Philippians 2:26

Php_2:26-28

For He longed after you all

The sickness of Epaphroditus

I.

The sickness and its lessons.

1. Gods children are subject to sickness as long as they live.

(1) This arises from the nature of the body and the character of its surroundings.

(2) Thus grace is strengthened in the soul (2Co_4:16).

2. God suffers His children to come to extremities, yea, even to death itself, as Hezekiah, Job, Jonah, David, Daniel, the three children, the disciples, our Lord Himself, and by this means it comes to pass that when all ordinary means fail their trust is not placed on the means but on Gods own good will and power.

3. God suffers us to fall into extremities that He might try what is in us, and that He might exercise our graces.

II. His feeling. Full of heaviness, not for himself but for them. He longed after you all. A great triumph of grace when we can refrain from murmuring about ourselves, and feel only for the effect of our affliction on others.

III. Gods interposition.

1. Had mercy on him.

(1) Gods mercy is the spring of all Gods dealings with us.

(2) Let us look to it that we wilfully neglect not or cast not away mercy, nor rest in our own merit.

2. Had mercy on me.

IV. Pauls conduct.

1. Although he regarded the restoration of his friend as a special mercy to himself, he was more anxious about the comfort of the Philippians than for his own.

2. This self-denial, however, augmented the apostles joy, It is more blessed to give than to receive. (R. Sibbes, D. D.)

Sickness

affords room for the display of--

I. Brotherly sympathy.

II. Divine mercy. (J. Lyth, D. D.)

The sickness of Epaphroditus

I. He was sick.

1. It is a salutary thing for the healthy to remember the sick. What a change does even a slight sickness make in our thoughts and feelings! What an importance does it give to things at other times trivial, and what an insignificance to things at other times engrossing! The strong man is then in the grasp of a stronger. The worldly man finds then that there is something unseen as true as things that are seen; the busy man is reminded that there will be an end of work, and the frivolous that there will be an end of pleasure.

2. What a natural incongruity there is between health and sickness! How does the very presence of a person in robust health jar upon the sensitiveness of a frame diseased? How few there are whose visit to a chamber of sickness carries with it repose and soothing! What a tenderness should we cherish towards the peculiarities, frailities, irritabilities of sickness. What care there should be in the choice of times, the control of speech, the selection of topics, and in the regard to brevity! And yet in all these things, how should art conceal art? and a delicate consideration prompt everything.

3. God gives these gifts naturally to some: and some learn it in the school of Jesus.

II. Nigh unto death.

1. Happy are they who well use those seasons of passing indisposition, which interrupt from time to time a life of average vigour. They will find themselves the less surprised and overwhelmed by the arrival of that time when a mortal sickness shall darken the windows forever.

2. This sort of visit to the gates of the grave, and acquaintance with the preliminaries of dying, is an occurrence by no means infrequent. We are all familiar with records of perils by water, in which every stage of the process of dying has been travelled through. How remarkable are the details of those records. Words and acts long forgotten flash again upon the mind, and they have made the person able to tell from experience how it may be in the judgment, how conscience may arraign the sinner at the bar of God, and do the office of the undying worm and the unquenchable fire.

3. But sickness, too, as well as accident, may give something of the same experience. There may have been a long suspense between life and death. The physician may have destroyed hope. At last a turn has come; the sickness was close upon death, but it was not death, and all this mortal strife must be endured again. Has that person nothing to tell of those days of expected dissolution? Can he lose again the experience then acquired. We know that no such experience can, of itself, convert a soul (Luk_16:31); but it will, at least, tell how small and poor the world looked, how true Gods truth appeared; and well may such be asked whether they have duly cherished the impression made upon them in those days of suspense.

III. God had mercy on him. Is this the same apostle who wrote Php_1:23? Does he account it a mercy which withdraws a man from immediate fruition? We may draw from this an illustration of the naturalness of the Word of God. However bright the light the gospel throws upon the world beyond still life is a blessing (Ecc_11:7), and still death is an enemy. To speak of a recovery from sickness as a misfortune is as contradictory to the language of the Bible as it is to the voice of nature within.

