Miles de Libros Cristianos Gratis. Accede a nuestra Biblioteca Virtual

Exegetical and Hermeneutical Commentary of Philippians 2:19

Para un estudio avanzado de: “Exegetical and Hermeneutical Commentary of Philippians 2:19” utilice nuestra app.

But I trust in the Lord Jesus to send Timothy shortly unto you, that I also may be of good comfort, when I know your state.

19 30. He proposes soon to send Timotheus: He sends without delay Epaphroditus

19. But I trust &c.] Lit., But I hope &c. He refers back to the allusion to his absence from them, Php 2:12. That trial, while it brings them its special calls and opportunities, is yet to be relieved.

in the Lord Jesus ] See last note on Php 1:8.

Timotheus ] See on Php 1:1.

I also ] as well as you. He affectionately assumes that they, in accordance with his entreaties above (Php 2:12 &c.) will be “strong and of a good courage” in the Lord. He would share this, through the joy of hearing of it.

be of good comfort ] More lit., “ be of good (happy) soul.” A single word (verb) in the Greek.

Fuente: The Cambridge Bible for Schools and Colleges

But I trust in the Lord Jesus – His hope was that the Lord Jesus would so order affairs as to permit this – an expression that no man could use who did not regard the Lord Jesus as on the throne, and as more that human.

To send Timotheus shortly unto you – There was a special reason why Paul desired to send Timothy to them rather than any other person, which he himself states, Phi 2:22. Ye know the proof of him, that as a son with the father, he hath served with me in the gospel. From this passage, as well as from Phi 1:1, where Timothy is joined with Paul in the salutation, it is evident that he had been with the apostle at Philippi. But this fact is nowhere mentioned in the sixteenth chapter of the Acts of the Apostles, which contains an account of the visit of Paul to that place. The narrative in the Acts , however, as Dr. Paley has remarked (Horae Paulinae, in loc.) is such as to render this altogether probable, and the manner in which the fact is adverted to here is such as would have occurred to no one forging an epistle like this, and shows that the Acts of the Apostles and the epistle are independent books, and are not the work of imposture.

In the Acts of the Apostles it is said that when Paul came to Derbe and Lystra he found a certain disciple named Timothy, whom he would have go forth with him; Phil Act 16:1-3. The narrative then proceeds with an account of the progress of Paul through variotis provinces of Asia Minor, until it brings him to Troas. There he was warned in a vision to go over into Macedonia. In pursuance of this call, he passed over the Aegean Sea, came to Samothracia, and thence to Neapolis, and thence to Philippi. No mention is made, indeed, of Timothy as being with Paul at Philippi, but after he had left that city, and had gone to Berea, where the brethren sent away Paul, it is added, but Silas and Timotheus abode there still. From this it is evident that he had accompanied them in their journey, and had no doubt been with them at Philippi. For the argument which Dr. Paley has derived from the manner in which this subject is mentioned in the Acts , and in this Epistle in favor of the genuineness of the Scripture account; see Horae Paul, on the Epistle to the Philippians, no. iv.

When I know your state – It was a considerable time since Epaphroditus had left the Philippians, and since, therefore, Paul had been informed of their condition.

Fuente: Albert Barnes’ Notes on the Bible

Php 2:19-30

I trust in the Lord Jesus to send Timotheus shortly

Christian friendship

Is founded in the faith of Christ.

II. Concerns itself for the state of others.

III. Is unselfish.

IV. Is proved by faithful service.

V. Survives difficulties.

VI. Abounds in want, sickness, sorrow.

VII. Ferrets its sorrow in the joy of others.

VIII. Can sacrifice life itself. (J. Lyth, D. D.)

Christian mutual happiness

The solicitude of the apostle was evinced–

I. By what he hopes to do.

1. To send Timothy.

(1) That he may carry good news to them.

(2) That he may be of spiritual profit to them.

(3) That he may bring back tidings from them.

2. To visit them himself. This is contingent

(1) upon the Lords will;

(2) upon his release from imprisonment.

II. By what he has already done in sending Epaphroditus to them. Paul sent them their own messenger.

1. A man of the highest worth.

2. For his (Epaphroditus) improvement: he had been sick, and greatly longed to see them.

3. For their joy at his return with tidings of a mission successfully accomplished (and as the bearer of this Epistle).

4. For his (Pauls) own comfort therein.

III. And by what he hopes will be their conduct toward Epaphroditus.

1. To receive him in the Lord with all gladness.

2. To hold him in reputation, i.e., honour him.

3. Because his accomplished mission showed him to be worthy of all.

IV. Five reflections.

1. Well wishers are to be determined and judged by their ability to perform.

2. We ought to think of the comfort of others as well as of our own.

3. Faithful ministers are worthy of esteem and honour, and especially missionaries.

4. A self-sacrificing spirit is the highest and loveliest trait of character that man can reach and possess.

5. Epaphroditus, through the loveliness of his character (he had not been misnamed), his courage, consistency, zeal, and unselfishness, in six verses of an epistle (his only mention) acquires an immortality of fame that a Caesar might covet. Goodness is true greatness, and exalts its possessor to the stars. (L. O. Thompson.)

Paul, Timothy, and Epaphroditus

I. Paul is the chief figure in the group.

1. lie is a prisoner, hoping and strongly expecting to be free, but not so sure whether his liberty will lead him out again on earth or usher him into heaven. Still his hope is that before long he will be with his friends. Meantime has come a messenger from Philippi with help and messages of affection. He desires not simply to send an acknowledgment–any messenger could take that–but to send some one who would help them in the highest sense.

2. Here in Rome are a number of persons who in general capability are quite equal to the service, and we can imagine the question put to them as they came to Sauls lodging–Will you go to Philippi? It is of great consequence that evils should be checked and that spiritual knowledge and strength should be increased. Will you go? No, says one. The journey is hard and perilous, and success uncertain. No, says another. Not that I have any fear, but I prefer Rome. I can be as useful here as at Philippi. No, says a third. I prefer home. And so the chain is heavier on Pauls wrist, as he writes, All seek their own, etc.

3. This, then, is the dark group we have to look at first. They are unnamed, happily. The term all, is limited to those who were asked, and it is a verdict not on character but; in relation to one point of duty. But the failure was a great one. It cannot be a light thing for a Christian to thus shrink from duty, and to fall by our own choice from the highest and best service. Each of us has some Philippi. It may be some ordinary place or plain service, but whatever tests purity of motive and strength of principle is as great as an apostolic mission. The essence of New Testament teaching is life in Christ and for men. To the uttermost He saves; to the uttermost we are to serve.

II. Here is Timothy; he will go. There is no man minded like him. He is Pauls other self. You go into a gallery of pictures, and they are all good in some way; but perhaps out of many hundreds only two or three approach the highest mark. So every Christian has the light of God on him, but how few shine with unwavering lustre: ready for every call of duty. Some lines in this picture are worthy of note.

1. Timothy has grown into this perfectness from his youth. No moral excellence is achieved suddenly. If you want to be a good soldier of Jesus Christ you must enter the service early. If you want to be fit for anything to which God may call you, begin at once and work your way up. When you are ready the call will come.

2. Another line is obedience. A good many years have passed since Paul found him at Derbe, but he has been serving all the time. No doubt before now he has been master to many, but he has never ceased to be a servant. Leave it to others to command, speculate, dispute in the gospel, or even to rest in it and enjoy it. A nobler and more fruitful use is to serve in it.

3. Another line is sonship. This relation is more than once referred to. I have no man who will naturally, i.e., as a birthright.

III. The third figure is Epaphroditus, pastor of the Philippian Church, bearer of a precious gift, brother, companion, fellow soldier.

1. He gave himself to the work in Rome with such eagerness that his health was undermined. The apostle could smite a sorcerer and heal the father of Publius, but he could not raise up a dear fellow labourer. Miracle power was for public uses, not private satisfactions. Those who preach the cross must bear it.

2. At length, after many fears and prayers, danger passes away. With convalescence came homesickness and a desire to relieve the anxiety of friends. Conclusion: We have been in good company. Imagination may depict the scene in Pauls chamber; but revelation has given us the moral portraiture.

The lessons we may learn in such society are–

1. The importance of a sincere and thorough self-denial in the Christian character.

2. The exceeding beauty of a consecrated life.

3. The use and value of suffering. (A. Raleigh, D. D.)

The mission of Timothy

exhibits–

I. The missionary principle.

1. Trust in Christ.

2. A concern for the condition of others.

II. The kind of agency to be employed.

1. Earnest.

2. Unselfish.

3. Tried.

III. The course of action to be pursued.

1. Prompt.

2. Wise.

3. Believing.

4. Persevering. (J. Lyth, D. D.)

Christian intercourse

I. Is sanctified by faith.

II. Sweetened by faith.

III. Replete with comfort. (J. Lyth, D. D.)

The value of a true comforter

Happy is the man who has that in his soul which acts upon the dejected as April airs upon violet roots. Gifts from the hand are silver and gold, but the heart gives that which neither silver nor gold can buy. To be full of goodness, full of cheerfulness, full of sympathy, full of helpful hope, causes a man to carry blessings of which he is himself as unconscious as a lamp is of its own shining. Such a one moves on human life as stars move on dark seas to bewildered mariners; as the sun wheels, bringing all the seasons with him from the south. (H. W. Beecher.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 19. But I trust in the Lord Jesus] He is governor and disposer of all events, being above all principality and power; and I humbly confide in his power and goodness that I shall be a little longer spared to visit you again, Php 2:24, and to be able to send Timothy shortly to you.

When I know your state.] By the correct information which I shall receive from Timothy.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

But I trust in the Lord Jesus; diverting from his former exhortation, the more to comfort them, he expresseth his good hope (which in respect of the object we translate trust) in the Lord Jesus, exalted above every name, that he would be pleased, some way or other, to afford him such liberty, notwithstanding his restraint.

To send Timotheus shortly unto you; that he should, within a little while after the arrival of Epaphroditus, now upon his return, despatch Timothy to them.

That I also may be of good comfort; not for their further benevolence, but for the composing of their spirits, and settling of their affairs, which to him, solicitous of their souls welfare, (as in a like case for others, 1Th 2:19, with 1Th 3:5), would be great satisfaction.

When I know your state; when he should be certainly acquainted how things went with them; who might justly expect his sympathy, Rom 12:15; 1Co 12:26; 2Co 11:28,29.

Fuente: English Annotations on the Holy Bible by Matthew Poole

19. Php2:22, “ye know the proof of him . . . that . . . he hathserved with me,” implies that Timothy had been long with Paul atPhilippi; Accordingly, in the history (Act 16:1-4;Act 17:10; Act 17:14),we find them setting out together from Derbe in Lycaonia, andtogether again at Berea in Macedonia, near the conclusion ofPaul’s missionary journey: an undesigned coincidence betweenthe Epistle and history, a mark of genuineness [PALEY].From Php 2:19-30, itappears Epaphroditus was to set out at once to allay the anxiety ofthe Philippians on his account, and at the same time bearing theEpistle; Timothy was to follow after the apostle’s liberation wasdecided, when they could arrange their plans more definitely as towhere Timothy should, on his return with tidings fromPhilippi, meet Paul, who was designing by a wider circuit, and slowerprogress, to reach that city. Paul’s reason for sending Timothy sosoon after having heard of the Philippians from Epaphroditus was thatthey were now suffering persecutions (Php1:28-30); and besides, Epaphroditus’ delay through sickness onhis journey to Rome from Philippi, made the tidings he brought to beof less recent date than Paul desired. Paul himself also hoped tovisit them shortly.

But I trustYet mydeath is by no means certain; yea, “I hope (Greek)in the Lord (that is, by the Lord’s help)”

unto youliterally,”for you,” that is, to your satisfaction, not merelymotion, to you.

I alsothat not onlyyou “may be of good courage” (so Greek) onhearing of me (Php 2:23), but”I also, when I know your state.”

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

But I trust in the Lord Jesus,…. Or “hope”; not in himself, his wisdom, will, resolutions, and purposes; nor in an arm of flesh, in any human aid and power; nor in princes, nor in Nero, the Roman emperor, as expecting a release from bonds by him, when he could the more easily part with Timothy; but in the Lord Jesus, in the Lord whom every tongue shall confess to be so; and in that Jesus, in whose name every knee shall bow; who is King of kings, and Lord of lords, and the only Saviour and Deliverer of his people; who has the hearts of all men in his hands, and all power in heaven and in earth: he hoped and trusted, that through the goodness and power of Christ, opening a way for him, he should be able

to send Timotheus shortly unto you; one that had known the Scriptures from his youth, and was very early converted to the Christian faith, was an eminent preacher of the Gospel, and well known to the Philippians. The apostle hoped to send him to them “shortly”, in a very little time; this he said in order to encourage them, and thereby suggesting, that he thought his own deliverance was at hand: this hope did not arise from a sure and certain persuasion of the thing, but from love to these saints; he had a very great affection for them; he knew that a Gospel minister, and particularly Timothy, would be of great comfort and service to them; wherefore, from that love which hopes all things, he hoped he should, in a short time, be able to serve them in love that way: the end he proposed in it is next expressed,

that I also may be of good comfort when I know your state; not their worldly estate, their secular affairs, and whether they prospered in their trades and business, and increased in riches; nor their corporeal estate, or state of health, and whether they prospered in their bodies, not but that the knowledge of each of these would be welcome to the apostle; nor everyone’s personal spiritual estate, what was the particular case and state of each member; for though it is the business of a pastor of a church to look diligently to the state of his flock, and learn the case of every particular member, the apostle could not be thought to come at such an exact knowledge of things, who had the care of all the churches upon him; but their ecclesiastical state, their church state in general; how the Gospel stood with them, and they in that; whether they held it fast, and strove for it, and what ground the false teachers got among them; how the ordinances of the Gospel were regarded and attended on by them; with what life and light, and liberty and zeal, their ministers preached the word; and what success they had to the conversion of sinners, and comfort of saints; and how they behaved towards them, in honouring, obeying, and submitting to them, and esteeming them highly for their works’ sake; what an increase of gifts, grace, and numbers there was among them; and what harmony, love, peace, and concord subsisted between them; and what afflictions and persecutions they endured for the sake of Christ; and with what patience, faith, and cheerfulness they bore them. By the return of Timothy he hoped to have knowledge of these things, that so he might “also be of good comfort”; as they would be by the coming of Timothy to them, by his preaching among them, and relating to them the case and circumstances of the apostle, how cheerful he was under his afflictions, and of what use they were to the cause of Christ. The comfort and pleasure of Gospel ministers lie in the good of the churches of Christ; it puts them in good heart and soul, as the word here used signifies, when they hear of their steadfastness in the faith of Christ, of their love to one another, and all the saints, and of their patience under sufferings.

