Exegetical and Hermeneutical Commentary of Philippians 2:26
For he longed after you all, and was full of heaviness, because that ye had heard that he had been sick.
26. For ] Here lay the “necessity,” in St Paul’s view, of his friend’s return to the Philippians; in Epaphroditus’ longing for them, and their love and anxiety in regard of him.
he longed ] The Greek is full and emphatic, he was (in a state of) longing, of home-sickness. See note on Php 1:8. Doubtless the feeling was a recent if not a present one; and in an English letter we should say accordingly, “ he has been in a home-sick condition.”
after you all ] A reading which has considerable support is “ to see you all.” The precise phrase thus formed occurs Rom 1:11 ; 1Th 3:6; 2Ti 1:4. Perhaps this is a reason for deciding against it here, as it might be a transcriber’s reminiscence.
Observe the still recurring “ you all.” Epaphroditus may have been in some way involved in those differences between sets and circles at Philippi (see above, on Php 1:27, &c.) which gave St Paul anxiety. So he emphasizes Epaphroditus’ impartial affection for them.
was full of heaviness ] Better, [has been] sore troubled. The word is used of our blessed Lord’s “sore trouble” in the Garden, Mat 26:37; Mar 14:33. By derivation (see Lightfoot here) it probably suggests the restlessness of profound dislike, shrinking from loathed pain or grief. We see a character of great sensitiveness and tenderness.
ye had heard, &c.] An English letter-writer would more naturally, say you have heard that he has been ill. The reference is to comparative recency, and present results. See Introduction, p. 16.
Fuente: The Cambridge Bible for Schools and Colleges
For he longed after you all – He was desirous to see you all, and to relieve your anxiety in regard to his safety.
Fuente: Albert Barnes’ Notes on the Bible
Php 2:26-28
For He longed after you all
The sickness of Epaphroditus
I.
The sickness and its lessons.
1. Gods children are subject to sickness as long as they live.
(1) This arises from the nature of the body and the character of its surroundings.
(2) Thus grace is strengthened in the soul (2Co 4:16).
2. God suffers His children to come to extremities, yea, even to death itself, as Hezekiah, Job, Jonah, David, Daniel, the three children, the disciples, our Lord Himself, and by this means it comes to pass that when all ordinary means fail their trust is not placed on the means but on Gods own good will and power.
3. God suffers us to fall into extremities that He might try what is in us, and that He might exercise our graces.
II. His feeling. Full of heaviness, not for himself but for them. He longed after you all. A great triumph of grace when we can refrain from murmuring about ourselves, and feel only for the effect of our affliction on others.
III. Gods interposition.
1. Had mercy on him.
(1) Gods mercy is the spring of all Gods dealings with us.
(2) Let us look to it that we wilfully neglect not or cast not away mercy, nor rest in our own merit.
2. Had mercy on me.
IV. Pauls conduct.
1. Although he regarded the restoration of his friend as a special mercy to himself, he was more anxious about the comfort of the Philippians than for his own.
2. This self-denial, however, augmented the apostles joy, It is more blessed to give than to receive. (R. Sibbes, D. D.)
Sickness
affords room for the display of–
I. Brotherly sympathy.
II. Divine mercy. (J. Lyth, D. D.)
The sickness of Epaphroditus
I. He was sick.
1. It is a salutary thing for the healthy to remember the sick. What a change does even a slight sickness make in our thoughts and feelings! What an importance does it give to things at other times trivial, and what an insignificance to things at other times engrossing! The strong man is then in the grasp of a stronger. The worldly man finds then that there is something unseen as true as things that are seen; the busy man is reminded that there will be an end of work, and the frivolous that there will be an end of pleasure.
2. What a natural incongruity there is between health and sickness! How does the very presence of a person in robust health jar upon the sensitiveness of a frame diseased? How few there are whose visit to a chamber of sickness carries with it repose and soothing! What a tenderness should we cherish towards the peculiarities, frailities, irritabilities of sickness. What care there should be in the choice of times, the control of speech, the selection of topics, and in the regard to brevity! And yet in all these things, how should art conceal art? and a delicate consideration prompt everything.
