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Exegetical and Hermeneutical Commentary of Philippians 2:30

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Because for the work of Christ he was nigh unto death, not regarding his life, to supply your lack of service toward me.

30. the work of Christ ] One most ancient MS. (C) omits “of Christ”; and some other evidence is for “ of the Lord ” instead. R.V. retains the reading of A.V., mentioning in the margin the reading “ of the Lord.” Alford and Lightfoot advocate the omission. For the phrase “ the work,” used without further definition, cp. Act 15:38.

he was nigh unto death ] Lit., “ he drew near, up to death,” a peculiar but unmistakable expression.

not regarding his life ] R.V., hazarding his life. The two renderings represent each a different reading, the difference lying in the presence or absence of a single letter in the Greek ( parabo(u)leusamenos). On the whole that represented by R.V. has the better support. In the more ancient Latin Version this Greek word is almost transliterated: parabolatus de anim su; words which might almost be rendered, “having played the desperado with his life.” The verb (found here only) is formed on a common Greek verb of which one meaning is “to wager in a game of chance,” and so to run a risk. Bp Light-foot renders here, “ having gambled with his life.” From the same root comes the ecclesiastical word (Greek and Latin) parabolanus, a member of a “minor order” devoted to nursing the infected, and similar hazardous duties. The order originated in Constantine’s time. Unhappily it soon degenerated into a notoriously turbulent sort of club.

“His life”: lit., “ his soul.” For the very frequent use of the Greek word psych in the sense of bodily life cp. e.g. Mat 2:20.

to supply your lack &c.] More lit., “ that he might fill up your deficiency in the ministration designed for me.” “ Your ” is slightly emphatic. Obviously, the Apostle means no reproof to the Philippians, whose “ministration” of supplies he so warmly appreciates below (Php 4:10-19). He means that they, as a community, were of course unable to aid him by a personal visit, without which however their “ministration” would have “lacked” a necessary condition of success. That condition Epaphroditus had supplied; he had undertaken the journey, and doubtless had thrown himself at Rome into the Apostle’s interests and efforts. And somehow, whether by accidents on the journey, or by risks run at Rome, or by both, he had incurred dangerous illness. See for a close parallel to the language here 1Co 16:17; and cp. the important phraseology of Col 1:24, and notes there.

Fuente: The Cambridge Bible for Schools and Colleges

Because for the work of Christ – That is, either by exposing himself in his journey to see the apostle in Rome, or by his labors there.

Not regarding his life – There is a difference in the mss. here, so great that it is impossible now to determine which is the true reading, though the sense is not materially affected. The common reading of the Greek text is, paraboleusamenos; literally misconsulting, not consulting carefully, not taking pains. The other reading is, parazoleusamenos; exposing oneself to danger, regardless of life; see the authorities for this reading in Wetstein; compare Bloomfield, in loc. This reading suits the connection, and is generally regarded as the correct one.

To supply your lack of service toward me – Not that they had been indifferent to him, or inattentive to his wants, for he does not mean to blame them; but they had not had an opportunity to send to his relief (see Phi 4:10), and Epaphroditus therefore made a special journey to Rome on his account. He came and rendered to him the service which they could not do in person; and what the church would have done, if Paul had been among them, he performed in their name and on their behalf.

Remarks On Philippians 2

1. Let us learn to esteem others as they ought to be; Phi 2:3. Every person who is virtuous and pious has some claim to esteem. He has a reputation which is valuable to him and to the church, and we should not withhold respect from him. It is one evidence, also, of true humility and of right feeling, when we esteem them as better than ourselves, and when we are willing to see them honored, and are willing to sacrifice our own ease to promote their welfare. It is one of the instinctive promptings of true humility to feel that other persons are better than we are.

2. We should not he disappointed or mortified if others think little of us – if we are not brought into prominent notice among people; Phi 2:3. We profess to have a low opinion of ourselves, if we are Christians, and we ought to have; and why should we be chagrined and mortified if others have the same opinion of us? Why should we not be willing that they should accord in judgment with us in regard to ourselves?

3. We should be willing to occupy our appropriate place in the church; Phi 2:3. That is true humility; and why should anyone be unwilling to be esteemed just as he ought to be? Pride makes us miserable, and is the grand thing that stands in the way of the influence of the gospel on our hearts. No one can become a Christian who is not willing to occupy just the place which he ought to occupy; to take the lowly position as a penitent which he ought to take; and to have God regard and treat him just as he ought to be treated. The first, second, and third thing in religion is humility; and no one ever becomes a Christian who is not willing to take the lowly condition of a child.

4. We should feel a deep interest in the welfare of others; Phi 2:4. People are by nature selfish, and it is the design of religion to make them benevolent. They seek their own interests by nature, and the gospel would teach them to regard the welfare of others. If we are truly under the influence of religion, there is not a member of the church in whom we should not feel an interest, and whose welfare we should not strive to promote as far as we have opportunity. And we may have opportunity every day. It is an easy matter to do good to others. A kind word, or even a kind look, does good; and who so poor that he cannot render this? Every day that we live, we come in contact with some who may be benefited by our example, our advice, or our alms; and every day, therefore, may be closed with the feeling that we have not lived in vain.

5. Let us in all things look to the example of Christ; Phi 2:5. He came that he might be an example; and he was exactly such an example as we need. We may be always sure that we are right when we follow his example and possess his spirit. We cannot be so sure that we are right in any other way. He came to be our model in all things, and in all the relations of life:

He showed us what the law of God requires of us.

(b)Lie showed us what we should aim to be, and what human nature would be if it were wholly under the influence of religion.

(c)Lie showed us what true religion is, for it is just such as was seen in his life.

(d)He showed us how to act in our treatment of mankind.

(e)He showed us how to bear the ills of poverty, and want, and pain, and temptation, and reproach, from the world. We should learn to manifest the same spirit in suffering which he did, for then we are sure we are right.

(f)And he has showed us how to die. He has exhibited in death just the spirit which we should when we die; for it is not less desirable to die well than to live well.

6. It is right and proper to worship Christ; Phi 2:6. He was in the form of God, and equal with God; and, being such, we should adore him. No one need be afraid to render too high honor to the Saviour; and all piety may he measured by the respect which is shown to him. Religion advances in the world just in proportion as people are disposed to render honor to the Redeemer; it becomes dim and dies away just in proportion as that honor is withheld.

7. Like the Redeemer, we should he willing to deny ourselves in order that we may promote the welfare of others; Phi 2:6-8. We can never, indeed, equal his condescension. We can never stoop from such a state of dignity and honor as he did; but, in our measure, we should aim to imitate him. If we have comforts, we should be willing to deny ourselves of them to promote the happiness of others. If we occupy an elevated rank in life, we should be willing to stoop to one more humble. If we live in a palace, we should be willing to enter the most lowly cottage, if we can render its inmates happy.

8. Christ was obedient unto death; Phi 2:8. Let us be obedient also, doing the will of God in all things. If in his service we are called to pass through trials, even those which will terminate in death, let us obey. He has a right to command us, and we have the example of the Saviour to sustain us. if he requires us, by his providence, and by the leadings of his Spirit, to forsake our country and home; to visit climes of pestilential air, or to traverse wastes of burning sand, to make his name known; if he demands that, in that service, we shall die far away from kindred and home, and that our bones shall be laid on the banks of the Senegal or the Ganges – still, let us remember that these sufferings are not equal to those of the Master. He was an exile from heaven, in a world of suffering. Our exile from our own land is not like that from heaven; nor will our sufferings, though in regions of pestilence and death, be like his sufferings in the garden and on the cross.

9. Let us rejoice that we have a Saviour who has ascended to heaven, and who is to be forever honored there; Phi 2:9-11. He is to suffer no more. He has endured the last pang; has passed through a state of humiliation and woe which he will never repeat; and has submitted to insults and mockeries to which it will not be necessary for him to submit again. When we now think of the Redeemer, we can think of him as always happy and honored. There is no moment, by day or by night, in which he is not the object of adoration, love, and praise – nor will there ever be such a moment to all eternity. Our best friend is thus to be eternally reverenced, and in heaven he will receive a full reward for all his unparalleled woes.

