Bible Commentaries

SECTION 6. — ABOUT TIMOTHY.

CH. 2:19-24.

But I hope in the Lord Jesus to send Timothy to you shortly, in order that I also may be of good cheer; knowing your affairs. For I have no one of equal soul who in a genuine way will be anxious about your affairs. For they all seek their own things, not the things of Jesus Christ. But the proof of him ye know, that, as a son serves a father, with me he has done service in furtherance of the Gospel. Him then I hope to send, whenever I see the issue of my affairs, forthwith. But I trust in the Lord that I myself also will shortly come.

After general exhortations to the Christians at Philippi, Paul comes now to speak about two of his fellow-workers, each closely related to them; about Timothy in § 6, and in § 7 about Epaphroditus.

Philippians 2:19. But I hope: Paul’s actual and cheerful expectation, in contrast to the possibility (Philippians 2:17) that his death is near. For the words, that I also may know, suggest a hope that he will live till Timothy’s return. Probably also the fuller hope expressed in Philippians 2:24 was already present to Paul’s thought and moulding his words. And apparently the mission of Timothy was dependent (see Philippians 2:23) on Paul’s liberation.

Hope in the Lord Jesus: who is able to rescue him from impending death, and whose purpose, as Paul thinks, is so to do.

Also: in addition to the benefit to the Philippians from Timothy’s visit. This purpose reveals Paul’s deep interest in his readers. News about them will be encouragement to him. Close coincidence in 1 Thessalonians 3:6; 2 Thessalonians 1:3.

Philippians 2:20-22. Reason for Paul’s wish to send Timothy, and him specially.

Of-equal-soul: see under the word soul in Philippians 1:27. Paul has no one in whom care for the Philippians kindles the same emotions as in Timothy. If he had wished to say that Timothy’s care was equal to his own, he would need to have indicated this by writing no one else. The comparison is between others and Timothy, not between Timothy and Paul.

In-a-genuine-way: as a real, born son naturally cares for his father’s interests: a cognate word in Philippians 4:3; 2 Corinthians 8:8; 1 Timothy 1:2; Titus 1:4.

Be-anxious-about: forethought so intense as to become painful. Same word in Philippians 4:6; 1 Corinthians 7:32-34; 1 Corinthians 12:25; Matthew 6:25; Matthew 6:27-28; Matthew 6:31; Matthew 6:34; Matthew 10:19; Luke 10:41. The contradiction with Philippians 4:6 is only apparent. There is a care for the future which implies doubt, and is therefore utterly unworthy of the Christian: and there is a forethought which may be, and often is, painful, and yet a genuine outflow of intelligent Christian love. A cognate word, and a close coincidence, are found in 2 Corinthians 11:28. The sad statement in Philippians 2:20, Philippians 2:21 justifies by a universal description of the men around Paul whom he might conceivably send to Philippi.

Their own things: same words in same sense as in Philippians 2:4 : a marked contrast to your affairs.

The things of Jesus Christ: the interests of His kingdom, which include the highest well-being of the Philippian Christians.

The reason here given implies that self-seeking unfits a man to be a reliable witness of the spiritual life of others. And correctly so. For all selfishness dims spiritual vision, and thus veils to us spiritual things good or bad. Therefore selfish men cannot bring to Paul a trustworthy report.

To this description of the men surrounding Paul, there is no exception: they all seek etc. A remarkable parallel to 1 Corinthians 1:12; 1 Corinthians 3:1-3; 1 Corinthians 5:2; 1 Corinthians 6:5. As at Corinth, so at Rome, the men referred to were doubtless real though very imperfect Christians. The different language of Colossians 4:10-14 suggests that the men there mentioned were not with Paul when he wrote this Epistle: and this would account for the absence of any greetings to the Philippians from Christians at Rome: an important coincidence. Of men such as those here described, Paul would not wish to speak.

Philippians 2:22. Description of Timothy, in contrast to the men just referred to.

The proof of him: the attestation of his real worth: close parallel in 2 Corinthians 2:9.