3. God gives these gifts naturally to some: and some learn it in the school of Jesus.
II. Nigh unto death.
1. Happy are they who well use those seasons of passing indisposition, which interrupt from time to time a life of average vigour. They will find themselves the less surprised and overwhelmed by the arrival of that time when a mortal sickness shall darken the windows forever.
2. This sort of visit to the gates of the grave, and acquaintance with the preliminaries of dying, is an occurrence by no means infrequent. We are all familiar with records of perils by water, in which every stage of the process of dying has been travelled through. How remarkable are the details of those records. Words and acts long forgotten flash again upon the mind, and they have made the person able to tell from experience how it may be in the judgment, how conscience may arraign the sinner at the bar of God, and do the office of the undying worm and the unquenchable fire.
3. But sickness, too, as well as accident, may give something of the same experience. There may have been a long suspense between life and death. The physician may have destroyed hope. At last a turn has come; the sickness was close upon death, but it was not death, and all this mortal strife must be endured again. Has that person nothing to tell of those days of expected dissolution? Can he lose again the experience then acquired. We know that no such experience can, of itself, convert a soul (Luk 16:31); but it will, at least, tell how small and poor the world looked, how true Gods truth appeared; and well may such be asked whether they have duly cherished the impression made upon them in those days of suspense.
III. God had mercy on him. Is this the same apostle who wrote Php 1:23? Does he account it a mercy which withdraws a man from immediate fruition? We may draw from this an illustration of the naturalness of the Word of God. However bright the light the gospel throws upon the world beyond still life is a blessing (Ecc 11:7), and still death is an enemy. To speak of a recovery from sickness as a misfortune is as contradictory to the language of the Bible as it is to the voice of nature within.
1. No one will doubt this in the case of one whose salvation is less than secure. That such a man is not cut off in his sins, that a new opportunity is given him for amendment, is indeed a mercy.
2. But Epaphroditus was a Christian man. To him death would have been gain, and had providence so ordered it Paul would have bidden his Philippian friends to give thanks over him as one who slept in Jesus. If God wills thus it is well for the Christian; if God wills the opposite it is well still. If he lives He can still work and gather in more souls for Christ. (Dean Vaughan.)
Recovery from sickness
I. The sickness which you have endured.
1. You have, perhaps, been suddenly smitten after a long and uninterrupted course of health.
2. Or your sickness has been preceded by protracted feebleness and delicacy.
3. But whichever way it has come the affliction has secluded you, discontinued your active pursuits, oppressed you with pain, and, it may be, destroyed all hope for the time of recovery.
4. How solemn and affecting was your condition when the crisis arrived. Death, the king of terrors, had knocked and was standing in your presence.
5. What were your thoughts as you thus trembled on the brink of eternity? Did you see heaven: or was there nothing before you but a fearful looking for of judgment.
II. The recovery which the God of mercy permitted you to enjoy.
1. The source of this mercy is Divine. No doubt all the means which skill and kindness could suggest had been employed in the case of Epaphroditus, but when his recovery was effected the apostle ascribed it entirely to the hand of God. And so must you. He gave the skill which selected the suitable means and gave His blessing so that the means were rendered effectual. Have you thanked Him for His mercy.
2. Your recovery manifests the power of Divine mercy. Next to resurrection, recovery is the most astonishing and merciful display of Divine powers. Your recovery manifests the sovereignty of this mercy. Others have died. Had you died none could have charged God with injustice or unkindness. He was under no obligation to heal you.
4. The value and importance of this mercy. A state of sickness, however painful to the flesh, has often proved exceedingly profitable to the spirit, and recovery has given you a fresh opportunity for salvation and usefulness. Some are hardened by the dispensation, but in your case it is to be hoped it has been sanctified and blessed.