10. Let us diligently endeavor to work out our salvation; Phi 2:12-13. Nothing else so much demands our unceasing solicitude as this, and in nothing else have we so much encouragement. We are assured that God aids us in this work. He throws no obstructions in our path, but all that God does in the matter of salvation is in the way of help. He does not work in us evil passions, or impure desires, or unbelief; his agency is to enable us to perform his good pleasure, or that which will please him – that is, that which is holy. The farmer is encouraged to plow and plant his fields when God works around him by sending the warm breezes of the spring, and by refreshing the earth with gentle dews and rains. And so we may be encouraged to seek our salvation when God works in our hearts, producing serious thoughts, and a feeling that we need the blessings of salvation.

11. Christians should let their light shine; Phi 2:14-16. God has called them into his kingdom that they may show what is the nature and power of true religion. They are to illustrate in their lives the nature of that gospel which he has revealed, and to show its value in purifying the soul, and in sustaining it in the time of trial. The world is dependent on Christians for just views of religion, and every day that a Christian lives he is doing something to honor or dishonor the gospel. Every word that he speaks, every expression of the eye, every cloud or beam of sunshine on his brow, will have some effect in doing this. He cannot live without making some impression upon the world around him, either favorable or unfavorable to the cause of his Redeemer.

12. We should be ready to die, if called to such a sacrifice in behalf of the church of Christ; Phi 2:17. We should rejoice in being permitted to suffer, that we may promote the welfare of others, and be the means of saving those for whom Christ died. It has been an honor to be a martyr in the cause of religion, and so it ever will be when God calls to such a sacrifice of life. If he calls us to it, therefore, we should not shrink from it, nor should we shrink from any sufferings by which we may honor the Saviour, and rescue souls from death.

13. Let us learn, from the interesting narrative respecting Epaphroditus at the close of this chapter, to live and act as becomes Christians in every situation in life; Phi 2:25-30. It was much to have the praise of an apostle and to be commended for his Christian conduct, as this stranger in Rome was. He went there, not to view the wonders of the imperial city, and not to run the rounds of giddy pleasure there, but to perform an important duty of religion. While there he became sick – not by indulgence in pleasures; not as the result of feasting and revelry, but in the work of Christ. In a strange city, far from home, amidst the rich, the great, the frivolous; in a place where theaters opened their doors, and where places of amusement abounded, he led a life which an apostle could commend as pure. There is nothing more difficult for a Christian than to maintain an irreproachable walk when away from the usual restraints and influences that serve to keep him in the paths of piety, and when surrounded with the fascinations and allurements of a great and wicked city.

There strangers, extending the rites of hospitality, often invite the guest to places of amusement which the Christian would not visit were he at home. There the desire to see all that is to be seen, and to hear all that is to be heard, attracts him to the theater, the opera, and the gallery of obscene and licentious statuary and painting. There the plea readily presents itself that an opportunity of witnessing these things may never occur again; that he is unknown, and that his example, therefore, can do no harm; that it is desirable, from personal observation, to know what is the condition of the world; or that perhaps his former views in these matters may have been precise and puritanical. To such considerations he yields; but yields only to regret it in future life. Rarely is such a thing done without its being in some way soon known; and rarely, very rarely does a Christian minister or other member of the church travel much without injury to his piety, and to the cause of religion. A Christian man who is under a necessity of visiting Europe from this country, should feel that he has special need of the prayers of his friends, that he may not dishonor his religion abroad; he who is permitted to remain at home, and to cultivate the graces of piety in his own family, and in the quiet scenes where he has been accustomed to move, should regard it as a cause of special thankfulness to God.

Fuente: Albert Barnes’ Notes on the Bible

Verse 30. For the work of Christ] Preaching the Gospel, and ministering to the distressed.

He was nigh unto death] Having laboured far beyond his strength.

Not regarding his life] Instead of , not regarding his life, , risking his life, is the reading of ABDEFG, and is received by Griesbach into the text. His frequent and intense preaching, and labouring to supply the apostle’s wants, appear to have brought him nigh to the gates of death.

THE humiliation and exaltation of Christ are subjects which we cannot contemplate too frequently, and in which we cannot be too deeply instructed.

1. God destroys opposites by opposites: through pride and self-confidence man fell, and it required the humiliation of Christ to destroy that pride and self-confidence, and to raise him from his fall. There must be an indescribable malignity in sin, when it required the deepest abasement of the highest Being to remove and destroy it. The humiliation and passion of Christ were not accidental, they were absolutely necessary; and had they not been necessary, they had not taken place. Sinner, behold what it cost the Son of God to save thee! And wilt thou, after considering this, imagine that sin is a small thing? Without the humiliation and sacrifice of Christ, even thy soul could not be saved. Slight not, therefore, the mercies of thy God, by underrating the guilt of thy transgressions and the malignity of thy sin!

2. As we cannot contemplate the humiliation and death of Christ without considering it a sufficient sacrifice, oblation, and atonement for sin, and for the sin of the whole world; so we cannot contemplate his unlimited power and glory, in his state of exaltation, without being convinced that he is able to save them to the uttermost that come unto God through him. What can withstand the merit of his blood? What can resist the energy of his omnipotence? Can the power of sin?-its infection? -its malignity? No! He can as easily say to an impure heart, Be thou clean, and it shall be clean; as he could to the leper, Be thou clean, and immediately his leprosy was cleansed. Reader, have faith in Him; for all things are possible to him that believeth.

3. There are many ungodly men in the world who deny the inspiration of God’s Holy Spirit, and affect to ridicule those who profess to have received what they know Christ has purchased and God has promised, and which, in virtue of this, they have claimed by faith; because, say these mockers, “If you had the Spirit of God, you could work miracles: show us a miracle, and we will believe you to be inspired.” Will these persons assert that St. Paul had not God’s Spirit when he could neither heal himself, nor restore his friends and fellow helpers from apparent death? What then doth their arguing prove? Silly men, of shallow minds!

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

Because for the work of Christ he was nigh unto death; by reason he was so zealous about the work of the ministry in the general, or in special to carry on that service, as the churchs messenger, he was intrusted with, Phi 4:18, not only in conveying their benevolence on so long and hazardous a journey, for the relief of the Lords prisoner, which Christ would own and reward as his work, Mat 25:39,40, but in attending him (whom he was sent to visit) in his confinement, both within doors and abroad, as occasion required, (for it seems the Romans were so generous as to give free egress and regress to his visitants, Act 28:30), whereby he contracted that forementioned disease that hazarded his life.

Not regarding his life; the preservation of which with respect to the work he was about, he did not consult, {Joh 12:25,26} but made little account of it, {as Est 4:16} yea, did even despise it in the service of Christ, as the original word doth import, being borrowed from those whose lives are hazarded in being cast to be devoured by beasts in the theatre, which he himself, by sad experience, sometime knew the meaning of, 1Co 15:32.

To supply your lack of service toward me; so faithful was he to his trust for the honour of his Lord, that to the very utmost of his strength, yea, and beyond it, that which he reckoned those who sent would have done themselves had they been present, (considering what the gospel requires, Gal 6:2; Heb 13:3), that he, Onisephorus-like, 2Ti 1:16, according to his measure made supply of in their absence.

Fuente: English Annotations on the Holy Bible by Matthew Poole

30. for the work of Christnamely,the bringing of a supply to me, the minister of Christ. He wasprobably in a delicate state of health in setting out from Philippi;but at all hazards he undertook this service of Christian love, whichcost him a serious sickness.

not regarding his lifeMostof the oldest manuscripts read, “hazarding,” c.

to supply your lack ofserviceNot that Paul would imply, they lacked the will:what they “lacked” was the “opportunity“by which to send their accustomed bounty (Php4:10). “That which ye would have done if you could (butwhich you could not through absence), he did for you thereforereceive him with all joy” [ALFORD].

