Philippians 2:24

2:24 Paul had confidence that he would soon be freed from prison and be able to visit the Philippians (see 1:19, 25-26).

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

Php_2:24. Καὶ αὐτός] also myself personally. What Paul shall see, therefore, is, as he confidently trusts (not merely hopes), his liberation (comp. Php_1:25 f.); that it will make it possible for him to come soon.[139] The terminus a quo of the ταχέως is, as in Php_2:19, the then present time, although the sending of Timothy and his return (Php_2:19) are to precede his own coming. The ταχέως as a relative definition of the time is not opposed to this view. But that καὶ αὐτός includes also the case of his coming at the same time with Timothy (Hofmann), is, according to Php_2:19 ff., not to be assumed.

[139] How could this confidence, which the result did not justify, have been put by any later author into the apostles mouth? Only Paul himself could have written in such a way as here and in Php_1:25 f. See, in opposition to Hinsch, Hilgenfeld, 1873, p. 185 f.

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 2:24 . ἐν Κυρίῳ . See on Phi 2:19 . Every mood of Paul’s inner life he desires to regulate by the mind and will of Christ. ὅτι . “When an action is to be produced, πείθειν takes the infinitive, when belief , ὅτι (of objective knowledge) sometimes infinitive” (Gildersl. on Justin M., Apol. , i., 8, 8).

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

also myself--as well as Timothy.

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

(24) But I trust . . .—Compare Phm_1:22, “Prepare me a lodging, for I trust that through your prayers I shall be given to you,” where the expectation seems even more immediate. The interval between the Letters is unknown. The received belief of St. Paul’s release, and subsequent re-imprisonment (resting on unvarying tradition, and on the evidence of the Pastoral Epistles), supposes this expectation to have been fulfilled in due time.

In the Lord.—So above, Php_2:19. The expression, connected in both cases with matters of practical life and even of detail, is one which (like “the bowels of Jesus Christ” in Php_1:8) belongs to the consciousness of a life so absorbed in Christ, that it cannot think or live in hope except “in the Lord.” But it carries with it, perhaps, also the idea suggested by St. James (Jas_4:15) “If the Lord will, we shall do this or that.” Just so far as a hope or prayer is really “in the Lord,” it will be accordant with the Divine will, and will therefore be realised.

Php_2:25-30 contain the immediate mission and commendation of Epaphroditus, who had been sent from Philippi with supplies, had fallen sick, and now in convalescence was longing for home, and fearful lest the report of his sickness should cause them anxiety.

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

24. I trust] For the Greek and its force see on Php_1:25, with the reference there to Php_1:6.

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

shortly] The word is of course elastic; it may mean a few weeks, or many months, as relations of comparison vary. What he is confident of is that Timothy’s arrival would be followed at no great interval by his own.—Bp Lightfoot compares 1Co_4:17; 1Co_4:19, for a curiously close parallel to the language of this passage, without any connexion of events.

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.

Yet I supposed it necessary to send to you Epaphroditus,.... In the mean while, before either he or Timothy could come to them. This man was sent by the Philippians to the apostle with a present, and had been detained at Rome for some time, partly through business, and partly through sickness; but now the apostle thought it proper, he being recovered, to send him to them, who was one of their ministers. One of this name lived at Rome about this time, and was one of Nero's freemen (o), but not the same person here intended. This person has a very high character. The apostle calls him,

my brother; not in a natural relation, or as being his countryman, and so according to a way of speaking with the Jews, and himself, his brother and kinsman according to the flesh; for by his name and country he seems to be a Greek; but in a spiritual relation, being born again of the same Father, belonging to the same household and family, and also a brother in the ministry, as it follows:

and companion in labour; in the laborious work of preaching the Gospel. The ministry of the word is a work; it is called the work of the ministry; and it is a laborious one when diligently and faithfully performed: the apostle was a workman that needed not to be ashamed, a labourer in Christ's vineyard, and one that laboured more abundantly than others; and he was not alone, he had companions in his work, and this good man was one of them: he adds,

