Exegetical and Hermeneutical Commentary of Philippians 2:25
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.
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 Coloss, “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 Aphrodit. 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.
Fuente: The Cambridge Bible for Schools and Colleges
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 – humon 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 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.
Fuente: Albert Barnes’ Notes on the Bible
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.
Fuente: Biblical Illustrator Edited by Joseph S. Exell
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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
25. I supposed“I thoughtit necessary.”
to sendIt was properlya sending Epaphroditus back (Php4:18). But as he had come intending to stay some time with Paul,the latter uses the word “send” (compare Php2:30).
fellow soldierin the”good fight” of faith (Phi 1:27;Phi 1:30; 2Ti 2:3;2Ti 4:7).
your messengerliterally,”apostle.” The “apostles” or “messengers ofthe churches” (Rom 16:7;2Co 8:23), were distinct from the”apostles” specially commissioned by Christ, as theTwelve and Paul.
ministered to my wantsbyconveying the contributions from Philippi. The Greek“leitourgon,” literally, implies ministering inthe ministerial office. Probably Epaphroditus was a presbyter orelse a deacon.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Yet I supposed it necessary to send to you Epaphroditus,…. In the mean while, before either he or Timothy could come to them. This man was sent by the Philippians to the apostle with a present, and had been detained at Rome for some time, partly through business, and partly through sickness; but now the apostle thought it proper, he being recovered, to send him to them, who was one of their ministers. One of this name lived at Rome about this time, and was one of Nero’s freemen o, but not the same person here intended. This person has a very high character. The apostle calls him,
my brother; not in a natural relation, or as being his countryman, and so according to a way of speaking with the Jews, and himself, his brother and kinsman according to the flesh; for by his name and country he seems to be a Greek; but in a spiritual relation, being born again of the same Father, belonging to the same household and family, and also a brother in the ministry, as it follows:
and companion in labour; in the laborious work of preaching the Gospel. The ministry of the word is a work; it is called the work of the ministry; and it is a laborious one when diligently and faithfully performed: the apostle was a workman that needed not to be ashamed, a labourer in Christ’s vineyard, and one that laboured more abundantly than others; and he was not alone, he had companions in his work, and this good man was one of them: he adds,
and fellow soldier; the life of every believer is a warfare; he is always engaged in a war with sin, and Satan, and the world; and is often called to fight the fight of faith, to contend earnestly against false teachers for the faith once delivered to the saints, to stand up for it, and fast in it; and is provided for with the whole armour of God, with weapons of warfare, which are not carnal, but spiritual and mighty, being enlisted as a volunteer under the great Captain of his salvation, Jesus Christ, under whose banner he fights, and is more than a conqueror through him: but though this is the common case and character of all the saints, it more especially belongs to ministers of the Gospel; who are set for the defence of it, and at the front of the battle, and are called to meet the enemy at the gate, and endure hardness as good soldiers of Jesus Christ; and such an one was the apostle; and he had other fellow soldiers, and this person among the rest, who were engaged in the same common cause with the same enemies, under the same Captain, and would enjoy the same crown:
but your messenger; or “apostle”; meaning either that he was the pastor of them, a preacher to them, a minister among them; for ordinary ministers of the word were sometimes called apostles, as well as extraordinary ones, see Ro 16:7; or rather, that he was their messenger to him, to relieve, comfort, and assist him in his bonds; and such persons were called the messengers of the churches, 2Co 8:23, which sense is strengthened by what follows:
and he that ministered to my wants: to his personal wants in prison, and to the wants of the poor saints, which the apostle reckoned as his own, and which he used to supply; but now not able; and to his ministerial wants, filling up his place in preaching the Gospel to the saints at Rome.
o Artinn. Epictet. l. 1. c. 1, 19, 26. & Aurel. Victor. Epitome Rom. Imp. in Nerone.
Fuente: John Gill’s Exposition of the Entire Bible
I counted it (). Epistolary aorist from the point of view of the readers.
Epaphroditus (). Common name, though only in Philippians in N.T., contracted into Epaphras, though not the same man as Epaphras in Col 1:7. Note one article (the) with the three epithets given in an ascending scale (Lightfoot), brother (, common sympathy), fellow-worker (, common work), fellow-soldier (, common danger as in Phm 1:2). (my) and (your) come together in sharp contrast.
Messenger (). See 2Co 8:23 for this use of as messenger (missionary).
Minister (). See on Rom 13:6; Rom 15:16 for this ritualistic term.
Fuente: Robertson’s Word Pictures in the New Testament
Epaphroditus. Mentioned only in this epistle. See on Epaphras, Phl 1:23. The name is derived from Aphrodite (Venus), and means charming.
Messenger [] . The same word as apostle, one sent with a commission.
He that ministered [] . Kindred with leitourgia service, in ver. 17. Rev., minister.
Fuente: Vincent’s Word Studies in the New Testament
1) “Yet I supposed it necessary “ (anagkoion de egesamen) ” but I deemed it necessary,” needful, or very important Paul respected the needs of those who shared with him in his needs and sought to avoid taking advantage or showing ingratitude for their help.