1. No one will doubt this in the case of one whose salvation is less than secure. That such a man is not cut off in his sins, that a new opportunity is given him for amendment, is indeed a mercy.

2. But Epaphroditus was a Christian man. To him death would have been gain, and had providence so ordered it Paul would have bidden his Philippian friends to give thanks over him as one who slept in Jesus. If God wills thus it is well for the Christian; if God wills the opposite it is well still. If he lives He can still work and gather in more souls for Christ. (Dean Vaughan.)

Recovery from sickness

I. The sickness which you have endured.

1. You have, perhaps, been suddenly smitten after a long and uninterrupted course of health.

2. Or your sickness has been preceded by protracted feebleness and delicacy.

3. But whichever way it has come the affliction has secluded you, discontinued your active pursuits, oppressed you with pain, and, it may be, destroyed all hope for the time of recovery.

4. How solemn and affecting was your condition when the crisis arrived. Death, the king of terrors, had knocked and was standing in your presence.

5. What were your thoughts as you thus trembled on the brink of eternity? Did you see heaven: or was there nothing before you but a fearful looking for of judgment.

II. The recovery which the God of mercy permitted you to enjoy.

1. The source of this mercy is Divine. No doubt all the means which skill and kindness could suggest had been employed in the case of Epaphroditus, but when his recovery was effected the apostle ascribed it entirely to the hand of God. And so must you. He gave the skill which selected the suitable means and gave His blessing so that the means were rendered effectual. Have you thanked Him for His mercy.

2. Your recovery manifests the power of Divine mercy. Next to resurrection, recovery is the most astonishing and merciful display of Divine powers. Your recovery manifests the sovereignty of this mercy. Others have died. Had you died none could have charged God with injustice or unkindness. He was under no obligation to heal you.

4. The value and importance of this mercy. A state of sickness, however painful to the flesh, has often proved exceedingly profitable to the spirit, and recovery has given you a fresh opportunity for salvation and usefulness. Some are hardened by the dispensation, but in your case it is to be hoped it has been sanctified and blessed.

III. The mercy which your recovery has conferred on others as well as on yourselves. There are no earthly sorrows more deep or distressing than those which death occasions to the survivors, In the case of Christians the sorrow is alleviated by hope, but in the case of unbelievers it is burdened by despair. Whatever may have been your ease, every child, brother, sister, relative, friend, has echoed on your recovery the joyful exclamation, and on me also. In restoring your friend God has mercifully--

1. Answered your prayers.

2. Regarded your afflictions.

(1) Your poverty.

(2) Your own sickness.

(3) Your sorrow in anticipating other troubles.

(4) Your grief lest your friend should die in impenitence.

3. Regarded your souls by sparing a fellow labourer. (J. Alexander, D. D.)

Sympathy

The apostle--

I. Shares in the sorrow of the Philippians.

II. Hastes to wipe away their tears.

III. Rejoices in their joy. (J. Lyth, D. D.)

Why Gods servants are afflicted

As the skill of a pilot is more clearly seen in the guidance of a bad vessel among banks and breakers, than if he piloted some good ship, well equipped in a safe sea without danger; so is it evident that the power and wisdom of God are more clearly and wonderfully shown, when He preserves and guides to the completion of His plans His poor believers, weak and subject as they are to the sufferings and miseries of other men, than if, stripping them of their vileness, and clothing them from thence with an immortal nature, incapable of suffering, He employed them thus fitted in His work. Besides, He acts thus for the praise of believers themselves, afflictions justifying their piety, and making its lustre appear as well as its firmness in the eyes of men and angels. It remains subject to calumny whilst in prosperity. Satan desires to make it pass for hypocrisy, and for a mercenary service, as if they only loved God because He spared them. It is what he formerly said of Job, that he only feared the Lord because He had everywhere encompassed him with a hedge of providence and blessing, and that he would doubtless change his piety into blasphemy if God were to strike him. To confound this malice, the Lord gave up to him the property and health of His servant, and caused his faith and his love to be seen by his constancy in the midst of these severe trials. Sickness, poverty, persecution, and other sufferings, are as it were the crucible of God. He makes believers pass through this fire, that their piety being preserved, and that coming out of it more pure and brilliant, every one may be forced to acknowledge their value; and this is what we are taught by the apostle St. Peter, saying that the trial of our faith in the midst of temptations is much more precious than gold which perishes, and though it be tried with fire shall turn to praise, and honour, and glory, at the appearing of Jesus Christ. (J. Daille.)

