Philippians 2:25

Php_2:25-30

I supposed it necessary to send to you Epaphroditus--

Epaphroditus

I. His titles.

1. The first of these shows his religion, and his holy union with the apostle and other believers. For the Christians in these early ages called each other brother, a name full of sweetness and friendliness derived from the custom of the Jewish Church, and suitable, inasmuch as they all have one Father, and are all begotten by one Spirit, uniting them in one family. They are nourished by the same food, consecrated by the same sacraments, and called to the same inheritance. Every time you see a Christian, whatever his condition, he is your brother. Paul did not disdain to acknowledge Epaphroditus.

2. Companion in labour relates to office, viz., the ministry; and how excellent the office which renders men companions of Paul and the apostles.

3. Fellow soldier expresses the part he had taken in his battles against the devil, the world, false brethren, etc., for the glory of his Master and the salvation of the flock. This title is peculiarly suitable to believers in Jesus Christ, who are called to suffer persecution, carry the cross, and wrestle not with flesh and blood, etc. (2Ti_2:3-5).

4. Your messenger, in relation to his special mission to the apostle.

5. My minister, in reference to the service rendered St. Paul: not the least of the glories of Epaphroditus.

II. His sickness. How strange it seems that so good and useful a man should be disabled, and that Paul, who could cure diseases, could not cure his! Learn, however--

1. That the Lord wishes that His servants should be subject to these afflictions and infirmities lest the excellence of their piety and graces should raise their vanity. Thus they are kept modest (2Co_12:6).

2. That the wonders of His power may shine gloriously when, with such weak instruments, He does not fail to perform His work (2Co_4:7; 2Co_12:9; 2Pe_1:7; 1Th_5:6-7).

III. His cure.

1. God often allows His own to descend to the last degree of sorrow to relieve them afterwards from it with greater eclat: as we see in the cases of Hezekiah and David. This proceeding is very suitable.

(1) For us; that our faith may be better exercised, the extremity of our danger firing our zeal and warming our desires in vows and prayers.

(2) For God; the greater our danger the more glorious His power.

2. This was not merely an exercise of Gods power, but of

(1) His mercy towards Epaphroditus.

(2) His goodness towards Paul. Christianity does not dehumanize us. Pauls sorrow was deep because natural.

IV. His return. This good servant of God, knowing that the news of his malady had much grieved his friends, touched with reciprocal love, desired, as soon as he was in health, to see them again that he might change their sorrow into joy. Which shall we most admire, the affection of the flock towards the shepherd or that of the shepherd towards the flock. It is one of the miracles of love which unites and blends what distance in vain separates.

V. His recommendation (Php_2:29). For the love of the Lord as His faithful servant whom He has given you, receive him. This is what Christ calls receiving one in His name (Mar_9:37). Learn--

1. Not to judge of men by the accidents which befall them. Innocence is not always prosperous, and piety often falls into great calamities.

2. That it is one thing to meet with affliction in the work of the Lord, and another to meet with it as an effect of our vice, avarice, or vanity.

3. That the closest and tenderest relations should subsist between pastor and flock.

4. That personal considerations should yield to the advantage of the Church. (J. Daille.)

Epaphroditus

I. His Christian status--a brother, etc.

II. His sickness.

1. Incurred in the service of Christ.

2. A source of solicitude to the apostle and the Church.

III. His recovery through Divine mercy.

IV. His return to Philippi.

1. Welcome.

2. Honourable. (J. Lyth, D. D.)

The titles of Epaphroditus

I. Brother. A name significant--

1. Of office. As judges call one another brother, so does Paul Epaphroditus, because they discharged the same spiritual functions.

2. Of love and friendship. It shows the care which one Christian man should have of another.

3. Of equality. Hereby St. Paul shows

(1) His humility, who, being an apostle, called one of inferior rank brother.

(2) His magnanimity.

II. Fellow labourer. Unless ministers are this they are fellow loiterers. This must not be, because the Scriptures compares their office with the most laborious of occupations. If ministers are fellow labourers, then--

1. Their people must submit to be wrought upon. If they are builders you must be lively stones, and suffer yourselves to be squared and made fit for the building. If they are husbandmen you must be the ground, and such as may bring forth fruit to perfection, else all their labour upon you will be vain.

2. God suffers them not to be alone (Mar_6:7) so that they may render mutual aid. Thus He sent Jerome and Augustine, the one severe and powerful, the other meek and gentle; Luther hot and fiery, and Melanchthon soft and mild, each to temper the other.

III. Fellow soldier.

1. Every mans life is a warfare.

2. In this warfare ministers are captains, who fight against the enemies within us, and lead us against the enemies without us. Then--

(1) Hold not forth against the ministry.

(2) Help it (Jdg_5:23).

(3) Look for recompense in the triumphant kingdom.

IV. Messenger of the Churches and minister to Pauls wants.

1. The child of God is subject to wants.

2. They shall be satisfied. Rather than Elias shall perish for hunger the ravens shall feed him (1Ki_17:4). If Dives will not have mercy on Lazarus, dogs shall. For Paul God provides an Epaphroditus or an Onesiphorus. (R. Sibbes, D. D.)

The relations of believers

I. Their fellowship.

1. Brethren.

2. Companions in toil and conflict.

II. Their consequent sympathy with each other.

1. They respect each others wishes.

2. Help each others joys.

3. Minister to each others wants. (J. Lyth, D. D.)

Epaphroditus

is known to us only from the notices in this Epistle. He is, doubtless, to be distinguished from Epaphras (Col_1:7; Col_4:12; Phm_1:23); for though the names are the same the identity seems improbable.

1. The one appears to have been a native of Philippi (verse 25); the other of Colossae (Col_4:12). The longer form is always used of the Philippian delegate; the shorter, of the Colossian teacher. The name, in fact, is so extremely common in both forms that the coincidence affords no presumption of the identity of persons. The name is not specially characteristic of Macedonia, but occurs abundantly everywhere. On a Thessalonian inscription we meet with one Gaius Claudius Epaphroditus. This concurrence of names is suggestive. The combination which occurs once might well occur again; and it is possible, though in the absence of evidence hardly probable, that Gaius the Macedonia (Act_19:29) is the same as Epaphroditus the Philippian. (Bishop Lightfoot.)

The attachment of fellow soldiers

An American officer who had fought in the late wars was seated in his pleasant parlour, musing on the turbulent scenes through which he had passed. Suddenly the doorbell rang. The officer rose to open, the newcomer, and a lame and weather beaten soldier stood before him. Will you buy my books, sir? he said. I do not wish them, was the quick reply, and the door was closed. The officer resumed his seat, but strange questionings arose in his mind. Was not that the face of one he knew? Had he not heard that voice before? Impressed as with the fear of some ill act, he quickly advanced to the door, and on opening it again, there stood the brave hero of many battles with the big tears starting from his eyes. He spoke again--Dont you know me, colonel? The voice had a well remembered sound. And this time it fell not on dead ears nor a stony heart. The maimed soldier was recognized as one who had fought on many a field of daring and carnage by the officers side, and who was covered all over with glorious scars, the tokens of his patriotism and bravery. Instantly the door was flung wide open, and the veteran was welcomed into the mansion of the opulent officer, who, with tears in his eyes, fell on the heros neck and embraced him. The scene that followed the recognition was one never to be forgotten, and the colonel afterwards, relating the incident of the meeting, said he felt at that greeting a veneration for his old comrade almost amounting to a feeling of worship.

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

Php 2:25-27. Yet I supposed it necessary to send Epaphroditus — Back immediately, who is near and dear to me as a brother and companion in labour — A fellow-labourer in the work of the Lord; and fellow-soldier — “So he seems to call him, to show how full of danger the work of the gospel was in that age, to those who executed it faithfully; and that the sincere preachers of it, together with the martyrs who sealed it with their blood, formed a noble army commanded by Christ, which was successfully warring against idolaters, and the other powers of darkness who were in opposition to God.” But your messenger — The Philippians had sent him to Paul with their liberal contributions. For he longed after you all — Namely, to be with you again, and further useful to your souls; and was full of heaviness, because he supposed you would be afflicted at hearing that he was sick — As he could not but know how affectionately you love him. He was nigh unto death — In all human appearance; but God had mercy on him — Restoring him to health; and on me — To whom his death would have been a great affliction; lest I should have sorrow upon sorrow — Lest the sorrows of my imprisonment and my other troubles should be increased by the addition of my grief for his death. Doubtless the apostle had prayed for his recovery, and probably it was in answer to his prayers that Epaphroditus had been restored. We see, however, in this instance, as we may see in many others recorded in the New Testament, that those who, in the apostolic age, possessed the power of working miracles, could not exercise it according to their own pleasure, but according to the direction of the Holy Ghost: otherwise St. Paul would most certainly have healed Epaphroditus, who, as is insinuated Php 2:30, had fallen into this dangerous sickness through the fatigue which he underwent in assisting the apostle. Miracles of healing were generally wrought for convincing unbelievers.

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

2. Sending Epaphroditus, Php_2:25-30.

25. Necessary—Paul will send Epaphroditus forthwith. Of him we know only what is stated here. He cannot be identified with the Epaphras of Colosse. Paul styles him his brother in the sonship to God, his fellow labourer in the ministry of the gospel, and fellow soldier in the warfare for Christ. He had come to Rome as a messenger sent by this Church, bringing the apostle a gift of money from them, and had remained in personal attendance upon him. He was doubtless a minister in that Church.

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_2:25. Epaphroditus.—Brother, work-mate, comrade-in-arms, Church-messenger, and serving-man. What a designation! St. Paul thinks him worthy of all the honour (Php_2:29) that the Church can give, and he himself immortalises him by this unusual estimate of his personal character and work.

Php_2:26. Was full of heaviness.—The same word is used of our Lord when in Gethsemane—“He began to be very heavy.” Its etymology is an open question. Grimm, following Buttmann, says it means “the uncomfortable feeling of one who is not at home.” If this, the almost universally accepted derivation be the correct one, it is a beautiful idyll we have presented to us. A convalescent, far from home, as his strength returns feels the pangs of home-sickness strengthen and eagerly returns to dispel the misgivings of those made anxious by tidings of his critical illness.

Php_2:27. Nigh unto death.—Or as we say colloquially, “next door to death.” God had mercy on him.—St. Paul speaks after the manner of men, as we could not have dared to say anything else if Epaphroditus had died. The cry of woe so often heard by Christ was “have mercy.” Sorrow upon sorrow.—“He does not parade the apathy of the Stoics, as though he were iron and far removed from human affections” (Calvin).

“When sorrows come they come not single spies,

But in battalions.”

Php_2:28. The more carefully.—R.V. “diligently.” “With increased eagerness” (Lightfoot). How difficult it must have been for St. Paul to relinquish the company of so worthy a man we do not realise; but he who gives up is worthy of the friend he gives up, for neither of them is consulting his own wishes. “Love seeketh not her own.” What a contrast to sordid Hedonism—old or new! Ye may rejoice, and that I may be the less sorrowful.—A variation on the theme of the letter—the sum of which is, as Bengel says, “I rejoice; rejoice ye.” “What an exquisitely chosen form of expression! “A prior sorrow will still remain unremoved,” says Lightfoot; “but if he cannot go so far as to say he will rejoice, the alleviation of the loss of such a friend’s society is the fact that they have him again.”

Php_2:29. Hold such in honour.—Learn to know the value of such—“grapple them to thy soul with hooks of steel.”