Ye know: a coincidence with Acts 16:3; Acts 17:14 where we learn that Timothy was with Paul at the founding of the Church at Philippi; and with Acts 20:4 which says that Timothy accompanied Paul on a journey through Macedonia, in which province Philippi was.

A child: close coincidence with 1 Corinthians 4:17, where Paul when sending Timothy to Corinth speaks of him as his beloved and trustworthy child.

Father: coincidence with 1 Corinthians 4:15, where Paul claims to be the father of the Corinthian Christians.

With me he has done service, or has served: a slight change of metaphor. While saying that Timothy has served Paul as a son serves his father, Paul remembers that, from another point of view, Timothy and himself are alike children and servants of another Master. He therefore now speaks of Timothy as joining with himself in serving One whom it is needless to name.

In furtherance of the Gospel: for its spread and triumph: same words in same sense in Philippians 1:5; more fully in Philippians 2:12, for the progress of the Gospel. This was the aim of the service in which, as the Philippians knew, Timothy joined with Paul.

Philippians 2:23-24. Resumption, from Philippians 2:19, of Paul’s purpose to send Timothy, after a digression about his fitness, unique among others unfit, for this mission; followed (Philippians 2:24) by a hope of himself coming.

Him then etc.: more fully, this man then on the one hand I hope to send… on the other hand I trust in the Lord that myself etc.: a double hope cherished by Paul.

Hope to send: resuming Philippians 2:19.

My affairs: same phrase as your affairs in Philippians 2:19; and practically identical with the matters touching me in Philippians 1:12. It must refer to some great crisis which would determine Paul’s conduct. And this is most easily explained as the issue of the trial before Nero, for which Paul was waiting during his imprisonment at Rome. These words are thus a coincidence with Acts 28:30.

Forthwith: as soon as Paul’s case is decided, he will send Timothy. That he was unwilling to send away his beloved son in the Gospel before the decision, we can well understand.

Trust in the Lord: as in Philippians 1:14. Paul’s hope of coming to Philippi has its root in the Master whom he serves. A fuller exposition of this hope and of its ground is given in Philippians 1:25-26.

REVIEW. After expressing his joy about his readers, a joy which even the possibility of death does not dim, Paul now turns, in hope of prolonged life, to practical matters. He has something to say about two of his helpers. Timothy he hopes soon to send in order that he may bring back news about the Church at Philippi. On such an errand Timothy is the only one he can send: for Paul’s other associates are incapacitated, by their selfishness, for correct spiritual vision and a correct estimate of the spiritual state of others. But Timothy, as a genuine son, shares even Paul’s anxieties for the Churches; and has proved this, as the Philippians know, by service rendered to Paul, and to God in fellowship with Paul. The sending of Timothy is however for the present hindered by Paul’s uncertainty about the issue of his trial. When this is dispelled, he will at once send Timothy.

But he cherishes a purpose resting on his Master’s power and purpose that he will himself shortly come.

In this section we again meet Timothy, whom Paul has associated with himself as joint author of the Epistle, and whom we have already met in 1 Corinthians 4:17; 1 Corinthians 16:10; 2 Corinthians 1:1; 2 Corinthians 1:19. And the features of the man are the same. As before he is Paul’s child in the faith; and is in sympathy with him so complete that he is both the eye and the lips of the Apostle, his trusted delegate to a distant Church. Again he is joint author of an apostolic letter. Yet the notice of him here is no repetition.

For Timothy’s fitness to bring Paul spiritual intelligence affords valuable insight into his character and into all Christian character. The casual description of Paul’s associates is no small proof of the historic truthfulness of his Epistles.

SECTION 7. — ABOUT EPAPHRODITUS.

CH. 2:25-30.