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

Because for the work of Christ he was nigh unto death,…. Meaning either the work the church sent him about, and which he cheerfully undertook, and faithfully performed in carrying of a present to, and visiting the apostle in prison; which is called the work of Christ, because taken by Christ as if it was done to himself; and which, what with the long and fatiguing journey from Philippi to Rome, and the frequent visits he made to the apostle, and the much business besides that lay upon his hands, brought upon him a disorder which greatly threatened his life, and had almost issued in his death: or else the work of preaching the Gospel so frequently and constantly, and with so much zeal and vehemency at Rome; and which may be called the work of Christ, because it is what he calls unto, and qualities for, and in which his glory is greatly concerned; and on which this good man was so intent, gladly spending himself, and being spent in it, that he was brought through it to the brink of the grave:

not regarding his life: he was careless of that, and of his health; he loved not his life, nor counted it dear to himself; he rather despised it, and made no account of it, being very willing to deliver it up, and sacrifice it in such a good work and cause:

to supply your lack of service towards me; to do that in their name, room, and stead, which they, through absence, could not do in person; signifying, that what was done to him, and for him, was but a piece of service and duty to him; and which this good man and faithful minister and messenger of theirs having done for them to the hazard of his life, he ought therefore to be received by them with great joy, and to be highly honoured and respected.

Fuente: John Gill’s Exposition of the Entire Bible

Hazarding his life ( ). First aorist middle participle of (from the adjective ), to place beside. The old Greek writers used , to expose oneself to danger. But Deissmann (Light from the Ancient East, p. 88) cites an example of from an inscription at Olbia or the Black Sea of the second century A.D. where it plainly means “exposing himself to danger” as here. Lightfoot renders it here “having gambled with his life.” The word (riskers) was applied to the Christians who risked their lives for the dying and the dead.

Fuente: Robertson’s Word Pictures in the New Testament

The work of Christ. The text varies : some reading work of the Lord, and others the work absolutely. If the latter, the meaning is labor for the Gospel; compare Act 14:38. If the Lord or Christ, the reference may be to the special service of Epaphroditus in bringing the contribution of the Philippians.

Not regarding his life [ ] . The correct reading is paraboleusamenov, meaning to venture, to expose one’s self. It was also a gambler’s word, to throw down a stake. Hence Paul says that Epaphroditus recklessly exposed his life. Rev., hazarding. The brotherhoods of the ancient Church, who cared for the sick at the risk of their lives, were called parabolani, 181 or reckless persons.

Your lack of service [ ] . An unfortunate rendering, since it might be taken to imply some neglect on the Philippians’ part. Rev., that which was lacking in your service. The expression is complimentary and affectionate, to the effect that all that was wanting in the matter of their service was their ministration in person, which was supplied by Epaphroditus.

Fuente: Vincent’s Word Studies in the New Testament

1) “Because for the work of Christ” (hoti dia to ergon Christou) “Because, on account of the work of Christ” to follow Jesus Christ is a work, untiring, lifelong, to which each saint is called, Joh 4:34; Joh 17:4; Mar 8:34; Eph 2:10; Jas 1:22.

2) “He was nigh unto death” (mechri thanatou eggisen) as far as death’s door he drew near” (1) As Joseph in the pit and in prison, (2) as the three Hebrew children cast into the furnace, (3) as Daniel cast into the den of Lions, yet the Angel of the Lord encamped and delivered, Gen 37:24; Gen 37:28; Gen 39:20-21; Dan 3:17; Dan 3:26-28; Dan 6:16; Dan 6:22-24; Psa 34:7.

3) Not regarding his life” (paraboleusamenos te psuche) exposing the soul-life or his very life,” hazarding his life”, in both associating with and bringing provisions regularly to Paul. Php_4:18. True men of God count not, turn not back from risk and danger, to serve in the army, service of their Lord, Act 5:29.

4) “To supply your lack of service toward me” (hina anaplerose to humon husterema tes pros me leitourgias) “in order that he might fulfill your lack of service to me.” This lack of service Epaphroditus had supplied to Paul for the Philippian brethren is believed to have been for food, clothing, spiritual fellowship, and perhaps communications with and appeals to legal authorities for compassionate care of Paul, in which zealous labors under climatic and environmental circumstances he became or contracted an extended illness that brought him near death’s door, but God intervened, Mat 25:36; Mat 25:40.

WORK FOR THE NIGHT IS COMING

Work, for the night is coming,

Work through the morning hours

Work while the dew is sparkling,

Work ‘mid springing flowers;

Work when the day grows brighter,

Work in the glowing sun;

Work, for the night is coming,

When man’s work is done.

Work, for the night is coming,

Work thro’ the sunny noon;

Fill brightest hours with labor,

Rest comes sure and soon.

Give every flying minute,

Something to keep in store;

Work, for the night is coming,

When man works no more.

Work, for the night is coming,

Under the sunset skies,

While their bright tints are glowing,

Work, for daylight flies.

Work till the last beam fadeth,

Fadeth to shine no more;

Work while the night is darkening,

When man’s work is oer.

–Anna L. Walker

Fuente: Garner-Howes Baptist Commentary

30 Because for the work of Christ. I consider this as referring to that infirmity, which he had drawn down upon himself by incessant assiduity. Hence he reckons the distemper of Epaphroditus among his excellences, as it certainly was a signal token of his ardent zeal. Sickness, indeed, is not an excellence, but it is an excellence not to spare yourself that you may serve Christ. Epaphroditus felt that his health would be in danger if he applied himself beyond measure; yet he would rather be negligent as to health than be deficient in duty; and that he may commend this conduct the more to the Philippians, he says that it was a filling up of their deficiency, (162) because, being situated at a distance, they could not furnish aid to Paul at Rome. Hence Epaphroditus, having been sent for this purpose, acted in their stead. (163) He speaks of the services rendered to him as the work of the Lord, as assuredly there is nothing in which we can better serve God, than when we help his servants who labor for the truth of the gospel.

(162) “ Vn accomplissement, ou moyen de suppleer ce qui defailloit de leur seruice;” — “A filling up, or a means of supplying what was defective in their service.”

(163) “ Faisoit en cest endroit ce qu’ils deuoyent faire;” — “Did in this matter what they ought to have done

Fuente: Calvin’s Complete Commentary

(30) Not regarding his life.According to the true reading, the sense is having hazarded his life; literally, having gambled with his life, not merely having staked it, but staked it recklessly. It is possible that (as Bishop Wordsworth suggests) there may be allusion to the caution money, staked in a cause to show that it was not frivolous and vexatious, and forfeited in case of loss; and that Epaphroditus, risking his life through over-exertion in the cause of St. Paul, as a prisoner awaiting trial, is therefore said to have gambled with his life. This would give a special appropriateness to the allusion. But it is, perhaps, too artificial, and the figure is in itself intelligible and striking.

To supply your lack of service.There is not in the original the touch of reproach which our version may seem to imply. Epaphroditus presence and activity are said to have filled up the one thing wanting to make the service of the Philippians effective for its purpose.

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

30. For the work of Christ Such it was, for, done to his apostle, it was done to Christ. The money-gift which he had brought is spoken of as their service, but it had the lack of their personally presenting it. This personal service Epaphroditus rendered in fulfilment of their commission, and in so doing he in some way so exposed his life that it resulted in bringing him to death’s door. Such a reason, by all their love for Paul, entitled him to a hearty welcome on his return.

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

Php 2:30. Not regarding his life, Hazarding his life , exposing his life to the utmost danger; as they did, who took care of people infected with the pestilence, and who were called parabolani, or parabolarii; or as they did, who fought with wild beasts. The next clause may be rendered, that he might complete [or fill up] the remainder [or residue] of your beneficence to me; that is to say supply me with your further contributions. See 1Th 2:16. Col 1:24. 2Co 9:12. The Apostle considers them as disposed to have rendered him what service they could in person; but not having an opportunity to do it themselves, Epaphroditus was in this respect their proxy and representative.

Inferences.We know the grace of the Lord Jesus Christ. Few Christians, so called, are unacquainted with the remarkable phrases in which it is here expressed: but how few comparatively, seriously pause upon it, and labour to affect their hearts with its important meaning! And yet how engaging to all this is the matchless example of Christ! Though he was really God, possessed of the divine nature and perfections equally with the Father, and so had a rightful claim to all the honours of Deity; yet, in his infinite love and pity, he stooped so low as to assume human nature into personal union with himself; and in this nature, instead of shining forth in all the lustres of Godhead, he ordinarily concealed them, and, as it were, disrobed himself of them; and, appearing in the mean state of a servant, submitted to the lowest and severest course of obedience to his Father’s will and law, till he finished it in the painful and shameful death of the cross.Often let us contemplate this amazing object: often let us represent to our admiring, to our dissolving hearts, the Man Christ Jesus, extended there, and pouring forth his soul in agony and blood. As often let us remember his high original, his divine glories, in the eternal bosom of the Father. With pleasure let us reflect, that he having ennobled this low nature of ours by so intimate an union with his Divinity, God the Father has exalted his humanity, and given him in his Mediatorial capacity a name above every name, human or angelic, in the visible, or in all the different regions of the invisible world. Let our knees gladly bow to so amiable a Sovereign, and let us with pleasure view the approaching day, when every knee shall own his authority, and every tongue confess him Lord to the glory of God the Father.

