Philippians 2:27

2:27 Epaphroditus’s recovery from a nearly fatal illness is attributed to God’s mercy, both on Epaphroditus and on Paul, who was already suffering in prison.

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Php 2:27. Παραπλήσιον, near) He speaks (at first) rather mildly, lest he should at once terrify the Philippians: then Php 2:30, he says, ἤγγισεν, he drew (was) nigh unto, and by this verb greater danger is indicated.—αὐτὸν ἠλέησεν, had mercy on him) by restoring health and life.—καὶ ἐμὲ, and on me) The saints were allowed to consider all things as given to them.—λύπην, sorrow) for the death of Epaphroditus—sorrow, opposed to the ‘joy,’ of which the whole epistle treats.—ἐπὶ λύπῃ, on sorrow) for the sickness of Epaphroditus, for his own bonds, etc.

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

Php_2:27. Confirmation of that ἠκούσατε, ὅτι ἠσθ.

καὶ γὰρ κ.τ.λ.] for he has also (really, see Hartung, Partikell. I. p. 132; Baeumlein, p. 150) been sick.

παραπλ. θανάτῳ] adds the specification of the mode: in a way almost equivalent to death. There is neither an ellipsis (de Wette: ἀφίκετο or some such word is to be understood before παραπλ.; comp. van Hengel) nor a solecism (van Hengel); παραπλ. is adverbial (equivalent to παραπλησίως, see Polyb. iv. 40. 10, iii. 33. 17; Lucian, Cyn. 17; comp. παραπλησιαίτερον, Plat. Polit. p. 275 C), and the dativus congruentiae (instead of which the genitive might also have been used, Bernhardy, p. 148) is governed by it.

λύπην ἐπὶ λύπην] grief upon grief (superadded). LXX. Ezr_7:26; Psa_68:28; Isa_28:10. Comp. expressions with the dative (as Sir_26:15) in classic Greek, e.g. ὄγχνη ἐπὶ ὄγχνῃ (Hom. Od. vii. 120), ἐσλὰ ἐπʼ ἐσλοῖς (Pind. Ol. viii. 84), φόνος ἐπὶ φόνῳ (Eur. Iph. T. 197); Polyb. i. 57. 1. See also Eur. Hec. 586: λύπη τις ἄλλη διάδοχος κακῶν κακοῖς, Soph. El. 235: ἄταν ἄταις, Eur. Troad. 175: ἐπʼ ἄλγεσι δʼ ἀλγυνθῶ. The first λύπην refers to the dreaded death of his friend; the second, to the apostles affliction over the painful position in which he found himself, as a prisoner, and also through the doings of the adversaries (Php_2:20 f., Php_1:15; Php_1:17; Php_1:30), not over the sickness of Epaphroditus (Chrysostom, Oecumenius, Theophylact, Erasmus, Estius, and others, also Weiss), to which would be added that for his death. Ἀλυπότερος in Php_2:28 is fatal to the latter view, for it appears that, even after Epaphr. had been sent away, a λύπη still remained, which, therefore, could not be referred to the latters sickness. Van Hengel errs in understanding the affliction as pain concerning this sickness, and the first λύπην as cogitatio anxietatis vestrae. See, in opposition, on Php_2:28. Calvins remark suffices to justify the double λύπη: Non jactat Stoicorum ἀπάθειαν, quasi ferreus esset et immunis ab humanis affectibus. Comp. Joh_11:35 f.

σχῶ] not optative. See Winer, p. 270 [E. T. p. 359].

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 2:27 . καὶ γὰρ κ . τ . λ . “For truly he was sick,” etc., καὶ intensifying the force of ἠσθέν . θαν . The more common construction of παραπλ ., backed by a preponderating weight of authority, favours the dative. The endings - ου and - ω were frequently interchanged in the MSS. (see Ws [9] . TK [10] . , p. 18). λύπην ἐπὶ λύπην . The reading λύπῃ is merely a simplifying of the construction. The accusative must be read. The usage is practically = ἐπί with dative. It denotes the heaping up of one thing upon another with the notion of addition predominant. Cf. Mat 24:2 , οὐ μὴ ἀφεθῇ λίθος ἐπὶ λίθον ; Isa 28:10 , θλίψιν ἐπὶ θλίψιν προσδέχου ; Ps. Son 3:7 , οὐκ αὐλίζεται ἐν οἴκῳ δικαίου ἁμαρτία ἐφʼ ἁμαρτίαν . See Buttm., Gram. , p. 338. σχῶ . Equiv. to our “get”. This is the force of the aorist.