2) “To send to you Epaphroditus” (pempsai pros humos Epaphroditon) “To send to you all Epaphroditus,” perhaps the same person Epaphras of Col 1:7; Col 4:12; Phm 1:23.
3) “My brother, and companion in labour, and fellow-soldier,” (ton adelphon kai sunergon kai sustractioten humon mou) “The brother, fellow-worker, and fellow-soldier of me and of you,” a mission helper sent to Paul, from the Church at Philippi, Php_4:18.
4) “But your messenger” (humon de apostolon kai leitourgon) “But your apostle and minister,” or messenger; messengers of the Churches, sent to help needy missionaries, reflected the glory of Christ, in the Churches, 2Co 8:21-24; Eph 3:21,
5) “And he that ministered to my wants,” (kai leitourgon tes chreias mou) “And a minister of my need,” the things in which I was lacking or short, Php_4:19; Mat 6:33.
Fuente: Garner-Howes Baptist Commentary
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, (150) 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, (151) 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, (152) 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. (153) 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.
(150) “ De batailler sous l’enseigne de Christ;” — “To fight under Christ’s banner.”
(151) “ S. Paul pouuoit se vanter plus que pas on des autres, que sa condition estoit semblable a celle d’vn gendarme;” — “St. Paul might boast more than any other that his condition resembled that of a soldier.”
(152) “ Pour tous prescheurs de l’euangile;” — “For all preachers of the gospel.”
(153) “ Ambassade pour administrer a Sainct Paul en sa necessite;” — “An ambassador to minister to St. Paul in his necessity.”
Fuente: Calvin’s Complete Commentary
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 GethsemaneHe 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 Hedonismold or new! Ye may rejoice, and that I may be the less sorrowful.A variation on the theme of the letterthe 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 friends society is the fact that they have him again.
Php. 2:29. Hold such in honour.Learn to know the value of suchgrapple 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 apostles high estimate of the character of the mana 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 Gods 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 neighbours feet. So did Feneberg, and this his doing was his life.
IV. Highly commended for his character and works 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 apostles 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 Lords 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 pastors 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.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
25. But I counted it necessary to send to you Epaphroditus, my brother and fellow-worker and fellow-soldier, and your messenger and minister to my need; 26. since he longed after you all, and was sore troubled, because ye had heard that he was sick; 27. for indeed he was sick nigh unto death: but God had mercy on him; and not on him only, but on me also, that I might not have sorrow upon sorrow.
Translation and Paraphrase
25. But I regarded (it as) necessary to send Epaphroditus (back) to you. (He is to me my) brother, and fellow-worker, and fellow-soldier; and (certainly he is) your messenger (apostle!) and minister to my need.
26. (I am sending him back now) because he has been longing for you all, and (has been) distressed (like one away from homehomesick!), because you heard that he was sick (and he did not want you to be worrying about him,)
27. For indeed he has been sick (so sick he was) near to (the point of) death. But God had mercy on him, and not only on him, but also upon me also, so that I might not have sorrow upon sorrow (the sorrow of his death heaped upon my other burdens).
Notes
1.
This section about Epaphroditus reaches an apex in Christian courtesy. It is so worded that Epaphroditus did not need to feel any embarrassment in returning, and the Philippians could receive him back with appreciation for what he had done in their behalf for Paul, and with no resentment at his returning. Courteous and true words like these of Paul are always befitting.
2.
Evidently when the Philippians sent Epaphroditus to Paul to deliver their offering they intended for Epaphroditus to remain there with Paul to serve Paul on their behalf. For Epaphroditus to return home after a short time would raise many questions and perhaps some misunderstandings (they are always easy to raise!). Paul therefore wrote this paragraph to explain his sending Epaphroditus back.
3.
Observe the complimentary titles bestowed upon Epaphroditus: brother, fellow-worker, fellow-soldier, your messenger, your minister to my need. (The Gr. word for messenger is apostle, meaning one sent.)
4.
Epaphroditus longed after the Philippians, and was distressed. He was full of heaviness. (The Gr. word has the derivation of away from home, suggesting homesickness. But it probably merely means distressed or sore troubled.)
The reason for his distress was that he had heard that they had heard that he was sick, and he did not want them to be worrying over him. In this Epaphroditus showed some sterling quality. He was less worried about his own critical illness, than he was about anxiety that the news of his illness was causing to his friends.
5.
Indeed Epaphroditus had been sick, so sick that he was near to death. He had recovered, but the fact remains that he had been deathly sick.
Our being Christians does not guarantee that we shall never have sickness or injury. Paul left Trophimus at Miletus sick. (2Ti. 4:20). Paul himself was not delivered from his grievous thorn in the flesh. (2Co. 12:7-9). Epaphroditus came near to death during his sickness.
Such Scripture portions as these show that it is wrong to allege that we can pray for and receive miraculous healing of all sicknesses. It is true that such favors are sometimes bestowed, but they are not our inalienable heritage in this life. Some might argue that Jas. 5:15 says that the prayer of faith shall save the sick. The scripture in Jas. 5:15 probably refers to those who had miraculous gifts of faith and healing such as were in the early church. No one, not even Paul the apostle, claims 100% healings for those he prays for, as this verse promises. Therefore Jas. 5:15 seems to refer to those having miraculous gifts of faith and healing.