Php_2:30. For the work of Christ.—What noble self-oblivion the apostle manifests! He thinks more of the cause dear to his heart than of his own comfort or even life. Not regarding his life.—R.V. “hazarding his life.” There is the difference of a single letter in the long word of the R.V. The word of the R.V. means “having gambled with his life.” Just as today a visitor to Rome in the autumn must run the risk of malarial fever, so Epaphroditus, for the work of Christ, had faced that, and other dangers as great, probably. The A.V. would mean “as far as his life was concerned he followed an ill-advised course of action.” To supply your lack of service toward me.—Does not mean that they had been remiss in their attention. They did not lack the will, but the opportunity.

MAIN HOMILETICS OF THE PARAGRAPH.—Php_2:25-30

A Devoted Christian Minister—

I. A valued associate of good men.—“Epaphroditus, my brother, and companion in labour, and fellow-soldier, but your messenger, and he that ministered to my wants” (Php_2:25). Epaphroditus had been sent by the Philippian Church with a gift to Paul, and, pending the proposed visit of himself or Timothy, he employs him as his messenger. The commendation of Epaphroditus indicates the apostle’s high estimate of the character of the man—a Christian brother, a colleague in toil, a fellow-soldier in scenes of danger and conflict. The work of the Christian minister brings him into contact with the noblest spirits of the times.

II. Full of sympathy for the anxieties of his people.—“For he longed after you all, and was full of heaviness, because that ye had heard that he had been sick” (Php_2:26). It may be that Epaphroditus was the more anxious to return to his people lest the rumour of his sickness should have disastrous consequences on the state of his Church, that some parties between whom he had mediated should take advantage of his prostration and fall again into animosity, or it may be that he might dispel the distress and sorrow of his people on his own account. This longing to see his people reveals a womanly tenderness that some men might call weakness. Paul did not so regard it. He knew the manly robustness of spirit, the decision, energy, and devotedness that had made Epaphroditus his honoured companion in labour and fellow-soldier; and to him the element of softness and sweetness brought out in the languor of the recovery exhibited a new charm. “The best men often show a union of opposite virtues; for example, Epaphroditus. The finest delicacy of soul which, if alone, might seem excessive and effeminate, allies itself to a manly courage, which sets at naught life itself. The deepest love of the Church does not exclude a most faithful attachment to its great apostle, nor anxiety for the present moment forbid sympathy for a distant community. One may reverence and acknowledge superior men, and yet give all the glory to God alone; may be anxious for his own soul, and yet give himself to the welfare of the Church and the common service of its membership” (Lange).

III. Exposed himself to great risk in the eager discharge of duty.—“For indeed he was sick nigh unto death: but God had mercy on him; … I sent him therefore … that when ye see him again ye may rejoice, and that I may be the less sorrowful” (Php_2:27-28). The sickness of Epaphroditus was probably brought on by the risks and exposures of his journey from Philippi to Rome. It was no easy task for a Christian, one of a sect everywhere spoken against, hated and oppressed, having no protection from either Jewish or Roman rule, to undertake such a mission, carrying aid to a man in prison, who was bitterly hated by many, and over whose approaching execution they were gloating with a fiendish satisfaction. But Epaphroditus braved all the privations and sufferings of the perilous enterprise, and would not hesitate to acknowledge publicly before the world that the prisoner he sought to help was his friend. Paul fully understood all the perils of the adventure and that it had nearly cost a valuable life; he thus specially acknowledges the mercy of God both to himself and the Philippians and the mitigation of their mutual sorrow in the recovery of Epaphroditus. “Life, especially the life of a faithful servant of Christ, possesses great value. For such a life we ought to pray; and it is an act of God’s grace when it is preserved to the Church” (Heubner). “It is a fine thing,” wrote Sailer, “if you can say a man lived and never lifted a stone against his neighbour; but it is a finer far if you can say also he took out of the path the stones that would have caught his neighbour’s feet. So did Feneberg, and this his doing was his life.”

IV. Highly commended for his character and work’s sake.—“Receive him therefore in the Lord with all gladness; and hold such in reputation: because for the work of Christ he was nigh unto death, not regarding his life, to supply your lack of service toward me” (Php_2:29-30). Words of highest eulogy, coming from such a source, and uttered under such circumstances. How tender, unreserved and unselfish are the apostle’s commendations of Timothy and Epaphroditus, and how large and loving the heart from which they came! Even with these friends, so dear and needful to him, the aged servant of Christ, worn with labour and suffering, is willing, for the work of Christ, to part, and to be left alone. And this man was notorious, a few years before, as Saul the persecutor. What wrought the change? The glorious gospel of the blessed God. The faithful, conscientious, self-denying minister of the word cannot fail to win the esteem and love of his people.

Lessons.—

1. A Christian minister has many opportunities of usefulness.

2. Should cultivate a generous and sympathetic nature.

3. Should be faithful in all things.

GERM NOTES ON THE VERSES

Php_2:25-28. Anxieties of Ministerial Life.—

1. Ministerial employment is a painful, laborious work, and faithful ministers who are standard-bearers or sentinels, and march in the front, before the Lord’s people, have a peculiar battle of their own for truth and piety. The Lord sometimes suffers His servants to fall into desperate dangers, that His mercy may be the more seen in their delivery.

3. Courage under sufferings for Christ, and rejoicing in God, may consist with moderate sorrow and heaviness.

4. The weights and griefs of the godly do prove an occasion of rejoicing afterwards, so the grief which the Philippians had because of their pastor’s sickness and apprehended death ended in joy when they saw him in health again.—Fergusson.

Php_2:29-30. Heroic Devotion to Christ—

I. Is wholly absorbed in the work of Christ.

II. Risks life in serving the cause of God.

III. Should be held in highest esteem.

IV. Should be joyfully acknowledged in whomsoever manifested.

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.

2. The return of Epaphroditus to them

(Php_2:25-30.)

25Yet I supposed it necessary to send to you Epaphroditus, my brother, and companion in labor, and fellow-soldier, but your messenger, and he that ministered to my wants. 26For he longed [was longing] after you all, and was full of heaviness because (that) ye had heard that he had been sick. 27For indeed he was sick nigh unto death: but God had mercy on him; and not on him only, but on me also, lest I should have sorrow upon sorrow.12 28I sent him therefore the more carefully [speedily], that, when ye see him again, ye may rejoice, and that I may be the less sorrowful. 29Receive him therefore in the Lord with all gladness; and hold such in reputation [honor]: 30because for the [sake of his]13 work (of Christ) he was nigh unto death, not regarding14 [hazarding] his life, to supply your lack of service toward me.

EXEGETICAL AND CRITICAL

Php_2:25. Yet I supposed it necessary—ἀναγκαῖον δὲ ἡγησάμην. Δέ points to the sending of Timothy and the visit of Paul, which may indeed be near at hand, but still are uncertain, more especially Paul’s visit. Php_2:26 states the reason for his supposing it necessary to send him.—Epaphroditus (Ἐπαφρόδιτον) is not mentioned elsewhere, and is not identical with Epaphras, (Col_1:7; Col_4:12; Philem. Php_2:23). [Epaphras had his circuit of labor in Phrygia or Asia Minor (Col_4:12), while Epaphroditus, as we see here, had his circuit in northern Greece or Macedonia. The names, however, are not decisive, as they may be different forms of the same name.—H.] The name signifies “lovely,” “charming,” and was not uncommon (Tac. Ann. VI. 55; Seut. Domit. § 14). He was no unimportant person to Paul and the Philippians. The Apostle, it will be noticed, commends him very highly.—My brother, and companion in labor, and fellow-soldier (τὸν ἀδελφὸν καὶ συνεργὸν καὶ συστρατιώτην μου).—The pronoun belongs to all three nouns. The first designates him as the partner of Paul’s faith, the second as his partner in office or labor, the third as sharer of his conflicts and dangers; a climax proceeding from a more general to a more definite relationship. On συστρατιώτης, see Philem. Php_2:2; 2Ti_2:3-5. On συνεργός see Php_4:3; Col_4:11; 1Co_3:9. On ἀδελφός without ἐν κυρίῳ (Php_1:14) see Php_1:12; Php_3:1; Php_3:13; Php_4:1; Php_4:8; Php_4:23; Col_1:1; Eph_6:23.—But your messenger, and he that ministered to my wants.—Υμῶν, as emphatic precedes (opposed by δέ to μου), and belongs to both substantives (ἀπόστολον καὶ λειτουργὸν τῆς χρείας μου). The first designates him as the deputy or messenger of the Philippians, as in 2Co_8:23. It cannot mean here an Apostle (Vulg., Erasmus, et al.). The second designates him as the servant of the Philippians, and his errand is more fully defined by τῆς χρείας μου, so that we have it stated by whom and for what purpose he was appointed. The word is general in its meaning, as in Rom_13:6, where rulers are called λειτουργοί, while in Php_2:4 δίακονος is used. So also λειτουργία in 2Co_9:12, λειτουργεῖν, Rom_15:27, have a general signification.—To send to you (πέμψαι πρὸς ὑμᾶς, not ὑμῖν, as in Php_2:19).—The verb does not signify remittere (Grotius: simplex pro composito). The idea of sending back yields entirely to the idea of sending away.

Php_2:26. For he was longing after you all.—Ἐπειδή introduces the reason of his mission (comp. 1Co_1:21-22; 1Co_14:16; 1Co_15:21).—Ἐπιποθῶν ἦν πάντας ὑμᾶς. marks his constant longing for the whole church and its individual members. An intimate acquaintance with the church and close relation to it are presupposed. Though the Apostle would gladly retain him, yet he is induced to send him to Philippi, lest this longing which had seized him after his sickness, should bring on a relapse in his weakened state. The imperfect is used with reference to the time of their receiving the letter, and of the arrival of Epaphroditus; for at the time of writing he is still in the state of mind described. [Whether he suffered this sickness at Rome, or on his journey from Philippi to Rome, is uncertain. Perhaps the latter view agrees best with the probable interpretation of Php_2:30.—H.]—And was full of heaviness, because ye had heard that he had been sick.—Καί adds still another reason. Ἀδημονῶν (from ἀ privativum and δῆμος, ‘foreign,’ ‘wretched,’ like the German “elend,” without country, homeless, in distress, as in Mat_26:37; Mar_14:33, the reason of which is: διότι ἠκούσατε ὅτι ἠσθένησεν. How the Philippians had heard this, and whence Epaphroditus had received his information, is not known, and is in no way indicated.

Php_2:27. For indeed he was sick—καὶ γὰρ ἠσθένησεν.—[The καί, says Lightfoot, implies that the previous ἠσθένησεν understates the case.—H.] This addition confirms the report of his sickness which they had received, and at the same time supplements it: nigh unto death (παραπλήσιον θανάτῳ). This is an adverbial limitation, but neither elliptical, so that ἀφίκετο is to be supplied (De Wette), nor a solecism (Van Hengel).—But God had mercy on him (ἀλλ’ ὁ θεὸς ἠλέησεν αὐτόν).—His recovery is, in the estimation of the Apostle, first of all an act of grace towards Epaphroditus.—By way of supplement he then adds: And not on him only, but on me also—οὐκ αὐτὸν δὲ μόνον, ἀλλὰ καὶ ἐμέ. Δέ introduces something explanatory, as in Php_2:8, and often. See Winer’s Gram. p. 443.—Lest I should have sorrow upon sorrow.—Ἵνα introduces the purpose of the ἠλέησεν: μὴ λύπην ἐπὶ λύπην σχῶ. The λύπη which still remains is his bonds, his imprisonment, and consequent suffering (Php_1:12-26); the other, which has been removed, is the distress occasioned by his companion’s sickness and apprehended death. Si ad vincula accessisset jactura amici (Grotius).—The view that one sorrow (λύπη) springs from his sickness, the other from his death, is incorrect (Chrysostom, Erasmus, et al.).