[9] . Weiss.

[10] . extkritik d. paulin. Briefe (Weiss)

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

Epaphroditus' sickness proves that the apostles had not ordinarily the permanent gift of miracles, any more than of inspiration: both were vouchsafed to them only for each particular occasion, as the Spirit thought fit.

lest I should have sorrow upon sorrow--namely, the sorrow of losing him by death, in addition to the sorrow of my imprisonment. Here only occurs anything of a sorrowful tone in this Epistle, which generally is most joyous.

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 27. Lest I should have sorrow upon sorrow.] The sorrows of his death, added to the sorrow he endured on account of his sickness; or he may refer to his own state of affliction, being imprisoned and maltreated.

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

27 But God had mercy on him. He had expressed the severity of the disease — that Epaphroditus had been sick, so that life was despaired of, in order that the goodness of God might shine forth more clearly in his restored health. It is, however, surprising that he should ascribe it to the mercy of God that Epaphroditus had had his period of life prolonged, while he had previously declared that he desired death in preference to life. (Philippians 1:23.) And what were better for us than that we should remove hence to the kingdom of God, delivered from the many miseries of this world, and more especially, rescued from that bondage of sin in which he elsewhere exclaims that he is wretched, (Romans 7:24,) to attain the full enjoyment of that liberty of the Spirit, by which we become connected with the Son of God? It were tedious to enumerate all the things which tend to make death better than life to believers, and more to be desired. Where, then, is there any token of the mercy of God, when it does nothing but lengthen out our miseries? I answer, that all these things do not prevent this life from being, nevertheless, considered in itself, an excellent gift of God. More especially those who live to Christ are happily exercised here in hope of heavenly glory; and accordingly, as we have had occasion to see a little ago, life is gain to them. Besides, there is another thing, too, that is to be considered — that it is no small honor that is conferred upon us, when God glorifies himself in us; for it becomes us to look not so much to life itself, as to the end for which we live.

But on me also, lest I should have sorrow. Paul acknowledges that the death of Epaphroditus would have been bitterly painful to him, and he recognises it as an instance of God’s sparing mercy toward himself, that he had been restored to health. He does not, therefore, make it his boast that he has the apathy (ἀπάθειαν) of the Stoics, as if he were a man of iron, and exempt from human affections. “What then!” some one will say, “where is that unconquerable magnanimity?—where is that indefatigable perseverance?” I answer, that Christian patience differs widely from philosophical obstinacy, and still more from the stubborn and fierce sterness of the Stoics. For what excellence were there in patiently enduring the cross, if there were in it no feeling of pain and bitterness? But when the consolation of God overcomes that feeling, so that we do not resist, but, on the contrary, give our back to the endurance of the rod, (Isaiah 50:5,) we in that case present to God a sacrifice of obedience that is acceptable to him. Thus Paul acknowledges that he felt some uneasiness and pain from his bonds, but that he nevertheless cheerfully endured these same bonds for the sake of Christ. He acknowledges that he would have felt the death of Epaphroditus an event hard to be endured, but he would at length have brought his temper of mind into accordance with the will of God, although all reluctance was not yet fully removed; for we give proof of our obedience, only when we bridle our depraved affections, and do not give way to the infirmity of the flesh.

Two things, therefore, are to be observed: in the first place, that the dispositions which God originally implanted in our nature are not evil in themselves, because they do not arise from the fault of corrupt nature, but come forth from God as their Author; of this nature is the grief that is felt on occasion of the death of friends: in the second place, that Paul had many other reasons for regret in connection with the death of Epaphroditus, and that these were not merely excusable, but altogether necessary. This, in the first place, is invariable in the case of all believers, that, on occasion of the death of any one, they are reminded of the anger of God against sin; but Paul was the more affected with the loss sustained by the Church, which he saw would be deprived of a singularly good pastor at a time when the good were so few in number. Those who would have dispositions of this kind altogether subdued and eradicated, do not picture to themselves merely men of flint, but men that are fierce and savage. In the depravity of our nature, however, everything in us is so perverted, that in whatever direction our minds are bent, they always go beyond bounds. Hence it is that there is nothing that is so pure or right in itself, as not to bring with it some contagion. Nay more, Paul, as being a man, would, I do not deny, have experienced in his grief something of human error, for he was subject to infirmity, and required to be tried with temptations, in order that he might have occasion of victory by striving and resisting.