and fellow soldier; the life of every believer is a warfare; he is always engaged in a war with sin, and Satan, and the world; and is often called to fight the fight of faith, to contend earnestly against false teachers for the faith once delivered to the saints, to stand up for it, and fast in it; and is provided for with the whole armour of God, with weapons of warfare, which are not carnal, but spiritual and mighty, being enlisted as a volunteer under the great Captain of his salvation, Jesus Christ, under whose banner he fights, and is more than a conqueror through him: but though this is the common case and character of all the saints, it more especially belongs to ministers of the Gospel; who are set for the defence of it, and at the front of the battle, and are called to meet the enemy at the gate, and endure hardness as good soldiers of Jesus Christ; and such an one was the apostle; and he had other fellow soldiers, and this person among the rest, who were engaged in the same common cause with the same enemies, under the same Captain, and would enjoy the same crown:

but your messenger; or "apostle"; meaning either that he was the pastor of them, a preacher to them, a minister among them; for ordinary ministers of the word were sometimes called apostles, as well as extraordinary ones, see Rom 16:7; or rather, that he was their messenger to him, to relieve, comfort, and assist him in his bonds; and such persons were called the messengers of the churches, Co2 8:23, which sense is strengthened by what follows:

and he that ministered to my wants: to his personal wants in prison, and to the wants of the poor saints, which the apostle reckoned as his own, and which he used to supply; but now not able; and to his ministerial wants, filling up his place in preaching the Gospel to the saints at Rome,

(o) Artinn. Epictet. l. 1. c. 1, 19, 26. & Aurel. Victor. Epitome Rom. Imp. in Nerone.

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

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

Ver. 24. Shall come shortly] Whether ever he did come or no we know not. Fallitur augurio spes bona saepe suo. Good hopes are often frustrated. Howbeit the word here signifieth an "assured confidence;" and is seldom or never used but when the thing followeth, which thus is trusted.

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 ... - note, Phi 1:25.

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

That I also. This did not take place till full two years were expired, in the year 64: (Tillemont) and others are of opinion, that he was in Macedon when he wrote his first epistle to Timothy. (Theo. Atha. Tille.)

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; so he expresseth his strong persuasion, as the word we translate trust, being seldom used, but when the thing trusted imports the object.

In the Lord; i.e. Jesus, whom he doth absolutely and eminently call Lord, being so highly exalted above all others, Phi 2:9, not only here, but elsewhere, Phi 2:29; 3:1; 4:1,4,10; on whom he doth wholly depend, aud to whom he doth submit for the issue.

That I also myself shall come shortly: before he had suggested his persuasion of abiding with them, Phi 1:25, and here, that he might satisfy them he had not changed his mind, he adds for their comfort, that they might not be discouraged in their sufferings, what apprehensions he had, after a while, of being set at liberty (if God pleased); and if so, he would have them conceive, soon after he had done what was necessary at Rome, (for him who had care of all the churches), he designed to follow Timothy to them.

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

24. Shortly—If the decision should be favourable, he would send Timothy at once, and soon afterward come personally. But his confidence as to the matter is in the Lord, and not in Nero.

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

But I trust in the Lord that I also myself shall come shortly. Notice the variations of tone respecting his prospects of release. "I shall abide", (Php_1:25) "I hope", (Phm_1:22, in the Greek) "I trust" here. The apostle was subject, like all of us, to changing currents of thought, to the ebb and flow of spirits; but his trust was always in the Lord. "Behold," says Chrysostom, "how he makes all things depend upon God." His hope, in all probability, was fulfilled. (see Tit_2:12)

Vers. 24-30. Epaphroditus the link between the apostle and Philippi.

As it was still uncertain what would be the issue of his bonds at Rome, the apostle deemed it right no longer to detain the worthy Philippian minister who had relieved the tedium of his imprisonment, but sent him back to Philippi under circumstances which attest the tenderness of the relation which bound all three together.

I CONSIDER THE APOSTLE"S ESTIMATE OF THE HIGH CHARACTER OF ERAPHRODITUS.

1. In he relation to himself. "My brother as if to mark the common sympathy that bound them together companion in labor to signify the common work which engaged them fellow-soldier to signify the common perils and sufferings of their service in the gospel.

2. In relation to the Philippians. "Your messenger, and he that ministered to my wants doing for them what they could not do for themselves, supplying "your lack of service toward me." He was the representation of their liberality, and was about to take back to Philippi this beautiful and touching Epistle.