Note that in Jas. 5:15 it is the faith of the one praying that saves the sick. So often fake modern healers blame their failures upon the lack of faith on the part of the sick, but Jas. 5:15 indicates that it is the one praying who exercises the faith. Thus if the healer cannot heal, he is at fault, not the sick.
6.
Paul was relieved that God had had mercy on Epaphroditus, so that he recovered. Paul felt that this was an act of mercy upon him, as well as upon Epaphroditus. For Epaphroditus recovery spared to Paul added sorrow (the sorrow of Epaphroditus death) upon sorrow (the other griefs and sorrows he was already bearing).
Fuente: College Press Bible Study Textbook Series
(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 climaxbrother 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 pastoror, in the modern sense, the bishopof 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.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
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.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘But I counted it necessary to send to you Epaphroditus, my brother and fellow-worker and fellow-soldier, and your messenger and minister to my need,’
Paul stresses that his sending of Epaphroditus was ‘of necessity’. These words may have been put in lest they got the idea that Epaphroditus had let the side down by leaving Paul in the lurch (note how he builds Epaphroditus up and stresses the reason for his being sent), or may have been simply because he felt it necessary to send Epaphroditus in person in order to allay their fears. Combined with this may have been the necessity arising from the fact that 1). until he could release Timothy he had no other reliable messenger, 2). there was a necessity arising from the dissensions that had arisen in Philippi (Php 4:2) and 3). there was a necessity to advise them in respect of the false teachers that had come among them, or were expected to come among them (Php 3:2; Php 3:18-19).
We should note that the name Epaphroditus was a common one around that time, possibly connecting his family with the one-time worship of Aphrodite. It abbreviates to Epaphras, but it was common enough for us not necessarily to connect him with the Epaphras in Col 1:7; Col 4:12; Phm 1:23.
Paul provides a fourfold description of him. Firstly he was ‘my brother’, a term of affection and endearment, demonstrating the close relationship that he had with Paul. Secondly he was a fellow-worker, that is, he had faithfully served with Paul in the trying and dangerous circumstances of his activities in his prison in Rome. Thirdly he was a fellow-soldier, because he had bravely faced up to danger and even the possibility of death for Paul’s sake. And fourthly he had been their messenger (apostolos; compare 2Co 8:23) and minister (leitourgos – one commissioned to serve, minister in religious matters, great benefactor) in the meeting of Paul’s need. He had been a true follower of the Servant King.
Fuente: Commentary Series on the Bible by Peter Pett
Meanwhile He Is Sending His Letter With Epaphroditus Their Fellow-Countrymen Who Has Been Close To Death ‘For The Work Of Christ’ ( Php 2:25-30 ).
Epaphroditus is pictured as having the mind of Christ Jesus in that having served Paul faithfully in his imprisonment for Jesus Christ, he followed in the way of the cross by hazarding his life for the work of Christ. He was another example of the true followers of the Servant King in accordance with what was depicted in Php 2:6-11.
He had been sent to Paul with a gift from the Philippians (see Php 4:18), probably with the intention that he remain with Paul as his helper, but he had eventually become seriously ill, and news of his illness appears to have reached Philippi, something which troubled Epaphroditus greatly when he heard about it, because of his love for them. Indeed his illness turned out to be so serious that it was nearly fatal, and appears to have been caused because of his service for Paul. But Paul expresses his gratitude that God had mercy on him so that Epaphroditus did not die, thus sparing Paul from great distress. He appears to have served Paul faithfully. Now, however, Paul intended to send him back to the Philippians and took the opportunity to write them this letter, seemingly partly in order to vindicate Epaphroditus’ return. This would appear to have been one of the main reasons for the letter. We do not know the nature of Epaphroditus’ illness, but it would appear to have been directly connected with his service for Paul, for Paul speaks of him as suffering ‘for the work of Christ’. Analysis.
a
b Since he longed after you all, and was sorely troubled, because you had heard that he was sick (Php 2:26).
c For indeed he was sick, nigh to death, but God had mercy on him, and not on him only, but on me also, that I might not have sorrow upon sorrow (Php 2:27).
b I have sent him therefore the more diligently, that, when you see him again, you may rejoice, and that I may be the less sorrowful (Php 2:28).
a Receive him therefore in the Lord with all joy, and hold such in honour, because for the work of Christ he came nigh to death, hazarding his life to supply that which was lacking in your service toward me. And so my brothers, rejoice in the Lord (Php 2:29 to Php 3:1 a).
Note that in ‘a’ he intended to send Epaphroditus, a fellow-worker and fellow-soldier, who had been their messenger and minister for his need, and in the parallel called on them to receive him because he had served Paul (fellow-servant) at the risk of his life (fellow-soldier) supplying their lack of service towards him. In ‘b’ he expresses their concern for Epaphroditus, and in the parallel he pictures them as rejoicing at the sight of him. Centrally in ‘c’ he expresses his gratitude at God’s mercy in sparing Epaphroditus.