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.

(27) God had mercy on him . . . and on me also.—The passage, over and above its interest as an example of the strong personal affection which belonged to St. Paul’s nature, and harmonised with his wide scope of Christian love, is notable as showing clearly that the Apostle’s power of miracle, great as it was, was not his own, to use at his own will. When it was needed to be “the sign of an Apostle” (2Co_13:12) it was given; and at special times, as at Ephesus, it was given in “special” fulness (Act_19:11). As we note, both in the Old Testament and in the New, special epochs of miracles in the history of the Church; so it would seem there were special occasions on which miracle came out prominently in the Apostle’s preaching. We may, perhaps, infer from certain points in the descriptions of the healing of the cripple at the Beautiful Gate (Act_3:4), and at Lystra (Act_14:8) that some spiritual intimation warned them when the hour of miracle was come. But an Apostle could not, as our Lord would not, work miracles for his own needs. Thus in this case, deeply as he sorrowed for Epaphroditus, there is no hint of his exercising that power on his behalf. He could only pray that God would have mercy on him, and thank God when that prayer was heard.

Sorrow upon sorrow.—That is, probably, upon the sorrow of captivity the sorrow of losing one who had (see Php_2:30) risked his life in the ardour of service to the captive.

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

27. For indeed, &c.] Epaphroditus would have made light of the illness; St Paul assures them that the report was seriously true, and that the illness had a generous origin.

he was] He has been.

God had mercy on him] Though for him also “to die” would have been “gain” (Php_1:21), yet death in itself is a dark passage, even to the Christian (see Joh_21:18; and 2Co_5:4). And meanwhile great are the joys of service on the pilgrimage, and deep their connexion with the coming joys of the heavenly country. “Those who are departed this life,” says St Chrysostom here, “can no longer win souls.” But perhaps the immediate thought is simply that death would have bereaved the Philippians of their friend, to whose loving heart it was thus “a mercy,” for their sakes, to recover.

on me also] Here, as so often in St Paul, a heart glowing with holy and generous affection expresses itself in a recognition of the importance of his friends to him. See e.g. Rom_16:4.

sorrow upon sorrow] A sore bereavement would have been added to the grief caused him by the “brethren” of Php_1:15-16, and to the pervading grief of his separation by imprisonment from so many beloved friends.—Observe the perfect naturalness of his language. He abides in “the peace of God”; he “has strength for all things” (Php_4:7; Php_4:13). But that peace is no frost, or torpor, of the heart; that strength is not hardness. He is released from embitterment and from murmurs, but every sensibility is refined by that very fact. It was so with his Lord before him; Joh_11:33; Joh_11:35; Joh_11:38.

This passage among others (e.g. 2Ti_4:20) shews that the mysterious “gift of healing,” used by St Paul at Melita (Act_28:8), was not at the absolute disposal of even the faith of its recipient.

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.

I sent him therefore the more carefully,.... Or in greater haste, and as soon as possible:

that when ye see him again ye may rejoice; for this must greatly increase their joy, to see him again after he had been so long from them, and under such a disorder, which had made them to fear they should never see him more. The Syriac version renders it, "that when ye see him ye may rejoice again"; as they had done heretofore in his conversation and ministry, when among them:

and that I may be the less sorrowful; when he should hear of his safe arrival among them, and of their joyful reception of him to their mutual satisfaction, which would be an alleviation of the apostle's sorrow in his present circumstances; for he did not expect to be wholly without sorrow while in this life.

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

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.

Ver. 27. For indeed he was sick] Which 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, &c.

But God had mercy on him.] A great mercy it is to recover health, and highly to be prized. After sickness, offer to God the ransom of thy life, as they did, Exo 32:31-33. Bless Jehovah thy physician, so he is called, Exo 15:26. Thus did David, Psa 103:3. Thus Hezekiah, Isa 36:9. Thus the very heathens, whose custom was after a fit of sickness to consecrate something to their gods.

But on me also] For it is a very sore affliction to lose a dear friend, which is as a man’s own soul, Deu 13:6, and is there set after brother, son, daughter, wife of a man’s bosom, as dearer than all of them.