II THE DANGEROUS ILLNESS OF EPAPHRODITUS. "For indeed he was sick nigh unto death.

1. The cause of this sickness. Because for the work of Christ he came nigh unto death, not regarding his life, to supply what was lacking in your service toward me." He had overtaxed his strength in the service of the gospel, either by his labors in preaching or by doing a thousand little offices of love for the imprisoned apostle.

2. His recovery.

(1) The apostle might have used his gifts of healing to restore such a valuable life to the service of the Church, but such gifts were mostly used for the sake of unbelievers, and the Lord did not see fit to have them exercised for the benefit of ordinary believers.

(2) It was God himself who was the Author of this recovery; "God had mercy on him." It is a mercy to be thankful for that we should have our health restored and our lives prepared anew for holy service. It is a mercy to the minister, who has fresh opportunities of doing good; and a mercy to his flock, as they receive greater blessing from his labors.

3. The deep sympathy of the Philippians with their suffering, minister. "He longed after you all, and was sore troubled, because ye had heard that he was sick.

(1) The distress at Philippi was a proof of their love to Epaphroditus and their interest in him.

(2) His distress on account of this rumor shows, again, a deep feeling of love for them.

III THE JOY OF THE APOSTLE AT HIS RECOVERY. "God had mercy on him; and not on him only, but on me also, that I might not have sorrow upon sorrow." The apostle had already to bear the hard sorrow of imprisonment, but if Epaphroditus had died at Rome, his sorrows might have become overwhelming. We are all deeply interested in the recovery of the saints, and especially of eminent ministers, whose lives contribute to the enrichment of the world.

IV THE REASONS FOR SENDING EPAPHRODITUS BACK TO PHILIPPI "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." They would recover their cheerfulness at the sight of their beloved minister, and the sum of the apostle"s daily cares would thereby be proportionally lessened. T.C.

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

Our apostle having in the foregoing verses declared his resolution to send Timothy to the Philippians as soon as he should see how it would go with himself at Rome, and what would be the issue of his bonds; and having also discovered his own purpose to come himself to them, as soon as the providence of God should set him at liberty; in the mean time, he assures them, he would no longer detain their own special minister Epaphroditus from them, whom they had so kindly sent with a liberal supply unto him, in the prison at Rome: I supposed it necessary to send unto you Epaphroditus, my brother, my companion in labour, my fellow-soldier, your messenger, and he that ministered to my wants.

Here note, 1. How copious St. Paul is in the commendation of Epaphroditus: he calls him his brother, his brother in Christ, his brother in the ministry, his companion in labour, his fellow-labourer in Christ’s vineyard, travelling from one part of it to another, to plant and propagate the gospel of Christ; his fellow-soldier also, a faithful and constant associate with him in the Christian warfare: their apostle or messenger, the bishop of Philippi, say the ancient fathers; their messenger to carry the church’s alms to St. Paul, say others.

Behold here, in St. Paul’s sending away Epaphroditus loaden thus with commendation, the great modesty, sincerity, and humility, of this chief apostle. St. Paul had many prerogatives above Epaphroditus; he was immediately called by Christ extraordinarily fitted and furnished for his calling; he laboured and suffered more abundantly than all the rest; yet he almost equalizes and levels Epaphroditus with himself, calling him brother, fellow-labourer, fellow-soldier, and highly magnifies the gifts and graces of God’s Spirit in him, without the least diminution: teaching such as are dignified in the church, and exalted by their merits above others, not to despise the persons, nor to extenuate and lessen the gifts, and graces, and usefulness, of their inferior brethern. Pride in any person is odious, but in a minister it is monstrous; they that have received more than others, ought to be patterns of humility unto others.

Note, 2. The reasons here assigned, why St. Paul judged it necessary to send Epaproditus back to his charge at Philippi.

1. He longed after his flock, Php 2:26. He longed after you all, even unto heaviness: we do not read of his longing after his family, or his family, or his friends, or the fleece, but his flock, his church and charge at Philippi; this lay near his heart, this he longed to be with.

2. This longing and heaviness was mutual: the Philippians longed for him, and were full of heaviness because of his sickness.