Fuente: Commentary Series on the Bible by Peter Pett
The Example of Epaphroditus In Php 2:25-30 Paul uses one of their own church members as an example of someone who has forsaken his own will to do the will of the Father.
Php 2:25 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.
Php 2:25
Php 2:25 “but your messenger”- Comments Note in Php 4:18, Epathroditus brought a gift to Paul from the Philippians as well as informing him of the state of the church. Thus, Paul is able to rightfully call him “your messenger” or “apostle.”
Php 4:18, “But I have all, and abound: I am full, having received of Epaphroditus the things which were sent from you, an odour of a sweet smell, a sacrifice acceptable, wellpleasing to God.”
Php 2:27 “For indeed he was sick nigh unto death” Comments – We have ancient accounts of epidemics taking place in the city of Rome. During one of these epidemics the emperor fell sick to the point that sacrifices were made in the temples for his recovery [69] Thus, we can imagine in a heavily populated city like Rome that disease would be an everyday concern. It may be that Epaphroditus fell sick from one of the diseases that we passing through the city at the time of his visit.
[69] Philostratus writes, “Just then a distemper broke out in Rome, called by the physicians influenze; and it was attended, it seems, by coughing, and the voice of speakers was affected by it. Now the temples were full of people supplicating the gods, because Nero had a swollen throat, and his voice was hoarse.” ( The Life of Apollonius of Tyana 4.44) See Philostratus: The Life of Apollonius of Tyana, vol. 1, trans. F. C. Conybeare, in The Loeb Classical Library, eds. T. E. Page, E. Capps, and W. H. D. Rouse (London: William Heinemann, 1912), 453.
Php 2:30 Comments – In Php 4:18 Epaphroditus brought a gift to Paul from the Philippians, thus being called “your messenger” or “apostle.”
Php 4:18, “But I have all, and abound: I am full, having received of Epaphroditus the things which were sent from you, an odour of a sweet smell, a sacrifice acceptable, wellpleasing to God.”
Fuente: Everett’s Study Notes on the Holy Scriptures
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.
Fuente: The Popular Commentary on the Bible by Kretzmann
Php 2:25. But your messenger, &c. But your Apostle, and who is now to act for me with you; or, the ready minister to the relief of my necessities, by whose faithful hand I received that liberal supply, which your pious friendship so cheerfully advanced.
Fuente: Commentary on the Holy Bible by Thomas Coke
Phi 2:25 f. About Epaphroditus; the sending him home, and recommendation of him, down to Phi 2:30 .
. .] I have, however, judged it necessary , although. Epaphroditus, namely, according to Phi 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 Phi 2:26 ; Phi 2:28 .
] 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 (Boeckh, Corp. inscr . 1811, 2562); but to regard the man as identical with (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.
., ., .] a climactic threefold description of companionship , advancing from the most general category, that of Christian brotherhood ( ), to a twofold more special relation. On ., which sets forth the joint working ( .) in relation to the hostile powers, comp. Phm 1:2 ; 2Ti 2:3 .
. . . . . .] still belonging to ; hence , placed in contrast to the , belongs to . . . . as well (in opposition to de Wette and others). 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 being taken as in Rom 11:13 , against which the context, by the union with . . . ., is decisive; as, indeed, Paul uses . 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).
. . . . .] the sacrificial minister of my need , , Theodoret. By sending aid they had cared for the apostle’s need (Phi 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 in the matter, that is, he who performed the priestly service in the bringing of this offering (comp. Phi 2:17 ). Such is also the conception in 2Co 9:12 . On . comp. Phi 4:16 ; Rom 12:13 .
] as also in Greek authors frequently, in the sense of dimittere domum, to send home , [140] consequently equivalent to or (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: , .