Fuente: John Gill’s Exposition of the Entire Bible

Praise of Timothy and Epaphroditus.

A. D. 62.

19 But I trust in the Lord Jesus to send Timotheus shortly unto you, that I also may be of good comfort, when I know your state. 20 For I have no man likeminded, who will naturally care for your state. 21 For all seek their own, not the things which are Jesus Christ’s. 22 But ye know the proof of him, that, as a son with the father, he hath served with me in the gospel. 23 Him therefore I hope to send presently, so soon as I shall see how it will go with me. 24 But I trust in the Lord that I also myself shall come shortly. 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. 26 For he longed after you all, and was full of heaviness, because that ye had heard that he had been 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, lest I should have sorrow upon sorrow. 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. 29 Receive him therefore in the Lord with all gladness; and hold such in reputation: 30 Because for the work of Christ he was nigh unto death, not regarding his life, to supply your lack of service toward me.

Paul takes particular notice of two good ministers; for though he was himself a great apostle, and laboured more abundantly than they all, yet he took all occasions to speak with respect of those who were far his inferiors.

I. He speaks of Timothy, whom he intended to send to the Philippians, that he might have an account of their state. See Paul’s care of the churches, and the comfort he had in their well-doing. He was in pain when he had not heard of them for a good while, and therefore would send Timothy to enquire, and bring him an account: For I have no man like-minded, who will naturally care for your state. Timothy was a non-such. There were, no doubt, many good ministers, who were in care for the souls of those for whom they preached; but none comparable to Timothy, a man of an excellent spirit and tender heart. Who will naturally care for your state. Observe, It is best with us when our duty becomes in a manner natural to us. Timothy was a genuine son of blessed Paul, and walked in the same spirit and the same steps. Naturally, that is, sincerely, and not in pretence only: with a willing heart and upright view, so agreeably to the make of his mind. Note, 1. It is the duty of ministers to care for the state of their people and be concerned for their welfare: I seek not yours, but you, 2 Cor. xii. 14. 2. It is a rare thing to find one who does it naturally: such a one is remarkable and distinguished among his brethren. All seek their own, not the things which are Jesus Christ’s, v. 21. Did Paul say this in haste, as David said, All men are liars? Ps. cxvi. 11. Was there so general a corruption among ministers so early that there was not one among them who cared for the state of their people? We must not understand it so: he means the generality; all, that is, either the most, or all in comparison of Timothy. Note, Seeking our own interest to the neglect of Jesus Christ is a very great sin, and very common among Christians and ministers. Many prefer their own credit, ease, and safety, before truth, holiness, and duty, the things of their own pleasure and reputation before the things of Christ’s kingdom and his honour and interest in the world: but Timothy was none of these.–You know the proof of him, v. 22. Timothy was a man who had been tried, and had made full proof of his ministry (2 Tim. iv. 5), and was faithful in all that befel him. All the churches with whom he had acquaintance knew the proof of him. He was a man as good as he seemed to be; and served Christ so as to be acceptable to God, and approved of men, Rom. xiv. 18. “You not only know the name of him, and the face of him, but the proof of him, and have experienced his affection and fidelity in your service,” that, as a son with a father, he hath served with me in the gospel. He was Paul’s assistant in many places where he preached, and served with him in the gospel with all the dutiful respect which a child pays to a father, and with all the love and cheerfulness with which a child is serviceable to his father. Their ministrations together were with great respect on the one side and great tenderness and kindness on the other–an admirable example to elder and younger ministers united in the same service. Paul designed to send him shortly: Him therefore I hope to send presently, as soon as I shall see how it will go with me, v. 23. He was now a prisoner, and did not know what would be the issue; but, according as it turned, he would dispose of Timothy. Nay, he hoped to come himself (v. 24): But I trust in the Lord that I also myself shall come shortly. He hoped he should soon be set at liberty, and be able to pay them a visit. Paul desired his liberty, not that he might take his pleasure, but that he might do good.–I trust in the Lord. He expresses his hope and confidence of seeing them, with a humble dependence and submission to the divine will. See Act 18:21; 1Co 4:19; Jas 4:15; Heb 6:3.

II. Concerning Epaphroditus, whom he calls his brother, and companion in labour, and fellow-soldier, his Christian brother, to whom he bore a tender affection,–his companion in the work and sufferings of the gospel, who submitted to the same labours and hardships with himself,–and their messenger, one who was sent by them to him, probably to consult him about some affairs relating to their church, or to bring a present from them for his relief for he adds, and who ministered to my wants. He seems to be the same who is called Epaphras, Col. iv. 12. He had an earnest desire to come to them, and Paul was willing he should. It seems, 1. Epaphroditus had been sick: They had heard that he had been sick, v. 26. And indeed he was sick, nigh unto death, v. 27. Sickness is a calamity common to men, to good men and ministers. But why did not the apostle heal him, who was endued with a power of curing diseases, as well as raising the dead? Acts xx. 10. Probably because that was intended as a sign to others, and to confirm the truth of the gospel, and therefore needed not be exercised one towards another. These signs shall follow those who believe, they shall lay hands on the sick, and they shall recover,Mar 16:17; Mar 16:18. And perhaps they had not that power at all times, and at their own discretion, but only when some great end was to be served by it, and when God saw fit. It was proper to Christ, who had the Spirit above measure. 2. The Philippians were exceedingly sorry to hear of his sickness. They were full of heaviness, as well as he, upon the tidings of it: for he was one, it seems, for whom they had a particular respect and affection, and thought fit to choose out to send to the apostle. 3. It pleased God to recover and spare him: But God had mercy on him, v. 27. The apostle owns it is a great mercy to himself, as well as to Epaphroditus and others. Though the church was blessed at that time with extraordinary gifts, they could even then ill spare a good minister. He was sensibly touched with the thoughts of so great a loss: Lest I should have sorrow upon sorrow; that is, “Lest, besides the sorrow of my own imprisonment, I should have the sorrow of his death.” Or perhaps some other good ministers had died lately, which had been a great affliction to him: and, if this had died now, it would have been a fresh grief to him, and sorrow added to sorrow. 4. Epaphroditus was willing to pay a visit to the Philippians, that he might be comforted with those who had sorrowed for him when he was sick: “That when you see him again you may rejoice (v. 28), that you may yourselves see how well he has recovered, and what reason you have for the thankfulness and joy upon his account.” He gave himself the pleasure of comforting them by the sight of so dear a friend. 5. Paul recommends him to their esteem and affection: “Receive him therefore in the Lord with all gladness, and hold such in reputation: account such men valuable, who are zealous and faithful, and let them be highly loved and regarded. Show your joy and respect by all the expressions of hearty affection and good opinion.” It seems he had caught his illness in the work of God: It was for the work of Christ that he was nigh to death, and to supply their lack of service to him. The apostle does not blame him for his indiscretion in hazarding his life, but reckons they ought to love him the more upon that account. Observe, (1.) Those who truly love Christ, and are hearty in the interests of his kingdom, will think it very well worth their while to hazard their health and life to do him service, and promote the edification of his church. (2.) They were to receive him with joy, as newly recovered from sickness. It is an endearing consideration to have our mercies restored to us after danger of removal, and should make them the more valued and improved. What is given us in answer to prayer should be received with great thankfulness and joy.

Fuente: Matthew Henry’s Whole Bible Commentary

That I also may be of good comfort ( ). Present subjunctive with in purpose clause of the late and rare verb , from (cheerful, of good spirit). In papyri and (be of good cheer) common in sepulchral inscriptions.

When I know (). Second aorist active participle of .

Fuente: Robertson’s Word Pictures in the New Testament

1) “But I trust in the Lord Jesus” (Elpizo de en kurio lesou) “But I hope in the (will of) the Lord Jesus,” if it may be his will for his glory, Jas 4:15; Joh 10:30. As our Lord sought alway to know and do his Father’s will so should each of God’s children.

2) “To send Timothy shortly unto you,” (Timotheon tacheos pempsai humin) “To send shortly (very soon) if he be willing, Timothy to you,” for your help or profit, 1Th 3:1-8.

3) “That I also may be of good comfort” (hia kago eupaucho) In order that I also may be of good cheer,” a good report from those we love brings comfort and cheer, 1Th 3:9-10.

4) “When I know your state,” (gnous ta peri humon) knowing the things concerning you” your state or condition of welfare. Paul looked upon, was concerned about the things, state, condition of life or welfare of others, physically, emotionally, and spiritually, even as

our Lord, Mat 9:35-36; 1Co 13:5; Php_2:4.

Fuente: Garner-Howes Baptist Commentary

19 But I hope. He promises them the coming of Timothy, that, from their expecting him, they may bear up more courageously, and not give way to impostors. For as in war an expectation of help animates soldiers, so as to keep them from giving way, so this consideration, too, was fitted to encourage greatly the Philippians: “There will one come very shortly, who will set himself in opposition to the contrivances of our enemies.” But if the mere expectation of him had so much influence, his presence would exert a much more powerful effect. We must take notice of the condition (144) — in respect of which he submits himself to the providence of God, forming no purpose, but with that leading the way, as assuredly it is not allowable to determine anything as to the future, except, so to speak, under the Lord’s hand. When he adds, that I may be in tranquillity, he declares his affection towards them, inasmuch as he was so much concerned as to their dangers, that he was not at ease until he received accounts of their prosperity.

(144) “ En ces mots, au Seigneur Jesus, il faut noter la condition;” — “In these words, in the Lord Jesus, we must notice the condition.”

Fuente: Calvin’s Complete Commentary

CRITICAL AND EXPLANATORY NOTES

Php. 2:20. No man likeminded.A.V. margin, so dear unto me, evidently because the same word is used in Psa. 55:13. Likeminded with whom? With me, says Meyer, that is, having the same tender feeling towards you as I have. Who will naturally care.Not of necessity, nor grudgingly.

Php. 2:21. All seek their own.Interpret how we will, this is a bitter sentence. We are apt to be severe on those who have other engagements when we feel our need of friends.

Php. 2:22. Ye know the proof.The character that shows itself under strain or testing (Act. 16:1; Act. 17:14; Act. 19:22; Act. 20:3-4). As a son with the father.R.V. as a child serveth. The older man and the younger had slaved for the gospel; as for some dear object of desire a father and his son may be seen at work together.

Php. 2:24. I trust in the Lord that I also myself shall come shortly.The apostle, in personal matters, is on the same footing with the most obscure Christian. When his friends forsake him he must bear it with what fortitude he can. When darkness surrounds him he must wait Gods timeno prophecy lifts the veil.

MAIN HOMILETICS OF THE PARAGRAPH.Php. 2:19-24

A Projected Christian Mission

I. Prompted by anxiety to promote the spiritual welfare of the Church.But I trust in the Lord Jesus to send Timotheus shortly unto you, that I also may be of good comfort, when I know your state (Php. 2:19). We have already gathered, from our study of this epistle thus far, that the apostle was solicitous about the spiritual state of the Philippian Church; and this visit of Timothy was preparatory to his own coming to see them. He turns from the sadder side of his own likely martyrdom to the more hopeful prospect of once more being in their midst. The true minister of Christ can never forget his people, whether present among them or absent; and his principal anxiety is to know that they are growing in grace and Christian usefulness. He seeks to keep in touch with them by letters or personal messengers, and the theme of his communications will be based on their mutual interest in the cause of Christ. His movements and wishes concerning them are all based on the will of Christ.

II. Committed to a trustworthy messenger.

1. A messenger in genuine sympathy with the anxiety of the sender. For I have no man likeminded, who will naturally care for your state (Php. 2:20). Timothy is of such a nature, has a soul so like my own, that when he comes among you he will manifest a true regard for your best interests. This choice evangelist was a native of Lycaonia, in the centre of Asia Minor. Faithfully and lovingly taught by his mother, a pious Jewess, to long and look for the Messiah promised to the fathers, he was led, on Pauls first visit to these regions, to recognise in Jesus of Nazareth the great Deliverer and to accept Him as his Saviour. On the apostles second visit, four or five years afterwards, finding Timothy highly commended by the Christians of the district, he took him as his companion, to give such aid in missionary work as a young man could, and to be trained for full efficiency as a preacher of the cross. From that time onward we find him in constant connection with the apostle, either as his companion or as carrying on some special ministerial work which Paul had entrusted to him. His close fellowship with the apostle gave him opportunites of becoming familiar with the great reading themes of the gospel, and with the high aims and motives with which his teacher was constantly animated.

2. A messenger free from a self-seeking spirit.For all seek their own, not the things which are Jesus Christs (Php. 2:21). Among the other members of the Church likely to be entrusted with such a mission there was no one like Timothyso devoted, so whole-hearted, so unselfish. The early Church was not less free from imperfections than the modern Church; the self-seeking spirit is as permanent as human nature. When a certain bishop was asked by an acquaintance what was the best body of divinity, he did not scruple to answer, That which can help a man to keep a coach and six horses.

3. A messenger whose fidelity has been tested.But ye know the proof of him, that, as a son with the father, he hath served with me in the gospel (Php. 2:22). Paul does not say that Timothy served himthough that was truebut served with him in the gospel, showing filial affection and willing obedience. The simplicity and unselfishness, the mellow Christian wisdom, the patience and gentleness of the apostle, fitted in with a charming meekness, unselfishness, and affectionateness in his young friend. The apostle watched with joy the maturing grace of his beloved companion and fellow-labourer; and Timothy was thankful to God for giving him such a friend. The courage and fidelity of the young evangelist had been tried in times of difficulty, and of this the apostle and the Philippians had had many proofs. The Church was therefore ready to welcome him with confidence and respect. The minister should be faithful to the gospel at all times. Oliver Millard, an earnest and popular preacher of the reign of Louis XI., attacked the vices of the court in his sermons, and did not spare the king himself, who, taking offence, sent the priest word that if he did not change his tone he would have him thrown into the Seine. The king, replied Oliver, is the master to do what he pleases; but tell him that I shall reach paradise by water sooner than he will by post-horses. This bold answer at once amused and intimidated the king, for he let the preacher continue to preach as he pleased and what he pleased.

III. To be followed by a hoped-for personal visit.Him therefore I hope to send presently, so soon as I shall see how it will go with me. But I trust in the Lord that I also myself shall come shortly (Php. 2:23-24). Until his own fate is determined, the apostle seems desirous to keep Timothy with him; but as soon as he learned the issue, he would despatch his trusty messenger to Philippi, and cherished the hope of coming himself. Whatever the result may be, martyrdom or liberty, the apostle calmly and firmly trusts in the Lord.

Lessons.

1. The good are ever devising plans for the benefit of others.

2. An earnest spirit inspires others to holy toil.

3. The best virtues are strengthened by Christian work.

GERM NOTES ON THE VERSES

Php. 2:19-24. Ministerial Anxiety for the Welfare of the Church.

