thessalonica and Beroea, but then to have been parted until Corinth. Thence Paul went quickly up to Jerusalem and back to Antioch, from which he set out again to visit the churches, and made a special stay in Ephesus. While there he planned a visit to Macedonia and Achaia, in preparation for one to Jerusalem, and finally to Rome. So he sent Timothy and Erastus on ahead to Macedonia, which would of course include Philippi. After that visit to Macedonia and Greece Paul returned to Philippi, from which he sailed with Timothy in his company. He was probably with him all the way to Rome, and we find him mentioned as sharer in the imprisonment both here and in Colossians.

The references made to him point to a very sweet, good, pure and gracious character without much strength, needing to be stayed and stiffened by the stronger character, but full of sympathy, unselfish disregard of self, and consecrated love to Christ. He had been surrounded with a hallowed atmosphere from his youth, and ‘from a child had known the holy Scriptures,’ and ‘prophecies’ like fluttering doves had gone before on him. He had ‘often infirmities’ and ‘tears.’ He needed to be roused to ‘stir up the gift that was in him,’ and braced up ‘not to be ashamed,’ but to fight against the disabling ‘spirit of fear,’ and to be ‘strong in the grace that is in Christ Jesus.’

The bond between these two was evidently very close, and the Apostle felt something of a paternal interest in the very weakness of character which was in such contrast to his own strength, and which obviously dreaded the discouragement which was likely to be produced by his own martyrdom. This favourite companion he will now send to his favourite church. The verses of our text express that intention, and give us a glimpse into the Apostle’s thoughts and feelings in his imprisonment.

I. The prisoner’s longing and hope.

The first point which strikes us in this self-revelation of Paul’s is his conscious uncertainty as to his future. In the previous chapter {ver. 25} he is confident that he will live. In the verses immediately preceding our text he faces the possibility of death. Here he recognises the uncertainty but still ‘trusts’ that he will be liberated, but yet he does not know ‘how it may go with’ him. We think of him in his lodging sometimes hoping and sometimes doubting. He had a tyrant’s caprice to depend on, and knew how a moment’s whim might end all. Surely his way of bearing that suspense was very noteworthy and noble. It is difficult to keep a calm heart, and still more difficult to keep on steadily at work, when any moment might bring the victor’s axe. Suspense almost enforces idleness, but Paul crowded these moments of his prison time with letters, and Ephesians, Philippians, Colossians, and Philemon are the fruits for which we are indebted to a period which would have been to many men a reason for throwing aside all work.

How calmly too he speaks of the uncertain issue! Surely never was the possibility of death more quietly spoken of than in ‘so soon as I shall see how it will go with me.’ That means--’as soon as my fate is decided, be it what it may, I will send Timothy to tell you.’ What a calm pulse he must have had! There is no attitudinising here, all is perfectly simple and natural. Can we look, do we habitually look, into the uncertain future with such a temper--accepting all that may be in its grey mists, and feeling that our task is to fill the present with strenuous loving service, leaving tomorrow with all its alternatives, even that tremendous one of life and death, to Him who will shape it to a perfect end?

We note, further, the purpose of Paul’s love. It is beautiful to see how he yearns over these Philippians and feels that his joy will be increased when he hears from them. He is sure, as he believes, to hear good, and news which will be a comfort. Among the souls whom he bore on his heart were many in the Macedonian city, and a word from them would be like ‘cold water to a thirsty soul.’

What a noble suppression of self; how deep and strong the tie that bound him to them must have been! Is there not a lesson here for all Christian workers, for all teachers, preachers, parents, that no good is to be done without loving sympathy? Unless our hearts go out to people we shall never reach their hearts. We may talk to them for ever, but unless we have this loving sympathy we might as well be silent. It is possible to pelt people with the Gospel, and to produce the effect of flinging stones at them. Much Christian work comes to nothing mainly for that reason.

And how deep a love does he show in his depriving himself of Timothy for their sakes, and in his reason for sending him! Those reasons would have been for most of us the strongest reason for keeping him. It is not everybody who will denude himself of the help of one who serves him ‘as a child serveth a father,’ and will part with the only like-minded friend he has, because his loving eye will clearly see the state of others.

Paul’s expression of his purpose to send Timothy is very much more than a piece of emotional piety. He ‘hopes in the Lord’ to accomplish his design, and that hope so rooted and conditioned is but one instance of the all-comprehending law of his life, that, to him, to ‘live is Christ.’ His whole being was so interpenetrated with Christ’s that all his thoughts and feelings were ‘in the Lord Jesus.’ So should our purposes be. Our hopes should be derived from union with Him. They should not be the play of our own fancy or imagination. They should be held in submission to him, and ever with the limitation, ‘Not as I will, but as Thou wilt.’ We should be trusting to Him to fulfil them. If thus we hope, our hopes may lead us nearer to Jesus instead of tempting us away from Him by delusive brightnesses. There is a religious use of hope not only when it is directed to heavenly certainties, and ‘enters within the veil,’ but even when occupied about earthly things. Spenser twice paints for us the figure of Hope, one has always something of dread in her blue eyes, the other, and the other only, leans on the anchor, and ‘maketh not ashamed’; and her name is ‘Hope in the Lord.’

II. The prisoner solitary among self-seeking men.

With wonderful self-surrender the Apostle thinks of his lack of like-minded companions as being a reason for depriving himself of the only like-minded one who was left with him. He felt that Timothy’s sympathetic soul would truly care for the Philippians’ condition, and would minister to it lovingly. He could rely that Timothy would have no selfish by-ends to serve, but would seek the things of Jesus Christ. We know too little of the circumstances of Paul’s imprisonment to know how he came to be thus lonely. In the other Epistles of the Captivity we have mention of a considerable group of friends, many of whom would certainly have been included in a list of the ‘like-minded.’ We hear, for example, of Tychicus, Onesimus, Aristarchus, John Mark, Epaphras, and Luke. What had become of them all we do not know. They were evidently away on Christian service, somewhere or other, or some of them perhaps had not yet arrived. At all events for some reason Paul was for the time left alone but for Timothy. Not that there were no Christian men in Rome, but of those who could have been sent on such an errand there were none in whom love to Christ and care for His cause and flock were strong enough to mark them as fit for it.

So then we have to take account of Paul’s loneliness in addition to his other sorrows, and we may well mark how calmly and uncomplainingly he bears it. We are perpetually hearing complaints of isolation and the difficulty of finding sympathy, or ‘people who understand me.’ That is often the complaint of a morbid nature, or of one which has never given itself the trouble of trying to ‘understand’ others, or of showing the sympathy for which it says that it thirsts. And many of these complaining spirits might take a lesson from the lonely Apostle. There never was a man, except Paul’s Master and ours, who cared more for human sympathy, had his own heart fuller of it, and received less of it from others than Paul. But he had discovered what it would be blessedness for us all to lay to heart, that a man who has Christ for his companion can do without others, and that a heart in which there whispers, ‘Lo, I am with you always,’ can never be utterly solitary.

May we not take the further lesson that the sympathy which we should chiefly desire is sympathy and fellow-service in Christian work? Paul did not want like-minded people in order that he might have the luxury of enjoying their sympathy, but what he wanted was allies in his work for Christ. It was sympathy in his care for the Philippians that he sought for in his messenger. And that is the noblest form of like-mindedness that we can desire--some one to hold the ropes for us.

Note, too, that Paul does not weakly complain because he had no helpers. Good and earnest men are very apt to say much about the half-hearted way in which their brethren take up some cause in which they are eagerly interested, and sometimes to abandon it altogether for that reason. May not such faint hearts learn a lesson from him who had ‘no man like-minded,’ and yet never dreamt of whimpering because of it, or of flinging down his tools because of the indolence of his fellow-workers?

There is another point to be observed in the Apostle’s words here. He felt that their attitude to Christ determined his affinities with men. He could have no deep and true fellowship with others, whatever their name to live, who were daily ‘seeking their own,’ and at the same time leaving unsought ‘the things of Jesus Christ.’ They who are not alike in their deepest aims can have no real kindred. Must we not say that hosts of so-called Christian people do not seem to feel, if one can judge by the company they affect, that the deepest bond uniting men is that which binds them to Jesus Christ? I would press the question, Do we feel that nothing draws us so close to men as common love to Jesus, and that if we are not alike on that cardinal point there is a deep gulf of separation beneath a deceptive surface of union, an unfathomable gorge marked by a quaking film of earth?

It is a solemn estimate of some professing Christians which the Apostle gives here, if he is including the members of the Roman Church in his judgment that they are not ‘like-minded’ with him, and are ‘seeking their own, not the things of Jesus Christ.’ We may rather hope that he is speaking of others around him, and that for some reason unknown to us he was at the time secluded from the Roman Christians. He brings out with unflinching precision the choice which determines a life. There is always that terrible ‘either--or.’ To live for Christ is the antagonist, and only antagonist of life for self. To live for self is death. To live for Jesus is the only life. There are two centres, heliocentric and geocentric as the scientists say. We can choose round which we shall draw our orbit, and everything depends on the choice which we make. To seek ‘the things of Jesus Christ’ is sure to lead to, and is the only basis of, care for men. Religion is the parent of compassion, and if we are looking for a man who will care truly for the state of others, we must do as Paul did, look for him among those who ‘seek the things of Jesus Christ.’

III. The prisoner’s joy in loving co-operation.

The Apostle’s eulogium on Timothy points to his long and intimate association with Paul and to the Philippians’ knowledge of him as well as to the Apostle’s clinging to him. There is a piece of delicate beauty in the words which we may pause for a moment to point out. Paul writes as ‘a child serveth a father,’ and the natural sequence would have been ‘so he served me,’ but he remembers that the service was not to him, Paul, but to another, and so he changes the words and says he ‘served with me in furtherance of the Gospel.’ We are both servants alike--Christ’s servants for the Gospel.

Paul’s joy in Timothy’s loving co-operation was so deep because Paul’s whole heart was set on ‘the furtherance of the Gospel.’ Help towards that end was help indeed. We may measure the ardour and intensity of Paul’s devotion to his apostolic work by the warmth of gratitude which he shows to his helper. They who contribute to our reaching our chief desire win our warmest love, and the catalogue of our helpers follows the order of the list of our aims. Timothy brought to Paul no assistance to procure any of the common objects of human desires. Wealth, reputation, success in any of the pursuits which attract most men might have been held out to the Apostle and not been thought worth stooping to take, nor would the offerer have been thanked, but any proffered service that had the smallest bearing on that great work to which Paul’s life was given, and which his conscience told him there would be a curse on himself if he did not fulfil, was welcomed as a priceless gift. Do we arrange the lists of our helpers on the same fashion, and count that they serve us best who help us to serve Christ? It should be as much the purpose of every Christian life as it was that of Paul to spread the salvation and glory of the ‘name that is above every name.’ If we lived as continually under the influence of that truth as he did, we should construe the circumstances of our lives, whether helpful or hindering, very differently, and we could shake the world.