A necessary thing, however, I counted it, to send to you Epaphroditus, my brother and fellow-worker and fellow-soldier, but your apostle and minister of my need: inasmuch as he was longing for you all, and distressed because ye had heard that he had been sick. For indeed he was sick, near to death. Yet God had mercy on him, and not on him only but also on me, lest I should come to have sorrow upon sorrow. The more eagerly therefore I have sent him, that seeing him ye may again rejoice, and I be less sorrowful. Receive him then in the Lord with all joy, and hold in honour such men. Because by reason of the work of Christ he drew near even to death, having hazarded his life in order to supply the lack of your service for me.

From the hoped-for mission of Timothy in the near future, Paul now passes to that of Epaphroditus, who was evidently the bearer of this letter.

Philippians 2:25. Necessary, however: although Paul hopes himself soon to come. The ground of this necessity is stated in Philippians 2:26.

EPAPHRODITUS: only here and Philippians 4:18, yet evidently a tried and valued associate of Paul. We have here five details about him; three giving his relation to Paul, a fourth his relation to the readers, and the fifth a relation both to the readers and to Paul.

Brother: so 2 Corinthians 2:13, Titus my brother.

Fellow-worker: as in Romans 16:3; Romans 16:9; Philippians 4:3.

Fellow-soldier: for Paul’s work is also conflict. It suggests peril in which Epaphroditus bravely stood by Paul. But this does not necessarily imply an earlier association with Paul: for they might have been associated at Rome. If so, this title is a courteous recognition of his courage in discharging his commission. Similarly, the word fellow-worker may have been prompted by work done recently at Rome. Paul remembers that Epaphroditus is united to himself as a child of the same divine Father, as a companion in the same great work and in conflict against the same enemies.

My, your: in Greek, consecutive words, placing in conspicuous contrast the relation of Epaphroditus to the Philippians and his relation to Paul.

Apostle: as in 2 Corinthians 8:23; see under Romans 1:1 : one sent on special business. What Paul’s need was, we learn from Philippians 4:14-18, viz. his poverty in prison at Rome and the resulting hardship, a need removed by the contribution brought by Epaphroditus.

Minster: a cognate word in Philippians 2:17; Philippians 2:30; the same word in Romans 13:6; Romans 15:16. Both Paul in fostering the faith of the Philippian Christians and Epaphroditus in bringing to Paul their contribution were performing a sacred and public service, as sacred as the high-priest’s ministrations at the altar. Same thought in Philippians 4:18. Epaphroditus was thus a minister of the Philippian Christians: for he was carrying out their instructions and conveying to Paul their gift. He was also a minister of Paul’s need: for, by discharging the mission entrusted to him by the Church, he removed that need. See under Philippians 4:18.

Philippians 2:26. Ground of the necessity to send Epaphroditus.

Longing-for you all; keeps before us, as do the same words in Philippians 1:8, the universal excellence of the Christians at Philippi.

Distressed: literally homeless; a vivid description of a mind in trouble. Epaphroditus earnestly wished to return to the brethren at Philippi in order that their anxiety might be dispelled by seeing him in good health, How they heard of his sickness, and how he knew that they had heard, we do not know. But communication between Rome and the Roman colony of Philippi along the splendid Egnatian road, would be, if not regular, yet frequent.

Notice a genuine trait of excellence. Many are glad for others to know of their sickness or trouble, especially if caused by service done for them. But this good man was sorry that, through their hearing of it, his own trouble had caused trouble to others.

Philippians 2:27. Paul’s comment on the sickness and recovery of Epaphroditus.

Indeed he was sick; adds conspicuously to the report heard by the Philippians an attestation that the report was true.

Near to death: literally, as neighbour side by side of death.

God had mercy on him: suggests man’s helplessness in sickness and God’s complete control of sickness and recovery.

Sorrow upon sorrow: a note of sadness, evoked by memory of the illness of Epaphroditus and of the sorrow and apprehension thus caused to Paul, amid the prevailing joy of this Epistle. Cp. 2 Corinthians 6:10. It implies other sorrow besides that occasioned by the illness of Epaphroditus.

Mercy also upon me; reveals Paul’s felt helplessness under the new sorrow then looming before him. In this helplessness he recognises the restoration of his friend as God’s compassion towards himself. Thus one act was, in different ways, kindness to two men equally helpless. Paul’s gratitude also teaches that they who share the sorrows of others have in others’ joy a special joy of their own.