Providential care

All the events of life are precious to one that has this simple connection with Christ of faith and love. No wind can blow wrong, no event be mistimed, no result disastrous. If God but cares for our inward and eternal life, if by all the experiences of this life, He is reducing it and preparing for its disclosure, nothing can befall us but prosperity. Every sorrow shall be but the setting of some luminous jewel of joy. Our very mourning shall be but the enamel around the diamond; our very hardships but the metallic rim that holds the opal, glancing with strange interior fires. (H. W. Beecher.)

Timely providences

We find multitude of Providences so timed to a minute, that, had they fallen out ever so little sooner or later, they had signified but little in comparison of what they now do. Certainly, it cannot be casualty, but counsel, that so exactly nicks the opportunity. Contingencies keep no rules. How remarkable was the relief of Rochelle, by a shoal of fish that came into the harbour when they were ready to perish with hunger, such as they never observed either before or after that time. Mr. Dodd could not go to bed one night, but feels a strong impulse to visit (though unseasonably) a neighbouring gentleman, and just as he came he meets him at his door, with a halter in his pocket, just going to hang himself. Dr. Tare and his wife, in the Irish rebellion, flying through the woods with a sucking child, which was just ready to expire, the mother, going to rest it upon a rock, puts her hand upon a bottle of warm milk, by which it was preserved. A good woman, from whose mouth I received it, being driven to a great extremity, all supplies failing, was exceedingly plunged into unbelieving doubts and fears, not seeing whence supplies should come; when lo! in the nick of time, turning some things in a chest, she unexpectedly lights upon a piece of gold, which supplied her present wants, till God opened another door of supply. If these things fall out casually, how is it that they observe the very juncture of time so exactly? This is become proverbial in Scripture. In the mount of the Lord it shall be seen (Gen_22:14). (J. Flavel.)

Receive Him therefore in the Lord with all gladness--

The succour of the saints is

I. A work of Christ.

1. Enjoined.

2. Exemplified.

3. Commended by Him.

II. A work of sacrifice. Requiring--

1. The renunciation of ease and comfort.

2. Often of health and life.

III. A work of honour.

1. Those who undertake it are justly esteemed.

2. Their preservation is a source of joy to the Church. (J. Lyth, D. D.)

The Christians duty

I. To do all things in the Lord.

1. Marry.

2. Love.

3. Salute.

4. Receive ministers.

5. Live.

6. Die.

II. The reason for this. A Christian in all looks to the Lord, and depends upon Him. Carnal men do contrarily. They marry, love, etc., carnally. (R. Sibbes, D. D.)

The Christians duty to his ministers

I. The duty.

1. To receive them joyfully--whatever their ministrations may be, rebuke or encouragement, admonition or comfort. It is for your good; rebel not against them.

2. To hold such in reputation, personally and officially.

(1) By speaking well of them and not suffering detraction.

(2) By cooperating with them.

(3) By supporting them.

II. The motives.

1. It is an evidence that we are the children of God, and have passed from death to life, if we love and reverence the brethren.