III. The mercy which your recovery has conferred on others as well as on yourselves. There are no earthly sorrows more deep or distressing than those which death occasions to the survivors, In the case of Christians the sorrow is alleviated by hope, but in the case of unbelievers it is burdened by despair. Whatever may have been your ease, every child, brother, sister, relative, friend, has echoed on your recovery the joyful exclamation, and on me also. In restoring your friend God has mercifully–
1. Answered your prayers.
2. Regarded your afflictions.
(1) Your poverty.
(2) Your own sickness.
(3) Your sorrow in anticipating other troubles.
(4) Your grief lest your friend should die in impenitence.
3. Regarded your souls by sparing a fellow labourer. (J. Alexander, D. D.)
Sympathy
The apostle–
I. Shares in the sorrow of the Philippians.
II. Hastes to wipe away their tears.
III. Rejoices in their joy. (J. Lyth, D. D.)
Why Gods servants are afflicted
As the skill of a pilot is more clearly seen in the guidance of a bad vessel among banks and breakers, than if he piloted some good ship, well equipped in a safe sea without danger; so is it evident that the power and wisdom of God are more clearly and wonderfully shown, when He preserves and guides to the completion of His plans His poor believers, weak and subject as they are to the sufferings and miseries of other men, than if, stripping them of their vileness, and clothing them from thence with an immortal nature, incapable of suffering, He employed them thus fitted in His work. Besides, He acts thus for the praise of believers themselves, afflictions justifying their piety, and making its lustre appear as well as its firmness in the eyes of men and angels. It remains subject to calumny whilst in prosperity. Satan desires to make it pass for hypocrisy, and for a mercenary service, as if they only loved God because He spared them. It is what he formerly said of Job, that he only feared the Lord because He had everywhere encompassed him with a hedge of providence and blessing, and that he would doubtless change his piety into blasphemy if God were to strike him. To confound this malice, the Lord gave up to him the property and health of His servant, and caused his faith and his love to be seen by his constancy in the midst of these severe trials. Sickness, poverty, persecution, and other sufferings, are as it were the crucible of God. He makes believers pass through this fire, that their piety being preserved, and that coming out of it more pure and brilliant, every one may be forced to acknowledge their value; and this is what we are taught by the apostle St. Peter, saying that the trial of our faith in the midst of temptations is much more precious than gold which perishes, and though it be tried with fire shall turn to praise, and honour, and glory, at the appearing of Jesus Christ. (J. Daille.)
Providential care
All the events of life are precious to one that has this simple connection with Christ of faith and love. No wind can blow wrong, no event be mistimed, no result disastrous. If God but cares for our inward and eternal life, if by all the experiences of this life, He is reducing it and preparing for its disclosure, nothing can befall us but prosperity. Every sorrow shall be but the setting of some luminous jewel of joy. Our very mourning shall be but the enamel around the diamond; our very hardships but the metallic rim that holds the opal, glancing with strange interior fires. (H. W. Beecher.)
Timely providences
We find multitude of Providences so timed to a minute, that, had they fallen out ever so little sooner or later, they had signified but little in comparison of what they now do. Certainly, it cannot be casualty, but counsel, that so exactly nicks the opportunity. Contingencies keep no rules. How remarkable was the relief of Rochelle, by a shoal of fish that came into the harbour when they were ready to perish with hunger, such as they never observed either before or after that time. Mr. Dodd could not go to bed one night, but feels a strong impulse to visit (though unseasonably) a neighbouring gentleman, and just as he came he meets him at his door, with a halter in his pocket, just going to hang himself. Dr. Tare and his wife, in the Irish rebellion, flying through the woods with a sucking child, which was just ready to expire, the mother, going to rest it upon a rock, puts her hand upon a bottle of warm milk, by which it was preserved. A good woman, from whose mouth I received it, being driven to a great extremity, all supplies failing, was exceedingly plunged into unbelieving doubts and fears, not seeing whence supplies should come; when lo! in the nick of time, turning some things in a chest, she unexpectedly lights upon a piece of gold, which supplied her present wants, till God opened another door of supply. If these things fall out casually, how is it that they observe the very juncture of time so exactly? This is become proverbial in Scripture. In the mount of the Lord it shall be seen (Gen 22:14). (J. Flavel.)