Christian unity is very good and infinitely to be desired, but the true field on which it should display itself is that of united work for the common Lord. The men who have marched side by side through a campaign are knit together as nothing else would bind them. Even two horses drawing one carriage will have ways and feelings and a common understanding, which they would never have attained in any other way. There is nothing like common work for clearing away mists. Much so-called Christian sympathy and like-mindedness are something like the penal cranks that used to be in jails, which generated immense power on this side of the wall but ground out nothing on the other.

Let us not forget that in the field of Christian service there is room for all manner of workers, and that they are associated, however different their work. Paul often calls Timothy his ‘fellow-labourer,’ and once gives him the eulogium, ‘he worketh the work of the Lord as I also do.’ Think of the difference between the two men in age, endowment, and sphere! Apparently Timothy at first had very subordinate work taking John Mark’s place, and is described as being one of those who ‘ministered’ to Paul. It is the cup of cold water over again. All work done for the same Lord, and with the same motive is the same; ‘he that receiveth a prophet in the name of a prophet shall receive a prophet’s reward.’ When Paul associates Timothy with himself he is copying from afar off his Lord, who lets us think of even our poor deeds as done by those whom He does not disdain to call His fellow-workers. It would be worth living for if, at the last, He should acknowledge us, and say even of us, ‘he hath served with Me in the Gospel.’

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

Chapter 9

TIMOTHY AND EPAPHRODITUS.

Php_2:19-30 (R.V.)

THE outpouring of his thoughts, his feelings, and his desires towards the Philippians has so far spent itself. Now he turns to mention the steps he is taking, in response to their communication, to express practically his love and his care for their welfare. Yet we must carry along with us what has just been said of the Christian service and sacrifice, and of the tie between the Apostle and his converts; for these thoughts are still in the Apostles mind, and they gleam through the passage which now comes before us.

Paul had been contemplating the possibility of dying soon in his Masters cause; no doubt it was an alternative often present to his mind; and we see with what a glory of high association it rose before him. Still he, like ourselves, had to await his Masters will, had meanwhile to carry on the business of his life, and indeed {Php_1:25} was aware that the prolongation of his life might very likely be a course of things more in the line of Gods purpose, and more serviceable to the Churches at Philippi and elsewhere. So, while he has expressed the mood in which both they and he are to face the event of his martyrdom, when it comes, he does not hesitate to express the expectation that he may be set free and may see them again. Meanwhile he has made up his mind ere long to send Timothy. Timothy will bring them news of Paul, and will represent the Apostle among them as only a very near and confidential friend could do; at the same time he will bring back to Paul an account of things at Philippi, no doubt after doing all that with Gods help he could to instruct, correct, and edify the Church during his stay.. In this way a sustaining and gladdening experience for the Philippian Christians would be provided; and, at the same time, Paul too ("I" also, Php_2:19) would be gladdened by receiving from so trustworthy a deputy a report upon men and things at Philippi. In connection with this declaration of his intention, the Apostle reveals some of the reflections which had occupied his mind; and these suggest several lessons.

1. Notice the spirit of self-sacrifice on Pauls part. Timothy was the one thoroughly trusted and congenial friend within his reach. To a man who was a prisoner, and on whom the burden of many anxieties fell, it was no

2. small ease to have one such friend beside Him. Our Blessed Lord Himself craved for loving human fellowship in His time of sorrow; and so must Paul do also. Yet all must give way to the comfort and well-being of the Churches. As soon as Paul can descry how it is to go with him, so that plans may be adjusted to the likelihoods of the situation, Timothy is to go on his errand to Philippi.

3. Notice the importance which may justly attach to human instrumentalities. One is not as good as another. Some are far more fit for use than others are. The Apostle thought earnestly on the point who was fittest to go, and he was glad he had a man like Timothy to send. It is true that the supreme source of success in gospel work is God Himself; and sometimes He gives unexpected success to unlikely instruments. But yet, as a rule, much depends on men being adapted to their work. When God prepares fresh blessing for His Church, He commonly raises up men fitted for the service to be rendered. Therefore we do well to pray earnestly for men eminently qualified to do the Lords work.

1. Timothys special fitness for this mission was that he had a heart to care for them, especially to care for their true and highest interests. So far he resembled Paul himself. He had the true pastoral heart. He had caught the lessons of Pauls own life. That was the main thing. No doubt he had intellectual gifts, but his dispositions gave him the right use of gifts. The loving heart, and the watchfulness and thoughtfulness which that inspires, do more to create pastoral wisdom than any intellectual superiority. Timothy had a share of the "mind" of Christ (Php_2:5), and that made him meet to be a wise inspector and adviser for the Philippians, as well as a trustworthy reporter concerning their state and prospects.

2. What is most fitted to impress us is the difficulty which Paul experienced in finding a suitable messenger, and the manner in which he describes his difficulty. He was conscious in himself of a self-forgetting love and care for the Churches, which was part, and a great part, of his Christian character. He was ready { 1Co_10:33} to please all men in all things, not seeking his own profit, but the profit of many, that they might be saved. He looked out for men among his friends whose hearts might answer to him here, but he did not find them. He had no man likeminded. One indeed was found, but no more. As he looked round, a sense of disappointment settled on him.

One asks of whom this statement is made-that he finds none like-minded-that all seek their own? Probably not of Epaphroditus, for Epaphroditus goes at any rate, and the question is about some one in addition, to be, as it were, Pauls representative and commissioner. Nor are we entitled to say that it applies to Tychicus, Aristarchus, Marcus, and Jesus, mentioned in Col. 4. For these men might not be with the Apostle at the precise moment of his writing to the Philippians; and the character given to them in the Epistle to the Colossians seems to set them clear of the inculpation in this passage: unless we suppose that, even in the case of some of them, a failure had emerged near the time when the Epistle was written, which vexed the Apostle, and forced him to judge them unprepared at present for the service. It will be safest, however, not to assume that these men were with him, or that they are here in view.

Still, the sad comment of the Apostle must apply to men of some standing and some capacity, - men of Christian profession, men who might naturally be thought of in connection with such a task. As he surveyed them, he was obliged to note the deplorable defect, which perhaps had not struck himself so forcibly until he began to weigh the men against the mission he was planning for them. Then he saw how they came short; and also, how this same blight prevailed generally among the Christians around him. Men were not "likeminded"; no man was "likeminded." All seek their own, not the things which are Jesus Christs. Is not this a sad saying? What might one expect at the outset of a noble cause, the cause of Christs truth and Church? What might one count upon in the circle that stood nearest to the Apostle Paul? Yet this is the account of it, -All seek their own, not the things which are Jesus Christs.

Is it any wonder that the Apostle pleads earnestly with Christians to cherish the mind of " not looking each of you to his own things" (Php_2:4); that he presses the great example of the Saviour Himself; that he celebrates elsewhere {1 Co. 13} the beauty of that love which seeketh not his own and beareth all things? For we see how the meaner spirit beset him and hemmed him in, even in the circle of his Christian friends.

What does his description mean? It does not mean that the men in question broke the ordinary Christian rules. It does not mean that any Church could have disciplined them for provable sins. Nay, it does not mean that they were destitute of fear of God and love to Christ. But yet, to the Apostles eye, they were too visibly swayed by the eagerness about their own things; so swayed that their ordinary course was governed and determined by it. It might be love of ease, it might be covetousness, it might be pride, it might be party opinion, it might be family interests, it might even be concentration on their own religious comfort:-however it might be, to this it came in the end, All seek their own. Some of them might be quite unsound, deceivers or deceived; especially, for instance, if Demas {2Ti_4:10} was one of them. But even those of whom the Apostle might be persuaded better things, and things that accompany salvation, were so far gone in this disease of seeking their own that the Apostle could have no confidence in sending them, as otherwise he would have done, on a mission in which the mind and care of Christ were to be expressed to Christs Church. He could not rely on a "genuine care."

You mistake if you suppose this faulty state implied, in all these cases, a deliberate, conscious preference of their own things above the things of Jesus Christ. The men might really discern a supreme beauty and worth in the things of Christ; they might honestly judge that Christ had a supreme claim on their loyalty; and they might have a purpose to adhere to Christ and Christs cause at great cost, if the cost must finally be borne. And yet meanwhile, in their common life, the other principle manifested itself far too victoriously. The place which their own things held-the degree in which their life was influenced by the bearing of things on themselves, was far from occupying that subordinate place which Christ has assigned to it. The things of Jesus Christ did not rise in their minds above other interests, but were jostled, and crowded, and thrust aside by a thousand things that were their own.

You may not cherish any avowed purpose to seek your own; you may have learned to love Christ for the best reasons; you may have the root of the matter in you; you may have made some sacrifices that express a sense of Christs supreme claims, and yet you may be a poor style of Christian, an inconsistent Christian, a careless, unwatchful Christian. Especially you may habitually fail to make a generous estimate of the place to be given to the things of Jesus Christ. You may not be reckoned so defective either in general judgment or in your own esteem, because you may come up very well to what is usually expected. And yet you may be allowing any Christianity you have to be largely stifled and repressed by foreign and alien influences, by a crowd of occupations and recreations that steal heart and life away. You may be taking no proper pains, no loving pains, to be a Christian, in Christs sense of what that should be. Though only at the beginning of the conflict, you may be living as if there was scarcely a conflict to be fought. And so in practice, in the history of your hours, you may be seeking your own things to an extent that is even disgraceful to Christian religion. You may allow your course of thought and action to be dictated by that which is of self, by gain, sell-indulgence, or frivolity, to a degree that would even be appalling if your eyes were opened to discern it. We all know that in religious exercises formality may usurp a large place, even in the case of men who have received power for reality. Just so in the Christian course, and under the Christian name and calling, what is "your own" may be suffered to encroach most lamentably on the higher principle; so that an Apostle looking at you must say: "They all seek their own, not the things that are Jesus Christs." You are not faithful enough to apply Christs standard to your heart and ways, nor diligent enough to seek His Spirit. Perhaps if you were strongly tempted to deny Christ, or to fall into some great scandalous sin, you would awaken to the danger and cling to your Saviour for your life. But as things go commonly, you let them go. And the consequence is, you are largely losing your lives. What should be your contribution to the good cause, and so should be your own gladness and honour, never comes to pass. some of you have thoughts in your minds upon this point, why you do not seem to find any doorways into Christian usefulness. You do wish to see Christs cause prosper. Yet somehow it never seems to come to your hands to do anything effectually or fruitfully for the cause. What can the reason be? Alas! in the case of how many the reason is just what it was in the case of Pauls friends: you are so largely seeking your own things, not the things that are Jesus Christs, that you are not fit to be sent on any mission. If the Apostle could say this to the Christians of his day, how great must be the danger still! Now if we look at it as part of the experience of Paul the Apostle, to find this temper so prevailing around him, we learn another lesson. We know Pauls character, his enthusiasm, the magnanimous faith and love with which he counted all to be loss in comparison of Christ. And yet, we see what he found among the Christians around him. This has been so in every age. The unreasonableness, faintheartedness, and faithlessness of men, the unchristlikeness of Christians, have been matter of experience. If our hearts were enlarged to plan and endeavour more generously for Christs cause, we should feel this a great trial. All large-hearted Christians have to encounter it. Let it be remembered that it is not peculiar to any age. The Apostle had full experience of it. "Demas hath forsaken me, having loved this present world Alexander the coppersmith did me much evil. At my first answer no man stood with me, but all men forsook me." {2Ti_4:10-16} Let us be assured, that if Christs work is to be done, we must be prepared not only for the opposition of the world, but for the coldness and the disapprobation of many in the Church-of some whom we cordially believe to be, after all, heirs of the kingdom.