2. Those whom God esteems we ought to make the most account of.

3. Consider their gifts and graces.

4. Remember the good you reap by them. (R. Sibbes, D. D.)

The work of Christ

I. Is essentially benevolent in its objects.

1. To feed the hungry.

2. Clothe the naked.

3. Visit the sick and the prisoner.

II. Deserves every sacrifice.

1. Of time.

2. Money.

3. Life. (J. Lyth, D. D.)

Returning labourers to be welcomed with joy

You remember the enthusiastic welcome which was accorded among us to the brave young American, Stanley, who had encountered innumerable perils to carry aid to the illustrious missionary pioneer of Central Africa, David Livingstone. We felt as if in helping the noble old man, whom all of us had come to think of as a personal friend, he had helped ourselves. We know what pleasure and sense of honour would be felt if Florence Nightingale presented herself under our roof, or under the roof of any true-hearted countryman of those wounded soldiers of the Crimea, for whom she cared so wisely and lovingly, and who kissed her very shadow on the wall, as she passed through the wards of the hospital. Somewhat like this would be the position of Epaphroditus on his return to Philippi. The knowledge of his heroism and self-devotion in the cause of the Saviour they loved, and this in discharging the duties of a ministry for the relief and comfort of their dear friend and spiritual father the apostle, could not but lead them to feel it a peculiar privilege and honour to be permitted to welcome him once more among them. (R. Johnstone, LL. B.)

The risk of Christian work

The word not regarding means Epaphroditus had risked his life as the gambler does his stake. He had played with it as in a game of chance. The same word in later days, and possibly with a direct reference to this passage, has given a name to an inferior, and though sometimes a disorderly, yet a self-forgetful class of church officers, who from Constantines time onwards were set apart as attendants on the sick and dying. They were men who hazarded their lives in times of plague and contagious sickness, like the παράβολοι, or bestiarii, who exposed themselves to the risk of death in conflict with the wild beasts of the amphitheatre. It was in some such way as this that Epaphroditus staked his life in faithfully representing the Philippian Church in carrying out the mission with which he had been entrusted. (J. Hutchinson, D. D.)

Life preferred to service

In the early part of the American campaign some of the officers displayed great lack of bravery. This fact soon became known amongst the men, and caused great contempt. Once in an engagement a soldier said to his comrade, Why dont you get behind a tree? The reply came instantly, Oh! theres not enough of them for the officers. (H. O. Mackay.)

Life not regarded

Father Peto and Elstowe, two men who had dared to speak out bravely as to Henry the Eighths misdeeds, were summoned before the kings council to receive a reprimand. Lord Essex told them they deserved to be sewn into a sack and thrown into the Thames. Threaten such things to rich and dainty folk, who have their hope in this world, answered Elstowe, gallantly, we fear them not; with thanks to God, we know the way to heaven to be as ready by water as by land. Men of such metal might be broken, but they could not be beat. The two offenders were hopelessly unrepentant and impracticable, and it was found necessary to banish them. (H. O. Mackay.)

.

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

Php 2:26.[27] Ἀδημονῶν) Hesychius has, ἀδημονῶν, ἀγωνιῶν· ἀδημονῶ, ἀκηδιῶ, ἀγωνιῶ. Ἀκηδιῶν, worn out with grief. Acedia, languor in spiritual things.—ἠκούσατε, ye have heard) and on that account have been anxious.

[27] Ἐπιποθῶν, longing for) Something of nature may have been mixed up with this; but when grace is the predominant element, all things are estimated by love.—V. g.

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

Php_2:26. State of mind (ἦν with participle) of Epaphroditus, which supplied the motive for the ἀναγκ. ἡγησ. κ.τ.λ.[141]

The imperfect is used (ἦν), because Paul transports himself to the time when the readers shall receive this epistle. Then is Epaphroditus again among them; but he was previously longing, etc.

ἀδημονῶν] in anxiety. Comp. on Mat_26:37.

ὅτι ἠσθ.] that he was sick. How the Philippians received this information, remains an open question, as also how Epaphroditus learned that they had heard it.