Lest I should have sorrow] God’s care is that we suffer in measure, Isa 27:8; and according as we can, 1Co 10:13. {See Trapp on "1Co 10:13"}

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 indeed he was sick nigh unto death - Dr. Paley has remarked (Hor. Paul. on Phil no. ii.) that the account of the sickness and recovery of Epaphroditus is such as to lead us to suppose that he was not restored by miracle; and he infers that the power of healing the sick was conferred on the apostles only occasionally, and did not depend at all on their will, since, if it had, there is every reason to suppose that Paul would at once have restored him to health. This account, he adds, shows also that this Epistle is not the work of an impostor. Had it been, a miracle would not have been spared. Paul would not have been introduced as showing such anxiety about a friend lying at the point of death, and as being unable to restore him. It would have been said that he interposed at once, and raised him up to health.

But God had mercy on him - By restoring him to health evidently not by miracle, but by the use of ordinary means.

On me also, lest I should have sorrow upon sorrow - In addition to all the sorrows of imprisonment, and the prospect of a trial, and the want of friends. The sources of his sorrow, had Epaphroditus died, would have been such as these:

(1) He would have lost a valued friend, and one whom he esteemed as a brother and worthy fellow-laborer.

(2) He would have felt that the church at Philippi had lost a valuable member.

(3) His grief might have been aggravated from the consideration that his life had been lost in endeavoring to do him good. He would have felt that he was the occasion, though innocent, of his exposure to danger.

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

For indeed he was sick nigh unto death; by reason he was really taken with such a disease, as in its own nature was mortal, and in its tendency brought him even to death’s door, as Isa 38:1.

But God had mercy on him; but God, who is the great Physician, and unto whom it belongs to show mercy unto those who address to him, (without whom bodily physicians can do nothing), by compassionating of him in his misery, was pleased to restore him to health, as 2Ki 20:5,6. But if any say: Would it not have been great mercy to have taken him from the miseries of this life, which are here prolonged? Consider Phi 1:21. It may be answered:

1. Death itself, as it is a privation of life, and opposite to nature, was not desirable by Paul any more than by our Saviour, but might be looked upon as a kind of misery, not to be preferred to life looked upon in itself, but with respect to another, viz. as it is a passage to eternal life; so it is desirable for that life into which it leads the godly, and so is to be preferred to the miserable condition of this life. Paul speaks here of mercy respecting the former, considering that this life itself is a favour of God, for the service of him, and our neighbour. Further:

2. God’s mercy here respects not only the grievous sickness of Epaphroditus, but the joint affliction that the loss of him would be both to the Philippians and to Paul, in thus juncture, as we may see from what follows.

And not on him only, but on me also; what power had Paul for working of miracles, was chiefly to convince infidels, and he could only exert it when God saw good for his own glory. Therefore he magnifies God’s mercy here in a more ordinary way, as a return to prayer, when he was so afflicted for his colleague’s illness; being upon an office of kindness and compassion, his loss would be in its tendency a ground of so much sorrow to the church, as well as to himself.

Lest I should have sorrow upon sorrow; his Christianity had not extinguished his natural affections, but if the church had then been bereft of Epaphroditus, it would have added the affliction for his loss to his affliction by his suffering for Christ, it would have doubled his affliction, (yet somewhat in a different sense from that, Phi 1:16), it being an ill temper not to be grieved for the affliction of the church, Amo 6:6; yet all our affections are to be moderated according to the will of God.

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

27. Sorrow upon sorrow—His imprisonment brought him grief enough; the death of Epaphroditus, his congenial friend and brother, would have been an additional sorrow to him, the greater because it was in rendering him assistance. In mercy to himself then, as well as to his sick friend, and, doubtless, in answer to his own intercessions, was the restoration to health.

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

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. St. Paul recognizes the thankfulness of Epaphroditus for the recovery of his health: he shares that thankfulness himself. Mark his human sympathies; he had a "desire to depart," but he rejoices in the recovery of his friend. St. Paul does not seem to have healed Epaphroditus. The power of working miracles, like that of foreseeing the future, (comp. Php_1:25, and note) was not, it seems, continuous; both were exercised only in accordance with the revealed will of God and on occasions of especial moment.

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

God had compassion on him - Restoring him to health.

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

27. God had mercy on him. He was “nigh to death,” but God in his mercy spared him. Sorrow upon sorrow. His death would have been a great sorrow to Paul, who had already many sorrows.

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.