[140] That Paul, however, here writes , and, on the other hand, . in ver. 19, is an accidental and undesigned variation. Hofmann thinks that by . is meant the sending of a representative of the apostle to the Church , and by . 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 and . Comp. 1Co 4:17 ; Eph 6:22 ; Col 4:8 ; Tit 3:12 ; 2Co 12:17 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
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 . points to the sending of Timothy and the visit of Paul, which may indeed be near at hand, but still are uncertain, more especially Pauls visit. Php 2:26 states the reason for his supposing it necessary to send him.Epaphroditus () 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 ().The pronoun belongs to all three nouns. The first designates him as the partner of Pauls 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 , see Philem. Php 2:2; 2Ti 2:3-5. On see Php 4:3; Col 4:11; 1Co 3:9. On without (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., as emphatic precedes (opposed by to ), and belongs to both substantives ( ). 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 , 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 , while in Php 2:4 is used. So also in 2Co 9:12, , Rom 15:27, have a general signification.To send to you ( , not , 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. introduces the reason of his mission (comp. 1Co 1:21-22; 1Co 14:16; 1Co 15:21). . 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. adds still another reason. (from privativum and , foreign, wretched, like the German elend, without country, homeless, in distress, as in Mat 26:37; Mar 14:33, the reason of which is: . 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 .[The , says Lightfoot, implies that the previous 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 ( ). This is an adverbial limitation, but neither elliptical, so that is to be supplied (De Wette), nor a solecism (Van Hengel).But God had mercy on him ( ).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 , . introduces something explanatory, as in Php 2:8, and often. See Winers Gram. p. 443.Lest I should have sorrow upon sorrow. introduces the purpose of the : . The 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 companions sickness and apprehended death. Si ad vincula accessisset jactura amici (Grotius).The view that one sorrow () 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 ( ).The 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 (Winers Gram. p. 243). Comp. Php 1:12.The Apostles purpose is: That, when ye see him again, ye may rejoice ( ).Paul wishes the Philippians to rejoice anew, since their anxiety on account of the illness of Epaphroditus was removed. belongs to , since as a rule it stands either before or immediately after the word to which it belongs. See Gersdorf, Beitrge, p. 491 sq. It should not be joined with , 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 ().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 , but yet he is less sorrowful (), since the sorrow () 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 , emphatic by position, requires a reception of Epaphroditus (), which shall most fully correspond () with Pauls purpose in sending him (Php 2:28, ), and one which shall be worthy of a Christian church ( , and comp. , Rom 16:2); for it should be with all joy ( ), 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 ( ). Theophylact remarks very justly: , . 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 deathgoes back at once to the person intended. The reception and honor required for Epaphroditus, are based upon ( on his work ( ); for this and nothing else brought upon him the severe illness ( ; and Php 2:27, ). Under we are to understand, according to the context (Php 2:25 : ; and Php 2:30 : ), 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 Pauls and 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 ( ) states the way in which he came so near losing his life. This verb occurs as seldom elsewhere as the other reading (); yet that () has a less familiar sound than , and has also better witnesses, and a sense that offers itself less readily. is , to be a fool-hardy or reckless person, as is , to he a boaster, braggadocio (1Co 13:4). See Winers Gram. p. 93. is dative of the respect in which (Winers 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. would mean male consulens vit (Luther), since he regarded his life so lightly). Tischendorf. (ed. VII. maj. II. p. 473) compares Csar (Bell. Gal.): adeo esse perterritos nonnullos, ut su vit durius consulere cogantur, and the verbs , , 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 , from the fact that the watchers by the sick15 in the ancient church were named parabolani (from , whence and then , 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. introduces the motive for such exposure ( ) which is that he might fill up, (), etc. Parallel to this is 1Co 16:17 : . Comp. 2Co 11:9; Phm 1:13; also Col 1:24 : . The verb denotes not merely filling, but filling usque ad Gram, and being emphatic by position, gives prominence to the act. The object is , which differs from , by bringing to view the lack of personal ministration as defined by the genitive ( ). The service () 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 with , 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 necessari, and as defectus qui subvenitis (Hlemann.)
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 Gods 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 Gods hand smites thee or preserves thee, still feel the pity of the Fathers 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 mans 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 Christians life, and to raise him above all humble waiting on Gods help, above all subjection of his own will to Gods 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 Gods 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. in A B C D E F, et al; K has but sight support.
[13]Php 2:30. The manuscripts give alone, or in connection with ( A), (B), or , also with the article. Probably all the additions are glosses. [For the absolute use of see Act 15:38. The authorities being very evenly divided, neutralize each other. All alike are insertions to explain (Lightfoot). Ellicott is inclined to retain .H.]
[14]Php 2:30. in A B D E F G, et al; in C K L, and some other manuscripts. The first lectio is the more difficult, See the exegesis. [meyer, Ellicott, Alford, Wordsworth, Lightfoot adopt .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 Pauls 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 Pauls delicate regard for the safety, health and comfort of others, the reader may see Dr. Howsons Lectures on the Character of St. Paul, pp. 7883 (London, 1864).H.]
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
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.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
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 1:23 ), 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.
Fuente: Henry Alford’s Greek Testament
25 .] . applies to the combat with the powers of darkness, in which the ministers of Christ are the leaders: see besides ref., 2Ti 2:3 .
. ] the contrast is to above.
, not in the ordinary sense of Apostle, so that should be as ( ) in Rom 11:13 , but as in ref. 2 Cor. (where see note), almost = .
. ] minister (in supply) of my want . Cf. below, Phi 2:30 ; and on , reff., especially Act 20:34 . , , Thdrt.
] it was actually a sending back , though not so expressed here: see ch. Phi 4:18 .
Fuente: Henry Alford’s Greek Testament
Phi 2:25-30 . NEWS OF EPAPHRODITUS: A CORDIAL WELCOME FOR HIM AT PHILIPPI BESPOKEN.
Fuente: The Expositors Greek Testament by Robertson
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. . Epistolary aorist. He writes from the point of view of those who receive the letter. . Only mentioned in this Epistle, unless we are to suppose him to be the same person as of Col 1:7 , Phm 1:23 . Such contractions of names were quite common, e.g. , = , = (see W-Sch [1] . , pp. 142 143). But this hypothesis ill accords with the description in Col 4:12 , . , 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. . . . . . Aptly Anselm: Frater in fide, cooperator in praedicatione, commilito in adversis . There is no need to suppose (with Gw [2] . ) that . implies that Epaphroditus was in the ministry, or (with Ws [3] . ) that . points to Paul’s conflict at Philippi. Both terms suit his circumstances at Rome. . . . . . . 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. . “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 . 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
Fuente: The Expositors Greek Testament by Robertson
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.