In the mean time, let us never forget the purposes for which the Apostle has here called our meditations to these wonderful and instructive truths. It is to inculcate upon us (O may we ever inculcate it upon ourselves) that the same mind should always be in us that was also in him: that, if there be any consolation in such a Saviour, any comfort in such love as he teaches, any bowels of tenderness in human nature, any endearing fellowship in the one Spirit which we derive from him, we may with united hearts and hands be carrying on the one great business of his servants, working out our salvation with fear and trembling; avoiding every thing that may grieve and injure others, every thing that may discredit our holy profession. And if we be now made by him the children of God, may we shine with a bright steady flame, as lights in the world; and hold out, for the benefit of all around us, the word of life; as the gospel which redeems the faithful from the second death, and raises them to eternal life, may properly be called. May we spread its lustre through as wide a circle as possible, and with it that happiness, which nothing but a cordial belief of it and subjection to it can bring to the human heart.

Let us then learn, from these wise and pious exhortations of the Apostle, at once our duty and our dependence: our duty, to work out our own salvation; our dependance on the grace of him who worketh in us, both to will and to do, of his good pleasure. And therefore let us so seek divine grace, and rest upon it, as to exert with vigour and resolution the faculties which are to co-operate with it; and let us so endeavour to exert the faculties which God has given us, as to confide in divine grace, and rest continually upon it; without which we shall neither will nor do any thing pleasing to God, or available to our own salvation: for, in this sense, salvation is of the Lord, and through his blessing, which is upon his people. (Psa 3:8.)

Again. To what sublime heights of piety and virtue does the hope of the gospel elevate the mind of mortal man! Behold this holy apostle, not only presenting himself as a resolute victim at the altar of God, but speaking of that stroke by which his blood was to be poured out, as an occasion of joy, and calling for the congratulation of his friends upon it! Behold him with pleasure resigning the society of those who were dearest and most useful to him, at a time when he seemed most of all to need their assistance; even that of a friend, who would most naturally care for their estate, when he knew none that were like-minded! And O that this might be the character of all the ministers of Christ, naturally, by a second, a divine nature, as a mother for her child, with genuine affection, to care for the state of those committed to them, not by constraint, but from a principle of love, which will make all necessary labours easy. But alas! how much reason is there to lament the prevalency of a contrary disposition among all ranks of men, the sacred order itself not excepted!

What ingratitude does this argue, yea, what stupid insensibility, that any thing, that every thing, should be dearer to us, than the interest of that Saviour who purchased us to himself with his blood! Happy they, who are distinguished by their fidelity and their zeal, in a time of prevailing apostacy! How beautiful a description does the Apostle here give of the piety and humility of young Timothy, while serving with him as a son with a father in the gospel. Thus let young and aged ministers behave to each other, as fathers and sons; the young paying the elder such reverend regards, the aged affording to the younger such kind and tender patronage, and shewing a solicitous concern to prepare them for filling up their place in the church with increasing advantage.
Some obvious instruction arises from what is here said of good Epaphroditus, whose affection to his Christian friends was so ardent, and whose zeal for the work of Christ had even endangered his life. Great reason is there to hold such, wherever they are found, in high esteem, tenderly to sympathize with them, earnestly to entreat God for them, if at any time diseases threaten their useful lives; and to own the mercy of God, not to them only but to us, when he is pleased to raise them up, and restore them to a capacity of ministering in his church. And let us go back in our memories to the days and weeks of dangerous sickness which any of us have known, and humble ourselves before God, that we have no better improved for his glory, and for the good of his church, his mercy to us, in bringing us up from the gates of the grave.

REFLECTIONS.1st. By every endearing argument the Apostle exhorts his Philippian brethren:

1. To love unity and humility. If there be any consolation in Christ ( ); if my exhortation has any weight, and you experience any joy in the Redeemer; if there be any comfort of love, from the sense of the love of God shed abroad in your hearts; if there be any fellowship of the Spirit, in mutual union and complacence in each other, or, though the Holy Ghost, with God the Father, and with his Son Jesus Christ; if there be any bowels and mercies, in the gracious Saviour towards you; or if you have ever felt the like tender compassions one towards another; if it be most desirable to abound in all these things, and you have already known their value and excellence, fulfil ye my joy; and continue to give me this highest satisfaction in you, that ye be like-minded, animated as by one soul; leaving the same love one towards another as the members of the same body; being of one accord, unanimous in desire and design to promote the Redeemer’s glory, and the salvation of men’s souls; and of one mind, holding the same principles and sentiments according to the purity of the gospel. Let nothing be done through strife or vain-glory; affect no pre-eminence, dispute not for applause, nor speak or act under a contentious spirit; but in lowliness of mind, the great ornament of the Christian character, let each esteem other better than themselves; entertaining lowly thoughts of their own attainments, conscious of their manifold infirmities, and entertaining the best opinion of their brethren. Look not every man on his own things, to admire himself, or pursue his own selfish ends, his ease, honour, or worldly advantage; but every man also on the things of others; not as busy-bodies, to pry into them censoriously, but desiring to promote their real good, and from the view of their excellencies, to be humble in their own eyes.

2. He enforces his exhortation with the most powerful argumentthe example of the blessed Jesus. Let this mind be in you, which was also in Christ Jesus, even that lowliness which in him was so eminently exemplified; who, being in the form of God, possessing every essential perfection of the divine nature, the brightness of the Father’s glory, and the express image of his Person, thought it not robbery to be equal with God, and justly to claim a parity with the Father in uncreated glory: but, in infinite condescension and pity towards us, he made himself of no reputation, laying aside the splendour of his divine Majesty, and took upon him the form of a servant, assuming the human nature in the lowest condition; and was made in the likeness of men, having the same reasonable soul and human flesh, the corruption of our nature only excepted. And being found in fashion as a man, in all things made like unto man, sin excepted, he humbled himself before God and man, through a life of affliction, and at last became obedient unto death, for us men and for our salvation, even the death of the cross, that most painful, ignominious, and accursed death; submitting thereunto, that he might bear our sins in his own body on the tree. Wherefore, having finished the work which the Father had given him to do, to his fullest satisfaction, God also hath highly exalted him, in his human nature, to the Mediatorial throne, as the reward of his sufferings, and given him a name which is above every name, all power, authority, and dominion being given to him over every creature; that at the name of Jesus every knee should bow, and divine honours be paid to the Incarnate Son; of things in heaven, and things in earth, and things under the earth; by angels and men, and every intelligent creature; yea, even devils must be compelled to own his glory; and that every tongue should confess that Jesus Christ is Lord, the universal Sovereign, to the glory of God the Father; who has thus exalted him, as man, to the throne of majesty on high, for the purposes of his own glory. Note; (1.) The example of our Lord should be ever before us; and that, if any thing can, will suppress the workings of pride. (2.) The love of a crucified Jesus should warm our hearts, and knit them in closest union to each other.

2nd, The Apostle proceeds in his exhortations:
1. To Christian diligence. Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, and therefore I entertain a strong hope concerning you, work out your own salvation with fear and trembling, giving all diligence to make your calling and election sure, in the use of every appointed means, jealous over your deceitful hearts, and watchful against every thing that might offend the Father of mercies, whose love you have tasted; for it is God which worketh in you, both to will and to do of his good pleasure; it is his graceit is his Spiritit is his divine power, which worketh every thing that is good in the penitent and believing soul.