1. The crosses and comforts of a Christian, endued with a truly public spirit, depend not so much upon those things which concern himself, as those which are of public concern to Jesus Christ and His Church. 2. A minister imitates the apostles in watching over their flock when the state of souls is the object of his care, and when the care arises, not from constraint, but from love to the party cared for.
3. Our own things and the things of Christ are often in two contrary balances.
4. The calling of the ministry is a service, and ministers are servants of Christ, for the Church, and not lords over their faith.Fergusson.

Php. 2:21. The Life of Christ the only True Idea of Self-devotion.A refined selfishness is one of the worst antagonists of the Church of Christ.

I. It may consist with all the Church requires as a condition to communion in her fullest privileges.

II. But it extinguishes all that ever produced any great work in Christs service.

III. The secret of that stupendous self-devotion which saints in all ages have manifested isthey set up the life of Christ before them.

IV. The customs of life and all the current maxims and unwritten laws of society maintain so tyrannous a hold even over good minds that high and generous tempers are chilled into inaction.H. E. Manning.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

Outline of 2:1930

News about Timothy and Epaphroditus; Php. 2:19-30

Timothy; Php. 2:19-24

Paul hoped to send Timothy to them; Php. 2:19; Php. 2:23

Paul had no one else like Timothy; Php. 2:20-22

Paul himself trusted to come soon; Php. 2:24

Epaphroditus; Php. 2:25-30

It was necessary to send Epaphroditus back; Php. 2:25; Php. 2:28

Experiences of Epaphroditus; Php. 2:26-27

(1)

He longed after the Philippians.

(2)

He was sick.

(3)

He recovered.

Receive him in the Lord; Php. 2:29

Honor him for his work and courage; Php. 2:30

19. But I hope in the Lord Jesus to send Timothy shortly unto you, that I also may be of good comfort, when I know of your state. 20. For I have no man likeminded, who will care truly for your state. 21. For they all seek their own, not the things of Jesus Christ. 22. But ye know the proof of him, that, as a child serveth a father, so he served with me in furtherance of the gospel. 23. Him therefore I hope to send forthwith, so soon as I shall see how it will go with me; 24. but I trust in the Lord that I myself also shall come shortly.

Translation and Paraphrase

19. But I hope in the Lord Jesus (he being the basis of my hopes, his glory the goal of my hope, my association with Him being the supreme thing in my life) to send Timothy unto you speedily, so that I may be of good courage, knowing of your affairs (and not being uneasy because of uncertainty.)
20. For I have no one (with me) of like mind (with a soul like his), who will (just) naturally be concerned with (and really anxious over) your affairs.
21. For all (the others) are seeking their own affairs (their own interests and desires), not the things of Christ Jesus.
22. But you (all) know what Timothy has proved out to be, that as a child (serves) a father (so) he serves with me in the gospel (and for the sake of the gospel).
23. I hope therefore to send him (to you) soon, (as soon as) I see (how) my affairs (work out here).
24. But I trust in the Lord that I myself shall be coming (to you) soon.

Notes

For a brief summary of Timothys life see notes on Php. 1:1-2.

Paul several times sent Timothy to visit churches that needed some personal guidance when Paul himself could not go. He sent him to Thessalonica (1Th. 3:1-2). He sent him on ahead to Macedonia from Ephesus (Act. 19:22). On another occasion he left Timothy at Ephesus while he himself went into Macedonia (1Ti. 1:3). (Compare 1Co. 16:10). Many great preachers like Paul owe some of their accomplishments to their second team, to those like Timothy,

Although Paul faced the possibility of losing his case and losing his life (being poured out like a drink-offering; Php. 2:17), the Philippians would not be bereft of guidance. He planned to send Timothy to them.

Paul hoped in the Lord. (Php. 2:19). As Christians we hope in the Lord, trust in the Lord (Php. 2:24), receive one another in the Lord (Php. 2:29), rejoice in the Lord (Php. 3:1; Php. 4:4), glory in the Lord (Php. 3:3), stand fast in the Lord (Php. 4:1), use our minds in the Lord (Php. 4:2), labor in the Lord (1Co. 15:58). Whether we live therefore or die, we are the Lords. (Rom. 14:8).

Pauls purpose for sending Timothy was that he might be cheered (literally well-souled) when he heard the news from Timothy about their activities. Good news from faraway places is like waters to a thirsty soul. Pro. 25:25.

Pauls statement that he had no one like Timothy who would naturally care for their welfare sounds like a rather harsh judgment upon Pauls other associates. But this need not be so. Perhaps at this time none other of Pauls associates were with Paul. The others had been sent out from Paul, and only Timothy was left of the devoted ones. This is somewhat indicated by the fact that Paul does not list at the close of Philippians a number of associates who sent greetings, as he does at the end of some other epistles (See endings of Colossians and Romans.)

Also perhaps this condemnation (?), or evaluation, is only a matter of degree. Timothy had such a high degree of devotion to Christ and to his brethren that Paul could truly say, I have no man likeminded, and still not really be implying that the other co-workers were deficient in devotion. Pauls high praise of Epaphroditus in the following paragraph certainly suggests that he was not lacking in dedication to Christ.

Naturally (or truly; Gr. gnesios) means as a birthright, or as an instinct derived from spiritual parentage (Thayer). A similar word is used in Php. 4:3 to describe Pauls true yokefellow.

The temptation to seek our own affairs rather than the things of Jesus Christ has always been strong. (The world says, Do your own thing.) Even some of Pauls associates were affected by it. It is quite natural to seek our own honor, our own positions of authority and prominence, our own enrichment. To naturally seek the things of Christ as Timothy did, is unnatural, that is, unnatural by human standards.

The Philippians really did not need Pauls praise of Timothy. They knew Timothy quite well themselves. They knew the proof of Timothy. Proof means the test by which something is shown to be good, as gold is proved by fire. 1Pe. 1:7. Our deeds and words soon furnish a proof of our real nature to all who know us.

10.

The concerns of the man of God; Php. 2:20-22.

(1)

Concern over the things of Christ.

(2)

Concern over the spiritual state of his fellow Christians.

11.

Pauls statement that Timothy served him as a son serves a father expresses the ideal father-son relationship. However, children frequently rebel against parents and are disobedient. Always the hearts of children should be turned to the fathers, and vice versa. Also the hearts of younger ministers should look toward older ministers with respect and assistance. Mal. 4:6.

12.

Paul closes the paragraph about Timothys visit with the note that he himself is confident that he will get to come to them soon. This news of a proposed visit by Paul would strengthen Pauls preceding exhortations to a worthy life. (Php. 1:27-30; Php. 2:1-18).

Fuente: College Press Bible Study Textbook Series

(19) We note that here Timothy is spoken of in the third person; hence, though he is joined with St. Paul in the salutation (see Php. 1:1), the Epistle is the Apostles, and his alone. The same is the case in the First Epistle to the Thessalonians (comp. Php. 1:1 with Php. 3:2; Php. 3:6).

That I also may be of good comfort.The words express some anxiety, but greater confidence, as to the news which Timothy on returning was likely to bring. We have instances of a similar but far stronger anxiety of affection in 2Co. 2:13; 2Co. 7:6-7, and 1Th. 3:1-9. In regard to the Philippians it might exist in detail, but was swallowed up in confidence on all main points.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

(19-24) St. Paul takes occasion of a promise to send Timothy shortly, to give an emphatic commendation of him, and adds a hope that he may soon come to Philippi himself.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

IV. THE APOSTLE’S PLANS, Php 2:19-30.

1. The sending of Timothy, Php 2:19-24.

19. But I trust in the Lord Looking for an escape from the present danger, he hoped, through God’s permission, to soon send Timothy to them, who, from personal observation, would be able on his return to Rome to report their true condition, which would be to him a source of great comfort, as the news of himself in this epistle would be to them.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘But I hope in the Lord Jesus to send Timothy to you shortly, that I also may be of good comfort (literally ‘well in soul’), when I know your state (literally ‘having known the things concerning you’).’

Paul was aware of how circumstances at that time were constantly changing, and speaks therefore rather of a ‘hope’ than a certainty, for it would depend on the intention of the Lord Jesus (‘I hope in the Lord Jesus’; compare 1Co 4:19, ‘I will come to you shortly if the Lord wills’). It reveals his uncertainty about what was coming next. Nevertheless he is intent on sending Timothy if at all possible because he is concerned to know their spiritual state, so that he will be comforted (made well in soul). As he sat in prison, Paul still had on him ‘the care of all the churches’, and at that time his great concern was for Philippi because he had learned of the disagreements among them, partly as a result of strong personalities in the church (Php 4:2) (compare Diotrephes in 3Jn 1:9). .

Fuente: Commentary Series on the Bible by Peter Pett

The Promise To Send Timothy, A Prime Example Of A True Servant ( Php 2:19-23 ).

Paul’s first example is of Timothy, the true servant, who is like-minded to Paul (or to Jesus Christ), in contrast with those who seek their own, and not the things of Jesus Christ. He is sending him in order to underpin the Philippian’s spiritual state (‘who will truly care for your state’), and so that he can learn how they are going on (‘that I also may be of good comfort, when I know of your state’). He is seemingly not expecting Epaphroditus to return.

Analysis.

a But I hope in the Lord Jesus to send Timothy to you shortly, that I also may be of good comfort, when I know your state (Php 2:19).

b For I have no man likeminded, who will care truly for your state (Php 2:20).

c For they all seek their own, not the things of Jesus Christ (Php 2:21).

b But you know the proof of him, that, as a child serves a father, so he served with me in furtherance of the gospel (Php 2:22).

a Him therefore I hope to send forthwith, so soon as I shall see how it will go with me (Php 2:23).

Note how in ‘a’ he hopes to send Timothy, and in the parallel he is sending him to them forthwith. In ‘b’ he is depicted as likeminded with Paul and a true carer, and in the parallel he is to Paul like a son who serves his father in the furtherance of the Gospel. Centrally in ‘c’ this is in contrast with those who seek their own things rather than the things of Jesus Christ.

Fuente: Commentary Series on the Bible by Peter Pett

Paul Now Gives Two Examples Of Men Who, Like Himself, Have The Mind That Is In Christ Jesus ( Php 2:19 to Php 3:1 ).

Having expressed his own willingness to be ‘poured out as a libation’ in the furtherance of the salvation and blessing of the Philippians, thus demonstrating that he was willing to fulfil the injunction to have the mind that was in Christ Jesus, Paul now gives two examples of fellow-workers who also readily tread that way, the first being Timothy, who is the example of the true servant, and the second is Epaphroditus, who is the example of someone who was willing to hazard his life for the Gospel, thus walking in the shadow of Jesus Christ. Timothy is mentioned first because he wants them to recognise that he is seriously concerned to put right anything that is wrong in the church, but meanwhile he is sending Epaphroditus with his letter so as to prepare the way for Timothy. But he clearly see Epaphroditus as unable to fulfil the task that he will expect of Timothy, possibly both because he lacked the specific gifts needed, and because he would not carry Timothy’s authority as one of Paul’s lieutenants.

The delicacy of Paul’s writing style comes out in the introduction of this theme here. Having given a deep theological exposition he now wishes, as it were, to take his foot off the theological pedal for a while and provide two simple but effective illustrations which will illuminate what he has said, after which he will go into a second deep theological exposition, which will parallel the first.

The section is, however, important in that it demonstrates Paul’s practical concern for the Philippians, and provides two of the reasons for the writing of the letter, the return of Epaphroditus to Philippi and Paul’s desire to discover how they are faring.

Fuente: Commentary Series on the Bible by Peter Pett

The Example of Timothy In Php 2:19-24 Paul uses Timothy as another example of someone who has forsaken his own will to do the will of God.

Php 2:20 Word Study on “likeminded”- The Greek word “likeminded” ( ) (G2473) literally, “of the same soul,” or, “of the same mind.”

Php 2:20 Comments Paul was deeply concerned about the wellbeing of the Philippian believers, and Timothy was mindful of the same. Of all of those under Paul’s ministry, he sets Timothy apart as the one who thinks and fells most like himself regarding the work of the ministry. No one was transformed to Paul’s likeness more than Timothy. Timothy was literally of the same heart and mind as Paul the apostle, thus being elevated to partake of Paul’s salutations in many of Paul’s letters to the churches.

Php 2:21 For all seek their own, not the things which are Jesus Christ’s.

Php 2:21 Comments Even in the days of Paul, the apostle the world was seeking its own desires and not the things of God (2Ti 1:15).

2Ti 1:15, “This thou knowest, that all they which are in Asia be turned away from me; of whom are Phygellus and Hermogenes.”

In Paul’s epistle to the Philippians he gives a number of examples of those who sought the things of Christ and not their own. He gives himself as the first example (Php 1:12-30), then Christ Jesus (Php 2:1-11), followed by Timothy (Php 2:19-24) and Epaphroditus (Php 2:25-30).

Php 2:24 “But I trust in the Lord” Comments Paul’s phrase “But I trust in the Lord” can be translated “I am convinced in the Lord”, which better reflects the idea that Paul felt led by the Spirit that he would be released from prison. We find similar phrases in “It seemed good to me also” (Luk 1:3) and “when I gave all diligence to write unto you” (Jud 1:3). Paul says to the Romans that he “longed to see them” (Rom 1:11), which suggests an inner work of the Holy Spirit. In Act 23:6 Paul “perceived” that part of the Sanhedrin council were Sadducees and part Pharisees, and switched his message of defense. In Act 27:10 Paul says, “Sirs, I perceive that this voyage will be with hurt.”

Luk 1:3, “It seemed good to me also, having had perfect understanding of all things from the very first, to write unto thee in order, most excellent Theophilus,”

Jud 1:3, “Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints.”

Rom 1:11, “For I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established;”

Act 23:6, “But when Paul perceived that the one part were Sadducees, and the other Pharisees, he cried out in the council,”

Act 27:10, “And said unto them, Sirs, I perceive that this voyage will be with hurt and much damage, not only of the lading and ship, but also of our lives.”

Php 2:24 Comments We know that Paul intended on traveling on to Spain after his trip to Rome (Rom 15:24).

Rom 15:24, “Whensoever I take my journey into Spain, I will come to you: for I trust to see you in my journey, and to be brought on my way thitherward by you, if first I be somewhat filled with your company.”

However, we read in his Prison Epistles, which were written approximately four years later, how Paul made the decision to immediately return to Asia after his Roman imprisonment and strengthen the churches there. Note Paul’s second reference in the Prison Epistles of his plans to visit Asia.

Phm 1:22, “But withal prepare me also a lodging: for I trust that through your prayers I shall be given unto you.”