[141] The supposition that Paul, in specifying this ground, wished to prevent the so speedy return of the man from being interpreted to his disadvantage (Hofmann), assumes the existence of a certain distrust, for which there is no basis in the text. Besides, Epaphroditus had in fact accomplished the purpose of his mission.

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 2:26 . ἐπειδή . Only three times elsewhere in Paul. The difference between it and ἐπεί is tersely stated by Ell [7] . ( ad loc. ), who notes that it “involves the quasi-temporal reference which is supplied by δή , and thus expresses a thing that at once ensues (temporarily or causally) on the occurrence or realisation of another”. ἐπιπ . ἦν . A common N.T. construction. Perhaps the use of the imperfect may be due to Aramaic influence (see Schmid, Atticismus , iii., p. 113 ff.). In classical Greek it is fairly frequent with the perfect and pluperfect. See Kühner, Ausführl. Gramm. , ii., p. 35, n. 3 πάντας . The Apostle wishes to disarm all prejudices against Epaphr. ἀδημονῶν . “In sore anguish.” In its two other occurrences in N.T. it describes the agony in Gethsemane. While not found in LXX (but several exx. in Symmachus) it occurs a few times in later Greek. The derivations usually given are doubtful. ἠκούσατε . Probably we must suppose that the Philippians, on hearing that Epaphrod. was ill, had written a letter to which this is the answer. ἠσθένησε . We might translate, “had fallen sick,” an ingressive aorist. But with the same tense in Phi 2:27 , perhaps it is better to look upon the aorist as summing up the whole experience of Epaphrod. as a single fact, and viewing it in this light. This is a common Greek usage (see Burton, MT [8] . , p. 20).

[7] Ellicott.

[8] . Moods and Tenses (Burton, Goodwin).

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

For--reason for thinking it "necessary to send" "Epaphroditus. Translate as Greek, "Inasmuch as he was longing after you all."

full of heaviness--The Greek expresses the being worn out and overpowered with heavy grief.

because that ye had heard that he had been sick--rather, "that he was sick." He felt how exceedingly saddened you would be in hearing it; and he now is hastening to relieve your minds of the anxiety.

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 26. Ye had heard that he had been sick.] "In this passage," says Dr. Paley, "no intimation is given that the recovery of Epaphroditus was miraculous, it is plainly spoken of as a natural event. This instance, together with that in the Second Epistle to Timothy, Trophimus have I left at Miletum sick, affords a proof that the power of performing cures, and, by parity of reason, of working other miracles, was a power which only visited the apostles occasionally, and did not at all depend upon their own will. Paul undoubtedly would have healed Epaphroditus if he could; nor would he have left Trophimus at Miletum sick, had the power of working cures awaited his disposal. Had this epistle been a forgery, forgery on this occasion would not have spared a miracle; much less would it have introduced St. Paul professing the utmost anxiety for the safety of his friend, yet acknowledging himself unable to help him, which he does almost expressly in the case of Trophimus, Him have I left sick; and virtually in the passage before us, in which he felicitates himself on the recovery of Epaphroditus in terms which almost exclude the supposition of any supernatural means being used to effect it. This is a reverse which nothing but truth would have imposed." Horae Paulinae, page 234.

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

26. He longed after you. It is a sign of a true pastor, that while he was at a great distance, and was willingly detained by a pious engagement, he was nevertheless affected with concern for his flock, and a longing after them; and on learning that his sheep were distressed on his account, he was concerned as to their grief. On the other hand, the anxiety of the Philippians for their pastor is here discovered.

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.

(26) For he longed after you all. . . .—The two clauses of the verse are distinct from each other. St. Paul’s first reason for sending Epaphroditus was in itself a sufficient one, that in his convalescence he yearned for home, and needed a change thither. The original is strong, because he was continually longing (see Php_1:8; Php_4:1) for you all. But besides this he was “full of heaviness,” or more properly, distressed and uneasy, because of the effect which the news of his apparently fatal illness might cause at home.