Timothy is to go to Philippi, and is to bring to Paul a full report. But, at the same time, the Apostle finds it necessary to send Epaphroditus, not, apparently, with a view to his returning to Rome again, but to resume his residence at Philippi. It seems, on all accounts, reasonable to believe that Epaphroditus belonged to the Philippian Church, and was in office there. In this case he is to be distinguished from Epaphras, {Col_4:12} with whom some would identify him, for no doubt Epaphras belonged to Colossae. Epaphroditus had come to Rome, bearing with him the gifts which assured Paul of the loving remembrance in which he was held at Philippi, and of the abiding desire to minister to him which was cherished there. His own Christian zeal led Epaphroditus to undertake the duty, and he had borne himself in it as became a warmhearted and public-spirited Christian. He had been Pauls brother and fellow-workman and fellow-soldier. But, meanwhile, the Apostle was aware how valuable his presence might be felt to be at Philippi. And Epaphroditus himself had conceived a longing to see the old friends, and to resume the old activities in the Philippian Church. For he had been sick, very sick, almost dead. Amid the weakness and inactivity of convalescence, his thoughts had been much at Philippi, imagining how the brethren there might be moved at the tidings of his state, and yearning, perhaps, for the faces and the voices which he knew so well. Paul was accustomed to restrain and sacrifice his own feelings; but that did not make him inattentive to the feelings of other people. Trying as his position at Rome was, he would not keep Epaphroditus in these circumstances. He had had great comfort in his company, and would be glad to retain it. But he would be more glad to think of the joy at Philippi when Epaphroditus should return. So he gives back Epaphroditus. As he does so he admonishes his friends to value adequately what they are receiving. Paul was sending to them a true-hearted and large-hearted Christian; one who allowed nothing-neither difficulties nor risks-to stand in the way of Christian service and Christian sympathy. Let such men be had in reputation. It is a lawful and right thing to make a high estimate of Christian character where it eminently appears, and to honour such persons very highly in love. If they are not honoured and prized, it is too likely that others will be whom it is not so fit and so wholesome to admire. And the ground of admiration in the case of Epaphroditus sets once more before us the theme of the whole chapter. Epaphroditus was to be had in reputation because he had approved himself to be one seeking not his own, one willing to lay down his life for the brethren.

William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.

2:19-24 Paul commends Timothy, whom he hopes to send to the Philippians in the near future. Timothy had accompanied Paul on his first trip to Philippi (see Acts 16:1-3, 12; 17:15; 18:5; cp. Acts 19:22). Timothy stood out as a person whose whole life was sacrificially devoted to what matters to Jesus Christ and to the welfare of his people.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Php 2:19. Δὲ) but: although I have no grounds at present for writing categorically about my death.—ὑμῖν) to [for] you: This [“for you,” i.e. for your good, to your satisfaction] is more expressive, than if it had been the accusative with the preposition εἰς [which would be merely “to you”].—κᾀγὼ) I also; that not only you [may be of good comfort], upon your knowing [receiving information as to] my affairs, Php 2:23.—εὐψυχῶ, may be of good mind [comfort]) He is anxious about the Philippians; and yet he has good hope.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Php_2:19. The apostle now, down to Php_2:24, speaks of sending Timothy[136] to them, and states that lie himself trusted to visit them shortly.

ἘΛΠΊΖΩ ΔῈ Κ.Τ.Λ.] The progress of thought attaching itself to Php_2:17 (not to Php_2:12) is: However threatening, according to Php_2:17 f., and dangerous to life my situation is, nevertheless I hope soon to send Timothy to you, etc. He hopes, therefore, for such a change in his situation, as would enable him soon to spare that most faithful friend for such a mission. Here also, as in Php_1:21-26, there is an immediate change from a presentiment of death to a confidence of his being preserved in life and even liberated (Php_2:24). The right view of Php_2:17-18 debars us from construing the progress of the thought thus: for the enhancement of my joy, however, etc. (Weiss). Others take different views, as e.g. Bengel: although I can write nothing definite regarding the issue of my case,an imported parenthetic thought, which is as little suggested in Php_2:17 f. as is the antithetical relation to χαίρετε κ. συγχαίρ. μοι discovered by Hofmann, viz. that the apostle is anxious as to whether all is well in the church.

ἐν κυρίῳ] making the hope causally rest in Christ. Comp. on 1Co_15:19.

ὑμῖν] not equivalent to the local ΠΡῸς ὙΜᾶς (van Hengel), nor yet the dative commodi (vestros in usus, vestra in gaudia, Hoelemann, comp. de Wette and Hofmann), whereby too special a sense is introduced; but the dative of reference, (1Co_4:17; Act_11:29), indicating the persons concerned as those for whom the mission generally is intended.

κἀγώ] I also, as ye through the accounts[137] to be received of me, namely, those which ye shall receive through this epistle, through Epaphroditus, and through Timothy.

εὐψυχεῖν] to be of good couraye, occurs here only in the N. T. See Poll. iii. 135; Joseph. Antt. xi. 6. 9. Comp the εὐψύχει in epitaphs (like ΧΑῖΡΕ) in Jacobs, ad Anthol. xii. p. 304.

τὰ περὶ ὑμ.] the things concerning you, quite generally, your circumstances. Eph_6:22; Col_4:8. See Heindorf, ad Plat. Phaed. p. 58 A.

[136] Hofmanns hypothesis, that the church had expressed a desire that the apostle would send them one who should aid them, with word and deed, in their affairs, has no hint of it given at all in the text; least of all in ἵνα χἀγὼ εὐψυχῶ κ.τ.λ. Why should Paul not have mentioned, in some way or another, the wish of the church?Baur and Hinsch find no motive mentioned for the mission of Timothy. As if the motive of love conveyed by ἵνα χἀγώ κ.τ.λ. were not enough!

[137] There is a delicate compliment implied in this κἀγώ; for Timothy was to come back again to the apostle (but not Epaphroditus, ver. 25), and thus he hopes to receive the desired news about them which shall make him be of good courage. Hofmann introduces the comparative sense: fresher courage, under the assumption which he reads between the lines, that the apostle is concerned about various things in the church, which Timothy would succeed in settling and arranging. Pauls cordial, loving interest in the welfare of the Philippians is quite sufficient to explain the εὐψυχῶ.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Phi 2:19-24 . HIS PURPOSE TO SEND TO THEM TIMOTHY, A GENUINE FRIEND OF THEIR COMMUNITY.

Phi 2:19 . Clemen ( Einheitlichkeit d. paulin. Briefe , p. 138) seeks to prove that Phi 2:19-24 do not belong to this context. This is to forget the flexibility and rapid transitions natural to a friendly letter. The last paragraph, in spite of its joyful tone, ended with a note of anxious foreboding for the Philippians. He will dispel the dark shadow. ἐν Κ . Ἰης . Cf. Phi 2:24 infr. , and the repeated occurrence of this and cognate phrases all through Paul’s Epistles. See the note on chap. Phi 1:1 supr. His intention depends on the will and power of Christ, just as its performance will be regulated with a view to His glory πέμψαι . We should expect future infinitive, but the aorist is often used instead “after verbs of hoping and promising in which wish or will intrudes” (Gildersleeve on Justin M., Apol. , i., 12, 23). κἀγώ . He takes for granted that the visit of Timothy will cheer the Philippians. It will cheer him also to know how they do. εὐψυχῶ . Common in sepulchral Inscrr [8] . in the form εὐψύχει , “farewell!” There are a few exx. elsewhere, e.g. , Joseph., Ant. , xi., 6, 9, of Ahasuerus, καὶ τὴν Ἐσθῆρʼ εὐψυχεῖν καὶ τὰ κρείττω προσδοκᾷν παρεθάρρυνεν . γνους has probably a slightly ingressive force, “when I come to know”.

[8]nscrr. Inscriptions.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Moreover he confirmeth their minds both by sending back Epaphroditus unto them, whose fidelity towards them, and great pains in helping him, he commendeth: and also promising to send Timothy shortly unto them, by whose presence they shall receive great commodity, and hoping also to come himself shortly unto them, if God wills.

May be confirmed in my joy of mind.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Paul takes particular notice of two good ministers; for though he was himself a great apostle, and laboured more abundantly than they all, yet he took all occasions to speak with respect of those who were far his inferiors.

I. He speaks of Timothy, whom he intended to send to the Philippians, that he might have an account of their state. See Paul's care of the churches, and the comfort he had in their well-doing. He was in pain when he had not heard of them for a good while, and therefore would send Timothy to enquire, and bring him an account: For I have no man like-minded, who will naturally care for your state. Timothy was a non-such. There were, no doubt, many good ministers, who were in care for the souls of those for whom they preached; but none comparable to Timothy, a man of an excellent spirit and tender heart. Who will naturally care for your state. Observe, It is best with us when our duty becomes in a manner natural to us. Timothy was a genuine son of blessed Paul, and walked in the same spirit and the same steps. Naturally, that is, sincerely, and not in pretence only: with a willing heart and upright view, so agreeably to the make of his mind. Note, 1. It is the duty of ministers to care for the state of their people and be concerned for their welfare: I seek not yours, but you, Co2 12:14. 2. It is a rare thing to find one who does it naturally: such a one is remarkable and distinguished among his brethren. All seek their own, not the things which are Jesus Christ's, Phi 2:21. Did Paul say this in haste, as David said, All men are liars? Psa 116:11. Was there so general a corruption among ministers so early that there was not one among them who cared for the state of their people? We must not understand it so: he means the generality; all, that is, either the most, or all in comparison of Timothy. Note, Seeking our own interest to the neglect of Jesus Christ is a very great sin, and very common among Christians and ministers. Many prefer their own credit, ease, and safety, before truth, holiness, and duty, the things of their own pleasure and reputation before the things of Christ's kingdom and his honour and interest in the world: but Timothy was none of these. - You know the proof of him, Phi 2:22. Timothy was a man who had been tried, and had made full proof of his ministry (Ti2 4:5), and was faithful in all that befell him. All the churches with whom he had acquaintance knew the proof of him. He was a man as good as he seemed to be; and served Christ so as to be acceptable to God, and approved of men, Rom 14:18. "You not only know the name of him, and the face of him, but the proof of him, and have experienced his affection and fidelity in your service," that, as a son with a father, he hath served with me in the gospel. He was Paul's assistant in many places where he preached, and served with him in the gospel with all the dutiful respect which a child pays to a father, and with all the love and cheerfulness with which a child is serviceable to his father. Their ministrations together were with great respect on the one side and great tenderness and kindness on the other - an admirable example to elder and younger ministers united in the same service. Paul designed to send him shortly: Him therefore I hope to send presently, as soon as I shall see how it will go with me, Phi 2:23. He was now a prisoner, and did not know what would be the issue; but, according as it turned, he would dispose of Timothy. Nay, he hoped to come himself (Phi 2:24): But I trust in the Lord that I also myself shall come shortly. He hoped he should soon be set at liberty, and be able to pay them a visit. Paul desired his liberty, not that he might take his pleasure, but that he might do good. - I trust in the Lord. He expresses his hope and confidence of seeing them, with a humble dependence and submission to the divine will. See Act 18:21; Co1 4:19; Jam 4:15; and Heb 6:3.