When the head of a faithful minister of Jesus Christ aches, his people’s hearts ache: mutual longings between ministers and people in case of absence, and mutual heaviness and mourning in case of sickness, is a certain argument and evidence of mutual love one towards another.

Note, 3. How our apostle confirms the report of Epaphroditus’s sickness, and celebrates the mercy and goodness of God in his unexpected recovery; indeed he was sick nigh unto death, but God had mercy on him, &c.

Here observe, 1. The eminency of the person who was sick: Epaphroditus, a great man, a good man, a man of God, St. Paul’s brother, companion, fellow-soldier, falls sick when engaged in Christ and the church’s special service: saints, as well as sinners, ministers as well as people, are subject to sickness, diseases, nay, death itself may meet them in the work of Christ.

Observe, 2. As the eminency of the person, so the extremity of the disease; he was nigh unto death.

But why did not St. Paul, who had the gift of healing, help Epaphroditus now sick, as well as raise Eutychus when dead? Act 20:9.

Ans. The apostles had not the gift of healing to make use of it at their pleasure, but as God was pleased by a special instinct and a strong faith to excite them to it, when it was his pleasure to have them use it: these gifts were given for the sake of unbelievers, to convince them of the truth of christianity, but God did not think fit to have them ordinarily exercised upon believers.

Observe, 3. The recovery of Epaphroditus, and the author of it: God had mercy on him; he who is Lord of life and death, said in mercy to him, "Return and live." When God preserves the lives and restores the health of his faithful ministers, it is an act of no small mercy both to their people and themselves: to their people, as they become the greater instruments of their good; to themselves, as it increases their own reward: the longer a minister lives, the more glory he brings to God; and the more glory he brings to God on earth, the more glory shall he partake of with God in heaven; in short, the longer he lives, the more souls he converts, and every soul is as a new gem added to that crown which shall one day be put upon his head, Dan 12:3 They that turn many to righteousness shall shine as the stars for ever and ever.

Observe lastly, The share which St. Paul had in the mercy of Epaphroditus’ recovery: God had mercy, not on him only, but on me also, lest I should have sorrow upon sorrow. Paul had much sorrow, a great load of sorrow upon him at that time; he was now among strangers, yea, among prisoners, in the midst of persecutors, and his mind oppressed with sorrow, partly for the Philippians, partly for Epaphroditus; therefore the Lord, in tender pity to him, did not take away by death his dear and useful companion, lest he should have sorrow upon sorrow, and cause his wounds to bleed afresh.

Learn hence, So compassionate is God towards his dear children, that though he often causes them grief and sorrow, yet he will not overcharge them therewith, nor add affliction to the afflicted, nor suffer them to be exercised and tried above what they are able: God had mercy upon me, lest I should have sorrow upon sorrow.

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

24. But I trust. Yet he expects by the Lord's help to be released, and to visit them himself. See note on 1:25, 26.

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.

24. ἐλεύσομαι. א*ACP, vulg syr (pesh) copt add πρὸς ὑμᾶς. Lightfoot inserts these words, in square brackets.

24. πέποιθα. See above on πεποιθώς, Php 1:6; and cp. on οἶδα, Php 1:25.

ἐν κυρίῳ. See above, on Php 1:8.

ταχέως. The word is elastic; it may refer to weeks or to months. What he is “sure of” is that he will follow promptly in Timothy’s track.—Lightfoot compares the closely parallel language of 1Co 4:17; 1Co 4:19: ἔπεμψα ὑμῖν Τιμόθεον, ὅς ἐστίν μου τέκνον … ἐλεύσομαι δὲ ταχέως πρὸς ὑμᾶς, ἐὰν ὁ Κύριος θελήσῃ.

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.

24. ἐν κυρίῳ] See above, ver. 19.

καί, as well as Timothy.

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

24. πέποιθα δὲ ἐν κυρίῳ: See on 1:14; and with Paul’s language here comp. 1Co 4:17, 1Co 4:19.

ὅτι καὶ αὐτὸς ταχέως ἐλεύσομαι: Expectation of speedy release. (Comp. 1:25.)

א * ACP with several minusc. add προς υμας to ελευσομαι.

How soon Timothy or Paul himself may be able to visit them is uncertain, but he is sending them a messenger at once.

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