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

26. For] Here lay the “necessity,” in St Paul’s view, of his friend’s return to the Philippians; in Epaphroditus’ longing for them, and their love and anxiety in regard of him.

he longed] The Greek is full and emphatic, he was (in a state of) longing, of home-sickness. See note on Php_1:8.—Doubtless the feeling was a recent if not a present one; and in an English letter we should say accordingly, “he has been in a home-sick condition.”

after you all] A reading which has considerable support is “to see you all.” The precise phrase thus formed occurs Rom_1:11; 1Th_3:6; 2Ti_1:4. Perhaps this is a reason for deciding against it here, as it might be a transcriber’s reminiscence.

Observe the still recurring “you all.” Epaphroditus may have been in some way involved in those differences between sets and circles at Philippi (see above, on Php_1:27, &c.) which gave St Paul anxiety. So he emphasizes Epaphroditus’ impartial affection for them.

was full of heaviness] Better, [has been] sore troubled. The word is used of our blessed Lord’s “sore trouble” in the Garden, Mat_26:37; Mar_14:33. By derivation (see Lightfoot here) it probably suggests the restlessness of profound dislike, shrinking from loathed pain or grief.—We see a character of great sensitiveness and tenderness.

ye had heard, &c.] An English letter-writer would more naturally, say you have heard that he has been ill. The reference is to comparative recency, and present results. See Introduction, p. 16.

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 indeed he was sick nigh unto death,.... It was not a mere rumour, or a false alarm, but was real matter of fact; and it was not a light disorder, a slight indisposition, but a very dangerous illness; though the sickness was not unto death, yet near it. Good men, such as Christ loves, as he did Lazarus, are sometimes sick; though their spiritual diseases are healed, and their sins forgiven, so that the inhabitants of Zion have no more reason to say that they are sick, since Christ has took their infirmities, and bore their sickness, yet they are not exempt from bodily disorders; and which are sometimes such as bring them to the brink of the grave, and, as it were, to the gates of death; and such was this good man's case:

but God had mercy on him: his disorder was such as was out of the reach of man; his recovery was not by man, but by God, and owing to his power, mercy, and goodness; and indeed, whenever means are made rise of, and they succeed to the restoration of health, it ought to be ascribed to the divine blessing on them. The raising up of this man is reckoned as an instance of mercy to him; as it was the removing of a grievous affliction, a return of him to his delightful work of the ministry, and the continuation of an useful life for the good of others; and so a mercy to him, and to the churches of Christ, and to the apostle also: who adds,

and not on him only, but on me also, lest I should have sorrow upon sorrow: one affliction added to another; the death of this brother of his to his bonds: moreover the sickness of this companion of his filled him with sorrow: and had he died, it would have greatly increased it, and which would have had a fresh addition by the loss this church would sustain, and the grief and trouble they would be overwhelmed with: grace, and the doctrine of grace, though they regulate the passions, and restrain them from immoderate sorrow, they do not destroy them, nor deny the proper use of them. Christianity does not countenance a stoical apathy, but requires and encourages a Christian sympathy, and directs us to weep with them that weep within due bounds.

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

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

Ver. 26. For he longed after you] επιποθων. The word signifieth such a vehement desire as is impatient of delays. His heart was in the same place his calling was.

And was full of heaviness] Gr. αδημονων, he was out of the world, as it were, and could not take comfort in any company.

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.

For he longed after you all - He was desirous to see you all, and to relieve your anxiety in regard to his safety.

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

For he longed after you all; he gives them the first reason of his present sending, not that Epaphroditus was unwilling to stay longer with him, but because he was greatly concerned for all of them of the church at Philippi, who had his heart, as they had Paul’s, Phi 1:8; 4:1; Rom 1:11; solicitous to be with them to do their souls good.

And was full of heaviness; especially, considering their great affection to him, whom they had intrusted in this service, he was in such distress for them, that his spirits were even ready to fail him {as Mat 26:37} from sympathy, 2Co 11:29.