II. Concerning Epaphroditus, whom he calls his brother, and companion in labour, and fellow-soldier, his Christian brother, to whom he bore a tender affection, - his companion in the work and sufferings of the gospel, who submitted to the same labours and hardships with himself, - and their messenger, one who was sent by them to him, probably to consult him about some affairs relating to their church, or to bring a present from them for his relief for he adds, and who ministered to my wants. He seems to be the same who is called Epaphras, Col 4:12. He had an earnest desire to come to them, and Paul was willing he should. It seems, 1. Epaphroditus had been sick: They had heard that he had been sick, Phi 2:26. And indeed he was sick, nigh unto death, Phi 2:27. Sickness is a calamity common to men, to good men and ministers. But why did not the apostle heal him, who was endued with a power of curing diseases, as well as raising the dead? Act 20:10. Probably because that was intended as a sign to others, and to confirm the truth of the gospel, and therefore needed not be exercised one towards another. These signs shall follow those who believe, they shall lay hands on the sick, and they shall recover, Mar 16:17, Mar 16:18. And perhaps they had not that power at all times, and at their own discretion, but only when some great end was to be served by it, and when God saw fit. It was proper to Christ, who had the Spirit above measure. 2. The Philippians were exceedingly sorry to hear of his sickness. They were full of heaviness, as well as he, upon the tidings of it: for he was one, it seems, for whom they had a particular respect and affection, and thought fit to choose out to send to the apostle. 3. It pleased God to recover and spare him: But God had mercy on him, Phi 2:27. The apostle owns it is a great mercy to himself, as well as to Epaphroditus and others. Though the church was blessed at that time with extraordinary gifts, they could even then ill spare a good minister. He was sensibly touched with the thoughts of so great a loss: Lest I should have sorrow upon sorrow; that is, "Lest, besides the sorrow of my own imprisonment, I should have the sorrow of his death." Or perhaps some other good ministers had died lately, which had been a great affliction to him: and, if this had died now, it would have been a fresh grief to him, and sorrow added to sorrow. 4. Epaphroditus was willing to pay a visit to the Philippians, that he might be comforted with those who had sorrowed for him when he was sick: "That when you see him again you may rejoice (Phi 2:28), that you may yourselves see how well he has recovered, and what reason you have for the thankfulness and joy upon his account." He gave himself the pleasure of comforting them by the sight of so dear a friend. 5. Paul recommends him to their esteem and affection: "Receive him therefore in the Lord with all gladness, and hold such in reputation: account such men valuable, who are zealous and faithful, and let them be highly loved and regarded. Show your joy and respect by all the expressions of hearty affection and good opinion." It seems he had caught his illness in the work of God: It was for the work of Christ that he was nigh to death, and to supply their lack of service to him. The apostle does not blame him for his indiscretion in hazarding his life, but reckons they ought to love him the more upon that account. Observe, (1.) Those who truly love Christ, and are hearty in the interests of his kingdom, will think it very well worth their while to hazard their health and life to do him service, and promote the edification of his church. (2.) They were to receive him with joy, as newly recovered from sickness. It is an endearing consideration to have our mercies restored to us after danger of removal, and should make them the more valued and improved. What is given us in answer to prayer should be received with great thankfulness and joy.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 19. But I trust in the Lord Jesus] He is governor and disposer of all events, being above all principality and power; and I humbly confide in his power and goodness that I shall be a little longer spared to visit you again, Php 2:24, and to be able to send Timothy shortly to you.

When I know your state.] By the correct information which I shall receive from Timothy.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

19 But I hope. He promises them the coming of Timothy, that, from their expecting him, they may bear up more courageously, and not give way to impostors. For as in war an expectation of help animates soldiers, so as to keep them from giving way, so this consideration, too, was fitted to encourage greatly the Philippians: “There will one come very shortly, who will set himself in opposition to the contrivances of our enemies.” But if the mere expectation of him had so much influence, his presence would exert a much more powerful effect. We must take notice of the condition — in respect of which he submits himself to the providence of God, forming no purpose, but with that leading the way, as assuredly it is not allowable to determine anything as to the future, except, so to speak, under the Lord’s hand. When he adds, that I may be in tranquillity, he declares his affection towards them, inasmuch as he was so much concerned as to their dangers, that he was not at ease until he received accounts of their prosperity.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(19) We note that here Timothy is spoken of in the third person; hence, though he is joined with St. Paul in the salutation (see Php_1:1), the Epistle is the Apostle’s, and his alone. The same is the case in the First Epistle to the Thessalonians (comp. Php_1:1 with Php_3:2; Php_3:6).

That I also may be of good comfort.—The words express some anxiety, but greater confidence, as to the news which Timothy on returning was likely to bring. We have instances of a similar but far stronger anxiety of affection in 2Co_2:13; 2Co_7:6-7, and 1Th_3:1-9. In regard to the Philippians it might exist in detail, but was swallowed up in confidence on all main points.

(19-24) St. Paul takes occasion of a promise to send Timothy shortly, to give an emphatic commendation of him, and adds a hope that he may soon come to Philippi himself.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

19–30. He proposes soon to send Timotheus: He sends without delay Epaphroditus

19. But I trust &c.] Lit., But I hope &c. He refers back to the allusion to his absence from them, Php_2:12. That trial, while it brings them its special calls and opportunities, is yet to be relieved.

in the Lord Jesus] See last note on Php_1:8.

Timotheus] See on Php_1:1.

I also] as well as you. He affectionately assumes that they, in accordance with his entreaties above (Php_2:12 &c.) will be “strong and of a good courage” in the Lord. He would share this, through the joy of hearing of it.

be of good comfort] More lit., “be of good (happy) soul.” A single word (verb) in the Greek.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

For I have no man likeminded,.... With myself; as my soul, so the Syriac version renders it. Timothy had a soul like the apostle's, which none that were with him, besides him, had; he was of the same judgment with him in the doctrines of grace; he received and preached the same Gospel as he did; he preached the same Christ, the Son of God, without yea and nay; he had the same affection for the apostle, and the souls of men, as he had; his soul was knit to his, and they had, as it were, but one soul in two bodies; he was engaged in the same work of the Lord, and pursued it with the same zeal and diligence: he was a second Paul in the pulpit; and there was no man likeminded as he, or so well disposed to the Philippians as he was, that had their good and cause at heart, and was willing to take so long a journey to do them service; for he had a particular affection for them, having been among them with the apostle, when he first preached the Gospel to them:

who will naturally care for your state. There were none like him that would; many were like the shepherds of Israel, that fed themselves and not the flock; but he was one that was diligent to know the state of the flock, and looked well to the herd under his care; and had an anxious care and solicitude, as the word signifies, for the good of souls. The work of a faithful Gospel minister is a work of care; one of his characteristics is, that he cares for the church of God; and though anxious care in worldly things is forbidden, yet in the affairs of Christ's house it is highly commendable, and especially when it is natural, or genuine and sincere, as Timothy's was: he had a sincere love, an hearty and real concern for their good; and which he would show by delivering to them the sincere milk of the word, by preaching the Gospel in the power and purity of it, with all sincerity and uprightness, with a single eye to the glory of Christ, and the good of their souls; and which is the apostle's reason for sending him unto them.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

19 But I trust in the Lord Jesus to send Timotheus shortly unto you, that I also may be of good comfort, when I know your state.

Ver. 19. That I also may be of good comfort] εμψυχω, that I may be inspirited. For when Silas and Timotheus were come from these Macedonians, Paul was pressed in spirit, and set vigorously upon the Lord’s work, Act 18:5.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

But I trust in the Lord Jesus - His hope was that the Lord Jesus would so order affairs as to permit this - an expression that no man could use who did not regard the Lord Jesus as on the throne, and as more that human.

To send Timotheus shortly unto you - There was a special reason why Paul desired to send Timothy to them rather than any other person, which he himself states, Phi 2:22. “Ye know the proof of him, that as a son with the father, he hath served with me in the gospel.” From this passage, as well as from Phi 1:1, where Timothy is joined with Paul in the salutation, it is evident that he had been with the apostle at Philippi. But this fact is nowhere mentioned in the sixteenth chapter of the Acts of the Apostles, which contains an account of the visit of Paul to that place. The narrative in the Acts , however, as Dr. Paley has remarked (Horae Paulinae, in loc.) is such as to render this altogether probable, and the manner in which the fact is adverted to here is such as would have occurred to no one forging an epistle like this, and shows that the Acts of the Apostles and the epistle are independent books, and are not the work of imposture.

In the Acts of the Apostles it is said that when Paul came to Derbe and Lystra he found a certain disciple named Timothy, whom he would have go forth with him; Phil Act 16:1-3. The narrative then proceeds with an account of the progress of Paul through variotis provinces of Asia Minor, until it brings him to Troas. There he was warned in a vision to go over into Macedonia. In pursuance of this call, he passed over the Aegean Sea, came to Samothracia, and thence to Neapolis, and thence to Philippi. No mention is made, indeed, of Timothy as being with Paul at Philippi, but after he had left that city, and had gone to Berea, where the “brethren sent away Paul,” it is added, “but Silas and Timotheus abode there still.” From this it is evident that he had accompanied them in their journey, and had no doubt been with them at Philippi. For the argument which Dr. Paley has derived from the manner in which this subject is mentioned in the Acts , and in this Epistle in favor of the genuineness of the Scripture account; see Horae Paul, on the Epistle to the Philippians, no. iv.

When I know your state - It was a considerable time since Epaphroditus had left the Philippians, and since, therefore, Paul had been informed of their condition.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

To send Timothy. It appears that St. Paul could not send Timothy to Philippi till some time after his deliverance from prison, about the year 63 of Jesus Christ [the year A.D. 63]. (Tillemont) --- In the succeeding verse, we see the high esteem in which Timothy was held by this apostle.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

But I trust in the Lord Jesus to send Timotheus shortly unto you; read and translate, with R.V., I hope in the Lord Jesus. He had urged them, in Ver. 12, not to depend too much on human teachers; but "much more in nay absence work out your own salvation;" still he will give them what help he can he will send Timotheus. In the Lord Jesus. (Php_1:8, 14 3:2-4) Bishop Lightfoot has a beautiful note here: "The Christian is a part of Christ, a member of his body. His every thought and word and deed proceed from Christ, as the center of volition. Thus he loves in the Lord, he hopes in the Lord, he boasts in the Lord, he labors in the Lord. He has one guiding principle in acting and forbearing to act, "only in the Lord"."That (1Co_7:39) I also may be of good comfort, when I know your state. Timothy is both to assist the Philippians by his presence and counsel, and to comfort St. Paul by bringing back tidings of their Christian life.