2. To an exemplary conversation, such as may confound their enemies, and comfort him, their faithful servant, under all his sufferings. Do all things without murmurings and disputings, content under every providential dispensation, and studiously avoiding every occasion of contention among yourselves; that ye may be blameless and harmless, the sons of God, without rebuke, and behave so irreproachably, that your most malignant accusers may have no evil thing justly to say of you: for ye dwell in the midst of a crooked and perverse nation; the keen eyes of your enemies are open, and they wait for your halting; gladly would they catch at any thing which might countenance them in their iniquities: among whom ye shine as lights in the world; your bright examples, like suns in your several spheres, darting unwelcome light upon the workers of wickedness, and shining to the glory of God; holding forth the word of life, even the blessed gospel, both in your lips and in your conduct, holding it fast in all fidelity, holding it up with all zeal and boldness, if, under God, it may be blest to illumine the darkness of those around you, and bring them to the light of life; or, at least, to leave them inexcusable in their impenitence. And this will be a singular satisfaction to me, when I find that I have not run in vain, nor laboured in vain, but behold in you such blessed effects of my ministry, and that all my conflicts are crowned with success. Yea, and if I be offered up on the sacrifice and service of your faith, and should now be called as a victim to bleed in confirmation of the gospel which I preach, far from being intimidated with the prospect, I joy and rejoice with you all, congratulating you, and happy in myself, that I am counted worthy of the crown of martyrdom, and enabled to leave so powerful a testimony behind me, for the strengthening of your faith. For the same cause also do ye joy and rejoice with me; and, far from being grieved, or disheartened, exult that I am enabled to be thus faithful unto death. Note; (1.) Every Christian is a city set on a hill; he needs peculiar circumspection; a flaw in his conduct will be exaggerated into a fault of the first magnitude. (2.) We must hold up to the world, in our profession and examples, the word of life; not ostentatiously proclaiming our own goodness, but, for God’s glory, or the profit of men’s souls, shewing our light before men. (3.) Nothing can more revive a minister’s heart, or make him so cheerfully content to suffer for the cause, even to death, as seeing his labours successful, and his ministry blest.

3rdly, Since he was now unable to visit them himself, he promises to send them two of his dearest friends to supply his absence, and speaks of them in the highest terms of regard and commendation.
1. He mentions Timothy. Though he had spoken of his readiness to die, he informs them, for their comfort, that he apprehended no immediate danger. But I trust, says he, in the Lord Jesus, that I shall be delivered; and that, needful as his company is now to me, I shall be able to send Timotheus shortly unto you, that I also may be of good comfort, when I know your state, and hear of your prosperity. For I have no man like-minded, so perfectly united in sentiment with me, and so in affection knit to you; who will therefore naturally care for your state, and, with genuine regard, desire to advance the good of your souls. For all here, too generally at least, seek their own, desirous of ease and earthly advantages; not with a single eye, as Timothy does, pursuing the things which are Jesus Christ’s, for his glory, and the edification of his people. But ye know the proof of him, by past experience, with what zeal and fidelity he laboured among you; and that, as a son with the father, he hath served with me in the gospel, willing to run all hazards, to share my fatigues and sufferings, and in all duty and affection obeying me as a child. Him therefore I hope to find presently, so soon as I shall see how it will go with me, after I have appeared, as I shortly expect to do, at Caesar’s tribunal: but I trust in the Lord, that I also myself shall come shortly, when I have regained my liberty. Note; (1.) They who enter the ministry with selfish views, seeking their own things, not those of Jesus Christ, shall bear their burden, when the great Shepherd and Bishop of souls appears. (2.) A faithful pastor feels the same tender concern for the children that he has begotten in the gospel, as if they were the offspring of his own body.

2. He commends to them Epaphroditus, who brought this Epistle to them. Yet I supposed it necessary, being unable to come myself, or to spare Timothy just at this critical juncture, to send to you Epaphroditus, my brother and companion in labour, and fellow-soldier, who willingly served and suffered in the same blessed cause; but your messenger, and he that ministered to my wants; delivering your kind benefactions, and giving me every assistance which lay in his power. For he longed after you all, and earnestly wished to be labouring again among you; and was full of heaviness, because that ye had heard that he had been sick; knowing how deeply the sad news would affect you. For indeed he was sick nigh unto death; his disease, to human view, mortal and desperate: but God had mercy on him, and brought him back from the gates of the grave; and not on him only, but on me also, lest I should have sorrow upon sorrow, anguish for his loss being added to my other burdens. I sent him therefore the more carefully, and with greater haste, that when ye see him again, ye may rejoice in his recovery and return to you; and that I may be the less sorrowful at his departure, when I know what delight and advantage his company will be to you. Receive him therefore in the Lord, with all gladness, with cordial regard, and as the ambassador of the Redeemer; and hold such in reputation, highly respecting them for their fidelity and zeal; because for the work of Christ he was nigh unto death, having contracted his illness from the fatigues that he underwent, not regarding his life, but readily hazarding his health, to supply your lack of service toward me, which the distance rendered you incapable of affording me. Note; (1.) Though we must not carelessly neglect our health, yet, when the cause of Christ demands it, a faithful minister will shew a noble contempt of life, and be ready to expose himself to disease or death. (2.) They who know the value of a faithful minister, will count it a singular mercy that he is longer spared to labour, and will rejoice in him before God.

Fuente: Commentary on the Holy Bible by Thomas Coke

Phi 2:30 . .] emphatically prefixed: on account of nothing else than for this great sacred aim. The work (see the critical remarks) is, according to the context (comp. Act 15:38 ), obvious, namely, that of labour for the gospel; the addition in the Rec. is a correct gloss, and it is this (comp. , Act 5:41 ) in the service of which Epaphroditus incurred so dangerous an illness, namely, when he, according to the testimony of the predicates in Phi 2:25 , as the and of the apostle, with devotedness and self-sacrifice, united his exertions for the gospel and his striving against the movements of its adversaries (Phi 1:15 ; Phi 1:17 ; Phi 1:30 , Phi 2:20 ) with a similar activity on the part of the apostle. The interpretation which refers to the business of conveying the bounty (de Wette, following older expositors, comp. Weiss), does not suffice for the more special characteristic description; and the reference to the enmity of Nero against Paul, the dangers of which Epaphroditus had shared, in order to reach the apostle and to serve him, finds no warrant either in the context or in Act 28 (in opposition to Chrysostom, Oecumenius, Theophylact, comp. Theodoret).

. .] as in Psa 107:18 : , Sir 51:6 : , Rev 12:11 . The expression with is more definite than the dative would be (as in Psa 88:3 : ), or . (Job 33:22 ); he came near even unto death .

. .] Such is the Text. Rec ., which Bengel, Matthaei (vehement in opposition to Wetstein and Griesbach), Rinck, van Hengel, Reiche, and others defend, and Tischendorf still follows in the 7th ed. Justly, however, Scaliger, Casaubon, Salmasius, Grotius, Mill, Wetstein, and others, including Griesbach, Lachmann, Scholz, Tischendorf, Exo 8 , Rheinwald, Matthies, Rilliet, Winer, Ewald, Weiss, J. B. Lightfoot, Hofmann, and others, have preferred . . . The latter has the authority of A B D E F G , 177, 178, 179 in its favour, as well as the support of the Itala by “parabolatus est de anima sua,” and of Vulgate, Aeth., Pelagius, by “tradens (Ambrosiaster: in interitum tradens)animam suam.” Since was unknown to the copyists, whilst was very current, instead of the one . another crept in, the form of which, on account of the prevalence of the simple word, had nothing offensive. , which is nowhere certainly preserved (in opposition to Wetstein’s quotations from the Fathers, see Matthiae, ed. min. p. 341 f., and Reiche, Comment, crit. p. 220 f.), is formed from the very current classical word , putting at stake, venturesome, and is therefore equivalent to , to be venturous, to be an adventurer, as equivalent to (1Co 13:4 ), equivalent to (Cic. Att. vi. 4), and (see Lobeck, ad Phryn. p. 591), (Luc. Philop. 22). See more such verbs in Lobeck, ad Phryn. p. 67, and comp. generally Khner, I. p. 695, II. 1, p. 98. Hence the . . ., which is to be regarded as a modal definition to . . , means: so that he was venturesome with his soul (dative of the more definite reference), i.e. he hazarded his life, [143] in order to supply, etc. In this sense is current among Greek authors, and that not merely with accusative of the object (Hom. Il . ix. 322; so usually, as in 2Ma 14:38 ), but also with dative of reference (Polyb. ii. 26. 6, iii. 94. 4; Diod. Sic. iii. 35: ), in the sense of (Schol. Thuc. iv. 57) and (Soph. fr . 499. Diud.). Comp. in Phryn. ed. Lob . p. 238. Hence, also, the name parabolani for those who waited on the sick (Gieseler, Kirchengesch . I. 2, p. 173, Exo 4 ). Taking the reading of the Text. Rec ., would have to be explained: male consulere vitae (Luther aptly renders: since he thought light of his life). See especially Reiche. This verb, also, does not occur in profane Greek authors; but for instances from the Fathers, especially Chrysostom, and that in the sense specified, see Matthiae, l.c.; Hase in Steph. Thes . VI. p. 220.