Philippians 2:28. Restatement of the bearing of Epaphroditus’ sickness upon his mission by Paul to Philippi.

More-eagerly therefore: parallel to I counted it necessary in Philippians 2:25. The comparative suggests that the illness and recovery of Epaphroditus did but increase Paul’s eagerness to send him. That in Philippians 2:29 Paul bids his readers welcome Epaphroditus, suggests that he was the bearer of this epistle. Same use of the word I-have-sent in Colossians 4:8; Ephesians 6:22; Acts 23:30. The above reasons for sending him to Philippi suggest that his going there was not matter of course, as one goes back home after discharging a mission, that he may have had other reasons for his journey to Rome, and that possibly he was not a resident at Philippi. But we learn from Philippians 2:30 how eagerly he entered into the Philippians’ purpose to help Paul.

Again rejoice: their usual joy being overshadowed by hearing of Epaphroditus’ illness, a shadow only to be removed by knowing that he is well.

Less-sorrowful: another note of sadness: cp. Philippians 2:27. Even the removal of Paul’s sorrow about Epaphroditus would leave him only less sad. This indicates other and abiding sources of sorrow.

Philippians 2:29-30. Recommendation of Epaphroditus.

Receive in the Lord: same words in Romans 16:2. Their reception of him must be an outflow of their union with the One Master of him and them.

Every joy: as in Romans 15:13; James 1:2. No sort of joy was to be lacking in their reception of Epaphroditus.

Such men: this not being a solitary case but one of a class of which all deserve like honour.

The work of Christ: cp. 1 Corinthians 15:58. What the work was, we learn from the latter part of the verse. Epaphroditus’ discharge of his mission was both a sacrifice (Philippians 4:18) to God and work done for Christ.

Even to death: same words as in Philippians 2:8. Epaphroditus trod in the steps of Christ, even to the edge of the grave.

Hazarded his life: literally gambled with his life, (Ellicott,) making very prominent the apparent recklessness of his conduct and the great risk he ran. The lack of your service for me. The public and sacred service (Philippians 2:25) rendered to Paul fell short in one point, viz. the personal presence of the Philippian Christians who would gladly have themselves ministered to his comfort. This one deficiency Epaphroditus endeavoured, even at the risk of life, to supply. Same thought and words in 1 Corinthians 16:17. He thus did the work of Christ. [Notice two genitives dependent on the word lack. The service was deficient: hence lack of service. It lacked the personal presence of the Christians at Philippi: the lack of you.]

The word death links together Philippians 2:27 and Philippians 2:30 as referring to the same deadly peril. We infer therefore that the sickness which brought Epaphroditus near to death was occasioned by his mission to Rome. He deliberately exposed his life in order to discharge this mission, and thus actually fell into serious illness. This may have been through exposure on the journey or through contagion at Rome. All details are unknown.

We have here a beautiful episode in the story of Paul. The Philippian Christians heard of his imprisonment at Rome, and wished to send him help. But for a time they had no means of doing so. At last Epaphroditus, a Christian whom they well loved, happens to be going to Rome. A

contribution is made, and is sent by Epaphroditus. Either on the journey or at Rome, in consequence of exposure needful to bring the money to Paul, and cheerfully endured, the messenger became dangerously ill. And Paul felt deeply that courageous care for him had brought a brother to the gates of death. Epaphroditus recovered. He joined Paul, apparently, not only in peril but in Christian work. But tidings of his illness reached Philippi. This, Epaphroditus knew; and knew that the tidings would fill his brethren with sorrow. He was therefore eager to return, to allay their fears by showing himself well in their midst. This eagerness to return Paul appreciated, and resolved to use his return as an opportunity of sending to his beloved friends at Philippi the letter before us. The joyful reception of Epaphroditus at Philippi, with this precious letter from the imprisoned Apostle, is veiled from our view in the unwritten past.