Vers. 19-24. Timothy.

I Martyrdom may come soon; if it comes, the apostle will welcome it with joy; IF HE LIVES, HE WILL SEND TIMOTHY.

1. He hopes to send Timothy almost immediately; he trusts himself to come shortly. Observe, he hopes in the Lord, and He trusts in the Lord. "Behold how he refers all things to the Lord," says St. Chrysostom. He submits his hopes and desires, even where the spiritual welfare of his converts seems to be concerned, wholly to the higher will of God. His life was Christ. "Christ liveth in me," he said. Therefore his desires were the desires of Christ, whose abiding presence filled his heart. He hopes in the Lord, in conscious communion with the Lord; his hopes are guided and quickened by the indwelling Savior. "Only in the Lord" is the rule of the highest Christian life.

2. He hopes to send Timothy, not for their sakes only, but for his own also. His own happiness is bound up in the spiritual welfare of his converts; like St. John, he had no greater joy than to hear that his children were walking in the truth. Mark the depth of his Christian affection; how fully he had learned the lessons of his own sweet psalm of love in 1Co 13:

II THE CHARACTER OF TIMOTHY. He had his faults; he was timid, nervous, shrinking from opposition. But:

1. He was a man of God, a man he of unfeigned faith and deep Christian he love. Of all St. Paul"s companions none was so dear to him as Timothy, "mine own son," as he calls him.

2. He is like-minded with St. Paul. St. Paul can trust him wholly; he will act as the apostle himself would have acted; the Philippians should regard his presence as equivalent to the apostle"s presence; he is a second Paul. He will seek no selfish ends; he will have a true, genuine anxiety for their welfare. He will be really anxious to do all he possibly can to help the Philippians in their religious life. And that anxiety will be real and sincere, not in words only, not merely official, but deep-seated in the heart, genuine. Timothy was a true Christian; the Philippians knew him; he had already worked among them; he had been proved, he had labored with St. Paul, and that for the gospel"s sake. Others have selfish aims they seek their own interests; he will seek the things that are Jesus Christ"s, the interests (so to speak) of Christ, that is, the salvation of souls. It is the character of a true Christian minister.

III ST. PAUL"S LONELINESS. Timothy is the only true friend at hand; Luke and others are absent; those present with him, except Timothy, are half-hearted; all of them, he says, seek their own. St. Paul"s whole nature craved for sympathy; his one earthly comfort and support was the sympathy, the love of Christian friends. Once he bitterly felt being left at Athens alone. (1Th_2:1) Now his anxiety to hear the state of the Philippians, his love for them, makes him willing to part with Timothy, and to be left alone in his Roman captivity. We may well wonder at the intensity of his love, the completeness of his self-sacrifice.

LESSONS.

1. The great aim of the Christian life should be to live wholly in the Lord,in his presence, in the constant effort to please him in all things.

2. Communion of Christians with Christians is one of the greatest helps, asit is one of the greatest comforts, in the religious life.

3. Pray to be genuine, absolutely truthful and real; to be, not to seem.

4. A true saint of God can endure isolation. "Who hath the Father and the Son, may be left, but not alone.

Vers. 19-23. The mission of Timothy.

The apostle comforts the Philippians with the intimation that, if he cannot himself visit them, he will send them Timothy, who was already well known to them all.

I HIS OBJECT IN SENDING TIMOTHY. It was twofold.

1. To comfort his own heart. "That I also may be of good heart, when I know your state." The apostle had a tender anxiety respecting the best beloved of all the Churches.

2. To give them guidance for Timothy was one who would "naturally care for their state" with an almost instinctive devotion to their interests.

II HIS REASON FOR SENDING TIMOTHY IN PREFERENCE TO ANY OTHER.

1. They already known Timothys devotion to the apostle and to the gospel of Christ. "But ye know the proof of him, that, as a child serveth a father, so he served with me in furtherance of the gospel." When the apostle was at Philippi, Timothy own son in the faith was his congenial assistant, obeying his counsel, and imitating his example, in everything that tended to the edification of the Church.

2. There was no other helper with the apostle at the time possessed of the same quick sympathy with their state as Timothy. "For I have no man like-minded, who will naturally care for your state: for they all seek their own, not the things of Jesus Christ.

(1) The apostle contrasts Timothy with other preachers or evangelists, who sought their own advantage rather than the honor of Christ. He had had sad experience of alienation, half-heartedness, and selfishness in the very circle of the evangelistic companionship. A man"s own things may be different from the things of Christ. The highest life is where our interests are identical with the interests of Christ. God will disappoint all other interests.

(2) He commends the anxious concern of Timothy on their behalf.

(a) It was a concern for their spiritual state.

(b) It was, as the word imports, an anxious care on their behalf, testifying at once to his own personal interest in their welfare and to his profound appreciation of the worth of immortal souls.

(c) It was a concern natural to one inheriting the interests and the affections of his spiritual father.

(d) It was implanted in his soul by the Lord himself; for it was with him as with Titus; "Thanks be to God, which put the same earnest care for you into the heart of Titus". T.C. (2Co_8:16)

Vers. 19-30. The considerate missions of Epaphroditus and Timothy.

The passage is still dominated by the idea of consideration for others as the proper outcome of the Christian spirit. The life God inspires (Ver. 13) is the life of consideration for others. In this section we have this beautifully illustrated by Epaphroditus, Timothy, and the Philippians, as welt as by Paul himself. We cannot do better than look at the public spirit as thus historically illustrated.

I THE CONSIDERATE SPIRIT AS ILLUSTRATED IN EPAPHRODITUS"S MISSION TO ROME. (Vers. 25, 30) He had gone up as a deputy from Philippi to Rome to minister in person to the Beloved apostle. The long journey he had undertaken cheerfully for the sake of Paul. It was just such an outcome of the Christian spirit at Philippi and in Epaphroditus himself as Paul knew God inspired and He could calculate upon. Sympathy thus drew the distant into close companionship.

II EPAPHRODITUS"S DANGEROUS ILLNESS CREATED A PANIC AT PHILIPPI (Ver. 26) The faithful deputy seems to have caught in the Campagna at Rome some dangerous disease, which brought him to the gates of death. Tidings were carried in due season about his sickness to the brethren at Philippi, and their anxiety about their sick brother was deep and sore. Epaphroditus knew that they would be painfully anxious, and this reacted upon him at Rome. A Christian spirit regrets the necessity of putting sympathetic hearts to pain on his account. Sympathy intensifies suffering as well as lightens suffering round the world.

III THIS LED TO HIS CONSIDERATE PROPOSAL DEPART TO PHILIPPI AND TO PAUL"S DESPATCH OF HIM. (Vers. 26, 27) The aged apostle had watched over his sick "fellow-soldier with anxiety until he saw him fairly on the mend." Then He found the convalescent with a heavy anxiety on his mind because of the trouble his sickness had caused at Philippi. The result is that the two great hearts proposed to separate, that Epaphroditus may relieve the Church at Philippi of its anxiety by appearing in health once more among them. The whole picture is one of mutual consideration.

IV STILL MORE CONSIDERATION IS SHOWN IN THE PROPOSED DESPATCH OF TIMOTHY. (Vers. 19-21) Timothy tarries at Rome after Epaphroditus leaves, but only for a time. Paul keeps him only until He sees what turn his trial will take. In case he is released, he means to dispatch Timothy at once to Philippi to carry on considerately the work of God in their hearts. Amid the general selfishness of men, Timothy at events can be relied on, who will, as a matter of second nature or habit, care for the Philippians" state. This second mission, that of Timothy, is a fresh embodiment of the considerate Christian spirit.

V LASTLY, PAUL"S OWN ADVENT IS PROMISED IN CASE OF HIS RELEASE. (Ver. 24) Paul at Rome has been experiencing the consideration, not of earthly friends only, but also of his Father in heaven.

He notes this in the recovery of Epaphroditus. God had raised up the faithful attendant lest Paul should have "sorrow upon sorrow." thus impressed his servant with the fact that sorrows come one by one, in Indian file, while joys come thick as the leaves of autumn. Miss Procter has brought out this beautifully in her poem, "One by One." we may quote here one precious verse"One by one thy griefs shall meet thee, Do not fear an armed band; One will fade as others greet thee; Shadows passing through the land. ("Legends and Lyrics.")

Filled, then, with the grateful sense of the Divine as well as the human consideration, Paul determines, if released, to set out at once for Philippi. Timothy may go at a quicker rate as forerunner, but Paul means to fellow after him and do what He can by personal visitation of the Church to minister to their joy. There is thus given to us ample and vivid illustration of the considerateness of the Christian spirit. Let it be our aim to show it always and act in some way worthy of our high calling! R.M.E.

Vers. 19-30. Timothy and Epaphroditus.

I TIMOTHY.

1. His mission "But I hope in the Lord Jesus to send Timothy shortly unto you, that I also may be of good comfort, when I know your state." He looked forward to sending Timothy to them in the not-distant future. This hope he entertained in the Lord Jesus. It was not the hypocrite"s hope, which is like the spider"s web. It had to do with his being spared; but that, not based on worldly scheming to secure an acquittal at his approaching trial, but based on the need for doing more work for the Lord at Philippi. It was a hope that was made to rise within his heart by an impulse from the Lord. It was to the Lord that he looked for the realization of the hope. It was particularly the hope of performing a friendly office to the Philippians. In order that friendship may be turned to good account as a force in the advancement of the cause of Christ, it is necessary that there should be an honest endeavor to keep up intercourse. Where long distance intervened, flint was a more difficult matter than it is now. We have readier means of communication with the mission field. There can be more frequent transmission of letters, an easier going and coming of missionaries. In that respect we are better placed for friendship, and for using it as a force in the extension of Christianity. The apostle had to contend with difficult means of communication, and he found it possible to keep up friendly intercourse with distant Churches. He was presently incapacitated himself, but he had it in view to send Timothy as his special messenger to Philippi. This was with the friendly object of knowing their state. Timothy would be able to supplement the information concerning Paul"s state taken by Epaphroditus, and in that way would cause them to be of good comfort. But he also expected to be of good comfort (he the sender, as well as they the receivers) when Timothy returned with news front Philippi. He does not seem to have heard to any purpose (although there had been some communication) since the coming of Epaphroditus, and he did not expect to hear until Timothy brought him back word. He was always pained, when he was long in hearing from any of the Churches. It would put him out of pain, it would cause him to be of good comfort, to have good news from Philippi. In our day it might have been sufficient to have sent a letter. We are not accustomed to such long painful intervals, although we have had experience of them too, as when Livingstone was lost in the center of Africa. In view of the Philippian Church being lost to Paul for a period at the least extending over a year, he hoped to scud Timothy to find them, as Stanley was sent to find Livingstone. It is much easier sending a letter; but more interest attaches to such special personal sending, and there is more satisfaction in the end. It was a richer manifestation of friendliness on the part of Paul, that he had it in his heart to dispatch his delegate. Would not his prayers and good wishes go forth with him? Would he not then, as he hoped, rejoicing in freedom, see him on board ship at Osta or Puteoli? Would he not send kind messages with him? Would he not remember him during his journey, and calculate the time of his arrival at Philippi, so as to be present in spirit with him and with them? And would not the coming of Timothy be an event of the utmost consequence to the Philippian Church? It would be looked forward to with the greatest interest. After the painful suspense on their side, his arrival would be hailed with manifestations of joy. Their thoughts would at once go back to him from whom he came? How was it with the veteran soldier of the cross? If liberation was the word that fell from Timothy"s lips, what a thrill of joy would pass through the hearts of all! And then, as Timothy delivered himself of the messages with which he was laden to each, how would they drink in comfort, and think they had ample compensation for their fight of afflictions! And then, as Timothy stood up and preached to them the old gospel, with a savour caught from long association with Paul in imprisonment, how earnestly would they listen! how greedily appropriate its comfort! and how determinedly they would resolve to win the crown of faithfulness! And then, when the time came for Timothy to depart, how sorrowful they would feel! how they would scud their congratulations to Paul, and their hope for his speedy coming among them! how this one and that one would wish it to be reported to Paul that they were determined to hold by Christ even to death! how some of them would go down to Neapolis and accompany him to the ship with tears! And then, when the delegate was met by the apostle again at Ostia or Puteoli, or wherever he had meantime gone to labor, what comfort there would be in hearing all that Timothy had to report to him!