Receive Him therefore in the Lord with all gladness–
The succour of the saints is
I. A work of Christ.
1. Enjoined.
2. Exemplified.
3. Commended by Him.
II. A work of sacrifice. Requiring–
1. The renunciation of ease and comfort.
2. Often of health and life.
III. A work of honour.
1. Those who undertake it are justly esteemed.
2. Their preservation is a source of joy to the Church. (J. Lyth, D. D.)
The Christians duty
I. To do all things in the Lord.
1. Marry.
2. Love.
3. Salute.
4. Receive ministers.
5. Live.
6. Die.
II. The reason for this. A Christian in all looks to the Lord, and depends upon Him. Carnal men do contrarily. They marry, love, etc., carnally. (R. Sibbes, D. D.)
The Christians duty to his ministers
I. The duty.
1. To receive them joyfully–whatever their ministrations may be, rebuke or encouragement, admonition or comfort. It is for your good; rebel not against them.
2. To hold such in reputation, personally and officially.
(1) By speaking well of them and not suffering detraction.
(2) By cooperating with them.
(3) By supporting them.
II. The motives.
1. It is an evidence that we are the children of God, and have passed from death to life, if we love and reverence the brethren.
2. Those whom God esteems we ought to make the most account of.
3. Consider their gifts and graces.
4. Remember the good you reap by them. (R. Sibbes, D. D.)
The work of Christ
I. Is essentially benevolent in its objects.
1. To feed the hungry.
2. Clothe the naked.
3. Visit the sick and the prisoner.
II. Deserves every sacrifice.
1. Of time.
2. Money.
3. Life. (J. Lyth, D. D.)
Returning labourers to be welcomed with joy
You remember the enthusiastic welcome which was accorded among us to the brave young American, Stanley, who had encountered innumerable perils to carry aid to the illustrious missionary pioneer of Central Africa, David Livingstone. We felt as if in helping the noble old man, whom all of us had come to think of as a personal friend, he had helped ourselves. We know what pleasure and sense of honour would be felt if Florence Nightingale presented herself under our roof, or under the roof of any true-hearted countryman of those wounded soldiers of the Crimea, for whom she cared so wisely and lovingly, and who kissed her very shadow on the wall, as she passed through the wards of the hospital. Somewhat like this would be the position of Epaphroditus on his return to Philippi. The knowledge of his heroism and self-devotion in the cause of the Saviour they loved, and this in discharging the duties of a ministry for the relief and comfort of their dear friend and spiritual father the apostle, could not but lead them to feel it a peculiar privilege and honour to be permitted to welcome him once more among them. (R. Johnstone, LL. B.)
The risk of Christian work
The word not regarding means Epaphroditus had risked his life as the gambler does his stake. He had played with it as in a game of chance. The same word in later days, and possibly with a direct reference to this passage, has given a name to an inferior, and though sometimes a disorderly, yet a self-forgetful class of church officers, who from Constantines time onwards were set apart as attendants on the sick and dying. They were men who hazarded their lives in times of plague and contagious sickness, like the , or bestiarii, who exposed themselves to the risk of death in conflict with the wild beasts of the amphitheatre. It was in some such way as this that Epaphroditus staked his life in faithfully representing the Philippian Church in carrying out the mission with which he had been entrusted. (J. Hutchinson, D. D.)
Life preferred to service
In the early part of the American campaign some of the officers displayed great lack of bravery. This fact soon became known amongst the men, and caused great contempt. Once in an engagement a soldier said to his comrade, Why dont you get behind a tree? The reply came instantly, Oh! theres not enough of them for the officers. (H. O. Mackay.)