The reason for Paul’s change of plans may be that it had been reported to Paul about the heresies that were attacking the Colossian church and perhaps other nearby churches in Asia.

Fuente: Everett’s Study Notes on the Holy Scriptures

Divine Service Php 2:19-30 reveals God’s plan for divine service for the believers. Paul uses Timothy (Php 2:19-23) and Epaphroditus (Php 2:25-30) as examples of men who served with Paul in the ministry to fulfill God’s plan of redemption.

All four individuals that Paul uses as an example (Christ Jesus, Paul, Timothy, Epaphroditus) may represent the levels or ranks of apostolic authority in the Church. All were sent out by God to fulfill a task. Kenneth Hagin teaches about four levels of anointing in the five-fold ministries. He says that Jesus represented the first and highest level of anointing; the twelve apostles of the Lamb, including Paul the apostle, served at a second level of anointing; the second generation of ministers, including Luke, John Mark, Timothy, etc, served at a third level of anointing; and all other succession of ministers until today serve at the fourth, and lowest level of anointing. Thus, it is possible that Christ Jesus, Paul, Timothy, and Epaphroditus represent these four levels. [68]

[68] Kenneth Hagin, He Gave Gifts Unto Men: A Biblical Perspective of Apostles, Prophets, and Pastors (Tulsa, Oklahoma: Faith Library Publications, c1992, 1993), 8-16.

Outline Here is a proposed outline:

A. The Example of Timothy Php 2:19-24

B. The Example of Epaphroditus Php 2:25-30

Fuente: Everett’s Study Notes on the Holy Scriptures

Recommendation of Timothy and Epaphroditus.

Paul’s reason and object in sending Timothy:

v. 19. But I trust in the Lord Jesus to send Timotheus shortly unto you that I also may be of good comfort when I know your state.

v. 20. For I have no man likeminded, who will naturally care for your state.

v. 21. For all seek their own, not the things which are Jesus Christ’s.

v. 22. But ye know the proof of him, that, as a son with the father, he hath served with me in the Gospel.

v. 23. Him, therefore, I hope to send presently, so soon as I shall see how it will go with me.

v. 24. But I trust in the Lord that I also myself shall come shortly.

The entire paragraph is concerned with personal matters, as if Paul were hurrying to a close. His recommendation of Timothy shows the intimacy of the feeling between these two men, a cordial relation which the difference in age in no way affected: but I hope in the Lord Jesus quickly to send Timothy to you, in order that I may be refreshed in spirit, knowing your circumstances. Paul had the hope to God and his Lord Jesus that he might soon be able to send Timothy. He proves his communion with God by placing the entire course of his life in God’s hands. Whatever God has ordained with regard to him he is willing to accept without grumbling. Yet his hope in this instance is all the more fervent because he wishes to be refreshed, to have his heart and spirit strengthened by receiving information regarding their state; their spiritual and physical welfare is a matter of deep concern to him. Timothy would return in a short time with news from the Philippians, and this, he hoped, would be of a nature to satisfy his heart. His reason for choosing Timothy for this mission he states: For I have none of the same mind who sincerely is anxious about your circumstances; all seek their own, not that of Jesus Christ. Timothy was equal-souled with Paul, and therefore felt the same pure, cordial interest in the Philippians as his teacher, since he was just as anxiously concerned about the work of Christ. Timothy’s solicitude for the Philippians was genuine, sincere, just as Paul’s was. Of the others, however, of the great majority, Paul was constrained to say that they had nothing of this unselfish devotion, that they, the members of this group, were all seeking their own ends, being interested only in promoting their selfish ambitions. That is a hard criticism and judgment. Paul does not say that these men deliberately and maliciously pervert the work of the Gospel, but they have some selfish motive; they are in danger of losing faith and a good conscience. This is true at all times and should prove a spur to all pastors to become free from all selfish motives and interests and to serve their Master, Christ, in singleness of heart.

To the Philippians Timothy was no unknown man: But his proof you know, for as a son to a, or his, father he has served with me in the Gospel. This man, therefore, I hope to send at once, when I see clearly how things will fare with me. The Christians of Philippi had had ample opportunity of observing Timothy and of judging his motives, the state of his mind and heart; they knew his approvedness. They knew that he had served by the side of the great apostle in the ministry of the Gospel as a loving son serves his father. This man, therefore, surely would be especially welcome to them, Paul intended to send him quickly, just as soon as he had definite information as to his own fate, how matters would turn out with regard to him. The decision of the imperial court might be expected any day, and the sending of Timothy would take place immediately thereafter, And Paul is expecting still more: I trust, however, in the Lord that I myself may come quickly. That firm confidence he has in the Lord that he will be able to come in person. He wants to follow Timothy just as soon as certain matters in Rome will have been disposed of. He wants to follow up his letter by a personal visit. Note that Paul always places the disposition of his life with all its vicissitudes into the hands of God, in childlike trust.

Fuente: The Popular Commentary on the Bible by Kretzmann

Php 2:19. St. Paul, having declared his readiness to lay down his life to serve the Philippians, (amongthe other Gentile churches which were in the like circumstances) seems to have apprehended how tenderly they would take his mentioning such a thing to them; and therefore, to prevent their being overmuch concerned, he here tells them, that however willing he was to die for them, yet he did not expect to do so presently; that he rather thought he should escape now, and in a little time be freed from his present bonds. And that he might testify his earnest and affectionate care for them, he acquaints them, that he had hopes shortly to see how his affair was likely to turn out; and that then he should be able to spare Timothy, whom he would send to them, and from whom he expected a pleasing account of their good estate.He further tells them, that he hoped shortly to have an opportunity of visiting them himself; but in the mean time, while he was not at liberty to come himself, nor could well spare Timothy, he thought it necessary to send back Epaphroditus to them, of whom he gives an excellent character, recommending him to their kind and courteous reception, Php 2:10-30. Instead of, that I may be of good comfort, some read, that I may be refreshed.

Fuente: Commentary on the Holy Bible by Thomas Coke

Phi 2:19 . The apostle now, down to Phi 2:24 , speaks of sending Timothy [136] to them, and states that lie himself trusted to visit them shortly.

. . . ] The progress of thought attaching itself to Phi 2:17 (not to Phi 2:12 ) is: However threatening, according to Phi 2:17 f., and dangerous to life my situation is, nevertheless I hope soon to send Timothy to you, etc. He hopes, therefore, for such a change in his situation, as would enable him soon to spare that most faithful friend for such a mission. Here also, as in Phi 1:21-26 , there is an immediate change from a presentiment of death to a confidence of his being preserved in life and even liberated (Phi 2:24 ). The right view of Phi 2:17-18 debars us from construing the progress of the thought thus: for the enhancement of my joy, however , etc. (Weiss). Others take different views, as e.g . Bengel: although I can write nothing definite regarding the issue of my case, an imported parenthetic thought, which is as little suggested in Phi 2:17 f. as is the antithetical relation to . . discovered by Hofmann, viz. that the apostle is anxious as to whether all is well in the church .

] making the hope causally rest in Christ . Comp. on 1Co 15:19 .

] not equivalent to the local (van Hengel), nor yet the dative commodi (“vestros in usus, vestra in gaudia,” Hoelemann, comp. de “Wette and Hofmann), whereby too special a sense is introduced; but the dative of reference , (1Co 4:17 ; Act 11:29 ), indicating the persons concerned as those for whom the mission generally is intended .

] I also , as ye through the accounts [137] to be received of me , namely, those which ye shall receive through this epistle, through Epaphroditus, and through Timothy.

] to be of good couraye , occurs here only in the N. T. See Poll. iii. 135; Joseph. Antt . xi. 6. 9. Comp the in epitaphs (like ) in Jacobs, ad Anthol . xii. p. 304.

.] the things concerning you , quite generally, your circumstances. Eph 6:22 ; Col 4:8 . See Heindorf, ad Plat. Phaed . p. 58 A.

[136] Hofmann’s hypothesis, that the church had expressed a desire that the apostle would send them one who should aid them, with word and deed, in their affairs, has no hint of it given at all in the text; least of all in . . . Why should Paul not have mentioned, in some way or another, the wish of the church? Baur and Hinsch find no motive mentioned for the mission of Timothy. As if the motive of love conveyed by . . . were not enough!

[137] There is a delicate compliment implied in this ; for Timothy was to come back again to the apostle (but not Epaphroditus, ver. 25), and thus he hopes to receive the desired news about them which shall make him be of good courage. Hofmann introduces the comparative sense: fresher courage, under the assumption which he reads between the lines, that the apostle is concerned about various things in the church, which Timothy would succeed in settling and arranging. Paul’s cordial, loving interest in the welfare of the Philippians is quite sufficient to explain the .

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

IV. SECTION THIRD

The conduct of the companions and assistants of the Apostle

( Php 2:19-30)

Timothy and his approaching mission to them

(Php 2:19-24)

19But I trust [hope]9 in the Lord Jesus to send Timothy shortly unto you, that I also may be of good comfort, when I know your state. 20For I have no man like minded, who will naturally [sincerely] care for your state. 21For all seek their own, not the things which are Jesus Christs. 22But ye know the proof of him, that as a son [child] with the [a] father, he hath served with me in [for] the gospel. 23Him therefore I hope to send presently [immediately]10 so soon as I shall see11 how it will go with me. 24But I trust in the Lord that I also myself shall come shortly.

EXEGETICAL AND CRITICAL

Php 2:19. But I hope ( ) in spite of the martyrdom, (, Php 2:17) which he apprehends. He regards a favorable result as possible, but only because he hopes in the Lord Jesus ( ) who is the ground of his hope (1Co 15:19), so that he is confident of being able to dispense with Timothy, and to send him shortly to them ( ). This also took place, since the second epistle was written to him after this. is limited by Php 2:23. The simple dative is stronger than , not merely equivalent (Van Hengel), for the latter is only local, while the former marks his longing for the Philippianstheir attachment to each other.That I also may be of good comfort, gives the purpose () of the mission; , found only here, refers to the effect of the letter in allaying the anxiety of the church concerning Paul, who also needed the same alleviation with respect to them (, also found only here), for the church is exposed to many dangers (Php 1:27-30; Php 3:1-21; Php 4:2).When I know your state. indicates definite knowledge, the object of which is . He needs and expects to receive through Timothy good news as well as certain information. He ascribes special importance to Timothys communications, for not only had Epaphroditus been a long time away from Philippi (Php 2:25-30), but he wished also to learn the effect of this present letter, and Timothy understood him perfectly, and was aware of all that concerned and interested the Apostle.

Php 2:20. For I have no man like-minded, . [The comparison here is between Timothy and other persons, not between him and Paul; since the object of the remark clearly is to state why the Apostle sends Timothy rather than any one else.H.]. This last reason alone he makes prominent, and hence unfolds it still further.Who will sincerely care for your state. describes the character of Timothy: such a one as that, etc., and (found only in this place in the New Testament), referring through to the Apostle, is more closely defined in its mode of action, entirely like (Deu 13:6). marks the uprightness and purity, the freedom from false, self-seeking arts, by which he will show his solicitude for them ( ) when he comes. The sympathy with which he will enter into their relations and circumstances ( , not , 2Co 12:14), your estate, your possessions. [The verb is future with reference to the concern for them which Timothy would manifest on his arrival among them.H.]

Php 2:21. For all ( ) answers to . The article merely denotes a limitation. Those only are referred to who, from their situation being in the Apostles immediate circle at the time, would be compared with the like-minded () Timothy.Seek their own, not the things which are Jesus Christs ( , ), hence do not act sincerely (.) Comp. Php 2:4. We are not to think of the hardships of the journey to which they preferred their own comfort (the Greeks), or that is equivalent to many, the most (Grotius, et al.), or that they are Philippensibus cogniti (Van Hengel), or that the word more is to be understood with , (Erasmus), although self-seeking has its gradations. No reference is made to those designated in Php 1:15; Php 1:17. It would not have occurred to Paul to send any of them. Those spoken of in Php 1:14, might be of the number. Of those mentioned in Col 4:10-14; Philem. Php 2:24, Demas probably is the only one who was with him. This view seems to be confirmed by the fact that the Apostle cannot send Timothy away immediately (Php 2:19; Php 2:23).

Php 2:22. But ye know the proof of him ( ). Timothy was indeed known to the Philippians, and had been with them (Act 16:1; Act 16:13; Act 17:14); hence the verb is indicative, not imperative (Vulg., cognoscite). On , indoles spectata, see Rom 5:4; 2Co 2:9; 2Co 9:13.The proof consists in this: That as a child with a father, he hath served with me, . Instead of saying simply , he proceeds with in a variatio structur (Winers Gram., pp. 422, 577), in order to indicate that he is speaking of a service shared with himself, which is more nearly defined by the additional clause: for the gospel ( ), its advancement, (comp. Php 1:5).

Php 2:23. [By here Paul opposes his sending of Timothy to his own coming as he hopes (, next verse)., therefore, since the Apostle would be thus relieved (, Php 2:19), and Timothy () had such qualifications for the service. Both grounds of the inference should be recognized.H]. What follows here defines more closely the in Php 2:19. [The shortly, speedily there, is relative with reference to the result of the crisis of which he now speaks as near at hand.H].Him therefore I hope to send immediately, ( ). sums up the characteristics mentioned in Php 2:20; Php 2:22.So coon as I shall see how it will go with me, ( ). For the form instead of , see Winers Gram. p. 45. It is like in Luk 6:35. The verb, according to its signification, points to the distance (prospicere), to see forward to the issue; it indicates his tender anxiety to send Timothy as soon as possible. , as, in point of time, and with , as soon as ever his relations change, or there is a definite prospect of the issue, one or the other of them will come. sc. (Act 10:33; Act 11:11; Act 21:32; Act 23:30), emphatic limitation of . [He would send Timothy at once on being able to make him the bearer of good tidings. As Lightfoot remarks . is=at once when.H.]

Php 2:24. But I trust in the Lord ( ). answers to in Php 2:23. Although he hopes he will be able to send Timothy, yet he has confidence in the Lord (Php 2:19): That I also myself shall come shortly ( ); thus not merely Timothy, but he himself will come to them. Comp. Php 1:25-26; Philem. Php 2:22. [The Apostle expects not only to be set at liberty as Timothy will be sent to inform them, but to be able to use his own liberty for the purpose of coming to them.H.] Here also there is an alternative, a presentiment of death and a hope of freedom, a wavering between martyrdom and a restored, free activity.

DOCTRINAL AND ETHICAL

1. Friends should maintain fellowship with each other even when they are far apart in body. This is essential to the true welfare of each.
2. Letters and messengers are the means of communication, but in each case truth is our ultimate reliance as in personal intercourse, and this is found in its full extent only where there is a deep interest in the cause of Christ, and where selfishness does not reign.
3. Greater than the sorrow for weak and false brethren should be the joy over one true friend.