2. His fitness relative to Paul. " For I have no man like-minded, who will care truly for your state. For they all seek their own, not the things of Jesus Christ." Travelling from Rome to Philippi would be attended with not a little inconvenience and risk. With the work associated with the journey, it would probably mean, to the person who undertook it, an absence of months. It is to be remembered that even emperors then did not charter their own vessels or have command of their own movements. Advantage had to be taken of coasting vessels engaged in commerce, and with delays at ports and with winds net always favorable, travelling by sea was generally slow. We read of a journey which Paul made from Philippi to the coast of Palestine in the seven weeks that intervened between the Passover and Pentecost. A journey from either of the harbours of Rome to Philippi would not be so formidable an undertaking; but Scylla and Charybdis had to be passed, the point of Italy rounded, the Ionian Sea crossed, the Grecian archipelago passed through, and the Aegean Sea encountered as far as Neapolis. There would probably be waiting at some Grecian port for a vessel for Philippi. There was always the danger of a storm by sea, and there was, especially to the messenger of the cross, the danger of persecution wherever he prosecuted his labors. The apostle was ill placed for fit men to undertake such a journey. There was such a general disposition, even among those who professed to work for Christ, to place their personal comfort and convenience before the claims of Christ on their" service. Of those available there were none (with only one exception) who could stand the test of such a journey. There is a side light thrown here on one of the trials of Paul in his imprisonment. As all, when it came to the crisis, forsook Christ and fled, so Paul was so isolated as to be at a loss to find a delegate of the right stamp for this mission to Philippi. "All," he has to say, "seek their own, not the things of Jesus Christ." In no haste, in all sobriety, does he bring this heavy indictment against them. They were all so afflicted with selfishness that they could not, at the call of Christ, brave a journey from Rome to Philippi. And before we cast a stone at them, let us ask if we could have stood the test ourselves. Do we habitually place the claims of Christ before personal comfort and convenience? May the same charge of selfishness not be brought home to very many still? If there was, even among those who profess to be Christ"s, a willingness to set aside comfort and convenience for Christ, would there not be a hundredfold more of men and of money for Christian work? The one exception, the one unselfish man of those who might have gone to Philippi, was Timothy. He is commended as like-minded, or like-souled, with the apostle. And this is to be explained by the fact of his spiritual parentage. The language used in various places is son," "my own son," "my beloved son," "my dearly beloved son." It is common to see the features of the father repeated in the son. This is true, not only of the bodily features, but extends even to the mental and spiritual configuration. Timothy had been moulded by his mother Eunice and his grandmother Lois in the Jewish religion, and no doubt they had left their mark on him. But in his conversion to Christianity He had so completely come under the formative influence of the apostle that there was a kind of natural assimilation to him in what he cared for. With his father"s instincts, is Chrysostom"s explanation of the word "truly" that is used here. Because Paul cared for the state of the Philippians, Timothy his son could not help caring for their state.

3. His fitness relative to the PhiIippians. "But ye know the proof of him, that as a child serveth a father, so he served with me in furtherance of the gospel." Timothy had been with Paul at Philippi, as is borne out by the narrative in the Acts of the Apostles, and his qualities had been there put to the proof. Their experience of him was this, that as a child serveth a father, so he had served with Paul in furtherance of the gospel. It is an excellent arrangement, by which the younger is made to serve under the elder. It is beautiful to see a son free from opinionativeness and self-will, and spending his time and employing his powers as the father, in his larger experience and superior wisdom, directs. Soldiers who have plenty of strength and courage, when they go into battle are placed under the best military skill that is obtainable, and thus in the result it is as though each had the skill of his commander. It will be a source of strength for ns, the men of this generation, to be guided by what has been proved to be good by the men of former generations, especially by those principles of religion which have stood the test of the ages, and have had the approval of the wisest and best of our race. Timothy must have been a very young man when working at Philippi, and very unaccustomed to the work. Some years after the date of this Epistle, Paul wrote to him in these words: "Let no man despise thy youth." In his inexperience in the work of furthering the gospel he had grace given him to take the course marked out for him by Paul; and thus he was preserved from many a fall, and was able to work to the best advantage. In this he was an example to a junior pastor serving with a senior. Blessed are those who, filled with a sense of their own imperfections, value the assistance of the wise in the direction of their energies.

4. Time of his mission. "Him therefore I hope to send forthwith, so soon as I shall see how it will go with me." He hoped shortly to send Timothy to them; he hoped, therefore, shortly to see how it would go with him. As soon as he saw the result of the trial, which he was confident would be his liberation, forthwith, without any loss of time, would he send forth Timothy, that the Philippian and other Churches might rejoice.

5. The mission of Timothy was not to supersede a visit from himself. "But I trust in the Lord that I myself also shall come shortly." In the same spirit and sphere of confidence, he gives them to understand that, while thus writing of the mission of Timothy, he does not forget his promise to pay them a visit himself, on his liberation. It might not be an immediate or a prolonged visit; but he held himself bound (God willing) to include Philippi in his plan of visitation.

II EPAPHRODITUS.

1. The Christian.

(1) In relation to Paul.

(a) Common sympathy. "But I counted it necessary to send to you Epaphroditus, my brother." Paul was not without natural attachments. we do not read of his being married; but we read of his sister and his sister"s son. And he seems to have interested himself in the highest form in his relations; for we read of several of his kinsmen sending their Christian salutations to the Church at Rome. But especially did he form noble attachments in connection with his work. If he had no brother after the flesh, there were many toward whom He exercised brotherliness. Epaphroditus, we may conclude, was a Philippian, of a different race, of a different nation. Thrown into contact with the apostle, and converted to Christianity probably through his instrumentality, they were closely drawn together on the ground of sympathy on the great subject of salvation. Their acquaintance had been renewed at Rome, and now, in parting with him, Paul affectionately names him to the Philippians as his brother. And it is only on the ground of a common Christian sympathy that the idea of the Christian brotherhood can be wrought out. This sympathy must be real, active, else it will prove to be inefficient. It is only when it is no mere matter of courtly phrases, but when, in genuineness, we feel drawn to one another in Christ, that we shall be able successfully, unmistakably, to get over difference of race, difference of class, difference of pursuit, difference of ecclesiastical connection. Let, then, the brotherly feeling be in us, with its roots deeply struck into Christ.

(b) Common work. "And fellow-worker." Christians are organized into a society, not merely on the ground of common sympathy, but for common work. Our impression of the apostolic Churches is that all the members were workers, male and female. If they did not all preach the gospel or serve tables, they worked in trying to induce friends and acquaintances to go with them to hear the gospel. And it was because there was so much movement, interest manifesting itself in all kinds of work, in those early Churches, that they prospered so wonderfully. Paul knew how to take advantage of men who were fitted for special work. He called such a man as Epaphroditus to his side, and, with Epaphyoditus at his side and working with him, he felt stronger and gladder. Union makes us stronger; we each count more than one when we all work side by side. Union makes us gladder. "What makes the harvest-field so cheerful a scene? Because each is cheered by the other"s alacrity, word, and song.

(c) Common warfare. "And fellow-soldier." We have to conquer men"s hearts for Christ. We have to conquer the world"s evils sensuality, intemperance, mammon-worship, carelessness, infidelity. We must fight, for there is a subtle and powerfully aggressive influence from the world; and if we do not conquer the world, the world will conquer us. It becomes, then, all who are true soldiers of the cross to stand side by side, that they may act to more purpose against the common foe. Paul felt more raised above his personal temptations, and a braver soldier against the heathenism of his day, when he had such soldiers as Epaphroditus and Archippus at his side. We should come up to the idea of the Theban sacred band. Thebans, making common cause with Thrasybulus and his Athenian co-patriots, set out together, resolved to dethrone the Thirty Tyrants of Athens, or die in the attempt. "That is what God means his Church to be: a band, not of friends merely, but of brothers, united heart to heart and hand to hand, and going forth resolved never to yield up the warfare till they are called to he down in death or see victory crowning their efforts.

(2) In relation to the Philippians. "And your messenger and minister to my need." Epaphroditus seems to have been a Philippian office-bearer; we may think of him as a Philippian minister, with a gift of preaching as well as of administration. As Timothy was intended to be special messenger from Rome to Philippi, so Epaphroditus had come as special messenger from Philippi to Rome. He was undoubtedly, personally, in sympathy with the special object of his mission ministering to Paul"s need. As the love of Christ, as it takes possession, opens the heart to the need of all mankind, so it must have opened the heart of Epaphroditus to the need of his spiritual father, of the founder of the Philippian Church, of the truest and bravest of Christ"s servants. For his sake he was willing to leave beloved friends in Christ behind, and to brave all the dangers of the deep. And it would be with peculiar tenderness that he would hand over to the chained apostle the contribution of the Philippian Church.

1. Reason for his return in his own stale of mind. "Since he longed after you all, and was sore troubled, because ye had heard that he was sick." This was the necessity of the case. The Philippians had heard of his sickness; apparently they had not heard of his recovery. This, somehow coming to the knowledge of Epaphroditus, threw him into a state of sore trouble, or dividedness. He knew how he stood in their affection, and that they would be anxious about him. How could he remain longer away from them? He must go and relieve their anxiety. And so he took a longing for them what is known as home-sickness.