Because that ye had heard that he had been sick; knowing how much the certain report of his dangerous sickness in those circumstances, when they could understand nothing of his recovery, would affect them.

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

26. For he longed—This was the chief reason for his immediate return. Through overwork (Php_2:30) in his loving offices to the apostle, and, perhaps, in preaching, he had fallen dangerously sick; the Philippians heard of it, and he knew they had heard of it. This knowledge created in him great mental distress and an intense desire to go home. Whether this was wholly because his great love would relieve them from anxiety, or from some apprehended trouble there, we cannot say. We evidently have not all the facts.

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

For he longed after you all. The verb is strengthened by the preposition: "was eagerly longing." Perhaps it should be rendered. he "is longing;" like "I count it necessary," in Ver. 25. And was full of heaviness, because that ye had heard that he had been sick. "Full of heaviness" (adhmonwn) is the word used of our blessed Lord in his agony. (Mat_26:37) Some derive it from adhmov , he away from home; others, more probably, from adhn , in the sense of loathing, weariness, satiety. The word implies heart-sickness, restless; unsatisfied weariness, produced by some overwhelming distress.

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

He was full of heaviness - Because he supposed you would be afflicted at hearing that he was sick.

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

26. For he longed after you all. Was very desirous to see you. Full of heaviness. Heart-sickness. He had been sick. We thus learn that their messenger had a serious sickness while in Rome. Of course the news of this caused great anxiety at home.

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.

26. πάντας ὑμᾶς. א*ACD2, several cursives, syr (pesh and harkl) copt arm æth, several Greek fathers, add ἰδεῖν. All recent editors read text.

26. ἐπιποθῶν ἧν. “He was (i.e., as an English letter would run, “he has been,” or “he is”) in a state of longing”; he feels home-sick for you. See note on Php 1:8.

πάντας ὑμᾶς. One of the many instances of markedly inclusive reference to the Philippians. See the last note on Php 1:8. Epaphroditus, St Paul implies, has no partial or partizan thoughts of the Philippians; his love knows no cliques. On the reading here see critical notes.

ἀδημονῶν. “Sore troubled”; almost, “bewildered,” “distraught.” The word is used of our blessed Lord’s Agony, Mat 26:37; Mar 14:33; its only other occurrences in N.T. The derivation is either (Buttmann, Lexil. pp. 29, &c.) from α- and δῆμος, “not at home,” “uneasy” (Buttmann compares nicht daheim sein, mir ist unheimlich), or (Lobeck, quoted and approved by Lightfoot) is connected with ἀδῆσαι, to be sated, to loathe, and so to be restless.

ὅτι ἠσθένησεν. “That he fell ill,” or (if the aorist presents the illness as a point in thought) “that he was ill,” or, as an English letter would have it, “that he has been ill.” Perhaps he had taken Roman fever.

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.

26.] reason for the necessity. The imperfect is, as usual, from the position of the receivers of the letter.

ἀδημ.] See note on ref. Matt. Whether there was any special reason, more than affection, which made Epaphroditus anxious to return on account of this, we cannot say.

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

26. ἐπειδὴ ἐπιποθῶν ἦν πάντας ὑμᾶς: ‘Since he was longing after you all.’ Giving the reason for vs. 25. The participle with the substantive verb indicates a continued state. For ἐπιποθεῖν, see on 1:8.

א* ACD add ιδειν after ὑμας. WH. bracket ιδειν.

ἀδημονῶν: Also with ἦν. Only here in Paul. (See Mat 26:37; Mar 14:33.) In LXX only in second-century revisions (Symm. Ecc 7:17; Psa 116:11 [115:2], 61:2 [60:3]; Aq. Job 18:20). The etymology is uncertain. Commonly from ἀ, δῆμος, ‘away from home.’ (See Lightf. ad loc.)

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

Was full of heaviness [ην αδημονων] . Rev., was sore troubled. Used of Christ in Gethsemane, Mt 26:27.

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