4. Even the apostolic church and the apostles had to suffer from the selfishness which hindered their complete prosperity: perfection is not reached at the beginning but only at the end.
5. Hope and confidence are to be based only upon the Lord, and are justifiable even in time of trouble, even when our hopes are not realized in the form that we expected, when indeed the future is shaped for us in exact opposition to our ideas.

HOMILETICAL AND PRACTICAL

Where love for the brethren is founded on faith in the Lordthe basis of true fellowshipthere will a lively hope in Him as the Ruler of the world manifest itself, giving confidence that the course of events shall result in the welfare of the church and of the individual. We see this illustrated in the case of Paul imprisoned at Rome, who, though of a melancholy, choleric temperament, was always hopeful. Candor in judging persons and things is as great as it is rare. It is based on perfect purity. Even the subtlest selfishness pales before it. A teacher in the church, a minister of the word of Christ, has especially to guard himself from selfishness, both in its most refined and its noblest forms.Hope in the Lord, and hope all that thy heart desires, if it find pleasure in the Lord, but reckon not upon thy heart or thy hope.

Starke:Not our own, not our humors, not our desires, but what is Christs will, the advancement of His kingdom, must we seek as paramount in ourselves and in others, if we would be saved.Since there is so many a slip between the cup and the lip, we ought to speak cautiously of future events, saying: l hope so, if God will, etc. See Jam 4:13 ff.

Schleiermacher:All special love of one person for another, so far as it is truly brotherly, must be purely Christian.

Menken:Such a man as Paul, in his holy, heavenly disposition, in the quiet, true greatness of his character, in the earnestness, purity and majesty of his life, his willing and his working, could not have many equals.

Heubner:True friendship is rare; for a friendship such as makes two hearts one, requires not merely a similarity of certain general principles in duty and religion, but a similarity of inclinations, sentiments, and of essential principles. No one has more false friends than Jesus. Thus how rare, even among Christs servants, is an entirely pure, unselfish mind! The coarsely selfish serve their belly, Mammon; the more refined their honor, their system, their school.

Footnotes:

[9]Php 2:19. [Our English Version often confuses the renderings of and with each other. See the notes on Philem. Php 2:23, p. 23 (Langes Series).H.].

[10]Php 2:23. [Presently, by an old English usages immediately, as in 1Sa 2:16; Mat 26:53. See Eastwood and Weights Bible Word Book, p. 38. This change in the meaning of the English word conceals from the reader the relation in which shortly () in Php 2:19, and immediately here () stand to each other.H.].

[11]Ibid. [On the form , see the Exegetical Notes below.H.].

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

19 But I trust in the Lord Jesus to send Timotheus shortly unto you, that I also may be of good comfort, when I know your state.

Ver. 19. That I also may be of good comfort ] , that I may be inspirited. For when Silas and Timotheus were come from these Macedonians, Paul was pressed in spirit, and set vigorously upon the Lord’s work,Act 18:5Act 18:5 .

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

19 30 .] ADDITIONAL NOTICES RESPECTING THE APOSTLE’S STATE IN HIS IMPRISONMENT: HIS INTENDED MISSION OF TIMOTHEUS AND ACTUAL MISSION OF EPAPHRODITUS. The connexion with the foregoing seems to be, ‘and yet this is by no means certain, for I hope to hear news of you soon, nay, to see you myself.’

Fuente: Henry Alford’s Greek Testament

19 . ] ‘my hope is not an idle one, as a worldly man’s might be; but one founded on faith in Christ.’ 1Co 15:19 , to which Meyer refers, is wholly different: see there.

, see Phi 2:23 .

] The dative after verbs of sending, &c. need not be regarded (as De W., al., here) as the dativus commodi, but is similar to that case after verbs of giving indicating the position of the recipient . I stated in some former editions, that it is in no case equivalent to the mere local . But Ellic. has reminded me, that this is too widely stated, later writers undeniably using it in this sense. See note on Act 21:16 , and cf. such examples as , Xen. Eph 3:6 , and , Epiph. vit. p. 340 d. See the discussion in Winer, 31. 5.

] ‘as well as you, by your reception of news concerning me.’

. ] may be of good courage . The verb is unknown to the classics: the imperative is found in inscriptions on tombs, in the sense of the Latin ‘ have pia anima .’

Fuente: Henry Alford’s Greek Testament

Phi 2:19-24 . HIS PURPOSE TO SEND TO THEM TIMOTHY, A GENUINE FRIEND OF THEIR COMMUNITY.

Fuente: The Expositors Greek Testament by Robertson

Phi 2:19 . Clemen ( Einheitlichkeit d. paulin. Briefe , p. 138) seeks to prove that Phi 2:19-24 do not belong to this context. This is to forget the flexibility and rapid transitions natural to a friendly letter. The last paragraph, in spite of its joyful tone, ended with a note of anxious foreboding for the Philippians. He will dispel the dark shadow. . . Cf. Phi 2:24 infr. , and the repeated occurrence of this and cognate phrases all through Paul’s Epistles. See the note on chap. Phi 1:1 supr. His intention depends on the will and power of Christ, just as its performance will be regulated with a view to His glory . We should expect future infinitive, but the aorist is often used instead “after verbs of hoping and promising in which wish or will intrudes” (Gildersleeve on Justin M., Apol. , i., 12, 23). . He takes for granted that the visit of Timothy will cheer the Philippians. It will cheer him also to know how they do. . Common in sepulchral Inscrr [8] . in the form , “farewell!” There are a few exx. elsewhere, e.g. , Joseph., Ant. , xi., 6, 9, of Ahasuerus, . has probably a slightly ingressive force, “when I come to know”.

[8]nscrr. Inscriptions.

Fuente: The Expositors Greek Testament by Robertson

Philippians

PAUL AND TIMOTHY

Php 2:19-24 R.V..

Like all great men Paul had a wonderful power of attaching followers to himself. The mass of the planet draws in small aerolites which catch fire as they pass through its atmosphere. There is no more beautiful page in the history of the early Church than the story of Paul and his companions. They gathered round him with such devotion, and followed him with such love. They were not small men. Luke and Aquila were among them, and they would have been prominent in most companies, but gladly took a place second to Paul. He impressed his own personality and his type of teaching on his followers as Luther did on his, and as many another great teacher has done.

Among all these Timothy seems to have held a special place. Paul first found him on his second journey either at Derbe or Lystra. His mother, Eunice, was already a believer, his father a Greek. Timothy seems to have been converted on Paul’s first visit, for on his second he was already a disciple well reported of, and Paul more than once calls him his ‘son in the faith.’ He seems to have come in to take John Mark’s place as the Apostle’s ‘minister,’ and from that time to have been usually Paul’s trusted attendant. We hear of him as with the Apostle on his first visit to Philippi, and to have gone with him to Thessalonica and Beroea, but then to have been parted until Corinth. Thence Paul went quickly up to Jerusalem and back to Antioch, from which he set out again to visit the churches, and made a special stay in Ephesus. While there he planned a visit to Macedonia and Achaia, in preparation for one to Jerusalem, and finally to Rome. So he sent Timothy and Erastus on ahead to Macedonia, which would of course include Philippi. After that visit to Macedonia and Greece Paul returned to Philippi, from which he sailed with Timothy in his company. He was probably with him all the way to Rome, and we find him mentioned as sharer in the imprisonment both here and in Colossians.

The references made to him point to a very sweet, good, pure and gracious character without much strength, needing to be stayed and stiffened by the stronger character, but full of sympathy, unselfish disregard of self, and consecrated love to Christ. He had been surrounded with a hallowed atmosphere from his youth, and ‘from a child had known the holy Scriptures,’ and ‘prophecies’ like fluttering doves had gone before on him. He had ‘often infirmities’ and ‘tears.’ He needed to be roused to ‘stir up the gift that was in him,’ and braced up ‘not to be ashamed,’ but to fight against the disabling ‘spirit of fear,’ and to be ‘strong in the grace that is in Christ Jesus.’

The bond between these two was evidently very close, and the Apostle felt something of a paternal interest in the very weakness of character which was in such contrast to his own strength, and which obviously dreaded the discouragement which was likely to be produced by his own martyrdom. This favourite companion he will now send to his favourite church. The verses of our text express that intention, and give us a glimpse into the Apostle’s thoughts and feelings in his imprisonment.

I. The prisoner’s longing and hope.

The first point which strikes us in this self-revelation of Paul’s is his conscious uncertainty as to his future. In the previous chapter ver. 25 he is confident that he will live. In the verses immediately preceding our text he faces the possibility of death. Here he recognises the uncertainty but still ‘trusts’ that he will be liberated, but yet he does not know ‘how it may go with’ him. We think of him in his lodging sometimes hoping and sometimes doubting. He had a tyrant’s caprice to depend on, and knew how a moment’s whim might end all. Surely his way of bearing that suspense was very noteworthy and noble. It is difficult to keep a calm heart, and still more difficult to keep on steadily at work, when any moment might bring the victor’s axe. Suspense almost enforces idleness, but Paul crowded these moments of his prison time with letters, and Ephesians, Philippians, Colossians, and Philemon are the fruits for which we are indebted to a period which would have been to many men a reason for throwing aside all work.

How calmly too he speaks of the uncertain issue! Surely never was the possibility of death more quietly spoken of than in ‘so soon as I shall see how it will go with me.’ That means–’as soon as my fate is decided, be it what it may, I will send Timothy to tell you.’ What a calm pulse he must have had! There is no attitudinising here, all is perfectly simple and natural. Can we look, do we habitually look, into the uncertain future with such a temper–accepting all that may be in its grey mists, and feeling that our task is to fill the present with strenuous loving service, leaving tomorrow with all its alternatives, even that tremendous one of life and death, to Him who will shape it to a perfect end?

We note, further, the purpose of Paul’s love. It is beautiful to see how he yearns over these Philippians and feels that his joy will be increased when he hears from them. He is sure, as he believes, to hear good, and news which will be a comfort. Among the souls whom he bore on his heart were many in the Macedonian city, and a word from them would be like ‘cold water to a thirsty soul.’

What a noble suppression of self; how deep and strong the tie that bound him to them must have been! Is there not a lesson here for all Christian workers, for all teachers, preachers, parents, that no good is to be done without loving sympathy? Unless our hearts go out to people we shall never reach their hearts. We may talk to them for ever, but unless we have this loving sympathy we might as well be silent. It is possible to pelt people with the Gospel, and to produce the effect of flinging stones at them. Much Christian work comes to nothing mainly for that reason.

And how deep a love does he show in his depriving himself of Timothy for their sakes, and in his reason for sending him! Those reasons would have been for most of us the strongest reason for keeping him. It is not everybody who will denude himself of the help of one who serves him ‘as a child serveth a father,’ and will part with the only like-minded friend he has, because his loving eye will clearly see the state of others.

Paul’s expression of his purpose to send Timothy is very much more than a piece of emotional piety. He ‘hopes in the Lord’ to accomplish his design, and that hope so rooted and conditioned is but one instance of the all-comprehending law of his life, that, to him, to ‘live is Christ.’ His whole being was so interpenetrated with Christ’s that all his thoughts and feelings were ‘in the Lord Jesus.’ So should our purposes be. Our hopes should be derived from union with Him. They should not be the play of our own fancy or imagination. They should be held in submission to him, and ever with the limitation, ‘Not as I will, but as Thou wilt.’ We should be trusting to Him to fulfil them. If thus we hope, our hopes may lead us nearer to Jesus instead of tempting us away from Him by delusive brightnesses. There is a religious use of hope not only when it is directed to heavenly certainties, and ‘enters within the veil,’ but even when occupied about earthly things. Spenser twice paints for us the figure of Hope, one has always something of dread in her blue eyes, the other, and the other only, leans on the anchor, and ‘maketh not ashamed’; and her name is ‘Hope in the Lord.’

II. The prisoner solitary among self-seeking men.

With wonderful self-surrender the Apostle thinks of his lack of like-minded companions as being a reason for depriving himself of the only like-minded one who was left with him. He felt that Timothy’s sympathetic soul would truly care for the Philippians’ condition, and would minister to it lovingly. He could rely that Timothy would have no selfish by-ends to serve, but would seek the things of Jesus Christ. We know too little of the circumstances of Paul’s imprisonment to know how he came to be thus lonely. In the other Epistles of the Captivity we have mention of a considerable group of friends, many of whom would certainly have been included in a list of the ‘like-minded.’ We hear, for example, of Tychicus, Onesimus, Aristarchus, John Mark, Epaphras, and Luke. What had become of them all we do not know. They were evidently away on Christian service, somewhere or other, or some of them perhaps had not yet arrived. At all events for some reason Paul was for the time left alone but for Timothy. Not that there were no Christian men in Rome, but of those who could have been sent on such an errand there were none in whom love to Christ and care for His cause and flock were strong enough to mark them as fit for it.

So then we have to take account of Paul’s loneliness in addition to his other sorrows, and we may well mark how calmly and uncomplainingly he bears it. We are perpetually hearing complaints of isolation and the difficulty of finding sympathy, or ‘people who understand me.’ That is often the complaint of a morbid nature, or of one which has never given itself the trouble of trying to ‘understand’ others, or of showing the sympathy for which it says that it thirsts. And many of these complaining spirits might take a lesson from the lonely Apostle. There never was a man, except Paul’s Master and ours, who cared more for human sympathy, had his own heart fuller of it, and received less of it from others than Paul. But he had discovered what it would be blessedness for us all to lay to heart, that a man who has Christ for his companion can do without others, and that a heart in which there whispers, ‘Lo, I am with you always,’ can never be utterly solitary.

May we not take the further lesson that the sympathy which we should chiefly desire is sympathy and fellow-service in Christian work? Paul did not want like-minded people in order that he might have the luxury of enjoying their sympathy, but what he wanted was allies in his work for Christ. It was sympathy in his care for the Philippians that he sought for in his messenger. And that is the noblest form of like-mindedness that we can desire–some one to hold the ropes for us.

Note, too, that Paul does not weakly complain because he had no helpers. Good and earnest men are very apt to say much about the half-hearted way in which their brethren take up some cause in which they are eagerly interested, and sometimes to abandon it altogether for that reason. May not such faint hearts learn a lesson from him who had ‘no man like-minded,’ and yet never dreamt of whimpering because of it, or of flinging down his tools because of the indolence of his fellow-workers?