2. Information regarding his sickness and recovery. "For indeed he was sick nigh unto death: but God had mercy on him; and not on trim only, but on me also, that I might not have sorrow upon sorrow." The report of his having been sick was correct, and his sickness had been of a very serious nature he had been sick nigh unto death. But God had recovered him, and, in recovering him, bad mercifully considered, not one but two. The Philippians are not included, because they were not on the spot. Paul writes as one who was with Epaphroditus through his sickness, or was kept regularly informed of his condition. And therefore we are to think of the locality of the sickness as Rome, and not on board ship on his way to Rome. God mercifully considered Epaphroditus, who was more immediately concerned; to whom he gave more life, even as he gave to King Hezekiah. He who has the ordering of all lives in his hands suffered him not to be stricken down away from his home. He set this mark of his favor on his servant, that he brought him back from the gates of death, so that he could say with one in like circumstances, "The sorrows of death compassed me. I was brought low, and he helped me. Return unto thy rest, O my soul, for the Lord hath dealt bountifully with thee." But God also mercifully considered Paul. It would have been a severe blow to have had one of his companions stricken down. It would have been the sorrow of a peculiar bereavement upon the sorrow of imprisonment. But as God considered the children of Israel when they sighed by reason of the bondage, so he considered his bond-servant Paul, and ordained that it should not be that Epaphroditus should die, were it only for Paul"s sake. No additional burden must be laid on him, already burdened enough. And so, not to inertia but to alleviate his sorrow at that sick-bed in Rome, he who made the seven stars and Orion mercifully turned the shadow of death into the morning.

3. Reason for his return in Pauls state of mind. "I have sent him therefore the more diligently, that, when ye see him again, ye may rejoice, and that I may be the less sorrowful." The Philippians, He felt, were to be considered. He entirely entered into the feelings of Epaphroditus regarding them. Personally, he would very gladly have kept him with him at Rome for a time, until perhaps the time of the liberation, when he would have returned to Philippi with the news. But, however useful and comforting he found him, he must deny himself for the sake of the Philippians. He must give them the pleasure of seeing their pastor again after all their anxiety about him. And, while giving them pleasure, he would really be alleviating his own sorrow. With more haste, therefore, than he would in other circumstances have shown, he sent him to them.

4. He bespeaks for Epaphroditus a good reception. "Receive him therefore in the Lord with all joy; and hold such in honor: because for the work of Christ he came nigh unto death, hazarding his life to supply that which was lacking in your service toward me." There is no reflection on the Philippians in the concluding words. They had done their utmost in service in giving Paul what he characterizes as an odour of a sweet smell, a sacrifice acceptable, welt-pleasing to God. What was lacking in their service was what they could not supply in the distance, viz. personal service to Paul. They supplied it representatively in Epaphroditus. It was the very height of their interest in Paul that they could deny themselves the service of their pastor for a considerable time, in order that, besides supplying him with money for his personal use and for carrying on the work, they might have the luxury in him of personally waiting upon him in his imprisonment. Epaphroditus was the substitute of each Philippian, who would gladly have taken his turn in waiting upon the apostle. And it was in seeking to render in the fullest measure what was thus lacking in their service, that he brought on an illness which proved well-nigh fatal. He is called a soldier, and he had the spirit of the true soldier in heroic devotion. A soldier must not consult his ease, he must not linger beside wife and children, he must not count his life dear unto himself. He must, at the call of his commander, be willing to undertake difficult and even perilous service, to form one of a storming party who have to march "in the cannon"s mouth." Verily he must endure hardness. And so the good soldier, Epapbroditus, for the work of Christ, in the battle carried on by Paul at Rome, in undertaking difficult service against the enemy there, came nigh unto death, hazarding his life. They were to receive him then in the Lord, with all joy, in fellowship with the Lord and in gratitude to the Lord who had mercifully dealt with them in giving him back to them as from the dead. And they were to hold him in honor, the ground of their honoring him being, not that he was in office among them, but that in working for Christ in their name he had risked his life. They were to heap honor upon him as upon a soldier who had distinguished himself in battle. And Epaphroditus was only to be taken as a specimen of a class. Hold such , says Paul, in honor. Whom are we to honor? It is not those who have lived to indulge themselves. It is rather those "who have walked in a rugged path, and clung to good and great ends in persecution and pain; who amid the solicitations of ambition, ease, and private friendship, and the menaces of tyranny and malice, have listened to the voice of conscience and found recompense for blighted hopes and protracted suffering in conscious uprightness and the favor of God." Hold in honor the Christian brother, like Archer Butler, who nobly lost his life in volunteering to visit the infected houses during a visitation of cholera in Dublin; and the Christian sister who, resigning the comforts of her home, devotes her life to caring for the bodies and souls of patients in a hospital. Hold in honor the Christian missionary who, leaving his people and civilization, goes forth to a distant land and submits to isolation and a trying climate and peculiar difficulties of work, that he may bring the ignorant to the knowledge of the Savior. And hold in honor all who can be unselfish in the place which Providence has assigned to them, and do not grudge the sacrifice of their time and comforts in giving, in praying, in working, in order that Christ may be magnified. R.F.

Vers. 19-24. The true spirit of Christian usefulness.

"But I trust in the Lord," etc. These words might be fairly employed to illustrate the true spirit of Christian usefulness, and the following remarks are suggested. This spirit

I SUPREME CONCERN FOR THE SOUL-INTERESTS OF OTHERS. This was exemplified in Paul

1. In thinking of them at all in his condition. Paul was now a prisoner in Rome, expensed to martyrdom, "ready to be offered." One might have thought that in such a condition his mind would have been wholly occupied with his own affairs, and that he would be utterly dead to the concerns of others. Not so; he feels a vital and deep interest in the Church at Philippi.

2. In dispatching to them the best man he could find to promote their spiritual good. "But I trust in the Lord Jesus to send Timotheus shortly unto you, that I also may be of good comfort, when I know your state." See what he says of this Timothy, whom he purposes shortly to send to them.

(1) He was the only man he could find of a similar mind to his own. "I have no man like-minded, who will naturally care or, "care truly for your state." It would not be difficult, perhaps, for him to find men who would go down to the Philippians and preach to them; but very difficult to find a man who would visit them with that tender interest and self-sacrificing love which Paul had.

(2) He was a man who was devoted to the things of Jesus Christ, and not to his own. For all seek their own." This, perhaps, must be taken in a qualified sense the "all" for most. The millions in every age seek their own, self is the center and circumference of their aims and activities. Self is not only uncrucified, but in the ascendant. Few seek the "things of Jesus Christ," such things as truth, benevolence, holiness, entire consecration to the Divine will. The spirit of usefulness is devotion to the things of Christ

3. In dispatching to them a man well known to them, dear to him as a son and a loving colleague. "But ye know the proof of him, that, as a son with the father, he hath served with me in the gospel." They knew Timotheus. He was with Paul when he first preached the gospel to them. (Act_16:12-14) And also with Paul when he visited them, on another occasion, on his way to Jerusalem. He was with him as a "son," loving and loyal. Thus Paul showed his absorbing interest in them. Why did he think of them at all? Above all, why did he send Timotheus, a man so dear to him, to minister to them? Why did he not keep him with himself, to soothe and succor him in his terrible position? It was because he had that spirit of Christian usefulness that absorbed his whole nature in the concerns of others. With his liberty gone, and death before him, he says I want to "know your state," how you think, feel, purpose, and act in relation to the gospel which I preached unto you the glorious gospel of the blessed God, and for this purpose I send Timotheus to you, the most valuable man I know, and the most dear to me. So it is ever; a man imbued with the true genius of spiritual usefulness will think more about the moral concerns of others than about himself. Elsewhere we hear our apostle say, "I could wish that I myself were anathema from Christ, for my brethren"s sake, my kinsmen according to the flesh: who are Israelites" (New Version). Ah me! Where is this spirit of usefulness now? Where are the men to whom their own personal and worldly interests are as dross to the welfare of souls?

II A SPIRIT OF SETTLED TRUST IN THE WILL OF THE GREAT MASTER. "Him that is, Timotheus therefore I hope to send presently, so soon as I shall see how it will go with me. But I trust in the Lord that I also myself shall come shortly." Observe:

1. He was in a state of uncertainty as to his destiny. He did not know whether he should be liberated or martyred. The future of our personal existence is concealed from all, even from inspired men. "We know not what shall be on the morrow.

2. Though in this state of uncertainty he entertained the hope of visitingthem shortly. "I trust... I myself shall come shortly." This was natural. It not only implied a deliverance from his horrible position, but the gratification of renewing old and tender associations.

3. This hope he entertained in subjection to the Divine will. I do not know my future, but I trust in the Lord. I do hope to visit you "shortly." I should like once more to be amongst you; I trust I shall; but my trust is in submission to the Divine will. Herein he acted according to the directions of St. James: "For that ye ought to say, If the Lord will". (Jam_4:15)

CONCLUSION. Such is the spirit of Christian usefulness, a spirit that regards the soul-interests of men as supreme, and that makes all hopes and calculations of the future subject to the Divine will. D.T.

Vers. 19-30. Two characters, representing two aspects of Christian work.

I TIMOTHY, A MAN OF SYMPATHY. The secret of true sympathy is to be seeking for the things of Jesus Christ. He who seeks for these feels, as his Master feels, for all human sorrows. Such a one is thoroughly "likeminded," and is delivered from the selfishness which cares for nothing but self. None can work for Christ except they are possessed of this sympathy.

II EPAPHRODITUS, A MAN OF ACTIVE MINISTRY, He is the chosen messenger of the Church at Philippi to minister, in its name, to St. Paul"s wants. The sickness from which he was recovering was probably caused by his exertions in this work (ver. 30).

III ST. PAUL COMBINES IN HIMSELF BOTH THESE ASPECTS OF CHRISTIAN WORK, He is a man of intense sympathy. Notice his readiness to deny himself the society of these two men in order that the Philippians may be benefited. His reward will be sufficient if he hears a good report of them. At the same time, his whole life is a life of active ministry.

IV THE SECRET OF BOTH SYMPATHY AND ACTIVITY, His life is lived "in the Lord" (vers. 19, 24, 29). VW.H.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

When I know - Upon my return, that ye stand steadfast.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Recommendation of Timothy and Epaphroditus.

Paul’s reason and object in sending Timothy:

v. 19. But I trust in the Lord Jesus to send Timotheus shortly unto you that I also may be of good comfort when I know your state.

v. 20. For I have no man likeminded, who will naturally care for your state.

v. 21. For all seek their own, not the things which are Jesus Christ’s.

v. 22. But ye know the proof of him, that, as a son with the father, he hath served with me in the Gospel.

v. 23. Him, therefore, I hope to send presently, so soon as I shall see how it will go with me.

v. 24. But I trust in the Lord that I also myself shall come shortly.