27. ὁ θεὸς ἠλέησεν αὐτόν. For Epaphroditus, as for St Paul, death would be κέρδος (Php 1:21, and cp. 1Co 3:23) from one supreme point of view. Yet death in itself is not the Christian’s choice; see Joh 21:18 (ὅπου οὐ θέλεις), and 2Co 5:4 (οὐ θέλομεν ἐκδύσασθαι). And it closes the joys of cross-bearing service. As Chrysostom says, discussing the problem of “mercy” here, τὸ κερδᾶναι ψυχὰς οὐκ ἔνι λοιπὸν ἀπελθόντας ἐκεῖ. To Epaphroditus death would have been withdrawal from his beloved work for Philippi; and this pang was spared him.

ἀλλὰ καὶ ἐμέ. Characteristically, he loves to emphasize the value of his friends to him. Cp. e.g. Rom 16:4.

λύπην ἐπὶ λύπην. Bereavement would have been added to great and much-including trial of captivity.—Observe the perfect naturalness and candour of his thought and feeling. He has “the peace of God,” and “strength for all things” (Php 4:7; Php 4:13). But this means no torpor, and no hardening. He is released from embitterment and from murmurs, but by the same process every sensibility is deepened. So it was with his Lord; Joh 11:33; Joh 11:35; Joh 11:38.

Observe that the χάρισμα ἰαμάτων, exercised by St Paul at Melita (Act 28:8), was evidently not at his absolute disposal. He could not command his friend’s recovery; it was mere mercy.

σχῶ. “Get,” not merely “have.” “That I might not incur an accumulation of griefs.”

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.

27.] καὶ γάρ recognizes and reasserts that which has before been put as from another, as “ἔλεγες τοίνυν δή, ὅτι κ.τ.λ.” “καὶ γὰρ ἔλεγον, ἔν γε ὄχλῳ.” Plato, Gorg. 459: see Hartung, Partikell. i. 137,—for he really was sick.

παραπλήσιον does not involve any ellipsis (De W.) as of ἀφίκετο or the like, but (as Mey.) it stands adverbially as παραπλησίως; so in Polyb. iii. 33. 10, εἰ πεποιήκαμεν παραπλήσιον τοῖς ἀξιοπίστως ψευδομένοις τῶν συγγραφέων: and θανάτῳ is the dative of congruence after it,—sometimes a genitive, as Plato, Soph. p. 217, λόγων ἐπελάβου παραπλησίων ὧν … διερωτῶντες ἐτυγχάνομεν.

λύπην ἐπὶ λύπην] for construction, see reff. The dative after ἐπί is more usual: so φόνος ἐπὶ φόνῳ, Eur. Iph. Taur. 197 (189): the accus. giving the sense of accession,—“sorrow coming upon sorrow,”—not, sorrow superimposed upon sorrow. The second λύπην refers to his own distress in his imprisonment, so often implied in this Epistle: see Prolegg. § iii. 4, 5: ‘si ad vincula accessisset jactura amici,’ Grot. This is better, than with Chrys., al., to refer it to Epaphroditus’s sickness,—τὴν ἀπὸ τῆς τελευτῆς ἐπὶ τῇ διὰ τὴν ἀῤῥωστίαν,—which does not agree with ἀλυπότερος, ver. 28, implying that λύπη would remain even after the departure of Epaphroditus.

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

27. καὶ γὰρ ἠσθένησεν: ‘and (you were correctly informed about him) for he was sick.’

παραπλήσιον θανάτῳ: Παραπ. not elsewhere in Bib. The adv. παραπλησίως, Heb 2:14. Here adverbially. Not precisely ‘nigh unto death,’ but ‘in a way nearly resembling death.’

א* ACDFGKL read θανατω; so Tisch., R.T., Weiss, Txtk. Unt. אcBP, 31, 80, θανατου; so WH.

λύπην ἐπὶ λύπην: ‘sorrow upon sorrow,’ or ‘after’ sorrow, as we say ‘wave upon wave,’ ἐπὶ having a sense of motion. (See LXX; Eze 7:26; Isa 28:10, Isa 28:13; Psa_69[68]:27.) Not the sorrow for Epaphroditus’ death following upon the sorrow for his sickness, but the sorrow for Epaphroditus’ death following that of Paul’s imprisonment.

Weiss prefers the former explanation, for the singular reason that 1:12-24, 2:16-18, do not indicate sorrow on Paul’s part for his captivity. (See Mey’s ingenious note.)

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

Sorrow upon sorrow [λυπην επι λυπην] . The accusative implies motion. Sorrow coming upon sorrow, as wave after wave.

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