Fuente: Expositions Of Holy Scripture by Alexander MacLaren
supposed. Same word in Php 2:3 (esteem) and Php 2:6 (thought).
to. App-104.
Epaphroditus, See Php 4:18.
companion in labour. Greek. sunergos, fellowlabourer, I as Php 4:3; &c.
fellowsoldier. Greek. sustratiotes. Only here and Phm. Php 1:2.
messenger = apostle. App-189.
he that ministered = minister. App-190.
wants. See Php 4:16 (necessity), Php 4:19 (need).
Fuente: Companion Bible Notes, Appendices and Graphics
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 1:23), 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.
Fuente: The Greek Testament
Php 2:25. , Epaphroditus) Php 4:18.-, a fellow-soldier) ch. Php 1:27; Php 1:30.- , and your deputy or messenger) The Philippians had deputed him as a messenger to Paul [Php 4:18].- , 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.-, 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.
Fuente: Gnomon of the New Testament
Php 2:25
Php 2:25
But I counted it necessary to send to you Epaphroditus,-Epaphroditus was a messenger of the church at Philippi to Paul during his imprisonment at Rome, who was entrusted with their contribution for his support. He had been very ill, and it was very necessary that he should be sent, for he would hardly recover thoroughly, while longing to return to his home, nor could the Philippians be happy till they saw again their messenger, whose work in their stead had cost him a severe illness, and nearly his life. He must return at once.
my brother-He is called a brother as a member of the body of Christ.
and fellow-worker-He labored with Paul to spread the gospel among those who knew not the Lord. The term is used of Aquila and Priscilla (Rom 16:3), of Timothy (Rom 16:21), and of Titus (2Co 8:23).
and fellow-soldier,-[This shows how full of danger the work of the gospel was at that time to those who executed it faithfully; and that the sincere preachers of the gospel, together with the martyrs who sealed it with their blood, bring before us a noble army commanded by Christ, which was successfully warring against infidelity and other powers of darkness which were in opposition to God.]
and your messenger and minister to my need;-As Timothy was intended to be a special messenger from Paul to the Philippian church, so Epaphroditus had come as a special messenger from Philippi to Paul in prison in Rome. He was undoubtedly, personally, in sympathy with the special object of his mission-ministering to Pauls needs. As the love of Christ, as it takes possession, opens the heart to the needs of all men, so it certainly opened the heart of Epaphroditus to the need of his brother in bonds, of the founder of the Philippian church, of the truest and bravest of Christs servants. For his sake he was willing to leave beloved brethren and sisters in Christ, and brave the dangers of the voyage. And it would be with peculiar tenderness and interest that he would deliver to Paul the loving messages of the beloved church and their fellowship in his need.
Fuente: Old and New Testaments Restoration Commentary
Epaphroditus: Phi 4:18
my brother: 2Co 2:13, 2Co 8:22, Phm 1:1
companion: Phi 4:3, 1Co 3:9, 2Co 8:23, Col 1:7, Col 4:11, 1Th 3:2, Phm 1:1, Phm 1:24
fellowsoldier: 2Ti 2:3, 2Ti 2:4, Phm 1:2
but: Pro 25:13, Joh 17:18, 2Co 8:23, Heb 3:1,*Gr.