Php_2:28. I sent him therefore the more speedily, or earnestly, i.e., with the greater despatch (σπουδαιοτέρως οὖν ἔπεμψα αὐτόν).—The οὖν refers to the recovery of Epaphroditus, and to his intense longing after Philippi, which are the reasons for his speedy departure. With the comparative must be supplied: “than I should have done, had you not been disturbed by hearing of his sickness” (Winer’s Gram. p. 243). Comp. Php_1:12.—The Apostle’s purpose is: That, when ye see him again, ye may rejoice (ἵνα ἰδόντες αὐτὸν πάλιν χαρῆτε).—Paul wishes the Philippians to rejoice anew, since their anxiety on account of the illness of Epaphroditus was removed. Πάλιν belongs to χαρῆτε, since as a rule it stands either before or immediately after the word to which it belongs. See Gersdorf, Beiträge, p. 491 sq. It should not be joined with ἰδόντες, especially as he was not sent that the Philippians might see him again.—The joy of the Philippians will react upon the Apostle: And that I may be the less sorrowful (κἀγὼ ἀλυπότερος ὦ).—“There is a delicate blending here of his own interest and sympathy with that of the beloved Philippians” (Meyer); quum sciam, vos gaudere (Bengel). While he is in bonds he cannot be ἄλυπος, but yet he is less sorrowful (ἀλυπότερος), since the sorrow (λύπη) with regard to the anxiety and condition of the Philippians is removed.

Php_2:29. Receive him therefore in the Lord with all gladness.—The προσδέχεσθε, emphatic by position, requires a reception of Epaphroditus (αὐτόν), which shall most fully correspond (οὖν) with Paul’s purpose in sending him (Php_2:28, ἵνα—χαρῆτε), and one which shall be worthy of a Christian church (ἐν κυρίῳ, and comp. ἐν κυρίῳ ἀξίως τῶν ἁγίων, Rom_16:2); for it should be with all joy (μετὰ πάσης χαρᾶς), without any admixture of chagrin or discontent on account of the sickness of Epaphroditus, or of his coming too soon or too late.—And hold such in honor (καὶ τοιούτους ἐντίμους ἔχετε). Theophylact remarks very justly: ἵνα μὴ δόξῃ αὐτῷ μόνῳ χαρίζεσθαι,κοινῶς παραίνει πάντας τοὺς τὴν αὐτὴν ἀρετὴν ἐπιδεικνυμένους τιμᾷν. Yet he has Epaphroditus in view as the individual of the class referred to (Meyer). Hence the suspicion that the Philippians were inclined to undervalue others (Wiesinger, with reference to Php_2:3) has no support here.

Php_2:30. Because for the sake of his work he was nigh unto death—goes back at once to the person intended. The reception and honor required for Epaphroditus, are based upon (ὅτι on his work (διὰ τὸ ἔργον); for this and nothing else brought upon him the severe illness (μέχρι θανάτου ἥγγισεν; and Php_2:27, ἠσθένησεν παραπλησίον θανάτῳ). Under τὸ ἔργον we are to understand, according to the context (Php_2:25 : ὑμῶν ἀπόστολον καὶ λειτουργὸν τῆς χρείας μου; and Php_2:30 : τῆς πρός με λειτουργίας), the commission assigned to him by the church as the bearer of their gifts to the Apostle, and his zeal in the performance of that service. Hence it is not his activity in teaching, opus a Christo ei demandatum (Van Hengel); or labor for the gospel (Schenkel); or the enmity of Nero (the Greek interpreters), both of which are opposed to the context, since Php_2:25 designates Epaphroditus as Paul’s συνεργός and συστρατιώτης on account of his office and conduct in general, not especially in Rome, while the latter view contradicts also the history (Act_28:30-31). Whether we are to limit his work to his sojourn at Rome (Meyer) may be doubted. Why may it not include his journey also, which certainly was an arduous one?—Hazarding, or staking his life (παραβολευσάμενος τῇ ψυχῇ) states the way in which he came so near losing his life. This verb occurs as seldom elsewhere as the other reading (παραβουλευσάμενος); yet that (παραβολεύσεθαι) has a less familiar sound than παραβουλεύεσθαι, and has also better witnesses, and a sense that offers itself less readily. Παραβολεύεσθαι is αράβολον εἶναι, “to be a fool-hardy” or “reckless person,” as περπερεύεσθαι is πέρπερον εἴναι, “to he a boaster, braggadocio” (1Co_13:4). See Winer’s Gram. p. 93. Τῇ ψυχῇ is dative of the respect in which (Winer’s Gram. p. 215). It is his life, not money, property, time, which he put at hazard, or (to keep nearer to the word) squandered. We see in this prodigality the measure of his zeal. Whether the season of the year, his haste, means of travel by land and water, were concerned in the case, is not indicated, is simply unknown. Παραβουλευσάμενος would mean male consulens vitæ (Luther), since he regarded his life so lightly). Tischendorf. (ed. VII. maj. II. p. 473) compares Cæsar (Bell. Gal.): adeo esse perterritos nonnullos, ut suæ vitæ durius consulere cogantur, and the verbs παραφρονεὶν, παραλογίζεσθαι, and finds this rendering the more suitable, because there is then only temeritas, not guilt, in a holy work. Yet we are the less to assume the reproach of a censurable temeritas in παραβολεύεσθαι, from the fact that the watchers by the sick15 in the ancient church were named parabolani (from παραβάλλεσθαι, whence παράβολος and then παραβολεύεσθαι, are derived); yet certainly the name implied no reproach, but was meant solely to recognize their, fearless courage. The conclusion states the object of the participial clause.—To supply your lack of service toward me. Ἵνα introduces the motive for such exposure (παραβολευσάμενος τῇ ψυχῇ) which is that he might fill up, (ἀναπληρώσῃ), etc. Parallel to this is 1Co_16:17 : ὅτι τὸ ὑμέτερον ὑστέρημα αὐτοὶ ἀνεπλήρωσαν. Comp. 2Co_11:9; Phm_1:13; also Col_1:24 : ἀνταναπληρῶ τὰ ὑστερήματα τῶν θλίψεων τοῦ Χριστοῦ. The verb denotes not merely filling, but filling usque ad Gram, and being emphatic by position, gives prominence to the act. The object is τὸ ὑμῶν ὑστέρημα, which differs from τὸ ὑμέτερον ὑστέρημα, by bringing to view the lack of personal ministration as defined by the genitive (τῆς πρὸς μὲλειτουργίας). The service (λειτουργία) according to the expression itself, and the context, is the pecuniary relief or supplies which the Philippians could not bring and present in person, but were obliged to remit through Epaphroditus. Luther: “in order that he may serve me in your stead.” The apostle finely and delicately views the absence of the Philippians as a deficiency in that service, and bespeaks their grateful sympathy in the affliction of their delegate who had performed his mission with equal courage and skill (Meyer). [In designating the absence of the Philippians in the presentation of their gift as something which was wanting to make it complete, he expresses no censure, but shows merely his affection for those of whose personal intercourse he found it so painful to be deprived, (Schenkel).—H.] Hence it is incorrect to join ὑμῶν with λειτουργίας, to understand this last word in general of every service (Rilliet: les services, dont j’ avais besoin) in disregard of the limitation furnished by the context, or even as res necessariæ, and τὸ ὑμῶν ὑστέρημα as defectus qui subvenitis (Hölemann.)

DOCTRINAL AND ETHICAL

1. The best men and Christians often show a union of opposite virtues; for example, Epaphroditus. The finest delicacy of soul, which if alone might seem excessive and effeminate, allies itself to a manly courage, which sets at naught life itself. The deepest love of the church does not exclude a most faithful attachment to its great Apostle, nor anxiety for the present moment forbid sympathy for a distant community. One may reverence and acknowledge superior men, and yet give all the glory to God alone; may be anxious for his own soul, and yet give himself to the welfare of the church, and the common service of its membership.

2. God looks not upon the individual merely in his sorrow. Every instance of God’s help is an act of His compassion for the sake of others, as well as of the sufferer; because we are members together, and have joy whenever God causes any one member to rejoice.

3. [Rev. J. Trapp:—Epaphroditus was sick nigh unto death, and Paul distressed on that account. This should not have been if St. Paul could have cured him, as he did others. This shows that the Apostles cured the sick, and did miracles, not by their own power, or at their own pleasure, etc.—H.]

HOMILETICAL AND PRACTICAL

All that thou doest with respect to others regard as a duty which the Lord Himself demands of thee. By the faithful performance of duty, rightly apprehended, thou dost promote the welfare of those with whom God has placed thee.—Above all be a brother to thy neighbor, and thou wilt be his helper not in joys and labors alone, but also in suffering and victorious endurance. Observe how clear a vision true Christian love has in all our relations, even the most difficult, and how strong it is even in the most trying times. The thread which we are to grasp, to hold firm, never escapes its sight; nor does strength to do what is right, and what is salutary, and beautiful, and lovely at the same time, fail its arm. Whether God’s hand smites thee or preserves thee, still feel the pity of the Father’s heart which stretches out the arm and lifts the hand.

Starke:—Neither nature nor grace produces stoics, unsusceptible men; but the susceptibility of friendship, which already exists between kinsmen and friends, is sanctified and perfected by grace.—Unbelief looks to nature and medicine as the only remedies in sickness; faith looks to the providence of God also, by virtue of which He comes to the aid of man’s nature, as well as of medicine and care, with a special influence and blessing.—When believers look upon one another, they see also the inner, renewed nature, through the covering of the outer man; and because a tender love exists between them, the sight of each other refreshes, quickens them.

Rieger:—We must not expect grace to lift us above all alternations of feeling into a state of entire tranquility.—It is a mistake to suppose that one must be equally well equipped at all times. Even in the holy soul of our blessed Saviour there were changes of feeling.

Schleiermacher:—At the bottom of all love between individuals there must be love for the entire body to which they belong as living members; on the other hand, this love for the whole body is the consequence of affection for the individuals.

Menken:—One might think that this tenderness of feeling on the part of Epaphroditus went almost too far; on the contrary, we are to notice also here that one possessed of such extreme sensibility may yet be a strong man, and that a very tender heart may nevertheless be a very firm heart. It was not a trifling act for a Christian, one of a sect everywhere spoken against, everywhere hated and oppressed, which found no protection under Jewish or Gentile rule, to travel from Philippi to Rome in order to carry aid to a Christian teacher, an Apostle, yea, the hated and now imprisoned Paul, over whose approaching death his enemies were already rejoicing, and take his stand publicly before the world, by the side of this man, and say, “I am his friend.”—They knew that by faith and prayer one can move heaven and earth, but they did not regard faith and prayer as amulets, or talismans, that are able to expel all darkness and distress from a Christian’s life, and to raise him above all humble waiting on God’s help, above all subjection of his own will to God’s will.

Heubner:—Life, especially the life of a faithful servant of Christ, possesses great value. For such a life we ought to pray; and it is an act of God’s grace when it is preserved to the church.

Passavant:—If one were separated ever so completely from all other men, still he is a warrior and combatant, since in his own heart are the worst enemies of his heavenly peace.