There is another point to be observed in the Apostle’s words here. He felt that their attitude to Christ determined his affinities with men. He could have no deep and true fellowship with others, whatever their name to live, who were daily ‘seeking their own,’ and at the same time leaving unsought ‘the things of Jesus Christ.’ They who are not alike in their deepest aims can have no real kindred. Must we not say that hosts of so-called Christian people do not seem to feel, if one can judge by the company they affect, that the deepest bond uniting men is that which binds them to Jesus Christ? I would press the question, Do we feel that nothing draws us so close to men as common love to Jesus, and that if we are not alike on that cardinal point there is a deep gulf of separation beneath a deceptive surface of union, an unfathomable gorge marked by a quaking film of earth?

It is a solemn estimate of some professing Christians which the Apostle gives here, if he is including the members of the Roman Church in his judgment that they are not ‘like-minded’ with him, and are ‘seeking their own, not the things of Jesus Christ.’ We may rather hope that he is speaking of others around him, and that for some reason unknown to us he was at the time secluded from the Roman Christians. He brings out with unflinching precision the choice which determines a life. There is always that terrible ‘either–or.’ To live for Christ is the antagonist, and only antagonist of life for self. To live for self is death. To live for Jesus is the only life. There are two centres, heliocentric and geocentric as the scientists say. We can choose round which we shall draw our orbit, and everything depends on the choice which we make. To seek ‘the things of Jesus Christ’ is sure to lead to, and is the only basis of, care for men. Religion is the parent of compassion, and if we are looking for a man who will care truly for the state of others, we must do as Paul did, look for him among those who ‘seek the things of Jesus Christ.’

III. The prisoner’s joy in loving co-operation.

The Apostle’s eulogium on Timothy points to his long and intimate association with Paul and to the Philippians’ knowledge of him as well as to the Apostle’s clinging to him. There is a piece of delicate beauty in the words which we may pause for a moment to point out. Paul writes as ‘a child serveth a father,’ and the natural sequence would have been ‘so he served me,’ but he remembers that the service was not to him, Paul, but to another, and so he changes the words and says he ‘served with me in furtherance of the Gospel.’ We are both servants alike–Christ’s servants for the Gospel.

Paul’s joy in Timothy’s loving co-operation was so deep because Paul’s whole heart was set on ‘the furtherance of the Gospel.’ Help towards that end was help indeed. We may measure the ardour and intensity of Paul’s devotion to his apostolic work by the warmth of gratitude which he shows to his helper. They who contribute to our reaching our chief desire win our warmest love, and the catalogue of our helpers follows the order of the list of our aims. Timothy brought to Paul no assistance to procure any of the common objects of human desires. Wealth, reputation, success in any of the pursuits which attract most men might have been held out to the Apostle and not been thought worth stooping to take, nor would the offerer have been thanked, but any proffered service that had the smallest bearing on that great work to which Paul’s life was given, and which his conscience told him there would be a curse on himself if he did not fulfil, was welcomed as a priceless gift. Do we arrange the lists of our helpers on the same fashion, and count that they serve us best who help us to serve Christ? It should be as much the purpose of every Christian life as it was that of Paul to spread the salvation and glory of the ‘name that is above every name.’ If we lived as continually under the influence of that truth as he did, we should construe the circumstances of our lives, whether helpful or hindering, very differently, and we could shake the world.

Christian unity is very good and infinitely to be desired, but the true field on which it should display itself is that of united work for the common Lord. The men who have marched side by side through a campaign are knit together as nothing else would bind them. Even two horses drawing one carriage will have ways and feelings and a common understanding, which they would never have attained in any other way. There is nothing like common work for clearing away mists. Much so-called Christian sympathy and like-mindedness are something like the penal cranks that used to be in jails, which generated immense power on this side of the wall but ground out nothing on the other.

Let us not forget that in the field of Christian service there is room for all manner of workers, and that they are associated, however different their work. Paul often calls Timothy his ‘fellow-labourer,’ and once gives him the eulogium, ‘he worketh the work of the Lord as I also do.’ Think of the difference between the two men in age, endowment, and sphere! Apparently Timothy at first had very subordinate work taking John Mark’s place, and is described as being one of those who ‘ministered’ to Paul. It is the cup of cold water over again. All work done for the same Lord, and with the same motive is the same; ‘he that receiveth a prophet in the name of a prophet shall receive a prophet’s reward.’ When Paul associates Timothy with himself he is copying from afar off his Lord, who lets us think of even our poor deeds as done by those whom He does not disdain to call His fellow-workers. It would be worth living for if, at the last, He should acknowledge us, and say even of us, ‘he hath served with Me in the Gospel.’

Fuente: Expositions Of Holy Scripture by Alexander MacLaren

NASB (UPDATED) TEXT: Php 2:19 to Php 3:1

19But I hope in the Lord Jesus to send Timothy to you shortly, so that I also may be encouraged when I learn of your condition. 20For I have no one else of kindred spirit who will genuinely be concerned for your welfare. 21For they all seek after their own interests, not those of Christ Jesus. 22But you know of his proven worth, that he served with me in the furtherance of the gospel like a child serving his father. 23Therefore I hope to send him immediately, as soon as I see how things go with me; 24and I trust in the Lord that I myself also will be coming shortly. 25But I thought it necessary to send to you Epaphroditus, my brother and fellow worker and fellow soldier, who is also your messenger and minister to my need; 26because he was longing for you all and was distressed because you had heard that he was sick. 27For indeed he was sick to the point of death, but God had mercy on him, and not on him only but also on me, so that I would not have sorrow upon sorrow. 28Therefore I have sent him all the more eagerly so that when you see him again you may rejoice and I may be less concerned about you. 29Receive him then in the Lord with all joy, and hold men like him in high regard; 30because he came close to death for the work of Christ, risking his life to complete what was deficient in your service to me. Php 3:1 Finally, my brethren, rejoice in the Lord. To write the same things again is no trouble to me, and it is a safeguard for you.

Php 2:19 “But I hope in the Lord Jesus to send” Paul knew his life and plans were not his own, but were controlled by the will of God (cf. Php 2:24; 1Co 4:19; Jas 4:13-17).

“so that I also may be encouraged” This is a present active subjunctive. This term is used in the sense of a “farewell” and “good luck” and has been found on many ancient tombs. This is the only usage in the NT and seems to be used in the sense of “cheered” (NRSV).

Php 2:20

NASB”kindred spirit”

NKJV”like-minded”

NRSV”like him”

TEV”who shares my feelings”

NJB”cares as sincerely for your well-being”

This is literally “like- souled” (isopsuchos) This implies that Timothy had the same love for the Philippian church as Paul did. A similar compound “like-minded” (sumpsuchos) is used in Php 2:2.

NASB, NRSV”who will genuinely be concerned for your welfare”

NKJV”who will sincerely care for your state”

TEV”who really cares about you”

NJB”cares as sincerely for your well-being”

Originally this term meant “legitimately born,” but it came to be used metaphorically for “genuine.” The term “concerned” appears in Php 4:6 and means “anxious” and had a negative connotation. In this verse it has a positive connotation.

Php 2:21 It is uncertain to whom Paul was referring, but he obviously meant his associates in the ministry. This is probably related to the jealous preachers in the Roman church (cf. Php 1:14-17). Others see it as being related to the false teachers of chap. 3. However, this seems unusual because Paul would not refer to them as “preachers of Christ” (cf. Php 1:15). A good example of the kind of mixed priorities Paul is referring to can be seen in Demas (cf. 2Ti 4:10). Self-interest was, and is, a recurrent problem (cf. 1Co 10:24; 1Co 13:5; Php 2:4).

Php 2:22 “his proven worth” This term is used of testing coins or precious metals to prove their genuineness. Timothy had been with Paul at Philippi as recorded in Acts 16, 20. He was well acquainted with this church and he loved them dearly.

SPECIAL TOPIC: GREEK TERMS FOR TESTING AND THEIR CONNOTATIONS

“like a child serving his father” This was Paul’s way of referring to a good, loyal, and faithful helper (cf. Tit 1:4). However, in Timothy’s case, it also meant convert (cf. 1Ti 1:2; 2Ti 1:2).

Php 2:23 “as soon as I see how things go with me” Paul did expect some word concerning his legal case soon, but he was still uncertain whether he would be put to death or be able to return and visit with them. The order of Paul’s prison letters seems to be: (1) Colossians, Ephesians, and Philemon early in the trial process and (2) Philippians toward the conclusion of the case.

Php 2:24 “I trust” This is a perfect active indicative used in the sense of “to be assured or confident” (cf. 2Co 2:3; Heb 13:18). Paul’s confidence was in the Lord (Php 2:24), in the Spirit (Php 1:19 b), and in their prayers (Php 1:19 a). Paul had much more confidence in his release from prison in this book than in Colossians or Ephesians.

Php 2:25 “I thought” These are epistolary aorists. Paul was writing as if he had already done it.

“necessity” This is a very strong Greek word (cf. Act 1:24; Act 13:46; 2Co 9:5; Heb 8:3). It is placed first in the sentence for emphasis.

“Epaphroditus” His name is related to the goddess, Aphrodite. He is not the same as Epaphras who was mentioned in Col 1:7; Col 4:12; Phm 1:23, although Epaphras is an abbreviation of Epaphroditus.

“my brother and fellow-worker and fellow soldier” Paul saw this man as a close associate. Apparently he had been sent by the Philippians to bring a monetary gift to Paul in prison and to stay on and help him. While there, he became deathly ill (Php 2:27). Paul was returning him to his home church and expressing his thanksgiving to them for sending him. Paul did not want the church to be angry with him because he had returned early.

“your messenger and minister to my needs” “Messenger” is the term “apostle” which means “a sent one.” Here, it is used in its non-technical sense (cf. Php 4:18; 2Co 8:23). Remember context determines word meaning, not the lexicon/dictionary.

Php 2:26 “for he was longing for you all” This is a strong term used of Paul’s longing to see this church as in Php 1:8; Php 4:1. Epaphroditus was homesick as well as physically ill.

NASB, NKJV,

NRSV”distressed”

TEV”is very upset”

NJB”was worrying”

This term can mean “homesick” from one usage found in the Koine Greek papyri found in Egypt. Here it describes his mental anguish over the report of his physical illness reaching the Philippian church. This same term is used of Jesus’ agony in Gethsemane (cf. Mat 26:37; Mar 14:33).

Php 2:27 “he was sick to the point of death” Apparently Paul was unable to heal him (cf. Php 2:30). It is difficult to determine when and how the Apostles used the gift of healing and why they were unable to do so on some occasions (cf. 2 Corinthians 12; 2Ti 4:20). Healing is not automatic. Do those modern preachers who claim that God desires all to be healed really believe that Paul the Apostle did not have enough faith on this occasion? Faith is not the key to divine healing, but God’s will and plan for the ones healed.

Paul wanted the Philippians to know that Epaphroditus was truly and seriously ill. Possibly some in the church at Philippi would be upset when he returned home early (cf. Php 2:28-30).

Php 2:30 “risking his life” This is an aorist middle participle which literally means “gambled.” It must refer to his sickness. Paul uses the Greek term “soul” (psych) to refer to Epaphroditus’ life. The Bible does not follow the Greek concept that humans have “an immortal soul” but the Hebrew concept that humans are a “living soul” (cf. Gen 2:7). The physical body is the outward boundary of our earthly existence. Humans are related to this planet like the animals, but they are also related to God. Human beings, however, are a unity, not a dichotomy or trichotomy (cf. 1Th 5:23; Heb 4:12). This unity is discussed in the NT in contrasting ways:

1. old man-new man

2. external-internal

3. present age-age to come

4. flesh-spirit

5. resurrection life-resurrection day

Be careful of a proof-texted theology that picks one or two verses out of their literary context and asserts that they are the “key” to interpret the rest of the bible. If the interpretive key to the Scriptures is the trichotomous humanity (body, soul, spirit) then where is the clear teaching passage from Jesus or Paul? Anyone can pick an isolated verse and claim it as the key. This would imply that God’s truth is not clearly written for the common man, but only for an elite group with secret knowledge of this “key” verse or perspective (Gnosticism). This approach to interpretation is a plague in modern Christianity.

NASB”to complete what was deficient in your service to me”

NKJV”to supply what was lacking in your service to me”

NRSV”to make up for those services that you could not give me”

TEV”in order to give me the help that you yourselves could not give”

NJB”to do the duty to me which you could not do yourselves”

In English this sounds somewhat negative, however, it was a Greek idiom showing lack of opportunity but with a positive desire (cf. Php 4:10; Rom 1:10).

Php 3:1 “finally” This is literally “for the rest” (loipon). Paul often used this term to make the transition to a new subject, usually at the close of the letter (cf. 2Co 13:11; Eph 6:10; 1Th 4:8; 2Th 3:1).

There is a new trend in NT interpretation called “chiasim” which seeks to discern a type of inverted outline (ex. A, B, C, B, A). This pattern of parallelism is known from the OT and many assert that it was also common in Greek thought. Often Paul’s finale seems to introduce the middle truth of this structured parallelism.

“rejoice in the Lord” This is a recurrent theme. Rejoice in suffering, rejoice in salvation, rejoice in Him!

“To write the same things again is no trouble to me, and it is a safeguard for you” Major truths need to be repeated for emphasis, impact, and retention. Paul must have said these things to them orally while in Philippi and could possibly have written to them in a previous letter.

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

trust = hope. Greek. elpizo.

send. App-174.

shortly = quickly.

unto = to,

be, &c. Greek. eupsucheo. Only here,

know. App-132.

your state = the things concerning (App-104.) you.

Fuente: Companion Bible Notes, Appendices and Graphics

19-30.] ADDITIONAL NOTICES RESPECTING THE APOSTLES STATE IN HIS IMPRISONMENT: HIS INTENDED MISSION OF TIMOTHEUS AND ACTUAL MISSION OF EPAPHRODITUS. The connexion with the foregoing seems to be,-and yet this is by no means certain, for I hope to hear news of you soon, nay, to see you myself.

Fuente: The Greek Testament

Php 2:19. ) but: although I have no grounds at present for writing categorically about my death.-) to [for] you: This [for you, i.e. for your good, to your satisfaction] is more expressive, than if it had been the accusative with the preposition [which would be merely to you].-) I also; that not only you [may be of good comfort], upon your knowing [receiving information as to] my affairs, Php 2:23.-, may be of good mind [comfort]) He is anxious about the Philippians; and yet he has good hope.