and he: Phi 4:18, 2Co 11:7-9
Reciprocal: Luk 10:2 – the labourers 2Co 9:12 – only 2Co 11:9 – wanted Eph 6:22 – General Phi 2:19 – to send Col 4:7 – a beloved 1Th 2:8 – affectionately Heb 1:14 – ministering
Fuente: The Treasury of Scripture Knowledge
(Php 2:25.) , – -Yet I judged it necessary to send Epaphroditus to you. The is so far in contrast with the preceding statement, that he hoped to send Timothy, and trusted also to come himself; but in the meantime he judged it necessary to send Epaphroditus. The necessity, however, did not arise out of the mere probability or the possible delay of his own and Timothy’s visit, but it is stated at length in the subsequent verses. The prospect of a speedy visit from himself and Timothy did not supersede the mission of Epaphroditus, for there were other reasons for it. He might have gone in Paul’s company, but he is to precede him. The verb is in what is called the epistolary aorist, the time being taken from the ideal period of the reception of the letter, so that to the writer passes into to the readers. Winer, 40, 5, b 2. Of Epaphroditus nothing farther is known. Everything is against the supposition of Grotius and Schrader that he is the same as the Epaphras mentioned in the Epistle to the Col 1:7; Col 4:12; and in Phm 1:23. The name was a common one. Wetstein has given several examples of it from Suetonius, Josephus, and Arrian. Epaphras might be a contracted form of Epaphroditus, and Epaphras was also about this time in Rome. But who could suppose that the Asiatic Epaphras, a pastor at Colosse and a native of it, 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 this lofty eulogy, and as having a special interest in its affairs and members? Other traditions are still more baseless, -that he had been one of the seventy disciples, a bishop, or one of those commissioned to ordain bishops or proselytes, -the freedman or secretary of Nero, to whom Josephus dedicated his two books against Apion. Epaphroditus is then heartily commended, and the apostle first characterizes him through his relation to himself,-
-my brother, and fellow-labourer, and fellow-soldier. The epithets rise in intensity,-first a Christian brother-then a colleague in toil-and then a companion in scenes of danger and conflict. Phm 1:2; 2Ti 2:3. Not simply a brother, but an industrious one-not industrious only in times of peace, but one who had met the adversary in defence of the gospel. And this was not all, he sustained at the same time a peculiar relation to the Philippian church,-
-but your deputy and minister to my need. In the collocation- , -there is a marked antithetical connection-the pronoun defining both the nouns after it which want the article. is used in its original, and not in its ecclesiastical sense as a delegate or one who did Paul’s work among them, 2Co 8:23 -far less in its emphatic sense of apostle, or special founder of a church, or bishop of this church, as Beelen and Whitby assume. He had been sent by the Philippian church with a gift to Paul, so that he became the minister of his need- , as it is explained by Theodoret. The noun has the general sense of minister, in connection with the discharge of a religious duty. The apostle’s need was simply his want of such things as their gift could supply. The apostle says merely send, not send back; perhaps, as Bengel conjectures, nam ideo ad Paulum venerat, ut cum eo maneret. One special reason why the apostle wished to send Epaphroditus is next given:-
Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians
Php 2:25. He did not retain Epaphro-ditus for further developments as he did Timothy. That was because he was in Rome as a personal messenger between the church at Philippi and Paul, sent to take him necessary supplies. It was appropriate to send him back home to report on his mission.
Fuente: Combined Bible Commentary
Php 2:25. But I counted it necessary. In our idiom we should say I count, but the Greeks put their verbs in epistolary writing into the tense which would be true not only at the date of the writing, but also at the date of receiving the letter. We have no such indefinite tense, though some-times we use our present in a similarly indefinite way. It was necessary that Epaphroditus should be sent, for he would hardly recover thoroughly, while longing to go home; nor could the Philippians be happy till they saw again their messenger, whose work in their stead had cost him a severe sickness, and nearly his life. He must go back at once.
to send to you Epaphroditus my brother. The name only occurs in the N. T. here and at Php 4:18. There is another form of it (Epaphras) found in Epistles of this same time, Colossians and Philemon; but as the apostle has written the name in this Epistle in the longer form, and in the other places in the shorter, we may almost surely conclude that different persons are intended. He is called brother by St. Paul, as a member of the same Christian fellowship. The subsequent epithets rise to a higher level.
and fellow-worker. A title applied to those who, like the apostle, laboured for the spread of the Gospel by their missionary preaching. So it is used of Aquila and Priscilla (Rom 16:3), of Timothy (Rom 16:21), of Titus (2Co 8:23).
and fellow-soldier. Implies that a more devoted service still had been called for from those to whom the title is given. It is only found elsewhere applied to Archippus (Phm 1:2), on whom an important charge was laid which required good heed that he might fulfil it. It was not only work to do, but enemies to resist.
but your messenger. The Greek is the word apostle, but it cannot have that restricted sense here, though some good authorities so render it. It is not given as a title except to the twelve, and those who like Paul and Barnabas were placed on the same level with the first apostles in the earliest days of the Church.
and minister to my need. The noun here signifies primarily one who discharges some public function, and it is applied to magistrates, kings servants, and others; but it soon came to have a special signification, and to be used for one who performed religious services. This use of it has no doubt had some influence on the minds of those who would translate apostle in the previous clause. The word appears in our English liturgy, but almost certainly here signifies no more than that Epaphroditus was the representative of the Philippian Church in the mission to Rome. St. Paul may have selected the word, which had these various shades of meaning, to indicate that he felt the service done unto himself was in a sense a religious work, and done unto Christs cause as well as to the individual prisoner.
Fuente: A Popular Commentary on the New Testament
Epaphroditus
It appears Epaphroditus’ physical sickness made him homesick. His longing for home was intensified because he heard that they had learned of his illness. Paul said he nearly died. He thanked God for his recovery. Why did Paul not miraculously heal him? Coffman reminds us of “the purpose of miracles which were never given for the personal needs of God’s apostles and preachers, but only for the purpose of ‘confirming the word'” ( Php 2:26-27 ; Mar 16:20 ).
The writer of Hebrews asked, “How shall we escape if we neglect so great a salvation, which at the first began to be spoken by the Lord, and was confirmed to us by those who heard Him, God also bearing witness both with signs ans wonders, with various miracles, and gifs of the Holy Spirit, according to His own will?” ( Heb 2:3-4 ).