Footnotes:

[12]Php_2:27. Ἐπὶ λύπην in A B C D E F, et al; ἐπὶ λύπῃ K has but sight support.

[13]Php_2:30. The manuscripts give ἔργον alone, or in connection with κυρίου(א A), Χριστοῦ (B), or θεοῦ, also with the article. Probably all the additions are glosses. [For the absolute use of τὸ ἔργον see Act_15:38. “The authorities being very evenly divided, neutralize each other. All alike are insertions to explain τὸ ἔργον” (Lightfoot). Ellicott is inclined to retain τοῦ Χριστοῦ.—H.]

[14]Php_2:30. Παραβολευσάμενος in א A B D E F G, et al; παραβουλευσάμενος in C K L, and some other manuscripts. The first lectio is the more difficult, See the exegesis. [meyer, Ellicott, Alford, Wordsworth, Lightfoot adopt παραβολευσάμενος.—H.]

[15][The most natural supposition is that Epaphroditus brought upon himself this sickness, which was so nearly fatal, in consequence of some special exposure on the journey, or of the fatigue incident to travelling with such despatch, in his impatience to reach the Apostle. It does not comport so well with our ideas of Paul‘s character to ascribe it to his “anxious attendance on the Apostle at Rome” (Ellicott). Paul did not exact, hardly was willing even to accept, such self-denying services from others. For exemplifications of Paul’s delicate regard for the safety, health and comfort of others, the reader may see Dr. Howson’s Lectures on the Character of St. Paul, pp. 78–83 (London, 1864).—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 EPAPHRODITUS

Php 2:25-30 {R.V.}.

Epaphroditus is one of the less known of Paul’s friends. All our information about him is contained in this context, and in a brief reference in Chapter 4: His was a singular fate--to cross Paul’s path, and for one short period of his life to be known to all the world, and for all the rest before and after to be utterly unknown. The ship sails across the track of the moonlight, and then vanishes ghost-like into darkness. Of all the inhabitants of Philippi at that time we know the names of but three, Euodias, Syntiche, and Epaphroditus, and we owe them all to Paul. The context gives us an interesting miniature of the last, and pathetic glimpses into the private life of the Apostle in his imprisonment, and it is worth our while to try to bring our historic imagination to bear on Epaphroditus, and to make him a living man.

The first fact about him is, that he was one of the Philippian Christians, and sent by them to Rome, with some pecuniary or material help, such as comforts for Paul’s prison-house, food, clothing, or money. There was no reliable way of getting these to Paul but to take them, and so Epaphroditus faced the long journey across Greece to Brindisi and Rome, and when arrived there threw himself with ardour into serving Paul. The Apostle’s heartfelt eulogium upon him shows two phases of his work. He was in the first place Paul’s helper in the Gospel, and his faithfulness there is set forth in a glowing climax, ‘My brother and fellow-worker and fellow-soldier.’ He was in the second place the minister to Paul’s needs. There would be many ways of serving the captive, looking after his comfort, doing his errands, procuring daily necessaries, managing affairs, perhaps writing his letters, easing his chain, chafing his aching wrists, and ministering in a thousand ways which we cannot and need not specify. At all events he gladly undertook even servile work for love of Paul.

He had an illness which was probably the consequence of his toil. Perhaps over-exertion in travel, or perhaps his Macedonian constitution could not bear the enervating air of Rome, or perhaps Paul’s prison was unhealthy. At any rate he worked till he made himself ill. The news reached Philippi in some round-about way, and, as it appears, the news of his illness only, not of his recovery. The difficulty of communication would sufficiently account for the partial intelligence. Then the report found its way back to Rome, and Epaphroditus got home-sick and was restless, uneasy, ‘sore troubled,’ as the Apostle says, because they had heard he had been sick. In his low, nervous state, barely convalescent, the thought of home and of his brethren’s anxiety about him was too much for him. It is a pathetic little picture of the Macedonian stranger in the great city--pallid looks, recent illness, and pining for home and a breath of pure mountain air, and for the friends he had left. So Paul with rare abnegation sent him away at once, though Timothy was to follow shortly, and accompanied him with this outpouring of love and praise in his long homeward journey. Let us hope he got safe back to his friends, and as Paul bade them, they received him in the Lord with all joy, the echoes of which we almost hear as he passes out of our knowledge.

In the remainder of this sermon we shall simply deal with the two figures which the text sets before us, and we may look first at the glimpses of Paul’s character which we get here.

We may note the generous heartiness of his praise in his associating Epaphroditus with himself as on full terms of equality, as worker and soldier, and the warm generosity of the recognition of all that he had done for the Apostle’s comfort. Paul’s first burst of gratitude and praise does not exhaust all that he has to say about Epaphroditus. He comes back to the theme in the last words of the context, where he says that the Philippian messenger had ‘hazarded’ his life, or, as we might put it with equal accuracy and more force, had ‘gambled’ his life, or ‘staked it on the die’ for Paul’s sake. No wonder that men were eager to risk their lives for a leader who lavished such praise and such love upon them. A man who never opens his lips but to censure or criticise, who fastens on faults as wasps do on blemished fruit, will never be surrounded by loyal love. Faithful service is most surely bought by hearty praise. A caressing hand on a horse’s neck is better than a whip.

We may further note the intensity of Paul’s sympathy. He speaks of Epaphroditus’ recovery as a mercy to himself ‘lest he should have the sorrow of imprisonment increased by the sorrow of his friend’s death.’ That attitude of mind stands in striking contrast to the heroism which said, ‘To me, to live is Christ and to die is gain,’ but the two are perfectly consistent, and it was a great soul which had room for them both.

We must not leave unnoticed the beautiful self-abnegation which sends off Epaphroditus as soon as he was well enough to travel, as a gift of the Apostle’s love, in order to repay them for what they had done for him. He says nothing of his own loss or of how much more lonely he would be when the brother whom he had praised so warmly had left him alone. But he suns himself in the thought of the Philippians’ joy, and in the hope that some reflection of it will travel across the seas to him, and make him, if not wholly glad, at any rate ‘the less sorrowful.’

We have also to notice Paul’s delicate recognition of all friendly help. He says that Epaphroditus risked his life to ‘supply that which was lacking in your service toward me.’ That implies that all which the Philippians’ ministration lacked was their personal presence, and that Epaphroditus, in supplying that, made his work in a real sense theirs. All the loving thoughts, and all the material expressions of them which Epaphroditus brought to Paul were fragrant with the perfume of the Philippians’ love, ‘an odour of a sweet smell, acceptable’ to Paul as to Paul’s Lord.

We briefly note some general lessons which may be suggested by the picture of Epaphroditus as he stands by the side of Paul.

The first one suggested is the very familiar one of the great uniting principle which a common faith in Christ brought into action. Think of the profound clefts of separation between the Macedonian and the Jew, the antipathies of race, the differences of language, the dissimilarities of manner, and then think of what an unheard-of new thing it must have been that a Macedonian should ‘serve’ a Jew! We but feebly echo Paul’s rapture when he thought that there was ‘neither Barbarian or Scythian, bond or free, but all were one in Christ Jesus,’ and for all our talk about the unity of humanity and the like, we permit the old gulfs of separation to gape as deeply as ever. Dreadnoughts are a peculiar expression of the brotherhood of men after nineteen centuries of so-called Christianity.

The terms in which the work of Epaphroditus is spoken of by Paul are very significant. He has no hesitation in describing the work done for himself as ‘the work of Christ,’ nor in using, as the name for it, the word {‘service’}, which properly refers to the service rendered by priestly hands. Work done for Paul was done for Jesus, and that, not because of any special apostolic closeness of relation of Paul to Jesus, but because, like all other Christians, he was one with his Lord. ‘The cup of cold water’ given ‘in the name of a disciple’ is grateful to the lips of the Master. We have no reason to suppose that Epaphroditus took part with Paul in his more properly apostolic work, and the fact that the purely material help, and pecuniary service which most probably comprised all his ‘ministering,’ is honoured by Paul with these lofty designations, carries with it large lessons as to the sanctity of common life. All deeds done from the same motive are the same, however different they may be in regard to the material on which they are wrought. If our hearts are set to ‘hallow all we find,’ the most secular duties will be acts of worship. It is possible for us in the ordering of our own lives to fulfil the great prophecy with which Zechariah crowned his vision of the Future, ‘In that day shall there be on the bells of the horses Holiness unto the Lord’; and the ‘pots in the Lord’s house shall be like the bowls before the altar.’

May we not further draw from Paul’s words here a lesson as to the honour due to Christian workers? It was his brethren who were exhorted to receive their own messenger back again ‘in the Lord with all joy, and to hold him in honour.’ Possibly there were in Philippi some sharp tongues and envious spirits, who needed the exhortation. Whether there were so or no, the exhortation itself traces lightly but surely the lines on which Christians should render, and their fellow-Christians can rightly receive, even praise from men. If Epaphroditus were ‘received in the Lord,’ there would be no foolish and hurtful adulation of him, nor prostration before him, but he would be recognised as but the instrument through which the true Helper worked, and not he, but the Grace of Christ in him would finally receive the praise. There are very many Christian workers who never get their due of recognition and welcome from their brethren, and there are many who get far more of both than belongs to them, and both they and the crowds who bring them adulation would be freed from dangers, which can scarcely be over-stated, if the spirit of Paul’s warm-hearted praise of Epaphroditus were kept in view.

Epaphroditus but passes across the illuminated disc of the lantern for a moment, and we have scarcely time to catch a glimpse of his face before it is lost to us. He and all his brethren are gone, but his name lives for ever, and Paul’s praise of him and of his work outshines all else remembered of the city, where conquerors once reigned, and outside whose walls was fought a battle that decided for a time the fate of the world.

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

2:25-30 Paul commends Epaphroditus (see also 4:18), a messenger from the church at Philippi whom he was now sending back to them, perhaps carrying this letter. • The description fellow soldier suggests the difficulties, opposition, and dangers encountered in Christ’s work.

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

Php 2:25. Ἐπαφρόδιτον, Epaphroditus) Php 4:18.—συστρατιώτην, a fellow-soldier) ch. Php 1:27; Php 1:30.—ὑμῶν δὲ ἀπόστολον, and your deputy or messenger) The Philippians had deputed him as a messenger to Paul [Php 4:18].—λειτουργὸν τῆς χρείας μου, the minister to my necessity) To this also refer your [viz. your minister, the one sent by you to minister to my necessity]; for he had been serviceable to Paul in the name of the Philippians. Also see how highly even external ministration is estimated: Php 2:30.—πέμψαι, to send) He says, to send, not to send back; for he had come to Paul for the purpose of remaining with him: Php 2:30.

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

Php_2:25 f. About Epaphroditus; the sending him home, and recommendation of him, down to Php_2:30.

ἀναγκ. δὲ ἡγ.] I have, however, judged it necessary, although. Epaphroditus, namely, according to Php_2:19-24, might have remained here still, in order to have made his return-journey to you later, either in company with Timothy, or eventually with myself. For the special reason, which Paul had for not keeping him longer with himself in Rome, see Php_2:26; Php_2:28.

Ἐπαφρόδιτον] otherwise not further known. The name (signifying Venustus) was a common one (Tac. Ann. xv. 55; Suet. Domit. 14; Joseph. Vit. 76; Wetstein in loc.), also written Ἐπαφρόδειτος (Boeckh, Corp. inscr. 1811, 2562); but to regard the man as identical with Ἐπαφρᾶς (Col_1:7; Col_4:12; Phm_1:23) (Grotius, Paulus, and others) is all the more arbitrary, since Epaphras was a Colossian teacher.