Life not regarded
Father Peto and Elstowe, two men who had dared to speak out bravely as to Henry the Eighths misdeeds, were summoned before the kings council to receive a reprimand. Lord Essex told them they deserved to be sewn into a sack and thrown into the Thames. Threaten such things to rich and dainty folk, who have their hope in this world, answered Elstowe, gallantly, we fear them not; with thanks to God, we know the way to heaven to be as ready by water as by land. Men of such metal might be broken, but they could not be beat. The two offenders were hopelessly unrepentant and impracticable, and it was found necessary to banish them. (H. O. Mackay.)
.
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 26. Ye had heard that he had been sick.] “In this passage,” says Dr. Paley, “no intimation is given that the recovery of Epaphroditus was miraculous, it is plainly spoken of as a natural event. This instance, together with that in the Second Epistle to Timothy, Trophimus have I left at Miletum sick, affords a proof that the power of performing cures, and, by parity of reason, of working other miracles, was a power which only visited the apostles occasionally, and did not at all depend upon their own will. Paul undoubtedly would have healed Epaphroditus if he could; nor would he have left Trophimus at Miletum sick, had the power of working cures awaited his disposal. Had this epistle been a forgery, forgery on this occasion would not have spared a miracle; much less would it have introduced St. Paul professing the utmost anxiety for the safety of his friend, yet acknowledging himself unable to help him, which he does almost expressly in the case of Trophimus, Him have I left sick; and virtually in the passage before us, in which he felicitates himself on the recovery of Epaphroditus in terms which almost exclude the supposition of any supernatural means being used to effect it. This is a reverse which nothing but truth would have imposed.” Horae Paulinae, page 234.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
For he longed after you all; he gives them the first reason of his present sending, not that Epaphroditus was unwilling to stay longer with him, but because he was greatly concerned for all of them of the church at Philippi, who had his heart, as they had Pauls, Phi 1:8; 4:1; Rom 1:11; solicitous to be with them to do their souls good.
And was full of heaviness; especially, considering their great affection to him, whom they had intrusted in this service, he was in such distress for them, that his spirits were even ready to fail him {as Mat 26:37} from sympathy, 2Co 11:29.
Because that ye had heard that he had been sick; knowing how much the certain report of his dangerous sickness in those circumstances, when they could understand nothing of his recovery, would affect them.
Fuente: English Annotations on the Holy Bible by Matthew Poole
26. Forreason for thinking it”necessary to send” “Epaphroditus. Translate as Greek,“Inasmuch as he was longing after you all.”
full of heavinessTheGreek expresses the being worn out and overpowered withheavy grief.
because that ye had heardthat he had been sickrather, “that he was sick.” Hefelt how exceedingly saddened you would be in hearing it; and he nowis hastening to relieve your minds of the anxiety.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For he longed after you,…. This verse and Php 2:28 contain the reasons of the apostle’s sending him; and the first is, because he had a very vehement and longing desire after all of them; to see them, as the Syriac and Ethiopic versions add, and as it is read in the Alexandrian and Claromontane copies, and in others: it was not the city of Philippi he longed to see, which might be his native place, nor his natural relations and family, but the church there; and not the officers of it only, the bishops and deacons, but all the members of it, rich and poor, high and low, strong and weak believers:
and was full of heaviness: almost pressed down, quite disheartened and dispirited, ready to sink and die away, not so much with his own disorder and illness, as with sorrow on account of the church at Philippi:
because that ye had heard that he had been sick: he understood that the news of his sickness had reached them, and he knew how distressing it would be to them, that it would cut them to the heart, and press them heavily, fearing they should never see his face, nor hear his voice more. We have here an instance of that mutual love, tender affection and sympathy; which were in the first churches, and what subsisted between ministers and people; see how they loved one another! but, alas! this first love is left.
Fuente: John Gill’s Exposition of the Entire Bible
He longed after ( ). Periphrastic imperfect of (Php 1:8), “he was yearning after.”
You all ( ). So again (Phil 1:5; Phil 1:7; Phil 1:8).