Fuente: Gnomon of the New Testament

Php 2:19

But I hope-[He had just spoken of the possibility of his own death, which his language suggests as possible; but that conviction now, as elsewhere in this epistle, seems to yield at once to the opposite expectation of a speedy release, or at least of such an improvement in his affairs that he could dispense with the presence and service of Timothy for a season.]

in the Lord Jesus-[This is equivalent to through the Lord Jesus. It was to the Lord Jesus he looked in all his need. He realized that he could not even hope for anything except in complete subjection to the Lords will. It was in him he hoped, as in the Lord his whole life moved. The Christian is a part of Christ, a member of his body-the church. His every thought and word and deed proceeded from him, as the center of volition. Thus he loved the Lord and hoped in him. He had one guiding principle in acting and forbearing to act, only in the Lord. (1Co 7:39).]

to send Timothy shortly unto you, that I also may be of good comfort, when I know your state.-The proposed visit of Timothy to Philippi had a double motive. First of all the thought of the encouragement that the coming of Timothy would produce among the Philippians, an encouragement that was all the more needed perhaps because he had just touched upon the possibility of his own death. But he himself was also to be cheered and comforted by the news that Timothy would be able to send him on his arrival at Philippi. His beloved son in the gospel was to be his representative among them and was to give them that guidance and help which his own enforced absence prevented him from giving.

[Also and if the worst happened and death came to himself Timothy was to comfort them in their sorrow concerning his fate. It was not the first time that he had undertaken on Pauls behalf a mission of this character. He had been sent from Athens to encourage the church at Thessalonica in the face of persecution (1Th 3:2; 1Th 3:6), and later on from Ephesus to Macedonia and thence to Corinth when Paul himself was unable to pay these churches a promised visit (1Co 16:10).]

Fuente: Old and New Testaments Restoration Commentary

Honoring Christian Messengers

Php 2:19-30

The Apostle nobly honored the younger men who wrought with him. He speaks of Timothy as his son, and expatiates on the genuineness of his loving interest in each of his converts. He describes Epaphroditus as his brother, fellow-worker, and fellow-soldier. How tenderly he refers to his sickness and recovery, as though God had conferred on himself special favor in giving back this beloved comrade in the great fight!

It is well worth while to ponder the remark that God does not add sorrow to sorrow, Php 2:27. He tempers His wind to the shorn lamb. He cautions the accuser that he must not take Jobs life. With the trial He makes the way of escape. He keeps His finger on the wrist while the operation is in progress, and stays it as soon as the pulse flutters. Not sorrow upon sorrow! Note also that hazarding of life, Php 2:30, r.v. It was a common experience in those great days of Christs suffering Church, Act 15:26. How strange it is today to watch the sacrifices that men and women will make in times of war, when a new spirit is stirring in the world and men adventure everything for liberty, righteousness, and fatherland, and then compare this extravagant expenditure of blood and treasure with what we have done for Jesus.

Fuente: F.B. Meyer’s Through the Bible Commentary

But: or, Moreover, Phi 2:24, Jer 17:5, Mat 12:21, Rom 15:12, Eph 1:13, 2Ti 1:12, *marg. Jam 4:15, 1Pe 1:21

to send: Phi 2:23, Phi 2:25, Phi 1:1, Rom 16:21, 1Co 4:17, Eph 6:21, Eph 6:22, Col 4:8, Col 4:9, 1Th 3:2, 1Th 3:6

that I: Phi 2:28, 1Th 3:6-8, 2Th 1:3, Phm 1:5-7, 3Jo 1:3, 3Jo 1:4

Reciprocal: Jer 36:8 – did Mat 9:37 – but Act 16:1 – named Act 18:21 – if God Act 20:4 – Timotheus 1Co 16:10 – for 2Co 1:1 – Timothy 2Co 12:18 – walked we not in the same spirit Phi 2:12 – own Col 1:7 – our 1Th 5:12 – to know 1Ti 1:2 – my

Fuente: The Treasury of Scripture Knowledge

(Php 2:19.) , -But I hope in the Lord Jesus, shortly, to send Timothy to you. Though the apostle has expressed himself with this ardour, still he feels that the prospect of martyrdom is not sure beyond doubt. It was a possibility, a probability even, but his mind at once turns from it to immediate business-the mission of Timothy, and his own projected journey to Philippi. The particle indicates transition to an opposite train of thought; and the phrase gives the sphere of his hope, while with the dative would have marked its foundation. He expected to send Timothy, and that expectation was based upon Christ; that He would prepare the way, and so order events that Timothy’s mission might come to pass. Only if Christ so willed it could it happen, and he felt and hoped that his intention to send Timothy, after a brief interval, was in accordance with the mind of Christ. A fuller form of expression occurs in 1Co 16:7-I hope to tarry awhile with you- , if the Lord permit. The dative is not the same in reference as in 5:25, as if intimating the direction or end of his journey, but it rather points out the persons with whom he should find himself, or who should receive him as the apostle’s representative. Joh 15:26; 1Co 4:17; Khner, 571. And the purpose of the mission is thus briefly expressed-

, -that I also may be of good spirit, when I have known your affairs. The means-I, as well as you-you will be of good heart when you know my affairs, and I, too, shall be of good heart when I know yours- . Eph 6:22. The verb is found only here in the New Testament; but , , , and are used by the classics in both prose and poetry. 2Ma 14:18; Pro 30:31; 1Ma 9:14; Josephus, Antiq. 2.6. The imperative of the verb is found also on monuments, recording the farewell of survivors. (Passow sub voce.) The expression implies that the apostle was solicitous about them, as various hints and counsels in this epistle already intimate; but he hoped to receive such accounts through Timothy as should dispel all his anxieties and apprehensions. And he assigns, for his choice of Timothy as his messenger, a reason which could not but commend him to the Philippian church as he discharged his embassy among them.

Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians

Php 2:19. Trust in the Lord is equivalent in thought to “if the Lord will” in Jas 4:15. Everything Paul expected to do was subject to the will of the Lord. Timothy had been with Paul as a “companion in tribulation,” and the apostle desired to send him to the church at Philippi to get first hand information concerning conditions there. Paul’s general confidence was strong, but he craved the satisfaction that comes from a direct report. That would be especially true when coming from one who would take sincere interest in the welfare of the brethren, as he believed Timothy would.

Fuente: Combined Bible Commentary

Php 2:19. But I hope, in the Lord Jesus, to send Timothy shortly unto you. The verb is the same which is rendered hope immediately in Php 2:23, and there is no need for any variation of rendering. In the Lord Jesus is equivalent to through the Lord Jesus, It was to Jesus he looked in all his need. Of Timothy the Philippians had knowledge already, since he had been there with Paul in the first visit, and we can imagine that the youthful disciple would have won him friends who would be glad to hear of the prospect of his visit. We have no intimation anywhere of the stages through which the hearing of St. Pauls case at Rome passed, but he must have observed the tendency of events somewhat to be in his favour before he wrote this verse. There is nothing, however, to guide us very definitely to the date of the Epistle in those two years imprisonment, except the time which must have been spent in the journey of Epaphroditus, and in his labours in Rome and consequent sickness. We cannot be far wrong, in view of these various events, if we place the date of the Epistle in the latter of the two years.

that I also may be of good comfort, when I know your state. The comfort which the apostle seeks is that encouragement which would be drawn from a knowledge that the Philippians remained stedfast in the faith.

Fuente: A Popular Commentary on the New Testament

Our apostle, having finished the first part of this chapter, which contained exhortations to duty, comes now to the second part of it, containing arguments of comfort; and here first he comforts the Philippians, by promising to send Timothy unto them shortly.

Observe here, 1. The greatness of St. Paul’s soul, widened with desires to advance the kingdom of Jesus Christ: his pious zeal put him upon contriving some way of making a supply of his necessitated absence from the Philippians; what he could not do by himself, he desires and endeavours to do by another, even Timothy; him he promises to send as a living epistle, to instruct and exhort, to quicken and comfort, the church at Philippi, in his constrained absence from her.

“Blessed apostle; so that Christ might be advanced, thou caredst not by whom it were, whether by thyself or by another; thou wert willing to stand in the crowd, and be hidden, so that Christ might stand upon another’s shoulders, and be seen!” I trust in the Lord to send Timotheus unto you shortly.

Observe, 2. St. Paul, being about to send Timothy to Philippi, sends first a commendation of him; and that which he particularly commends Timothy for, was, his affectionate love unto the Philippians, and his tender care and concern for them: I have no man like-minded, who will care for your state.

Now this care in Timothy, for and towards the Philippians, is here commended by St. Paul in several observable instances of it.

1. It was a spiritual care chiefly, he careth for your state, that is, for your spiritual state: not that he was without concern for their temporal happiness, but the prosperity of their souls was the prime object of his care.

2. It was a solicitous care; the Greek word signifies an anxious care, a soul-cutting, a soul-rending care; his care was not to cut and wound the souls, to vex and grieve the spirits of his people, but he cuts his own soul with caring for his people.

3. It was a sincere care, a natural, genuine care, he naturally careth for your state; naturally, that is, heartily, sincerely, not artificially, and in appearance only. Some can artificially act the part of a zealot, when their own interest or applause makes it necessary; but Timothy was unskilful in such arts, he did naturally, cheerfully, and constantly, care for their state; there was a reality, yea, a larger quantity of love and natural affection towards the Philippians found with him.

4. St. Paul commends this care in Timothy towards them, for the rarity of it: I find none like-minded, that is, few, very few, like-minded with him, and equal-hearted to him in the cause of Christ. St. Paul had divers ministers now with him, but one Timothy; others sought their own things, but he the things of Jesus Christ: yet I conceive this is not to be understood universally, but synecdochically; not as if all ministers, except Timothy only, sought themselves and regarded their own private interest, but the most and far greatest part did so, refusing to undertake such a tedious journey from Rome to Philippi, as Timothy stood ready to undertake.

Learn hence, That it is a great sin in all, but especially in the ministers of Jesus Christ, to be of a self-seeking spirit.

Observe, 3. He commends this care of Timothy’s towards them, by their experimental knowledge of it, and acquaintance with it; for, when old Paul was at Philippi, young Timothy was an assistant to him, as a son to a Father, obeying his counsel, following his directions, imitating his example, in all things tending to the edification of the church.

Now from the whole, this is, from St. Paul’s care to send Timothy, thus qualified, to labour in the gospel, at the church at Philippi, we note, That such as have power to send forth ministers to flocks, and pastors to take care of the souls of a people, should send such as are both able and willing to spend and be spent for the good of souls, and, if it may be, such as are well known unto, and approved of by the flock, for their zeal and diligence in the work of Christ.

St. Paul is a pattern here for all patrons, laying before them the qualifications of the persons whom they should recommend to the care of souls, such as, with Timothy, have a compassion for souls, a truly solicitous care and concern for the happiness and welfare of souls, such as the people have had some knowledge of, or at least a liberty to inquire after; the man of good ministerial abilities, not of great Simoniacal gifts: for if patrons, in the execution of that vast trust (but little considered) do seek only their own things, no wonder that their clerks seek not the things of Jesus Christ.

Fuente: Expository Notes with Practical Observations on the New Testament

Timothy

Paul was able to broaden his service to the various churches by sending faithful messengers to them. He hoped it would be the Lord’s will that Timothy could soon be sent to check on the welfare of the church at Philippi. When he had delivered word from Paul to them, he could report back to the apostle the things he had seen in the church. It is obvious Paul expected the report to be good, as he said it would comfort him ( Php 2:19 ).

Of those available to him, Timothy was the one Paul could depend upon to be concerned only for the welfare of the church ( Php 2:20 ). He told the Corinthian brethren, “Now if Timothy comes, see that he may be with you without fear; for he does the work of the Lord, as I also do” ( 1Co 16:10 ). Paul’s confidence in this young preacher can be seen in the descriptive words he uses in several letters. He called him a fellow worker, “true son in the faith” and a brother who had preached among the Corinthians ( Rom 16:21 ; 1Ti 1:2 ; 1Ti 1:18 ; 2Ti 1:2 ; 2Co 1:1 ; 2Co 1:19 ).

When Paul’s concern for the church at Thessalonica could no longer be contained, he said, “we thought it good to be left in Athens alone, and sent Timothy, our brother and minister of God, and our fellow laborer in the gospel of Christ, to establish you and encourage you concerning your faith” ( 1Th 3:1-2 ).

Others sought only their own personal gain. But Timothy, like a coin or precious metal which had been proven genuine, was known as one who loved the church as dearly as Paul, his father in the faith. As soon as Paul knew how his trial would go, Timothy would be sent. Perhaps all other helpers had been sent on missions by Paul. Paul believed in God’s providence and felt sure he would soon be released so he could visit Philippi firsthand ( Php 2:21-24 ).

Fuente: Gary Hampton Commentary on Selected Books

Php 2:19-21. But I trust in the Lord, &c. Though I should not be surprised if my work and testimony as an apostle should end in martyrdom, yet I do not immediately expect such an event, but trust that the Lord will effect such a deliverance for me, as that, not needing Timotheus so much here, I may be able to send him shortly to you, that, whatever my condition may be here, I also, or I yet, may be of good comfort, may be refreshed, when I know from him your state That is, your steadfastness in the faith, and your love to one another. For I have no man Namely, none now with me; like-minded , alike disposed, or equally affectionate, with him in all respects; particularly in love to you; who will naturally care for your state With such genuine tenderness and concern, even as nature teacheth men to care for their children as themselves. It appears from Act 27:1, as Macknight observes, that Aristarchus and Luke accompanied the apostle to Rome. And, during his confinement there, other faithful assistants came to him, who, we have reason to think, were equally well disposed with Timothy to take care of the Philippians affairs. We must, therefore, suppose that at the time the apostle wrote this, these faithful teachers were not in Rome, having probably left that city for a time on some business. For all but Timotheus seek their own things; namely, their case, safety, pleasure, or profit. Amazing! in that golden age of the church, could St. Paul thoroughly approve of one only among all the labourers that were with him, of which it appears, from Php 1:14; Php 1:17, there were many? And how many do we think can now approve themselves to God? And not the things which are Jesus Christs Not having his interest so affectionately at heart as not to neglect it in some degree at least, out of regard to their own secular welfare. They who seek the things of Jesus Christ, will sadly experience what the apostle here says: they will find few helpers like- minded with themselves, willing, naked, to follow a naked master.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Php 2:19-30. Timothy and Epaphroditus.Paul proposes to send Timothy in advance of his own expected visit, that he may obtain encouraging news about them. There is no one else to send, the others being too selfish to undertake the errand. Paul has already sent back the Philippian messenger Epaphroditus, who was distressed at hearing how concerned his friends at Philippi were at his illness. It had been a serious illness, nearly ending in death. But God had mercifully restored him, that this additional sorrow might not come on Paul and his friends.

Fuente: Peake’s Commentary on the Bible

Verse 19

When I know your state; by means of the account which Timothy would give on his return.

Fuente: Abbott’s Illustrated New Testament

SECTION 6. ABOUT TIMOTHY.

CH. 2:19-24.

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

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

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

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

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

Php 2:20-22. Reason for Pauls wish to send Timothy, and him specially.