When Epaphroditus had recovered, Paul sent him home. Paul knew such an action would bring joy to those at Philippi, Epaphroditus, and himself Paul could have been selfish and kept him for personal service, but got more joy out of knowing the brethren’s minds were eased. The apostle directed the church to receive their messenger back with gladness and to hold him in esteem. After all, he had risked his life in Christ’s service on their behalf ( Php 2:28-30 ).
Fuente: Gary Hampton Commentary on Selected Books
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.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Verse 25
Your messenger; the one whom they had sent to Paul from Philippi, with their contribution for his wants. (Philippians 4:18.)
Fuente: Abbott’s Illustrated New Testament
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.
Php 2:25. Necessary, however: although Paul hopes himself soon to come. The ground of this necessity is stated in Php 2:26.
EPAPHRODITUS: only here and Php 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 2Co 2:13, Titus my brother.
Fellow-worker: as in Rom 16:3; Rom 16:9; Php 4:3.
Fellow-soldier: for Pauls 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 2Co 8:23; see under Rom 1:1 : one sent on special business. What Pauls need was, we learn from Php 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 Php 2:17; Php 2:30; the same word in Rom 13:6; Rom 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-priests ministrations at the altar. Same thought in Php 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 Pauls need: for, by discharging the mission entrusted to him by the Church, he removed that need. See under Php 4:18.
Php 2:26. Ground of the necessity to send Epaphroditus.
Longing-for you all; keeps before us, as do the same words in Php 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.
Php 2:27. Pauls 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 mans helplessness in sickness and Gods 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. 2Co 6:10. It implies other sorrow besides that occasioned by the illness of Epaphroditus.
Mercy also upon me; reveals Pauls felt helplessness under the new sorrow then looming before him. In this helplessness he recognises the restoration of his friend as Gods compassion towards himself. Thus one act was, in different ways, kindness to two men equally helpless. Pauls gratitude also teaches that they who share the sorrows of others have in others joy a special joy of their own.
Php 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 Php 2:25. The comparative suggests that the illness and recovery of Epaphroditus did but increase Pauls eagerness to send him. That in Php 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 Col 4:8; Eph 6:22; Act 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 Php 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. Php 2:27. Even the removal of Pauls sorrow about Epaphroditus would leave him only less sad. This indicates other and abiding sources of sorrow.
Php 2:29-30. Recommendation of Epaphroditus.
Receive in the Lord: same words in Rom 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 Rom 15:13; Jas 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. 1Co 15:58. What the work was, we learn from the latter part of the verse. Epaphroditus discharge of his mission was both a sacrifice (Php 4:18) to God and work done for Christ.
Even to death: same words as in Php 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 (Php 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 1Co 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 Php 2:27 and Php 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.
Fuente: Beet’s Commentary on Selected Books of the New Testament
The example of Epaphroditus 2:25-30
Another messenger would arrive in Philippi before either Paul or Timothy. Epaphroditus would carry this epistle to its destination. Paul wrote this pericope to prepare for a proper reception of its courier and to draw attention to Epaphroditus’ humility.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Rather than waiting, Paul thought it necessary to send Epaphroditus immediately. He would explain shortly why he did this. First, he wanted to commend his messenger.
Epaphroditus’ name appears nowhere else in the New Testament other than in Philippians in this form (cf. Php 4:18). However Epaphras, the less formal name, appears in Col 1:7; Col 4:12; and Phm 1:23. These were probably two different individuals, however, since the Epaphroditus of Philippians was apparetly from Macedonia and the Epaphras of Colossians and Philemon was evidently from Asia Minor. Paul described Epaphroditus here in five relationships. He was Paul’s brother in the faith, a sharer in spiritual life by God’s grace. Second, he was Paul’s fellow worker, more than a brother but one who joined in the service of building the church of Jesus Christ, a partner in the gospel ministry. Third, he was Paul’s fellow soldier. He was not just a worker but a worker who had entered into spiritual warfare by standing up for Christ in a hostile environment and boldly proclaiming the gospel.
In relation to the Philippians, Epaphroditus was their messenger to Paul. He had carried their gift to him as their representative. Translators usually render the Greek word translated "messenger" as "apostle" (Gr. apostolos). This word has a general meaning and a specific meaning in the New Testament. Generally it means a messenger and describes such people as Barnabas (Act 14:14), James, the Lord’s brother (Gal 1:19; 1Co 15:7), probably Silas and Timothy (1Th 2:7; cf. Php 1:1), and Epaphroditus here. Technically it refers to the 12 apostles and Paul, those whom Jesus had specially commissioned with the ministry of planting and establishing the church. This second usage is more common in the New Testament. Many men functioned as apostles in the early church, but only 13 were official apostles (i.e., occupied that office).
Finally, Epaphroditus was the Philippians’ "minister" to Paul’s needs in prison. This word (Gr. leitourgon) sometimes describes the kind of ministry a priest performs (Rom 15:16; Heb 8:2). Consequently Paul may have been thinking of Epaphroditus’ ministry to him as similar to a priest’s. He presented the Philippians’ offering to Paul as a sacrifice (Php 4:18).
"Epaphroditus was their envoy to him, their way of telling him that they cared enough to send their very best . . ." [Note: Hawthorne, p. 120.]