Was sore troubled (). Periphrastic imperfect again (repeat ) of the old word either from an unused ( privative and , away from home, homesick) or from , (discontent, bewilderment). The Vocabulary of Moulton and Milligan gives one papyrus example in line with the latter etymology. See already Matt 26:37; Mark 14:33. In any case the distress of Epaphroditus was greatly increased when he knew that the Philippians (the home-folks) had learned of his illness, “because ye had heard that he was sick” ( ), “because ye heard that he fell sick” (ingressive aorist).
He was sick (). Ingressive aorist, “he did become sick.”
Nigh unto death ( ). Only example in N.T. of this compound adverbial preposition (from the adjective ) with the dative case.
Fuente: Robertson’s Word Pictures in the New Testament
Was full of heaviness [ ] . Rev., was sore troubled. Used of Christ in Gethsemane, Mt 26:27.
Fuente: Vincent’s Word Studies in the New Testament
1) “For he longed after you all,” (epeiden epipothon en pantas humas) “Since he was longing after you all” Paul attempts to disarm all criticism and prejudice against Epaphroditus upon his return to Philippi, after a longer stay than had been planned for him in Rome, 1Th 5:14.
2) “And was full of heaviness,” (kai ademonon) “And he was being troubled, or concerned,” in anguish of soul This Missionary Messenger of the Church at Philippi and companion of Paul seems to have been bearing a burden of affection and emotional care for both his home church and the welfare of Paul, Gal 6:2; Gal 6:5.
3) “Because that ye had heard that he had been sick” (doti ekousate hoti esthenesen) “because you all heard that he ailed,” or was sick. It is assumed that the Philippians had heard of the sickness of Epaphroditus and his delay in returning to them for a Messenger report on Paul’s welfare, Act 20:35; weariness, sickness, weakness, and infirmities are the frequent lot and companion of the devout Missionary, 2Co 11:27-30.
Fuente: Garner-Howes Baptist Commentary
26. He longed after you. It is a sign of a true pastor, that while he was at a great distance, and was willingly detained by a pious engagement, he was nevertheless affected with concern for his flock, and a longing after them; and on learning that his sheep were distressed on his account, (154) he was concerned as to their grief. On the other hand, the anxiety of the Philippians for their pastor is here discovered.
(154) “ Pour l’amour de luy;” — “From love to him.”
Fuente: Calvin’s Complete Commentary
(26) For he longed after you all. . . .The two clauses of the verse are distinct from each other. St. Pauls first reason for sending Epaphroditus was in itself a sufficient one, that in his convalescence he yearned for home, and needed a change thither. The original is strong, because he was continually longing (see Php. 1:8; Php. 4:1) for you all. But besides this he was full of heaviness, or more properly, distressed and uneasy, because of the effect which the news of his apparently fatal illness might cause at home.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
26. For he longed This was the chief reason for his immediate return. Through overwork (Php 2:30) in his loving offices to the apostle, and, perhaps, in preaching, he had fallen dangerously sick; the Philippians heard of it, and he knew they had heard of it. This knowledge created in him great mental distress and an intense desire to go home. Whether this was wholly because his great love would relieve them from anxiety, or from some apprehended trouble there, we cannot say. We evidently have not all the facts.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Since he longed after you all, and was sorely troubled, because you had heard that he was sick,’
But he was also a man who loved his fellow-Christians in Philippi, and had been deeply troubled that they had heard about his serious illness, so much so that his heart had reached out to them in longing, and he wanted them to know that all was well.
Fuente: Commentary Series on the Bible by Peter Pett
Phi 2:26 . State of mind ( with participle) of Epaphroditus, which supplied the motive for the . . . . . [141]
The imperfect is used ( ), because Paul transports himself to the time when the readers shall receive this epistle. Then is Epaphroditus again among them; but he was previously longing, etc.
] in anxiety . Comp. on Mat 26:37 .
.] that he was sick. How the Philippians received this information, remains an open question, as also how Epaphroditus learned that they had heard it.