The grouping together of five predicates which follows, has arisen out of loving and grateful regard for Epaphroditus, as an honourable testimony to him in his relation to the apostle as well as to the church.

ἀδελφ., συνεργ., συστρατ.] a climactic threefold description of companionship, advancing from the most general category, that of Christian brotherhood (ἀδελφός), to a twofold more special relation. On συστρατ., which sets forth the joint working (συνεργ.) in relation to the hostile powers, comp. Phm_1:2; 2Ti_2:3.

ὑμῶν δὲ ἀπόστ. κ. λειτουργ. τ. χρ. μου.] still belonging to τόν; hence ὑμῶν, placed in contrast to the μου, belongs to λειτουργ. τ. χ. μ. as well (in opposition to de Wette and others). Ἀπόστολος here means delegate (2Co_8:23), and not apostle (Vulgate, Hilarius, Theodoret, Luther, Erasmus, Calovius, Wetstein: mei muneris vicarium apud vos, am Ende, and others), which would necessitate the genitive ὑμῶν being taken as in Rom_11:13, against which the context, by the union with λειτουργ. τ. χ. μ., is decisive; as, indeed, Paul uses ἀπόστ. as an official designation only in the sense of the actual apostolic rank, based upon a direct call by Christ, in its narrower and wider reference (comp. on Gal_1:19; Rom_16:7; 1Co_15:7), and hence there is no necessity to seek even an allusion to his quasi-apostolic position towards the Philippians (Matthies).

κ. λειτουργ. τ. χ. μ.] the sacrificial minister of my need, ὡς τὰ παρʼ αὐτῶν ἀποσταλέντα κομίσαντα χρήματα, Theodoret. By sending aid they had cared for the apostles need (Php_4:16); and that gift of love being regarded as a sacrifice offered to God, Epaphroditus, who had been entrusted by them with the conveying of it, was the λειτουργός in the matter, that is, he who performed the priestly service in the bringing of this offering (comp. Php_2:17). Such is also the conception in 2Co_9:12. On τῆς χρείας μ. comp. Php_4:16; Rom_12:13.

πέμψαι] as also in Greek authors frequently, in the sense of dimittere domum, to send home,[140] consequently equivalent to ἀποπέμπειν or ἀναπέμπειν (Phm_1:12); Xen. Hell. ii. 7. 9; Sop. O. R. 1518; Polyb. v. 100. 10; and frequently in Homer. See especially Od. xv. 74: χρῆ ξεῖνον παρεόντα φιλεῖν, ἐθέλοντα δὲ πέμπειν.

[140] That Paul, however, here writes πέμψαι πρὸς ὑμᾶς, and, on the other hand, π. ὑμῖν in ver. 19, is an accidental and undesigned variation. Hofmann thinks that by π. ὑμῖν is meant the sending of a representative of the apostle to the Church, and by π. πρὸς ὑμᾶς the sending of a representative of the Church to the apostle. This distinction is involved in the state of the case, but has nothing to do with the difference between the ὑμῖν and πρὸς ὑμᾶς. Comp. 1Co_4:17; Eph_6:22; Col_4:8; Tit_3:12; 2Co_12:17.

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 2:25-30 . NEWS OF EPAPHRODITUS: A CORDIAL WELCOME FOR HIM AT PHILIPPI BESPOKEN.

Phi 2:25 . This verse opens a passage which Clemen ( op. cit. , pp. 138 141) assigns to the second of the two letters into which he proposes to divide the Epistle. See our Introduction . The Apostle, as a matter of fact, passes most naturally from the two visits which he half promises to the return of Epaphroditus, which is an immediate certainty. ἡγησ . Epistolary aorist. He writes from the point of view of those who receive the letter. Ἐπαφ . Only mentioned in this Epistle, unless we are to suppose him to be the same person as Ἐπαφρᾶς of Col 1:7 , Phm 1:23 . Such contractions of names were quite common, e.g. , Ζηνᾶς = Ζηνόδωρος , Μενέστας = Μενέστρατος (see W-Sch [1] . , pp. 142 143). But this hypothesis ill accords with the description in Col 4:12 , Ἐπ . ὁ ἐξ ὑμῶν , to say nothing of the fact that, on our view of the dating of the Imprisonment-Epistles, Epaphras would by this time have left Rome. ἀδ . κ . συνεργ . κ . συστρ . Aptly Anselm: Frater in fide, cooperator in praedicatione, commilito in adversis . There is no need to suppose (with Gw [2] . ) that συνεργ . implies that Epaphroditus was in the ministry, or (with Ws [3] . ) that συστρ . points to Paul’s conflict at Philippi. Both terms suit his circumstances at Rome. ὑμῶν δὲ ἀπ . κ . λειτ . τ . χρ . μ . ἀπόστολος is always used of some one entrusted with a mission; it is a word of dignified tone. Moule ( PS. , p. 133) thinks we have here “a gentle pleasantry,” their gift being a sort of Gospel to him. But its ordinary Greek use as = “delegate” makes this unnecessary. λειτουργόν . “Minister.” Evidently the technical, ritual use of this word and its cognates which prevailed in the postclassical age and is found in LXX (of priests and esp [4] . Levites) and Egyptian Papyri (see H. Anz, Dissertationes Philol. Halenses , xii., 2, pp. 346 347; Dsm [5] . , BS [6] . , p. 137 ff.) suggests the idea of their gift as being a sacrifice, an oblation to God. In chap. Phi 4:18 he calls it expressly a θυσία . See an interesting discussion of Paul’s use of pagan terms in Expository Times , x., Nos. 1 5, by Prof. W. M. Ramsay.

[1] Sch. Schmiedel’s Ed. of Winer.

[2] . Gwynn.

[3] . Weiss.

[4] especially.

[5] Deissmann ( BS. = Bibelstudien, NBS. = Neue Bibelstudien ).

[6] . Bibelstudien

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

I supposed--"I thought it necessary."

to send--It was properly a sending Epaphroditus back (Phi 4:18). But as he had come intending to stay some time with Paul, the latter uses the word "send" (compare Phi 2:30).

fellow soldier--in the "good fight" of faith (Phi 1:27, Phi 1:30; Ti2 2:3; Ti2 4:7).

your messenger--literally, "apostle." The "apostles" or "messengers of the churches" (Rom 16:7; Co2 8:23), were distinct from the "apostles" specially commissioned by Christ, as the Twelve and Paul.

ministered to my wants--by conveying the contributions from Philippi. The Greek "leitourgon," literally, implies ministering in the ministerial office. Probably Epaphroditus was a presbyter or else a deacon.

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

Verse 25. Epaphroditus, my brother, c.] Here is a very high character of this minister of Christ he was,

1. A brother-one of the Christian family; a thorough convert to God, without which he could not have been a preacher of the Gospel.

2. He was a companion in labour; he laboured, and laboured in union with the apostle in this great work.

3. He was a fellow soldier; the work was a work of difficulty and danger, they were obliged to maintain a continual warfare, fighting against the world, the devil, and the flesh.

4. He was their apostle-a man whom God had honoured with apostolical gifts, apostolical graces, and apostolical fruits; and,

5. He was an affectionate friend to the apostle; knew his soul in adversity, acknowledged him in prison, and contributed to his comfort and support.

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

25 I thought it necessary to send to you Epaphroditus. After having encouraged them by the promise of his own coming and that of Timothy, he fortifies them also for the present, by sending previously Epaphroditus, that in the mean time, while he waited the issue of his own affairs, (for this was the cause of his delay,) they might not be in want of a pastor who should take care that matters were properly managed. Now, he recommends Epaphroditus by many distinctions — that he is his brother, and helper in the affairs of the gospel — that he is his fellow-soldier, by which term he intimates what is the condition of the ministers of the gospel; that they are engaged in an incessant warfare, for Satan will not allow them to promote the gospel without maintaining a conflict. Let those, then, who prepare themselves for edifying the Church, know that war is denounced against them, and prepared. This, indeed, is common to all Christians — to be soldiers in the camp of Christ, for Satan is the enemy of all. It is, however, more particularly applicable to the ministers of the word, who go before the army and bear the standard. Paul, however, more especially might boast of his military service, inasmuch as he was exercised to a very miracle in every kind of contest. He accordingly commends Epaphroditus, because he had been a companion to him in his conflicts.

The term Apostle here, as in many other passages, is taken generally to mean any evangelist, unless any one prefers to understand it as meaning an ambassador sent by the Philippians, so that it may be understood as conjoining these two things — an ambassador to afford service to Paul. The former signification, however, is in my opinion more suitable. He mentions also, among other things, to his praise, that he had ministered to him in prison — a matter which will be treated of more fully ere long.

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.

(25) Epaphroditus.—The name was often shortened into Epaphras. But it was a common name; hence any identification with the Epaphras of Col_1:7; Col_4:12; Phm_1:23, is, to say the least, extremely precarious. It is hardly likely that one who was a native Colossian would be a resident and chosen messenger of Philippi. The three titles here given him are closely joined together in the original, and form a kind of climax—“brother” in a common Christianity, “fellow-worker” in the service of Christ, “fellow-soldier” in the “hardness” of daring and suffering, which the warfare of the Cross implies. (See 2Ti_2:3-4.)

Your messenger.—The original word is apostle; and by some interpreters, ancient and modern, it has been thought that it is intended here to designate the chief pastor—or, in the modern sense, the bishop—of the Philippian Church (as probably is the case with the “angels” of the churches in the Apocalypse); and the word “your” is then explained in the same sense as the words “of the Gentiles” in Rom_11:13. But this is very unlikely, (1) because there seems to be no example to confirm the statement that the chief pastor of a church was ever called its “apostle;” (2) because the character of the apostolate, being general and evangelistic, was very different from that of the local and pastoral episcopate; (3) because in this passage the word is inseparably connected with the following “and minister to my needs,” showing the latter phrase to be explanatory of the previous word; (4) because the style of commendation in Php_2:29 is hardly suitable as applied to one whose office alone should have commanded respect. Our version is, therefore, correct in rendering it “messenger,” just as in 2Co_8:23 (“the messengers of the churches”), where there is a similar reference to the transmission of alms.

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

25. Yet I supposed] Better, But I have counted, or, I count.—“Yet” is too strong a word of contrast or exception.

“I have counted”:—the Greek verb is an aorist, but an “epistolary’ aorist, in which the writer of a letter puts himself mentally at the time of its reception. And this we often express in English by the perfect or the present.—Epaphroditus was probably the bearer of the Epistle.

necessary] as against the less obligatory conditions of Timothy’s intended mission. That concerned St Paul’s comfort, this, the Philippians’; and in his view, on Christian principles, the latter was of course more urgent.—For the phrase cp. 2Co_9:5.