. . . .] The object , to attain which he hazarded his life. We have to notice (1) that belongs to ; and (2) that . can denote nothing else but the function, well known and defined by the context (Phi 2:25 ), and conceived of as a sacrificial service, with which Epaphroditus had been commissioned by the Philippians in respect to Paul ( ). All explanations are therefore to be rejected, which either expressly or insensibly connect with . , and take the latter in the general sense of rendering service ( ). We must reject, consequently, Chrysostom’s explanation (comp. Theophylact, Theodoret, Pelagius, Castalio, Vatablus, and others): , ; [144] also the similar view taken by Erasmus and many others (comp. Grotius, Estius, Heinrichs, Rheinwald, van Hengel, Rilliet): “quo videlicet pensaret id, quod ob absentiam vestro erga me officio videbatur deesse; ” the arbitrary explanation of Matthies: “in order that he might perfect the readiness of service which you have shown on various occasions; ” and several other interpretations. Hoelemann, also, in opposition to the simple literal sense, takes . as defectus cui subvenistis , and . as: rerum necessariarum ad me subministrando deferendarum . No; of the two genitives, referring to different things (comp. Phi 2:25 , and see Winer, p. 180 [E. T. p. 239]), by which is accompanied, the first conveys who were wanting ( , ye were wanting, ye yourselves were not there, comp. 1Co 16:17 ), and the second to what this want applied. Consequently the passage is to be explained: in order to compensate for the circumstance, that ye have been wanting at the sacrificial service touching me; that is, for the circumstance, that this sacrificial service, which has been made through your love-gifts in my support, was completed, not jointly by you, but without you , so that only your messenger Epaphroditus was here, and not ye yourselves in person. How delicate and winning, and at the same time how enlisting their grateful sympathy in the fate of Epaphroditus, was it to represent the absence of the Philippians as something that had been lacking in that , and therefore, as something which Paul had missed , to supply which, as representative of the church, the man had (as his deadly sickness had actually shown) hazarded his life! He did not therefore contract the illness on his journey to Rome (de Wette, Weiss, and older expositors), as Hofmann thinks, who represents him as arriving there in the hot season of the year; but through his exertions in Rome itself during his sojourn there, when his sickness showed that he had risked his life in order to bring the offering of the Philippians, and thus compensate the apostle for the absence of the church. On . . ., comp. 1Co 16:17 . The compound verb is appropriately explained by Erasmus: “accessione implere, quod plenitudini perfectae deerat.” See on Gal 6:2 .

It was a foolish blunder of Baur to hold the entire passage respecting Timothy and Epaphroditus as merely an imitation of 2Co 8:23 f. Hinsch very erroneously, because misconceiving the delicate courtesy of the grateful expression, thinks that in Phi 2:30 the aid is described as a duty incumbent on the readers, which would be un-Pauline; Phi 4:10 is far from favouring this idea.

[143] The matter is conceived as staking a price or forfeit. Comp. in Poll. viii. 63, Phrynich. p. 238. On the subject-matter comp. also (Pausanias, iv. 10. 3); the animae magnae prodigus of Horace ( Od. i. 12. 37); and the vitam profundere pro patria of Cicero ( de Off. i. 24).

[144] Hofmann substantially reverts to this. He takes as the subject, which had allowed something to remain lacking in the service, namely, in so far as the church had only collected the aid, but not conveyed it. How indelicate would such a thought have been! Besides, it was, in fact, an impossibility for the church to have come personally. Hence the church was wanting, indeed, at the transmission of the bounty, but it did not thereby allow anything to be wanting in the latter.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

REFLECTIONS

READER! do not fail to remark, both the nature of the arguments, and the affectionate claims of them, by which the Apostle aims to allure the Church to a oneness of mind and heart, to Christ and his people. What could he say more persuasively in those high claims than when recommending them by the consolations of Christ, the fellowship of the Holy Ghost; and the bowels, and mercies, of God the Father? But, while I earnestly desire the Reader to remark this, as he goes, I beg him yet more particularly to attend to what God the Holy Ghost hath recorded, in this mot blessed Chapter, concerning the Person, Godhead, manhood, grace, and glory, of the Lord Jesus Christ; and the Father’s glory in Him. Reader! was there ever a more precious form of words, brought together within the compass of a few verses, than what is here done, to exalt, and extol, to the Church’s view, the personal dignity, and the personal humbleness, of Christ, in the accomplishment of the great purposes of revelation? Who that reads it, and reads it with an enlightened eye, but must feel his whole soul going forth in desires after Christ, to be able to comprehend with all saints, what is the breadth, and length, and depth, and height, of the love of Christ, which passeth knowledge! Oh! for grace, that the same mind may be in us, which was in Christ Jesus!

Reader! let us seek strength from the Lord, for every act of faith upon the Lord, that while both the Lord’s word and our daily experience teach us, that it is GOD which worketh in us, both to will and to do of his good pleasure; that will may be discovered by us, in leading us wholly to Christ; and that doing, may be made known to us, to be the Lord’s work in us: for we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them. Lord! I would beg for myself, and for all thy redeemed ones, to be so found, in the daily exercise of thy willing, and doing, in me, with an holy fear, and trembling, as those who had always before their eyes the infinite importance of their own salvation; while confident of safety, in the Covenant-promises of God my Father, and the complete, and finished redemption, of the Lord Jesus Christ. Lord! grant, that I may have my whole conversation here below, while continuing in the present time-state of the Church, as the blameless, and harmless sons of God, without rebuke; holding forth the word of life, and in the midst of a crooked, and perverse nation, shining as lights in the world!

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

30 Because for the work of Christ he was nigh unto death, not regarding his life, to supply your lack of service toward me.

Ver. 30. Not regarding his life ] Gr. Ill providing for his life, casting away all inordinate care of it, as if he had put on that Roman resolution, Necesse est ut eam, non ut vivam, Needsly I must go, not needsly live.

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

30 .] , viz. of the Gospel, or of Christ (see the glosses in var. readd.); part of which it was to sustain the minister of the Gospel.

. . ] he incurred so serious and nearly fatal a sickness: not to be understood of danger incurred by the hostility of the authorities, as Chrys., al., also Thdrt.: , , , .

] There is, and must ever remain, some doubt whether to read – or . Both words are unknown to Greek writers. The first verb would signify ‘ male consulere vit,’ and is found not unfrequently in the fathers, especially Chrys., which makes it all the more likely to have been introduced here for the other. This latter would be formed from , ‘ venturesome ,’ as from ( 1Co 13:4 ), from (Cic. ad Att. vi. 4): similarly , , , &c. See Lobeck on Phryn. pp. 67, 591. Thus would be used exactly as in Polyb. ii. 26. 6, , , and iii. 94. 4, and in Diod. Sic. iii. 16. Phryn. (p. 238, ed. Lob.) says, . , . , , . Hence also nurses of the sick were called parabolani . See various patristic interpretations, and illustrations, in Tischendorf and Wetstein.

. . .] that he might fill up ( 1Co 16:17 ) your deficiency (viz. on account of your absence) in the ministration to me (the was the contribution of money, which had been sent by Epaphroditus. The only in this kind service was, their inability through absence, to minister it to the Apostle themselves: and this Epaphroditus filled up, and in so doing risked his life in the way above hinted at, i.e. probably by too constant and watchful attendance on the Apostle. So that there is no blame conveyed by . , as Chr., , , but the whole is a delicate way of enhancing Epaphroditus’s services ‘that which you would have done if you could, he did for you therefore receive him with all joy’).