[141] The supposition that Paul, in specifying this ground, wished to prevent the so speedy return of the man from being interpreted to his disadvantage (Hofmann), assumes the existence of a certain distrust, for which there is no basis in the text. Besides, Epaphroditus had in fact accomplished the purpose of his mission.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
26 For he longed after you all, and was full of heaviness, because that ye had heard that he had been sick.
Ver. 26. For he longed after you ] . The word signifieth such a vehement desire as is impatient of delays. His heart was in the same place his calling was.
And was full of heaviness ] Gr. , he was out of the world, as it were, and could not take comfort in any company.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
26 .] reason for the necessity. The imperfect is, as usual, from the position of the receivers of the letter.
. ] See note on ref. Matt. Whether there was any special reason, more than affection, which made Epaphroditus anxious to return on account of this, we cannot say.
Fuente: Henry Alford’s Greek Testament
Phi 2:26 . . Only three times elsewhere in Paul. The difference between it and is tersely stated by Ell [7] . ( ad loc. ), who notes that it “involves the quasi-temporal reference which is supplied by , and thus expresses a thing that at once ensues (temporarily or causally) on the occurrence or realisation of another”. . . A common N.T. construction. Perhaps the use of the imperfect may be due to Aramaic influence (see Schmid, Atticismus , iii., p. 113 ff.). In classical Greek it is fairly frequent with the perfect and pluperfect. See Khner, Ausfhrl. Gramm. , ii., p. 35, n. 3 . The Apostle wishes to disarm all prejudices against Epaphr. . “In sore anguish.” In its two other occurrences in N.T. it describes the agony in Gethsemane. While not found in LXX (but several exx. in Symmachus) it occurs a few times in later Greek. The derivations usually given are doubtful. . Probably we must suppose that the Philippians, on hearing that Epaphrod. was ill, had written a letter to which this is the answer. . We might translate, “had fallen sick,” an ingressive aorist. But with the same tense in Phi 2:27 , perhaps it is better to look upon the aorist as summing up the whole experience of Epaphrod. as a single fact, and viewing it in this light. This is a common Greek usage (see Burton, MT [8] . , p. 20).
[7] Ellicott.
[8] . Moods and Tenses (Burton, Goodwin).
Fuente: The Expositors Greek Testament by Robertson
longed = was longing, On epipotheo, as Php 1:8.
full of heaviness. Greek. ademoneo, Only here; Mat 26:37. Mar 14:33.
Fuente: Companion Bible Notes, Appendices and Graphics
26.] reason for the necessity. The imperfect is, as usual, from the position of the receivers of the letter.
.] See note on ref. Matt. Whether there was any special reason, more than affection, which made Epaphroditus anxious to return on account of this, we cannot say.
Fuente: The Greek Testament
Php 2:26.[27] ) Hesychius has, , , , . , worn out with grief. Acedia, languor in spiritual things.-, ye have heard) and on that account have been anxious.
[27] , longing for) Something of nature may have been mixed up with this; but when grace is the predominant element, all things are estimated by love.-V. g.
Fuente: Gnomon of the New Testament
Php 2:26
Php 2:26
since he longed after you all,-In his sickness he longed for the friends and brethren at home, especially so since they had heard of his sickness, and doubtless manifested great interest in him.
and was sore troubled,-The strength of sore troubled will be recognized from its being used of Christs agony in the garden (Mat 26:37; Mar 14:33), and nowhere else in the New Testament, The strong character of the expression is not unsuited to the feelings of one who has been very ill at a distance from all his friends, and during convalescence feels that home is the only place in which he can thoroughly recover.
because ye had heard that he was sick:-[There can be no question that a considerable time had elapsed since Pauls arrival at Rome before these words were written. The Philippians first had to learn of his need, to make their collection and send it. After the arrival of Epaphroditus in Rome he fell sick, for Paul implies that he had exerted himself and so brought on his illness. This becomes known in Philippi, and the anxiety of his friends in Philippi had been reported to Paul.]