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

In-a-genuine-way: as a real, born son naturally cares for his fathers interests: a cognate word in Php 4:3; 2Co 8:8; 1Ti 1:2; Tit 1:4.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Hope to send: resuming Php 2:19.

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

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

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

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

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

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

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

Fuente: Beet’s Commentary on Selected Books of the New Testament

2:19 {9} But I trust in the Lord Jesus to send Timotheus shortly unto you, that I also may be of {q} good comfort, when I know your state.

(9) Moreover, he strengthens and encourages their minds both by sending back Epaphroditus to them, whose fidelity towards them, and great pains in helping him, he commends: and also promising to send Timothy shortly to them, by whose presence they will receive great benefit. And he hopes also himself to come shortly to them, if God wills.

(q) May be confirmed in the joy of my mind.

Fuente: Geneva Bible Notes

The example of Timothy 2:19-24

The apostle’s reference to his present sufferings (Php 2:17-18) led him to tell the Philippians about his plans. He wanted to send Timothy and Epaphroditus to Philippi. He said things about those two faithful fellow workers that would assure their warm reception when they arrived. Paul’s descriptions of them have lasting value because they were such good examples of men who possessed the mind of Christ. They were, therefore, true partners in the gospel.

"In this epistle every single reference Paul makes to another person is made in connection with that person’s koinonia, his partnership in the gospel. Timothy and Epaphroditus, except for Paul himself, stand as the most prominent of these." [Note: Swift, p. 246.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Paul explained that his plan was subject to the will of God when he said that he hoped "in the Lord Jesus" to send Timothy shortly. The apostle alluded to his submission to the lordship of Christ frequently in this epistle (Php 1:8; Php 1:26; Php 2:24; Php 2:29; Php 3:1; Php 3:3; Php 4:1; Php 4:10; cf. Rom 14:14; 1Co 7:39; 1Co 16:7; Phm 1:20; Phm 1:25). These references were probably especially numerous in this epistle because of the indefiniteness of Paul’s release.

The primary purpose of Timothy’s visit was to learn the condition of the Philippian believers and to report that to Paul. This would enable Paul to pray for, minister to, and lay plans to help this church better.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Chapter 9

TIMOTHY AND EPAPHRODITUS.

Php 2:19-30 (R.V.)

THE outpouring of his thoughts, his feelings, and his desires towards the Philippians has so far spent itself. Now he turns to mention the steps he is taking, in response to their communication, to express practically his love and his care for their welfare. Yet we must carry along with us what has just been said of the Christian service and sacrifice, and of the tie between the Apostle and his converts; for these thoughts are still in the Apostles mind, and they gleam through the passage which now comes before us.

Paul had been contemplating the possibility of dying soon in his Masters cause; no doubt it was an alternative often present to his mind; and we see with what a glory of high association it rose before him. Still he, like ourselves, had to await his Masters will, had meanwhile to carry on the business of his life, and indeed {Php 1:25} was aware that the prolongation of his life might very likely be a course of things more in the line of Gods purpose, and more serviceable to the Churches at Philippi and elsewhere. So, while he has expressed the mood in which both they and he are to face the event of his martyrdom, when it comes, he does not hesitate to express the expectation that he may be set free and may see them again. Meanwhile he has made up his mind ere long to send Timothy. Timothy will bring them news of Paul, and will represent the Apostle among them as only a very near and confidential friend could do; at the same time he will bring back to Paul an account of things at Philippi, no doubt after doing all that with Gods help he could to instruct, correct, and edify the Church during his stay.. In this way a sustaining and gladdening experience for the Philippian Christians would be provided; and, at the same time, Paul too (“I” also, Php 2:19) would be gladdened by receiving from so trustworthy a deputy a report upon men and things at Philippi. In connection with this declaration of his intention, the Apostle reveals some of the reflections which had occupied his mind; and these suggest several lessons.

1. Notice the spirit of self-sacrifice on Pauls part. Timothy was the one thoroughly trusted and congenial friend within his reach. To a man who was a prisoner, and on whom the burden of many anxieties fell, it was no

2. small ease to have one such friend beside Him. Our Blessed Lord Himself craved for loving human fellowship in His time of sorrow; and so must Paul do also. Yet all must give way to the comfort and well-being of the Churches. As soon as Paul can descry how it is to go with him, so that plans may be adjusted to the likelihoods of the situation, Timothy is to go on his errand to Philippi.

3. Notice the importance which may justly attach to human instrumentalities. One is not as good as another. Some are far more fit for use than others are. The Apostle thought earnestly on the point who was fittest to go, and he was glad he had a man like Timothy to send. It is true that the supreme source of success in gospel work is God Himself; and sometimes He gives unexpected success to unlikely instruments. But yet, as a rule, much depends on men being adapted to their work. When God prepares fresh blessing for His Church, He commonly raises up men fitted for the service to be rendered. Therefore we do well to pray earnestly for men eminently qualified to do the Lords work.

1. Timothys special fitness for this mission was that he had a heart to care for them, especially to care for their true and highest interests. So far he resembled Paul himself. He had the true pastoral heart. He had caught the lessons of Pauls own life. That was the main thing. No doubt he had intellectual gifts, but his dispositions gave him the right use of gifts. The loving heart, and the watchfulness and thoughtfulness which that inspires, do more to create pastoral wisdom than any intellectual superiority. Timothy had a share of the “mind” of Christ (Php 2:5), and that made him meet to be a wise inspector and adviser for the Philippians, as well as a trustworthy reporter concerning their state and prospects.

2. What is most fitted to impress us is the difficulty which Paul experienced in finding a suitable messenger, and the manner in which he describes his difficulty. He was conscious in himself of a self-forgetting love and care for the Churches, which was part, and a great part, of his Christian character. He was ready { 1Co 10:33} to please all men in all things, not seeking his own profit, but the profit of many, that they might be saved. He looked out for men among his friends whose hearts might answer to him here, but he did not find them. He had no man likeminded. One indeed was found, but no more. As he looked round, a sense of disappointment settled on him.

One asks of whom this statement is made-that he finds none like-minded-that all seek their own? Probably not of Epaphroditus, for Epaphroditus goes at any rate, and the question is about some one in addition, to be, as it were, Pauls representative and commissioner. Nor are we entitled to say that it applies to Tychicus, Aristarchus, Marcus, and Jesus, mentioned in Col 4:1-18. For these men might not be with the Apostle at the precise moment of his writing to the Philippians; and the character given to them in the Epistle to the Colossians seems to set them clear of the inculpation in this passage: unless we suppose that, even in the case of some of them, a failure had emerged near the time when the Epistle was written, which vexed the Apostle, and forced him to judge them unprepared at present for the service. It will be safest, however, not to assume that these men were with him, or that they are here in view.

Still, the sad comment of the Apostle must apply to men of some standing and some capacity, – men of Christian profession, men who might naturally be thought of in connection with such a task. As he surveyed them, he was obliged to note the deplorable defect, which perhaps had not struck himself so forcibly until he began to weigh the men against the mission he was planning for them. Then he saw how they came short; and also, how this same blight prevailed generally among the Christians around him. Men were not “likeminded”; no man was “likeminded.” All seek their own, not the things which are Jesus Christs. Is not this a sad saying? What might one expect at the outset of a noble cause, the cause of Christs truth and Church? What might one count upon in the circle that stood nearest to the Apostle Paul? Yet this is the account of it, -All seek their own, not the things which are Jesus Christs.

Is it any wonder that the Apostle pleads earnestly with Christians to cherish the mind of ” not looking each of you to his own things” (Php 2:4); that he presses the great example of the Saviour Himself; that he celebrates elsewhere {1Co 13:1-13} the beauty of that love which seeketh not his own and beareth all things? For we see how the meaner spirit beset him and hemmed him in, even in the circle of his Christian friends.

What does his description mean? It does not mean that the men in question broke the ordinary Christian rules. It does not mean that any Church could have disciplined them for provable sins. Nay, it does not mean that they were destitute of fear of God and love to Christ. But yet, to the Apostles eye, they were too visibly swayed by the eagerness about their own things; so swayed that their ordinary course was governed and determined by it. It might be love of ease, it might be covetousness, it might be pride, it might be party opinion, it might be family interests, it might even be concentration on their own religious comfort:-however it might be, to this it came in the end, All seek their own. Some of them might be quite unsound, deceivers or deceived; especially, for instance, if Demas {2Ti 4:10} was one of them. But even those of whom the Apostle might be persuaded better things, and things that accompany salvation, were so far gone in this disease of seeking their own that the Apostle could have no confidence in sending them, as otherwise he would have done, on a mission in which the mind and care of Christ were to be expressed to Christs Church. He could not rely on a “genuine care.”

You mistake if you suppose this faulty state implied, in all these cases, a deliberate, conscious preference of their own things above the things of Jesus Christ. The men might really discern a supreme beauty and worth in the things of Christ; they might honestly judge that Christ had a supreme claim on their loyalty; and they might have a purpose to adhere to Christ and Christs cause at great cost, if the cost must finally be borne. And yet meanwhile, in their common life, the other principle manifested itself far too victoriously. The place which their own things held-the degree in which their life was influenced by the bearing of things on themselves, was far from occupying that subordinate place which Christ has assigned to it. The things of Jesus Christ did not rise in their minds above other interests, but were jostled, and crowded, and thrust aside by a thousand things that were their own.

You may not cherish any avowed purpose to seek your own; you may have learned to love Christ for the best reasons; you may have the root of the matter in you; you may have made some sacrifices that express a sense of Christs supreme claims, and yet you may be a poor style of Christian, an inconsistent Christian, a careless, unwatchful Christian. Especially you may habitually fail to make a generous estimate of the place to be given to the things of Jesus Christ. You may not be reckoned so defective either in general judgment or in your own esteem, because you may come up very well to what is usually expected. And yet you may be allowing any Christianity you have to be largely stifled and repressed by foreign and alien influences, by a crowd of occupations and recreations that steal heart and life away. You may be taking no proper pains, no loving pains, to be a Christian, in Christs sense of what that should be. Though only at the beginning of the conflict, you may be living as if there was scarcely a conflict to be fought. And so in practice, in the history of your hours, you may be seeking your own things to an extent that is even disgraceful to Christian religion. You may allow your course of thought and action to be dictated by that which is of self, by gain, sell-indulgence, or frivolity, to a degree that would even be appalling if your eyes were opened to discern it. We all know that in religious exercises formality may usurp a large place, even in the case of men who have received power for reality. Just so in the Christian course, and under the Christian name and calling, what is “your own” may be suffered to encroach most lamentably on the higher principle; so that an Apostle looking at you must say: “They all seek their own, not the things that are Jesus Christs.” You are not faithful enough to apply Christs standard to your heart and ways, nor diligent enough to seek His Spirit. Perhaps if you were strongly tempted to deny Christ, or to fall into some great scandalous sin, you would awaken to the danger and cling to your Saviour for your life. But as things go commonly, you let them go. And the consequence is, you are largely losing your lives. What should be your contribution to the good cause, and so should be your own gladness and honour, never comes to pass. some of you have thoughts in your minds upon this point, why you do not seem to find any doorways into Christian usefulness. You do wish to see Christs cause prosper. Yet somehow it never seems to come to your hands to do anything effectually or fruitfully for the cause. What can the reason be? Alas! in the case of how many the reason is just what it was in the case of Pauls friends: you are so largely seeking your own things, not the things that are Jesus Christs, that you are not fit to be sent on any mission. If the Apostle could say this to the Christians of his day, how great must be the danger still! Now if we look at it as part of the experience of Paul the Apostle, to find this temper so prevailing around him, we learn another lesson. We know Pauls character, his enthusiasm, the magnanimous faith and love with which he counted all to be loss in comparison of Christ. And yet, we see what he found among the Christians around him. This has been so in every age. The unreasonableness, faintheartedness, and faithlessness of men, the unchristlikeness of Christians, have been matter of experience. If our hearts were enlarged to plan and endeavour more generously for Christs cause, we should feel this a great trial. All large-hearted Christians have to encounter it. Let it be remembered that it is not peculiar to any age. The Apostle had full experience of it. “Demas hath forsaken me, having loved this present world Alexander the coppersmith did me much evil. At my first answer no man stood with me, but all men forsook me.” {2Ti 4:10-16} Let us be assured, that if Christs work is to be done, we must be prepared not only for the opposition of the world, but for the coldness and the disapprobation of many in the Church-of some whom we cordially believe to be, after all, heirs of the kingdom.

Timothy is to go to Philippi, and is to bring to Paul a full report. But, at the same time, the Apostle finds it necessary to send Epaphroditus, not, apparently, with a view to his returning to Rome again, but to resume his residence at Philippi. It seems, on all accounts, reasonable to believe that Epaphroditus belonged to the Philippian Church, and was in office there. In this case he is to be distinguished from Epaphras, {Col 4:12} with whom some would identify him, for no doubt Epaphras belonged to Colossae. Epaphroditus had come to Rome, bearing with him the gifts which assured Paul of the loving remembrance in which he was held at Philippi, and of the abiding desire to minister to him which was cherished there. His own Christian zeal led Epaphroditus to undertake the duty, and he had borne himself in it as became a warmhearted and public-spirited Christian. He had been Pauls brother and fellow-workman and fellow-soldier. But, meanwhile, the Apostle was aware how valuable his presence might be felt to be at Philippi. And Epaphroditus himself had conceived a longing to see the old friends, and to resume the old activities in the Philippian Church. For he had been sick, very sick, almost dead. Amid the weakness and inactivity of convalescence, his thoughts had been much at Philippi, imagining how the brethren there might be moved at the tidings of his state, and yearning, perhaps, for the faces and the voices which he knew so well. Paul was accustomed to restrain and sacrifice his own feelings; but that did not make him inattentive to the feelings of other people. Trying as his position at Rome was, he would not keep Epaphroditus in these circumstances. He had had great comfort in his company, and would be glad to retain it. But he would be more glad to think of the joy at Philippi when Epaphroditus should return. So he gives back Epaphroditus. As he does so he admonishes his friends to value adequately what they are receiving. Paul was sending to them a true-hearted and large-hearted Christian; one who allowed nothing-neither difficulties nor risks-to stand in the way of Christian service and Christian sympathy. Let such men be had in reputation. It is a lawful and right thing to make a high estimate of Christian character where it eminently appears, and to honour such persons very highly in love. If they are not honoured and prized, it is too likely that others will be whom it is not so fit and so wholesome to admire. And the ground of admiration in the case of Epaphroditus sets once more before us the theme of the whole chapter. Epaphroditus was to be had in reputation because he had approved himself to be one seeking not his own, one willing to lay down his life for the brethren.

Fuente: Expositors Bible Commentary

Disfruta de miles de canciones cristianas en exclusiva sólo en Bibles