The entire paragraph is concerned with personal matters, as if Paul were hurrying to a close. His recommendation of Timothy shows the intimacy of the feeling between these two men, a cordial relation which the difference in age in no way affected: but I hope in the Lord Jesus quickly to send Timothy to you, in order that I may be refreshed in spirit, knowing your circumstances. Paul had the hope to God and his Lord Jesus that he might soon be able to send Timothy. He proves his communion with God by placing the entire course of his life in God’s hands. Whatever God has ordained with regard to him he is willing to accept without grumbling. Yet his hope in this instance is all the more fervent because he wishes to be refreshed, to have his heart and spirit strengthened by receiving information regarding their state; their spiritual and physical welfare is a matter of deep concern to him. Timothy would return in a short time with news from the Philippians, and this, he hoped, would be of a nature to satisfy his heart. His reason for choosing Timothy for this mission he states: For I have none of the same mind who sincerely is anxious about your circumstances; all seek their own, not that of Jesus Christ. Timothy was equal-souled with Paul, and therefore felt the same pure, cordial interest in the Philippians as his teacher, since he was just as anxiously concerned about the work of Christ. Timothy’s solicitude for the Philippians was genuine, sincere, just as Paul’s was. Of the others, however, of the great majority, Paul was constrained to say that they had nothing of this unselfish devotion, that they, the members of this group, were all seeking their own ends, being interested only in promoting their selfish ambitions. That is a hard criticism and judgment. Paul does not say that these men deliberately and maliciously pervert the work of the Gospel, but they have some selfish motive; they are in danger of losing faith and a good conscience. This is true at all times and should prove a spur to all pastors to become free from all selfish motives and interests and to serve their Master, Christ, in singleness of heart.

To the Philippians Timothy was no unknown man: But his proof you know, for as a son to a, or his, father he has served with me in the Gospel. This man, therefore, I hope to send at once, when I see clearly how things will fare with me. The Christians of Philippi had had ample opportunity of observing Timothy and of judging his motives, the state of his mind and heart; they knew his approvedness. They knew that he had served by the side of the great apostle in the ministry of the Gospel as a loving son serves his father. This man, therefore, surely would be especially welcome to them, Paul intended to send him quickly, just as soon as he had definite information as to his own fate, how matters would turn out with regard to him. The decision of the imperial court might be expected any day, and the sending of Timothy would take place immediately thereafter, And Paul is expecting still more: I trust, however, in the Lord that I myself may come quickly. That firm confidence he has in the Lord that he will be able to come in person. He wants to follow Timothy just as soon as certain matters in Rome will have been disposed of. He wants to follow up his letter by a personal visit. Note that Paul always places the disposition of his life with all its vicissitudes into the hands of God, in childlike trust.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Our apostle, having finished the first part of this chapter, which contained exhortations to duty, comes now to the second part of it, containing arguments of comfort; and here first he comforts the Philippians, by promising to send Timothy unto them shortly.

Observe here, 1. The greatness of St. Paul’s soul, widened with desires to advance the kingdom of Jesus Christ: his pious zeal put him upon contriving some way of making a supply of his necessitated absence from the Philippians; what he could not do by himself, he desires and endeavours to do by another, even Timothy; him he promises to send as a living epistle, to instruct and exhort, to quicken and comfort, the church at Philippi, in his constrained absence from her.

"Blessed apostle; so that Christ might be advanced, thou caredst not by whom it were, whether by thyself or by another; thou wert willing to stand in the crowd, and be hidden, so that Christ might stand upon another’s shoulders, and be seen!" I trust in the Lord to send Timotheus unto you shortly.

Observe, 2. St. Paul, being about to send Timothy to Philippi, sends first a commendation of him; and that which he particularly commends Timothy for, was, his affectionate love unto the Philippians, and his tender care and concern for them: I have no man like-minded, who will care for your state.

Now this care in Timothy, for and towards the Philippians, is here commended by St. Paul in several observable instances of it.

1. It was a spiritual care chiefly, he careth for your state, that is, for your spiritual state: not that he was without concern for their temporal happiness, but the prosperity of their souls was the prime object of his care.

2. It was a solicitous care; the Greek word signifies an anxious care, a soul-cutting, a soul-rending care; his care was not to cut and wound the souls, to vex and grieve the spirits of his people, but he cuts his own soul with caring for his people.

3. It was a sincere care, a natural, genuine care, he naturally careth for your state; naturally, that is, heartily, sincerely, not artificially, and in appearance only. Some can artificially act the part of a zealot, when their own interest or applause makes it necessary; but Timothy was unskilful in such arts, he did naturally, cheerfully, and constantly, care for their state; there was a reality, yea, a larger quantity of love and natural affection towards the Philippians found with him.

4. St. Paul commends this care in Timothy towards them, for the rarity of it: I find none like-minded, that is, few, very few, like-minded with him, and equal-hearted to him in the cause of Christ. St. Paul had divers ministers now with him, but one Timothy; others sought their own things, but he the things of Jesus Christ: yet I conceive this is not to be understood universally, but synecdochically; not as if all ministers, except Timothy only, sought themselves and regarded their own private interest, but the most and far greatest part did so, refusing to undertake such a tedious journey from Rome to Philippi, as Timothy stood ready to undertake.

Learn hence, That it is a great sin in all, but especially in the ministers of Jesus Christ, to be of a self-seeking spirit.

Observe, 3. He commends this care of Timothy’s towards them, by their experimental knowledge of it, and acquaintance with it; for, when old Paul was at Philippi, young Timothy was an assistant to him, as a son to a Father, obeying his counsel, following his directions, imitating his example, in all things tending to the edification of the church.

Now from the whole, this is, from St. Paul’s care to send Timothy, thus qualified, to labour in the gospel, at the church at Philippi, we note, That such as have power to send forth ministers to flocks, and pastors to take care of the souls of a people, should send such as are both able and willing to spend and be spent for the good of souls, and, if it may be, such as are well known unto, and approved of by the flock, for their zeal and diligence in the work of Christ.

St. Paul is a pattern here for all patrons, laying before them the qualifications of the persons whom they should recommend to the care of souls, such as, with Timothy, have a compassion for souls, a truly solicitous care and concern for the happiness and welfare of souls, such as the people have had some knowledge of, or at least a liberty to inquire after; the man of good ministerial abilities, not of great Simoniacal gifts: for if patrons, in the execution of that vast trust (but little considered) do seek only their own things, no wonder that their clerks seek not the things of Jesus Christ.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

19–24. I trust in the Lord Jesus. Through the help of the Lord. To send Timothy. His companion at Rome at this time, his beloved convert and fellow-laborer. See notes on 1:1. That I may be of good comfort. When he returns from visiting you and shows me your state.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Connecting Statement:

Paul tells the Philippian believers about his plan to send Timothy soon and that they should treat Epaphroditus as special.

But I have hope in the Lord Jesus

"But I confidently expect the Lord Jesus to allow me"

For I have no one else with his same attitude

"No one else here loves you as much as he does"

For they all

Here the word "they" refers to a group of people Paul does not feel he can trust to send to Philippi. Paul is also expressing his displeasure with the group, who should have been able to go, but Paul does not trust them to fulfill their mission.

translationWords

lord

Timothy

Jesus

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

19–30. HE PROPOSES SOON TO SEND TIMOTHEUS: HE SENDS WITHOUT DELAY EPAPHRODITUS

19. Ἐλπίζω δὲ. “But,” amidst these exalted joys and trials, he hopes soon to take a practical step to obtain fuller information about the Philippians. He refers back to the words ἐν τῇ ἀπουσίᾳ μου, Php 2:12.

ἐν κυρίῳ Ἰησοῦ. See note on ἐν σπλάγχνοις Χ. Ἰ. Php 1:8.

Τιμόθεον. See note on Τιμόθεος, Php 1:1.

κἀγὼ. As well as you; he assumes their good courage, and with noble modesty speaks as one who needs it to kindle his own.

εὐψυχῶ. “Be of good heart.” The verb is very rare in Greek; εὐψυχία, εὔψυχος, are not so. For the meaning see e.g. Eurip. Med. 402: ἕρπʼ εἰς τὸ δεινόν· νῦν ἀγὼν εὐψυχίας.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

19-30.] Additional notices respecting the Apostle’s state in his imprisonment: his intended mission of Timotheus and actual mission of Epaphroditus. The connexion with the foregoing seems to be,—‘and yet this σπένδεσθαι is by no means certain, for I hope to hear news of you soon, nay, to see you myself.’

19. ἐν κυρίῳ] ‘my hope is not an idle one, as a worldly man’s might be; but one founded on faith in Christ.’ 1Co 15:19, to which Meyer refers, is wholly different: see there.

ταχέως, see ver. 23.

ὑμῖν] The dative after verbs of sending, &c. need not be regarded (as De W., al., here) as the dativus commodi, but is similar to that case after verbs of giving—indicating the position of the recipient. I stated in some former editions, that it is in no case equivalent to the mere local πρὸς ὑμᾶς. But Ellic. has reminded me, that this is too widely stated, later writers undeniably using it in this sense. See note on Act 21:16, and cf. such examples as πότερον ἠγόμην Ἀβροκόμῃ, Xen. Eph 3:6, and ἤγαγεν αὐτὸν Ἀθανασίῳ τῷ πάππᾳ, Epiph. vit. p. 340 d. See the discussion in Winer, § 31. 5.

κἀγώ] ‘as well as you, by your reception of news concerning me.’

εὐψ.] may be of good courage. The verb is unknown to the classics: the imperative εὐψύχει is found in inscriptions on tombs, in the sense of the Latin ‘have pia anima.’

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

19-24. But, though the worst may come to the worst, yet I hope for such a favorable issue in my case as will enable me to dispense with the services of Timothy here and to send him to you, in order that I may be comforted by hearing of your condition. For besides him I have no one likeminded with myself who will care for you with the same fatherly care. For they all are occupied with their own interests, not with the things of Jesus Christ. But Timothy you yourselves have proved; for you know with what filial devotion he served me in the work of promoting the gospel. I hope therefore to send him shortly, as soon as I shall have learned something definite about my own case, but I trust in the Lord that I shall soon be with you in person.

19. ἐλπίζω δὲ: The δὲ, ‘but,’ offsets the possibility at which he has hinted in σπένδομαι, and which he knows is disturbing the minds of his faithful friends at Philippi. Mey.’s statement that there is an immediate change from a presentiment of death to a confidence of being preserved in life and liberated, is too strong. The εἰ καὶ σπένδομαι, etc., on its face, at least, merely contemplates a possibility. The words rather revert to 1:25.

Lightf. and Lips. connect with vs. 12: ‘I urged you to work out your salvation in my absence, but I do not mean to leave you without personal superintendence, and therefore I propose to send Timothy. The connection, however, seems too remote and labored. According to Weiss the δὲ offsets the joy to which he has exhorted them with the means which he proposes to employ to obtain joyful news from them.

ἐν κυρίῳ Ἰησοῦ: The sphere or element in which his hope moves. (Comp. 1:8, 14, 3:1; Rom 9:1, Rom 9:14:14; 1Co 1:31, 1Co 7:39, etc.)

ἵνα κἀγὼ εὐψυχῶ: ‘that I also may be of good heart.’

κἀγὼ: ‘I also,’ by the tidings which I shall hear from you, as you by the accounts of me.

εὐψυχῶ: Not elsewhere in Bib. Gk. Εὔψυχος, -ως, -ία, in LXX; 1 Macc. 9:14; 2 Macc. 7:20, 14:18.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.