Epaphroditus] We know him only from this Epistle, indeed only from this passage, for the mention Php_4:18 merely adds the fact that he was the conveyer to St Paul of the Philippians’ present. But the few lines now before us are enough to shew us a Christian full of spiritual love and practical devotion to Christ and the flock.—Epaphroditus has been identified with Epaphras (Col_1:7; Col_4:12; Phm_1:23). But this is improbable. The shorter name is indeed only an abbreviation of the longer; but “Epaphras” always denotes the convert and missionary of Colossæ, “Epaphroditus” the messenger from Philippi, two widely separated mission-stations. And the man in each case appears to be a native of, or resident in, the station. Both names were very common at the time.—It is observable that this Christian’s name embodies the name of the goddess Aphrodité. No scruple appears to have been felt among the primitive Christians about the retention of such pre-baptismal names. See note on Rom_16:1 in this Series.

my brother, &c.] The loving commendation is most emphatic. Epaphroditus had evidently at some time toiled and striven “in the Gospel,” along with St Paul, in no common way. This may have been in past days at Philippi, or, as Lightfoot suggests, just recently at Rome, since his arrival from Philippi.—“Fellow-soldier”:—cp. Phm_1:2, and see 2Co_10:3; 1Ti_1:18; 2Ti_2:3-4. The Christian “worker” is a “soldier” as having to deal with “all the power of the enemy” (Luk_10:19) in his work.

your messenger] In the Greek, “your apostolos.” Some have explained this to mean “your chief pastor,” in fact “your bishop,” leader of the “episcopi” and “diaconi” of Php_1:1. But there is no real Scripture parallel for such a meaning; and meanwhile 2Co_8:23 gives a clear parallel for the meaning “your delegated messenger (to me).” The Greek wording of the clause fully confirms this; it may be paraphrased, “messenger, and minister of need, sent by you to me.” R.V. your messenger and minister to my need. Meanwhile the word apostolos seems to have had from the very first a certain sacredness and speciality about it. Even when not used of the Lord’s Apostles, it has borrowed something of greatness from His use of it (Luk_6:13) for them; it is not merely (as by derivation) “one sent,” a messenger; it is a sacred and authoritative messenger.—We may perhaps reverently trace here a slight play upon the word, as if the Philippians were the superior party ana Paul the inferior. As if he said, “One whom you have sent as your missionary to me.”

he that ministered to my wants] Lit. and better (see above) [your] minister of [to] my need. The Greek word is leitourgos, which again is a word of dignified and often sacred connexion, exactly represented by our “minister.” See Rom_13:6 for its use of magistrates; Heb_8:2 for its use of priests. We see here again a certain affectionate play upon the word: Epaphroditus bore an office and authority given by—the Philippians’ love.

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 he longed after you,.... This verse and Phi 2:28 contain the reasons of the apostle's sending him; and the first is, because he had a very vehement and longing desire after all of them; to see them, as the Syriac and Ethiopic versions add, and as it is read in the Alexandrian and Claromontane copies, and in others: it was not the city of Philippi he longed to see, which might be his native place, nor his natural relations and family, but the church there; and not the officers of it only, the bishops and deacons, but all the members of it, rich and poor, high and low, strong and weak believers:

and was full of heaviness: almost pressed down, quite disheartened and dispirited, ready to sink and die away, not so much with his own disorder and illness, as with sorrow on account of the church at Philippi:

because that ye had heard that he had been sick: he understood that the news of his sickness had reached them, and he knew how distressing it would be to them, that it would cut them to the heart, and press them heavily, fearing they should never see his face, nor hear his voice more. We have here an instance of that mutual love, tender affection and sympathy; which were in the first churches, and what subsisted between ministers and people; see how they loved one another! but, alas! this first love is left.

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

25 Yet I supposed it necessary to send to you Epaphroditus, my brother, and companion in labour, and fellowsoldier, but your messenger, and he that ministered to my wants.

Ver. 25. Necessary to send to you] It is not meet that a pastor be long absent from his people. Moses was away but 40 days, and before he came again Israel had made them a golden calf. A godly minister when he is abroad is like a fish in the air; whereinto if it leap for recreation or necessity, yet it soon returns to his own element.

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.

Yet I supposed it necessary to send to you Epaphroditus - Epaphroditus is nowhere else mentioned but in this Epistle; see Phi 4:18. All that is known of him, therefore, is what is mentioned here. He was from Philippi, and was a member of the church there. He had been employed by the Philippians to carry relief to Paul when he was in Rome Phi 4:18, and while in Rome he was taken dangerously sick. News of this had been conveyed to Philippi, and again intelligence had been brought to him that they had heard of his sickness and that they were much affected by it. On his recovery, Paul thought it best that he should return at once to Philippi, and doubtless sent this Epistle by him. He is much commended by Paul for his faithfulness and zeal.

My brother - In the gospel; or brother Christian. These expressions of affectionate regard must have been highly gratifying to the Philippians.

And companion in labour - It is not impossible that he may have labored with Paul in the gospel, at Philippi; but more probably the sense is, that he regarded him as engaged in the same great work that he was. It is not probable that he assisted Paul much in Rome, as he appears to have been sick during a considerable part of the time he was there.

And fellow-soldier - Christians and Christian ministers are compared with soldiers Phm 1:2; 2Ti 2:3-4, because of the nature of the service in which they are engaged. The Christian life is a warfare; there are many foes to be overcome; the period which they are to serve is fixed by the Great Captain of salvation, and they will soon be permitted to enjoy the triumphs of victory. Paul regarded himself as enlisted to make war on all the spiritual enemies of the Redeemer, and he esteemed Epaphroditus as one who had shown that he was worthy to be engaged in so good a cause.

But your messenger - Sent to convey supplies to Paul; Phi 4:18. The original is, “your apostle” - ὑμῶν δὲ ἀπόστολον humōn de apostolon - and some have proposed to take this literally, meaning that he was the apostle of the church at Philippi, or that he was their bishop. The advocates for Episcopacy have been the rather inclined to this, because in Phi 1:1, there are but two orders of ministers mentioned - “bishops and deacons” - from which they have supposed that “the bishop” might have been absent, and that “the bishop” was probably this Epaphroditus. But against this supposition the objections are obvious:

(1) The word ἀπόστολος apostolos; means properly one sent forth, a messenger, and it is uniformly used in this sense unless there is something in the connection to limit it to an “apostle,” technically so called.

(2) The supposition that it here means a messenger meets all the circumstances of the case, and describes exactly what Epaphroditus did. He was in fact sent as a messenger to Paul; Phi 4:18.

(3) He was not an apostle in the proper sense of the term - the apostles having been chosen to be witnesses of the life, the teachings, the death, and the resurrection of the Saviour; see Act 1:22; compare the notes, 1Co 9:1.

(4) If he had been an apostle, it is altogether improbable that he would have seen sent on an errand comparatively so humble as that of carrying supplies to Paul. Was there no one else who could do this without sending their bishop? Would a diocese be likely to employ a “bishop” for such a purpose now?

And he that ministered to my wants - Phi 4:18.

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

Epaphroditus....your apostle, and the minister of my wants. Epaphroditus had also laboured after St. Paul, and is thought to have been the bishop of the Philippians; thus he might be called their apostle; though, as others conjecture, the word apostle may be here applied to him as one sent by the Philippians to St. Paul with contributions to supply his wants. (Witham)

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).

Yet I supposed it necessary to send to you Epaphroditus; in the mean time he gives them an account why he esteemed it needful to send back Epaphroditus (whom some, but without sufficient warrant, would have to be the same with Epaphras, Col 1:7; 4:12; Phm 1:23) unto them, not as if he had failed in doing what he was intrusted with, but for other weighty reasons.

My brother and companion in labour; he would have them to know he had nothing to blame him for, but all in his commendation, whom in the common faith he owned to be his Christian brother, and fellow helper, or fellow worker in the business of the gospel, as he calls others in the like circumstances, Rom 16:3,21; 2Co 8:23; Col 4:11; 1Th 3:2; Phm 1:24.

And fellow soldier; and a faithful and a constant associate with him in the Christian warfare, 2Co 10:4; 1Ti 1:18; Phm 1:2, under Christ their Captain, against all the assaults of the devil, and the carnal world, which are continually warring to destroy real Christianity.

But your messenger; but your apostle, which must be understood largely, as it is sometimes put for any evangelist, deacon, or minister of the gospel, Rom 16:7,9, well rendered by us in this place messenger, compared with Phi 4:18; 2Co 8:22,23; not being a special apostle of Christ, Mat 10:2, but an officer of the church at Philippi, delegated by them to carry relief to Paul.

And he that ministered to my wants; unto whom, it seems, he did not only deliver the present for his support according to his trust and commission, wherein he faithfully served the church, but also, as their public minister, greatly help Paul the prisoner in what he stood most in need of, which Paul could not but value, being the Romans were so mild as to permit him, a captive, so good attendance and assistance; yet, to declare his affections to the church at Philippi, he chose rather to deny himself his necessaries, than not to comfort them in remitting their faithful messenger, so greatly desiring their welfare, with this letter to them.

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

Yet I supposed it necessary to send to you Epaphroditus; translate, but I count it necessary. Hghsamhn here and in Ver. 28 are epistolary aorists; they point, that is, to the time of reading the letter, not to that of writing it; and are therefore to be rendered by the English present. Epaphroditus is mentioned only in this Epistle. Epaphras is the contracted form, but the name is a common one, and there is no evidence of his identity with the Epaphras of Colossians and Philemon. He seems to have been the bearer of this Epistle. St. Paul felt that to come himself, or even to send Timothy, might possibly not be in his power; he thought it necessary, a matter of duty, to send Epaphroditus at once. My brother, and companion in labor, and fellow-soldier. Mark how the epithets rise one above another; they imply fellowship in religion, in work, in endurance. But your messenger, and he that ministered to my wants. "Your" refers to both clauses; "your messenger, and (your) minister to my need." Epaphroditus had brought to St. Paul the contributions of the Philippians. (Php_4:18) Some think that the word rendered "messenger" (apostolov , literally "apostle") means that Epaphroditus was the apostle, that is, the bishop of the Philippian Church. It may be so; (comp. Php_4:3, and note) but there is no proof of the establishment of any diocesan bishops, except St. James at Jerusalem, at so early a period. The word apostolov both here and in 2Co_8:23 (aposqolov ekklhsiwn), is probably used in its first meaning in the sense of messenger, or delegate. The Greek word for minister, leitourgov , seems to imply, like leitourgia in Ver. 30, that St. Paul regarded the alms of the Philippians as an offering to God, ministered by Epaphroditus. (But see Rom_13:6, also 2Ki_4:43 2Ki_6:15, etc. in the Greek.)

Vers. 25-30. Epaphroditus.

I HIS NAME MEANS "LOVELY." It was not uncommon; it was assumed by the dictator Sulla; it was the name of a freedman of Nero, the master of the philosopher Epictetus. It is derived from the name of the goddess Afrodith he like the corresponding Latin word venustus from Venu s. But the character of this Epaphroditus was evidently:

1. "Lovely" in the Christian sense. He seems to have been, like Jonathan, lovely and pleasant in his life. Like Daniel, he was a "man of loves," full of love both towards St. Paul and towards his friends at Philippi. He was a man of very tender feelings, almost tee tender, we might think. But:

2. He was as brute as he was tender. St. Paul calls him his brother and companion in labor and fellow-soldier. He was not only a brother in love, a fellow-Christian, but he shared the apostle"s labors; he threw himself, heart and soul, into the work of spreading the gospel at Rome; he worked hard, probably in an unhealthy season. He was also the messenger of the Philippians; he readily undertook the long journey, with all its perils and hardships, to minister to the apostle"s wants. Doubtless he regarded those ministrations (as St. Paul himself regarded them; see note on Ver. 25) as an offering offered gladly unto God. He knew that in ministering to the apostle be was ministering unto God. To relieve the necessities of the saints, to help them by alms, by sympathy, is a sacrifice well-pleasing to God. He was a brother in danger, too, a fellow-soldier. He hazarded his life; he shared the apostle"s dangers; he willingly exposed himself to risk for the work"s sake; his dangerous illness was in some way caused by his unselfish exertions. Yet he was very tender-hearted. He longed after the Philippians; he could not bear the thought of their sorrow and anxiety on account of his sickness and danger. He is an example of that union of seemingly opposite virtues which is sometimes conspicuous in Christ"s saints, as it was in Christ himself.