Fuente: Henry Alford’s Greek Testament

Phi 2:30 . . . . The true reading is very difficult to determine with such a conflict of authorities. We are inclined to believe that . stood alone as in C. This is certainly the hardest reading of all to account for. At a very early date additions like , , etc., would be sure to be made. . A somewhat rare use of . Cf. Rev 12:11 , , and chap. Phi 2:8 . . Here, with the great majority of the best authorities, we must read . It is a . ., probably formed from , rash, reckless. Cf. the legal term (later, ), the stake which has to be deposited by an appellant, and is forfeited if the action be lost. “Having hazarded his life.” Cf. the exact parallel in Diod., 3, 36, 4, . What risk did he run? Hfm [14] . suggests that his illness was produced by his arrival in Rome during the hot season of the year. Chr [15] . thinks of danger at the hands of Nero. Wohl [16] . supposes that his illness was the result of his severe missionary labours in Rome. May it be that the Apostle was now confined in a far more unwholesome bondage than before (one of the noisome State-prisons? See Introduction ), and that the assiduous services of Epaphrod. to him there, brought on this severe illness? We believe that this interpretation is justified by the next words . . . In what was their service towards the Apostle lacking? Evidently in nothing save their own personal presence and personal care of him. This would be the more urgently needed if Paul’s outward surroundings had become less favourable. For the phrase . ., Cf. 1Co 16:17 , ; 2Co 11:9 .

[14] Hofmann.

[15] Chrysostom.

[16] Wohlenberg.

Fuente: The Expositors Greek Testament by Robertson

for. App-104. Php 2:2.

was = drew.

not regarding = disregarding. Greek. parabouleuomai, The texts read paraboleuomai, to expose to danger.

life. App-110.

to = that (Greek. hina) he might.

supply = fill up. Greek. anapleroo. See 1Co 14:16. Compare App-125.

service, App-190.

toward. App-104. Paul’s joy at their kind ministration lacked one thing, their personal presence. This Epaphroditus, their messenger, supplied.

Fuente: Companion Bible Notes, Appendices and Graphics

30.] , viz. of the Gospel, or of Christ (see the glosses in var. readd.);-part of which it was to sustain the minister of the Gospel.

. .] he incurred so serious and nearly fatal a sickness:-not to be understood of danger incurred by the hostility of the authorities, as Chrys., al., also Thdrt.: , , , .

] There is, and must ever remain, some doubt whether to read – or . Both words are unknown to Greek writers. The first verb would signify male consulere vit, and is found not unfrequently in the fathers, especially Chrys., which makes it all the more likely to have been introduced here for the other. This latter would be formed from , venturesome, as from (1Co 13:4), from (Cic. ad Att. vi. 4): similarly , , , &c. See Lobeck on Phryn. pp. 67, 591. Thus would be used exactly as in Polyb. ii. 26. 6, , , and iii. 94. 4, and in Diod. Sic. iii. 16. Phryn. (p. 238, ed. Lob.) says, . , . , , . Hence also nurses of the sick were called parabolani. See various patristic interpretations, and illustrations, in Tischendorf and Wetstein.

…] that he might fill up (1Co 16:17) your deficiency (viz. on account of your absence) in the ministration to me (the was the contribution of money, which had been sent by Epaphroditus. The only in this kind service was, their inability through absence, to minister it to the Apostle themselves: and this Epaphroditus filled up, and in so doing risked his life in the way above hinted at, i.e. probably by too constant and watchful attendance on the Apostle. So that there is no blame conveyed by . , as Chr., , ,-but the whole is a delicate way of enhancing Epaphrodituss services-that which you would have done if you could, he did for you-therefore receive him with all joy).

Fuente: The Greek Testament

Php 2:30. , even unto death) This appertains to the comparison of duties [to the question of the prior claim among comparative duties]. To minister to Paul, seems in itself to be a matter of somewhat less importance than the danger to the life of Epaphroditus, who however most rightly purchased by this disadvantage [the danger to his life] that important benefit [the glad reception at Philippi, Php 2:29, and the love and prayers of Paul, Php 2:27-28]: 2Ti 1:16-17.-, drew nigh) Epaphroditus, when setting out from Philippi, does not seem to have been aware that he would become sick; but yet, inasmuch as he undertook the arduous journey, not shrinking back through fear of whatever might happen to him either from the enemies of Paul or from any other cause, the sickness, although unforeseen, is attributed to him as if it were undergone out of kindness to Paul.- ) , the dative. Hesychius: , , exposing ones self to death. properly signifies, I take counsel, or rather, I form a design contrary to my interests. It is a Paronomasia [the signification of a word changed by a slight alteration of letters] on the word , I rashly dare, I cast myself recklessly into danger, which the apostle seems to have skilfully avoided, comp. Php 3:2, at the end, note.- , your deficiency [Engl. V. lack of service]) This deficiency existed not so much in the estimate of Paul, as in the feeling of the Philippians themselves, on account of the love which they bore to him, ch. Php 4:10-11.

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Fuente: Gnomon of the New Testament

Php 2:30

because for the work of Christ-“The work” is a New Testament phrase for the preaching of the gospel. (Act 15:38).

he came nigh unto death, hazarding his life-This bears testimony to his worth and to the truth that he came nigh to death because he risked his life to supply needed help to Paul, and in proclaiming the word.

to supply that which was lacking in your service toward me.-[This represents him as encountering the labor and danger which attended on Pauls circumstances with full free will, and an entire disregard of consequences to himself, such as only true devotion could supply.]

This would naturally endear him much to one of Pauls temperament, and who showed such gratitude for all favors shown him.

[The bonds by which men are held together in Christ are strong because they are bonds in truth, righteousness, and in aspiration which take souls forward into the light and glory of God. When men are held to each other by the ties of selfishness, or some fierce hate which is cherished in common, or by vices and crimes which are cherished in common, they are liable to fly asunder at any moment Faith and love and purity are cementing energies. Faces set alike toward heaven, and hearts set alike on the things of Christ, always insure an increasing fellowship and sympathy. If Christian men ever divide, as they sometimes do, and become alienated from each other, it is not because there is any natural tendency in the law of the Spirit of life in Christ Jesus to work separation of heart from heart and life from life, but for the reason that, in these instances, selfishness or prejudice or passion or inability to see clearly has been too much for the measure of Christian character that has been attained. It is not because they are Christians; it is because they are so imperfect in their character-so feebly developed, and so far from what they ought to be, that the disciples of Jesus are ever led to entertain ill feelings toward each other, and mutually to say hard things. Christ is love, and love is a bond of union. Paul and Timothy and Epaphroditus and the faithful hearts who were behind them had their oneness and sympathy in Christ.]

Fuente: Old and New Testaments Restoration Commentary

the work: 1Co 15:53, 1Co 16:10

nigh: Phi 2:17, Phi 2:27, Phi 1:19, Phi 1:20, Mat 25:36-40, Act 20:24, Rom 16:4, 2Co 12:15, Rev 12:11

unto: Phi 4:10, Phi 4:18, 1Co 16:17, Phm 1:13

Reciprocal: Exo 18:18 – Thou wilt surely wear away Jdg 11:36 – forasmuch Jdg 16:30 – die 1Sa 19:5 – put his life 2Ki 20:1 – was Hezekiah Neh 6:11 – would go Est 4:13 – Think not Est 4:16 – if I perish Luk 10:2 – the labourers Act 15:26 – hazarded Rom 14:8 – we die unto 1Co 15:58 – the work 2Co 4:12 – death 1Jo 3:16 – and we

Fuente: The Treasury of Scripture Knowledge

(Php 2:30.) -Because that for the work of Christ he came near even to death. On the solitary authority of C, Tischendorf omits ., while B, F, G omit the article, and A has . The peculiar phrase- -repeats more graphically what he had already said in Php 2:27. is not unlike in Psa 107:18 – . Similar idioms are found in the Septuagint, though not so distinctive as the one before us. The verb is sometimes followed by the simple dative, as Psa 88:3 – -and sometimes by with the accusative, as Job 33:22 – . May there not be a tacit reference in here to the same expression in Php 2:8? as if to show that the mind which was in Christ was in Epaphroditus, and was shown in his self-denial and suffering for the work of Christ-