Fuente: Old and New Testaments Restoration Commentary
he longed: Phi 1:3, Phi 1:8, Phi 4:1, 2Sa 13:39, Rom 1:11, 2Co 9:14
full: Job 9:27, Psa 69:20, Pro 12:25, Isa 61:3, Mat 11:28, Mat 26:37, Rom 9:2, 1Pe 1:6
ye had: 2Sa 24:17, Joh 11:35, Joh 11:36, Act 21:13, Rom 12:15, 1Co 12:26, Gal 6:2, Eph 3:13
Reciprocal: Deu 12:20 – I will 2Ki 13:14 – fallen sick Psa 41:3 – strengthen Phi 2:28 – ye see Phi 4:18 – Epaphroditus 1Th 2:8 – affectionately 2Ti 1:4 – desiring 2Ti 4:20 – sick
Fuente: The Treasury of Scripture Knowledge
(Php 2:26.) -Forasmuch as he was longing after you all. The conjunction – since now-assigns the reason why the apostle thought it necessary to send back Epaphroditus. Klotz, Devarius, ii. p. 548. Not only is the epistolary imperfect employed, but it is here used with the present participle, to denote the continuance of the longing. Winer, 45, 5. Epaphroditus had not forgotten them, his longing was great towards them -. See under Php 1:8, page 17.
, -and was in heaviness, because ye heard that he was sick. The infinitive describes our Lord’s agony in Mat 26:37; Mar 14:33. Its derivation is uncertain. How did the intelligence conveyed to them that he was sick cause Epaphroditus to long for them? Was it to remove their anxiety and sorrow, or did he apprehend some disastrous consequences as the result of the rumour? Or would some parties between whom he had mediated in the church take advantage of it, and fall again into animosity?
Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians
Php 2:26. Here is an unusual case of worrying; that is, the cause for it. As a rule a person worries over his own situation. But here is man who is very sick (or has been), and yet he is not concerned about himself. Instead, he knows his brethren back home have heard about his sickness, and he is grieved for fear they are overly worried. It is a striking case of unselfishness and suggests 1Co 12:26.
Fuente: Combined Bible Commentary
Php 2:26. Since he longed after you all. St. Paul testifies to the same longing in himself in Php 1:8.
and was sore troubled. The strength of this word will be recognised from its being used (Mat 26:37; Mar 14:33) of Christs agony in the garden (Authorised Version, to be very heavy), and nowhere else in the New Testament. Its strong character is not unsuited to the feelings of one who has been very sick at a distance from all his friends, and in his recovery feels that home is the only place in which he can thoroughly recover,
because ye had heard that he had been sick. There can be no question that a considerable amount of time must have elapsed since St. Paul came to Rome before these words were written. The Philippians first had to learn of the apostles need, to make their collection and send it. After this we cannot think that it was immediately on the arrival of Epaphroditus that he fell sick, for the apostle plainly implies that he had exerted himself and so brought on his sickness. This becomes known at Philippi, and the anxiety of his friends has been reported at Rome.
Fuente: A Popular Commentary on the New Testament
Paul decided to send Epaphroditus immediately because word had reached Epaphroditus that his fellow Philippians had learned that he had been ill. This knowledge had created a longing in his heart for his brethren and had distressed him. His feelings were intense. Paul used the word translated "longing" (NASB) or "longs" (NIV, Gr. epipotheo) earlier to describe his own feelings for the Philippians (Php 1:8; cf. Jas 4:5; 1Pe 2:2). "Distressed" (Gr. ademonon) also described Jesus’ feelings in Gethsemane (Mat 26:37; Mar 14:33).
"It describes the confused, restless, half-distracted state, which is produced by physical derangement, or by mental distress, as grief, shame, disappointment, etc." [Note: Lightfoot, p. 123.]
Epaphroditus may have been an especially sensitive Christian. On the other hand his concern may reflect a misunderstanding that had put him in a questionable light since he had left Philippi. [Note: Kent, pp. 135-36.]