II HOW PRECIOUS IS THE LIFE OF HOLY MEN! Epaphroditus was evidently one of the bishops (see note on Php_1:1), possibly the presiding bishop of the Philippian Church. His life was valuable. "God had mercy on him." Perhaps his longer life was necessary for himself, to perfect his repentance; for the Philippians, to carry on the good work which He had begun; for St. Paul, lest he should have sorrow upon sorrow. "God had mercy on him." Sometimes in mercy God spares the life of his servants; sometimes in mercy he takes them to himself. We are in his hands, and he is the Most Merciful. He knows Letter than we what is for our real good. We may pray for health and longer life for our friends, for ourselves, if the prayer is offered in submission to the higher will of God.

III SUCH MEN SHOULD BE HELD IN REVERENCE. St. Paul bids the Philippians to receive Epaphroditus with every joy joy on every account, for his sake and for theirs. They were to honor him; for to honor good men is to honor God, the source of all goodness; and reverence for goodness elevates and refines the character,

Lessons.

1. Learn from the example of Epaphroditus that. to minister to God"s saints is a high privilege; he risked his life to supply the needs of St. Paul.

2. His love for the apostle did not weaken his love for the Philippian Christians. We must love all God"s people, not only his highest saints.

3. We may pray that our sick friends may recover their bodily health, if it be God"s gracious will.

Vers. 25-30. True laborers for Christ.

"Yet I supposed it necessary to send to you Epaphroditus," etc. Epaphroditus, it would seem, had been sent from the Church at Philippi to Paul at Rome, with supplies for his temporal necessities. In the execution of his commission he had fallen sick, and now, having reached convalescence, he longed to return home in order to relieve the anxieties of his friends, who had heard of his indisposition. The text presents to us two genuine, if not model, workers for Christ men thoroughly imbued with the Christly spirit, and subject to those trials which generally attend in this world the faithful discharge of the gospel mission. In them we discover

I A FEELING OF SPIRITUAL EQUALITY. Paul speaks of Epaphroditus as "my brother," "my companion," or, as in the New Version, "my fellow-worker" and "my fellow-soldier." Whatever difference existed in their natural or acquired abilities, their worldly position and social standing, a sense of spiritual equality possessed and ruled them. They were children of the same great Father, laborers in the same great cause, soldiers in the same moral campaign a campaign against the evils, physical, intellectual, social, and moral, that afflict the world. Where is this sense of spiritual equality displayed now amongst those who profess to be laborers of Christ? What would be thought of an archbishop writing a letter to a Church concerning a primitive local preacher, a true laborer withal, with these words, "my brother, my laborer, my fellow-soldier," receive him with all gladness; and hold such in reputation? Such conduct from the primate would shock the fawning sycophancy which is too rampant in Church and state.

II A SENTIMENT OF TENDER SYMPATHY. Here is sympathy manifested by three parties.

1. By the Philippian Church towards Paul. Touched with Paul"s wretched condition in Rome, a prisoner lacking food, they sent Epaphroditus to him with means of relief, made him the "messenger" of charity.

2. By Epaphroditus towards the Philippian Church. Paul says, "he longed after you all, and was full of heaviness." Why was he "full of heaviness," or in sore trouble? It does not say that it was on his own account, but because "ye had heard he had been sick." He was afraid that the tidings which they had received of his indisposition would distress them with anxieties, and he hurries home to relieve them.

3. By Paul for both. "I sent him therefore the more carefully diligently, that, when ye see him again, ye may rejoice, and that I may be the less sorrowful." As if he had said, "I want your sorrows removed, for in your sorrows I sorrow." How beautiful, thrice beautiful, is all this! How rare, withal! how Christly! Nay, there is no Christliness without it. Unless Christianity unites all souls in this living sympathy, it has failed in its mission. All true disciples are members of one body, of which Christ is the Head, and what one feels, all feel, and they rejoice with those that rejoice, and weep with those that weep.

III A CONDITION OF TRYING AFFLICTION. Paul was a sufferer. He was not only a prisoner at Rome, awaiting a terrible fate, but in actual "need," dependent on the charity of others. Epaphroditus had been in sore affliction, "nigh unto death." Now, it is worthy of note that the affliction that came on both these men came on them in consequence of their Christianity. One might have thought that their Christianity, their generosity, purity, and moral nobleness, would have guarded them from even the common ills of life. Not so. Paul knew that such afflictions were to be expected, and elsewhere he says, "No man should be moved by these afflictions. Ye yourselves know that ye are appointed thereunto." Afflictions, however, that come in this way are distinguished from all other afflictions in two respects.

1. They have a disciplinary influence. They are not judicial penalties, but parental chastisements. They cleanse, they spiritualize, they ennoble the soul.

2. They have Divine supports. So abundant are the consolations they experience that they "glory in tribulation," etc.

IV A REALIZATION OF DIVINE MERCY. "For indeed he was sick nigh unto death: but God had mercy on him; and not on him only, but on me also, lest I should have sorrow upon sorrow." He ascribes both the restoration of Epaphroditus to health, and his own deliverance from the terrible "sorrow" which would have befallen himself had his friend expired, to the mercy of God. Not to any secondary instrumentality, not to the value of their services in the cause of Christ, but to mercy. A practical realization of Divine mercy is at once a sign and element of vital Christianity. In the gift of life there is mercy, in the sustentation of life there is mercy, in the afflictions of life there is mercy; to a Christian all is mercy.

V A RIGHT TO CHRISTIAN REGARD. "Receive him therefore in the Lord with all gladness; and hold such in reputation: because for the work of Christ he was nigh unto death, not regarding his life, to supply your lack of service toward me.

1. Give him a hearty reception. "Receive him therefore in the Lord with all gladness." Welcome him, not with mere conventional civility and social politeness, but with exultant affection.

2. Treat him with honor. "Hold such in reputation." He is a noble man; treat him as a noble man should be treated. The honor which is paid to worldly men on account of their wealth, their grandeur and position, is a spurious honor, is flunkeyism. There can be no true honor where there is not the honour-worthy, and the honour-worthy implies moral excellence.

3. Do all this because he deserves it. "Because for the work of Christ he was nigh unto death." He is thoroughly disinterested; he suffered and risked his life, not from any personal motives, but from the inspiration of Christian love and charity. Disinterestedness is the soul of virtue and the only foundation of greatness. A disinterested man has a right to Christian regard, ay, more, to enthusiastic reception. D.T.

Vers. 25-30. Epaphroditus.

Epaphroditus was a member of the Philippian Church who brought the contributions from that Church to St. Paul at Rome. While in the imperial city, he threw himself so zealously into the work of the apostle as to bring on an illness and seriously endanger his life. Recovering, he feared that his friends at Philippi might be over-anxious about him, and was desirous to return to them as soon as possible. St. Paul, therefore, commended him to the Philippians, in this letter which he was to bear with him. We know nothing about Epaphroditus beyond what the Epistle tells us. But that is enough to reveal him as a man of great beauty of character.

I EPAPHRODITUS WAS A DEVOTED FRIEND OF ST. PAUL. He took the long journey to Rome in order to bring gifts to the apostle. When there, his arduous efforts were especially spent in service towards St. Paul. While party spirit in following one man to the disparagement of others is a disgrace to the Church, (see 1Co_1:12) devotion to good and great men is natural, right, and helpful for their work. It is well when external adversity only intensifies the devotion. Epaphroditus was most energetic when the apostle was a prisoner.

II EPAPHRODITUS WAS A SELF-DENYING LABOURER FOR CHRIST. Though in assistance of St. Paul, his work was Christ"s work. And he wrought at it till he was sick almost to death. The best Christian work cannot be relegated only to leisure hours, carded on listlessly, and abandoned at the least excuse of ill health. We may not be called to lay down our lives in the violent martyr"s death. But the noblest servants of Christ are ready to be faithful unto death in wearing life out with arduous service. Such men should be held in honor.

III EPAPHRODITUS WAS MOST UNSELFISH IN HIS SUFFERINGS. His one trouble was that they should cause distress to his friends at Philippi. His was not the complaining spirit that makes every one else miserable with its own sufferings, much less was it the mock-martyr spirit that attitudinizes sentimentally and lays itself out to move the compassion of others. There is often much selfishness in trouble, even when it does not take these extreme forms. But the Christian endurance of suffering will involve unselfish regard for the feelings of others and anxiety not to hurt them.

IV EPAPHRODITUS WAS ANXIOUS TO RETURN HOME AFTER HIS ILLNESS. Christianity does not destroy natural affection. It deepens and strengthens the love of those who are near to us. It is difficult to know how to divide our attention between public and private claims. But, remembering the fatherly love of God, who is the Creator of our human nature, may we not give more scope to the impulses of affection as Divine, and therefore right when purified and guided by Christian principle?

V EPAPHRODITUS WAS A MAN MUCH BELOVED. Such a man deserved love; and lovable men are generally loved. Except where peculiar circumstances and misunderstandings intervene, it is generally our own fault if we are unable to win the affections of others. God may not always spare those we love. But when he does, we should recognize his goodness in not adding "sorrow to sorrow" and in blessing the tie of Christian affection. W.F.A.

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

To send Epaphroditus - Back immediately. Your messenger - The Philippians had sent him to St. Paul with their liberal contribution.

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

The return of Epaphroditus to Philippi:

v. 25. Yet I supposed it necessary to send to you Epaphroditus, my brother and companion in labor and fellow-soldier, but your messenger, and he that ministered to my wants.

v. 26. For he longed after you all, and was full of heaviness, because that ye had heard that he had been sick.

v. 27. For indeed he was sick nigh unto death; but God had mercy on him; and not on him only, but on me also, lest I should have sorrow upon sorrow.

v. 28. I sent him, therefore, the more carefully, that, when ye see him again, ye may rejoice, and that I may be the less sorrowful,

v. 29. receive him, therefore, in the Lord with all gladness, and hold such in reputation;

v. 30. because for the work of Christ he was nigh unto death, not regarding his life, to supply your lack of service toward me.

It may be that Timothy made the journey to Philippi with Epaphroditus; but, however that may be, the latter left immediately after the writing of this letter and acted as its bearer. So Paul includes a recommendation and admonition with regard to this messenger of the Philippian congregation: But I believed it necessary to send to you Epaphroditus, the brother and coworker and fellow-soldier, but your apostle and the minister of my want. He is Paul’s brother in Christ, a son of the same Father in heaven through the redemption gained by Christ; he is his coworker, he had labored by the side of the apostle, he had continued the work of the apostle in Philippi; he is his fellow-soldier, he fought as a soldier of Christ in the same ranks. And the Philippians should regard Epaphras (abbreviated form of Epaphroditus) as their apostle, who not only had taught them in the past, but was now again returning to their midst as Paul’s representative. Thus Paul repaid some of the kindness which they had shown him when they sent Epaphras as the minister of Paul’s wants, with substantial aid for the apostle’s needs.