. The cause is placed emphatically. The work of Christ, as is explained in the next clause, is not preaching, as Storr, van Hengel, Matthies, and Rilliet contend for. It is service done to the apostle, and through him to Christ. So much was he identified with Christ, that service rendered to him, being directly instrumental in promoting Christ’s cause, might be styled the work of Christ. How he came so nigh to death, the apostle describes by the striking words-

-having hazarded his life. The reading is disputed; many preferring , which signifies, as in our version-not regarding his life. This last reading is retained by Tischendorf in his second edition, being found in C, J, K, and in the Greek Fathers. The majority of editors and more modern expositors prefer the first form, which has the authority of A, B, D, E, F, G. Both words occur nowhere else in classic Greek authors, though the second be often used by the Greek commentators. The Versions are undecided. The Vetus Itala has parabolatus est de anima sua; the Vulgate, tradens animam suam; the Syriac version renders by -spernens; and the Gothic has ufarmunnonds saivalai seinai, forgetting his own life. The verb is formed from -risking, venturesome-and like many verbs in , which combine the force of the adjective and auxiliary verb, is equivalent in meaning to , just as is . Winer, 16, 1, note. Examples will be found as in Lobeck on Phrynichus, p. 67, and in the third of his Parerga, p. 591. Wilke, Lexicon Append. p. 552. In result, the word is not different from the better known , as in Diodorus Siculus, 3:36- ; or in Polybius, 1.37, or 3.90- . The example adduced by Phrynichus is- -I risk my head. The verb is here used with the dative of reference, as is also , in the example cited from Diodorus Siculus. Polybius, 2.26. The apostle testifies of Epaphroditus, that he risked or ventured his life; the participle thus giving the reason why he was nigh unto death- , as Theophylact renders it. And the reason why he had so exposed himself was-

-that he might supply your deficiency in your service to me. The conjunction indicates purpose, and the compound verb –is to fill up; the having the notion of up to an ideal measure. 1Co 16:17. Or, as Erasmus explains it – accessione implere, quod plenitudini perfectoe deerat. The noun has two genitives; that of subject -, as in 2Co 8:14; 2Co 9:12; 2Co 11:9; and that of reference-; the first genitive pointing out those of whom the want is predicated; and the second showing in what the want consisted. Khner, 542, 3; Winer, 30, 3, Anmerk 3. The is not to be joined with , as is done by Beza and van Hengel, who renders-ut suppleret defectum ministerii a vobis mihi facti. The noun is used not in the general sense of service, but signifies the special religious services in the money-gift which Epaphroditus had brought from them. He has called him that brought it , 5:25, and he calls itself an odour of a sweet smell, a sacrifice acceptable, Php 4:8. They did this service for the apostle- ; but there was a lack on their part which Epaphroditus supplied. The lack was not in the gift itself, but in the ministration of it. They were absent, and could not minister to the apostle; but Epaphroditus, by his kind and assiduous attentions, fully made up what was necessarily wanting on their part. The meaning, therefore, is not that assigned by Hoelemann-defectus cui subvenistis rerum necessariarum; nor is it with Chrysostom, He alone did, what you all were bound to do. Homberg’s view is as unfounded-ut impleret defectum in ministerio meo. The did not lack anything in itself, but the Philippians lacked something on their part in connection with it-they did not personally tender it. How Epaphroditus had endangered his life by a sickness nigh unto death, on account of the work of Christ, we know not. There is no proof that he was exposed to persecution, as Chrysostom, Theodoret, and a-Lapide suppose. Nor is there any proof that his evangelical labours had exhausted his physical strength. The probability is, either that his attendance on the apostle in Rome had exposed him in some way or other to a dangerous malady, or that, in his extreme haste to convey the Philippian gift and tender personal service to the prisoner, he had brought on an alarming sickness during his journey. This concluding statement is a pathetic and powerful appeal, and enforces the injunction-Receive him therefore in the Lord with all gladness. There is no reproof in the words, as Chrysostom wrongly supposes, nor any censure on them, as if they had left one to do the work which was obligatory on them all. The tendency and purpose are the very opposite. It is- Epaphroditus has not only discharged his trust, and is deserving of thanks, but he has also ministered unto me, and done what you could not, though you would; nay, in this personal service he risked his very life, and therefore he is entitled to a joyous welcome, and a high place in your affectionate esteem.

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

Php 2:30. This verse tells the cause of the serious sickness of this messenger. After arriving in Rome, he was detained for some time because the supplies from Philippi were not sufficient to care for Paul, and he had to do some kind of secular work to obtain the needed things. Just what caused the situation is not revealed, but we know it was not through any fault of the brethren at Philippi, for chapter 4:10 says they “lacked opportunity.” And we know this has reference to the temporal necessities of life, for several verses following the one just referred to show clearly that Paul was writing on that subject in this part of his epistle.

Fuente: Combined Bible Commentary

Php 2:30. because for the work of Christ. There is some uncertainty whether the last two words be not an addition of later date. Some MSS. read work of the Lord instead, and some omit them altogether. The work is a New Testament phrase for the work of preaching the Gospel (see Act 15:38). The sense is the same whether they be omitted or left in.

he came nigh unto death. The original expresses a very close approach. He drew near, even unto death, expresses the fulness of the phrase, in which the verb alone expresses the proximity, and the preposition which could have been dispensed with is added to give emphasis to the danger in which the life of Epaphroditus had been. The same purpose is served by the for indeed he was sick of Php 2:27.

hazarding his life. This is according to a slightly different reading from the Authorised Version, but which has the support of the older MSS. Neither the word of the received text, nor of the version here given, is found elsewhere in the New Testament. The former implies that he neglected to take counsel for the safety of his life, the latter that he willingly put it in jeopardy. From this word a name Parabolani was taken in after times for those courageous persons who in the times of plague and pestilence took the position of watchers of the sick. Such a word gives a vivid picture of St. Pauls opinion of the conduct of Epaphroditus. It represents him as encountering the labour and danger which attended on St. Pauls circumstances with full free will, and an entire disregard of consequences to himself, such as only true devotion could supply.

to supply that which was lacking in your service toward me. St. Paul does not imply any blame upon the Philippians in the word lack. They could not all come to Rome, nor could he experience the liberal attentions which would have been poured upon him had he been among them. The lack was inevitable. Epaphroditus came as the representative of many, and would fain have multiplied both his powers and services, that he might not only be the bearer of their bounty, but the impersonation of their united love. In his zeal to do this, a hopeless toil, he was worn out in body though not in heart. The knowledge of what his labours had been makes the apostle say: Hold such in honour. He uses here also again that word for service which marks it as a votive religious act, as well as that it was done by Epaphroditus as a duty imposed by his fellow-citizens.

Fuente: A Popular Commentary on the New Testament

Verse 30

Nigh unto death; as mentioned above. (Philippians 2:27.)–Your lack of service, your need of service. That is, he hazarded his life in executing the commission necessary to accomplish their kind designs towards him.

Fuente: Abbott’s Illustrated New Testament

2:30 Because for the {s} work of Christ he was nigh unto death, not regarding his life, to supply your lack of service toward me.

(s) He calls here the work of Christ the visiting of Christ, being poor and in bonds in the person of Paul.

Fuente: Geneva Bible Notes

Specifically, Epaphroditus had become sick because of his service for Christ, apparently his service of travelling to Rome and ministering to Paul there. He had daringly exposed himself to danger. [Note: See Deissmann, p. 88.] It was as he had labored for his absent Philippian brethren, to make up their deficiency in this sense (Php 4:14-18; cf. 1Co 16:17), that he had become ill.

Aphrodite (Venus) was the goddess of gamblers. When a pagan Greek threw the dice he would cry out "epaphroditos!" meaning "favorite of Aphrodite." Epaphroditus’ name may have connections with this custom. If so, Paul may have written that Epaphroditus "risked [gambled] his life" as a play on his friend’s name. Paul made a more obvious wordplay with Onesimus’ name, which means "useful" (cf. Phm 1:10-11).

"He says Epaphroditus gambled with his life, but won, because God was there and ’had mercy on him.’" [Note: Harrington C. Lees, "Epaphoditus, God’s Gambler," Expository Times 37 (1925):46.]

Paul’s emphasis in chapter 2 was on the importance of unity and its necessary prerequisite, humility. For true partnership in the work of the gospel to exist there must be unity among the workers. The key to achieving unity is for each believer to adopt the humble mind of Christ.

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

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