To send this man at this time had seemed especially necessary to Paul, because he was yearning, he was in a state of longing, of homesickness for the brethren at Philippi; his love desired to see them and to be with them. This longing of Epaphroditus was increased by the fact that he was also troubled, being in sore anguish of mind because the report had been brought to Philippi that he had been sick. Either on the way to Rome or in Rome the messenger of the Philippian congregation had been taken ill, and, as Paul writes, indeed he had been badly ill, so severely sick that he had been in danger of death, his life had been almost despaired of. But God had had mercy on him, He had changed the course of his sickness and had brought him back to life and health. In doing so, however, God had had mercy also on the apostle, who would have been deeply grieved, thrown into mourning, bereaved of a faithful coworker: it would have resulted in bringing one sorrow after another upon him. God had spared him at least this sorrowful experience. All the more quickly Paul was now sending him to Philippi, partly because there was danger of a relapse (the sickness may have been malaria), partly in order that the solicitous anxiety of the Philippians might be alleviated.

In order to show his high regard for Epaphroditus, and in order to impress upon the Philippians the proper regard which they should have toward their ministers in the Lord, Paul here gives Epaphroditus a very cordial recommendation. They should receive him in the Lord with all joy. It was to be not only the rejoicing of a friend on account of a dear friend, but also the cordial reception of a servant of Christ. For the sake of the Lord in whose service he is working, for the sake of the Gospel which he is preaching, they should give him a hearty welcome. This includes, incidentally, the full and unequivocal acceptance of the Word which is proclaimed by the servant of Christ. And the same applies in the case of all such as preach the Gospel, as are true servants of Christ. Those elders should be counted worthy of double honor that labor in the Word and doctrine. As for Epaphroditus, Paul says that he risked his very life, he drew near, up to death, hazarding his life, for the Gospel. The fevers that were prevalent in Rome, due to malaria borne by mosquitoes from the near-by swamps, ravaged the populace, but were still more dangerous for visitors that had had no opportunity to become at least partially immune. The service of Epaphroditus had been very valuable to Paul. And this fact should find due acknowledgment also from the Philippian Christians. While in their service, while engaged in bringing gifts to Paul, he was, in their absence, fulfilling the service which they owed to the apostle. Since the entire congregation could not come, he, as their representative, took the place of them all and ministered to the wants of the great teacher in his imprisonment. The gifts and good wishes of the Philippians were supplemented by the personal comfort and service of Epaphroditus in Rome. This they should always remember, and receive him accordingly. Note: Throughout this passage the intimate and cordial relationship among the early Christians is brought out most beautifully; a fine example in view of the callousness and indifference prevalent at the present time.

Summary

The apostle urges the need of loving humility from the example of Christ’s voluntary humiliation; he exhorts to true works of sanctification; he includes a very cordial recommendation of Timothy and Epaphroditus.

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

25–30. Epaphroditus. He will now send back Epaphroditus, the messenger they had sent to Paul with their offerings, one who had been so welcome, a “brother, and companion in labor, and fellow-soldier.”

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.

Epaphroditus

This is the name of a man sent by the Philippian church to minister to Paul in prison. (See: How to Translate Names)

fellow worker and fellow soldier

Here Paul is speaking of Epaphroditus as if he were a soldier. He means that Epaphroditus is trained and is dedicated to serving God, no matter how great the hardship he must suffer. AT: "fellow believer who works and struggles along with us" (See: Metaphor)

your messenger and servant for my needs

"who brings your messages to me and helps me when I am in need"

he was very distressed, and he longed to be with you all

"he was very worried and wanted to be with you all"

sorrow upon sorrow

The cause of the sorrow can be made explicit. AT: "the sorrow of losing him added to the sorrow I already have from being in prison" (See: Assumed Knowledge and Implicit Information)

translationWords

brother

God

mercy

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

25. Ἀναγκαῖον δὲ. As against the less obligatory call for Timothy’s journey. There was a duty, to Epaphroditus and to Philippi, and it must not be postponed.

ἡγησάμην. Render, in English idiom, “I have counted,” or “I count.” The aorist is “epistolary,” and gives the writer’s present thought as it will appear when the reader gets the letter. (Cp. e.g. ἀνέπεμψα, Phm 1:11.)

Ἐπαφρόδιτον. He has been identified with Epaphras (Col 1:7; Col 4:12; Phm 1:23); and the shorter name is an abbreviation of the longer. But Epaphras belonged to Colossæ in Asia Minor, Epaphroditus to Philippi in Europe. Both names were very common.—It is observable that this saint’s name embodies that of Aphrodite. Cp. the names Phœbe, Nereus, &c., Romans 16. Little scruple seems to have been attached in the early Church to the retention of pre-baptismal idolatrous names.—We know Epaphroditus only from this Epistle; the one brief portrait shews a noble and lovable character.

τὸν ἀδελφὸν καὶ συνεργὸν καὶ συνστρατιώτην μου. A singularly emphatic commendation. Evidently he had toiled and striven “in the Gospel,” in no common way, at St Paul’s side, whether at Philippi in the past or now recently at Rome, as Lightfoot suggests. For the word συνστρατιώτης cp. Phm 1:2, where it is applied to Archippus; and for the imagery of warfare cp. 2Co 10:3; 1Ti 1:18; 2Ti 2:3-4. The Christian is not only a worker, but in his work has to deal, soldier-wise, with “all the power of the enemy” (Luk 10:19).

ὑμῶν δὲ ἀπόστολον. “Your delegated messenger.” Cp. 2Co 8:23; ἀδελφοὶ ἡμῶν, ἀπόστολοι ἐκκλησιῶν. There is no Scripture evidence for giving the word ἀπόστολος in N.T. the meaning of chief pastor of a church or district. Meanwhile, it seems to mean more than merely a messenger; it has gathered a certain sacredness from our Lord’s use of it (Luk 6:13) for His twelve chosen Messengers; it has a religious colour, like our word missionary. May not this word fairly represent it here?—“your missionary to me,” with a gracious pleasantly, as if the Philippians were sending a εὐαγγέλιον of pious love to St Paul.

λειτουργὸν τῆς χρείας μου. Group these words, as does R.V., still under the ὑμῶν just above: “Your missionary and minister to (lit., of) my need.” The λειτουργία is explained below, Php 4:18, where Epaphroditus appears as the conveyer of the Philippian offerings to St Paul.—Λειτουργός is a public servant or minister. At Athens, λειτουργία and λειτουργεῖν (the noun has not yet been found in this use, though it is more than probable that it bore it) denoted the discharge of a public office at the citizen’s own cost. Later, the meaning widened, but commonly retaining the idea of publicity and commission. In the Greek Scriptures λειτουργός is used of a king’s servant (1Ki 10:5); of a magistrate, as the minister of God’s order (Rom 13:6); of a priest, as minister of the temple (Heb 8:2).—Like ἀπόστολος above, λειτουργός here may carry something of its higher meaning; he came publicly commissioned by the Philippians’ love.

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.

25-30.] Of Epaphroditus: his mission: and recommendation of him. Epaphroditus is not elsewhere mentioned. The name was a common one: see Wetst. h. l., and Tacit. Ann. xv. 55; Suet. Domit. 14. There is perhaps no reason for supposing him identical with Epaphras (Col 1:7; Col 4:12.Phm 1:23Phm 1:23), who was a minister of the Colossian church.

We must not attempt to give a strict official meaning to each of the words predicated of Epaphroditus. The accumulation of them serves to give him greater recommendation in the eyes of the Philippians.

25.] συνστρατ. applies to the combat with the powers of darkness, in which the ministers of Christ are the leaders: see besides ref., 2Ti 2:3.

ὑμ. δέ] the contrast is to μου above.

ἀπόστολον, not in the ordinary sense of Apostle, so that ὑμῶν should be as ἐθνῶν (ἀπόστολος) in Rom 11:13,—but as in ref. 2 Cor. (where see note), almost = ὁ ἀποσταλεὶς ὑφʼ ὑμῶν.

λειτουρ.] minister (in supply) of my want. Cf. λειτουργία below, ver. 30: and on χρείας, reff., especially Act 20:34. λειτουργὸν δὲ αὐτὸν εἴρηκε τῆς χρείας, ὡς τὰ παρʼ αὐτῶν ἀποσταλέντα κομίσαντα χρήματα, Thdrt.

πέμψαι] it was actually a sending back, though not so expressed here: see ch. 4:18.

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

25-30. Meanwhile, whether Timothy and I come to you or not, I send you a messenger at once—my brother and fellow-worker and fellow-soldier Epaphroditus, who came as the bearer of your gift to me. I thought it necessary to send him because he was really homesick, longing to see you, since he feared that you would be distressed by the report of his sickness. And very sick he was, so much so that it seemed as though he would die. But God was merciful to both him and me, and restored him and spared me the additional sorrow of his death. I send him therefore in order that his return to you may restore your cheerfulness, and that the sorrow of my captivity may be mitigated by your joy. Joyfully receive him therefore in the Lord. Such as he are to be honored; for he wellnigh died through his zeal for the work of Christ, hazarding his life in order that he might render to me that sacrificial service of love which, if it had been possible, you would gladly have performed in your own persons.

25. ἀναγκαῖον: Comp. 2Co 9:5. Emphatic as contrasted with the possible visits of Timothy and of himself. I hope to send Timothy and to come in person, but I think it necessary to send Epaphroditus at once.

ἡγησάμην: See on vs. 6. If this is the epistolary aorist, as is probable, it points to Epaphroditus as the bearer of the letter. (See Introd. v.)

Ἐπαφρόδιτον: Mentioned only in this letter. Examples of the name are common in both Greek and Latin inscriptions. (See Wetst.) It is not probable that Ἐπαφρᾶς. (Col 1:7, Col 4:12) is a contraction of Ἐπαφρόδιτος. (See Thay. Lex. sub Ἐπαφρᾶς.) Win. xvi. says “probable”; Schmiedel, Rev. of Win. xvi. 9, “possible.” (See Lightf. Introd. and Comm. ad loc.) Even if the names can be shown to be the same, it is unlikely that the persons were the same. Eadie justly remarks that it is scarcely supposable that the Asiatic Epaphras, a pastor at Colossæ and a native of that city, could be Epaphroditus, a messenger delegated to Paul with a special gift from the distant European church of Philippi, and by him sent back to it with lofty eulogy, and as having a special interest in its affairs and members. From two allusions in Suetonius (Nero, 49; Domitian, 14), a tradition arose that Epaphroditus was Nero’s secretary.

ἀδελφὸν, συνεργὸν, συνστρατιώτην: ‘a brother,’ as a Christian; ‘a fellow-worker,’ in the cause of the gospel; ‘a fellow-soldier,’ in the conflict with the adversaries of the faith. (Comp. Rom 16:3, Rom 16:9; Phm 1:2; Php 1:28, Php 1:30; 2Ti 2:3.)

ὑμῶν δὲ ἀπόστολον καὶ λειτουργὸν τῆς χρείας μου: ‘your messenger and minister to my need.’

ὑμῶν: With both ἀπόστ. and λειτ. A messenger from you and ministering on your behalf.

ἀπόστολον: Not in the official sense, but a messenger sent on a special commission. So 2Co 8:23.

λειτουργὸν: See on vs. 17, and comp. vs. 30. The explanation ‘sacrificial minister’ (Mey., Lightf.), regarding the gift of the Philippians as an offering to God, is favored by 4:18. Westcott, on Heb 1:7, observes that the word seems always to retain something of its original force, as expressing a public, social service. (See Rom 15:27; 2Co 9:12.)

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

Epaphroditus. Mentioned only in this epistle. See on Epaphras, Phl 1:23. The name is derived from Aphrodite (Venus), and means charming.

Messenger [αποστολον] . The same word as apostle, one sent with a commission.

He that ministered [λειτουργον] . Kindred with leitourgia service, in ver. 17. Rev., minister.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.